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The Method of Prayer
There are two ways of introducing a soul into prayer, which should for some time be pursued; the one is Meditation, the other is Reading accompanied with Meditation.
Meditative Reading is the choosing some important practical or speculative truth, always preferring the practical, and proceeding thus: whatever truth you have chosen, read only a small portion of it, endeavouring to taste and digest it, to extract the essence and substance thereof, and proceed no farther while any savour or relish remains in the passage: when this subsides, take up your book again and proceed as before, seldom reading more than half a page at a time, for it is not the quantity that is read, but the manner of reading, that yields us profit.
Those who read fast reap no more advantage than a bee would by only skimming over the surface of the flower, instead of waiting to penetrate into it, and extract its sweets. Much reading is rather for scholastic subjects than divine truths: indeed, to receive real profit from spiritual books, we must read14 as I have described; and I am certain, if that method were pursued, we should become gradually habituated to, and more fully disposed for prayer.
Meditation, which is the other method, is to be practiced at an appropriated season, and not in the time of reading. I believe the best manner of meditating is as follows:—When, by an act of lively faith, you are placed in the Presence of God, recollect some truth wherein there is substance and food; pause gently and sweetly thereon, not to employ the reason, but merely to calm and fix the mind: for you must observe, that your principal exercise should ever be the Presence of God; your subject, therefore, should rather serve to stay the mind, than exercise the understanding.
From this procedure, it will necessarily follow, that the lively faith in a God immediately present in our inmost soul, will produce an eager and vehement pressing inwardly into ourselves, and a restraining all our senses from wandering abroad: this serves to extricate us speedily from numberless distractions, to remove us far from external objects, and to bring us nigh unto our God, Who is only to be found in our inmost centre, which is the Holy of Holies wherein He dwelleth.
He hath even promised “to come and make his abode with him that doth his will” (John xiv. 23). S. Augustine accuses himself of wasting his time, by not having from the first sought God in this manner of prayer.
When we are thus fully introverted, and warmly penetrated throughout with a living sense of the Divine Presence; when the senses are all recollected, and withdrawn from the circumference to the centre, and the soul is sweetly and silently employed on the truths we have read, not in reasoning, but in feeding thereon, and in animating the will by affection, rather than fatiguing the understanding by study; when, I say, the affections are in this state, which, however difficult it may appear at first, is, as I shall hereafter show, easily attainable; we must allow them sweetly15 to repose, and peacefully to drink in that of which they have tasted: for as a person may enjoy the flavour of the finest viand in mastication, yet receive no nourishment therefrom, if he does not cease the action and swallow the food; so, when our affections are enkindled, if we endeavour to stir them up yet more, we extinguish their flame, and the soul is deprived of its nourishment; we should, therefore, in stillness and repose, with respect, confidence and love, swallow the blessed food of which we have tasted: this method is, indeed, highly necessary, and will advance the soul farther in a short time, than any other in a course of years.
I have mentioned that our direct and principal exercise should consist in the contemplation of the Divine Presence: we should be also exceedingly watchful and diligent in recalling our dissipated senses, as the most easy method of overcoming distractions; for a direct contest and opposition only serves to irritate and augment them; whereas, by sinking down under a sense and perception of a present God, and by simply turning inwards, we wage insensibly a very advantageous, though indirect war with them.
It is proper here to caution beginners against wandering from truth to truth, and from subject to subject: the right way to penetrate every divine truth, to enjoy its full relish, and to imprint it on the heart, is dwelling on it whilst its savour continues.
Though recollection is difficult in the beginning, from the habit the soul has acquired of being always from home; yet, when by the violence it hath done itself, it becometh a little accustomed to it, it will soon be rendered perfectly easy, and become delightful. Such is the experimental taste and sense of His Presence, and such the efficacy of those graces, which that God bestows, Whose One Will towards His creatures is to communicate Himself unto them!
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