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1. First degree of prayer, practised in two ways; one by reading and meditation, the other by meditation alone.

2,3. Rules and methods of meditation.

4. Remedies for its difficulties.

There are two ways of introducing 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, endeavoring to taste and digest it, to extract the essence and substance of it, and proceed no farther while any savor or relish remains in the passage: then take up your book again, and proceed as before, seldom reading more than half a page at a time.

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; to receive profit from spiritual books, we must read as I have described; and I am certain that if that method were pursued, we should become gradually habituated to pray by our reading, and more fully disposed for its exercise.

2. Meditation, which is the other method, is to be practised at an appropriated season, and not in the time of reading. I believe that the best manner of meditating is as follows:

When by an act of lively faith, you are placed in the presence of God, read some truth wherein there is substance; pause gently thereon, not to employ the reason, but merely to fix the mind; observing that the principal exercise should ever be the presence of God, and that the subject, therefore, should rather serve to stay the mind, than exercise it in reasoning.

Then let a lively faith in God immediately present in our inmost souls, produce an eager sinking into ourselves, restraining all our senses from wandering abroad: this serves to extricate us, in the first instance, from numerous distraints, to remove us far from external objects, and to bring us nigh to God, who is only to be found in our inmost centre, which is the Holy of Holies wherein he dwells. He has even promised to come and make his abode with him that doeth his will. (John xiv. 23.) St. Augustine blames himself for the time he lost in not having sought God, from the first, in this manner of prayer.

3. When we are thus fully entered into ourselves, and warmly penetrated throughout with a lively 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 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 sweetly to repose, and, as it were, swallow what they have tasted.

For as a person may enjoy the flavor of the finest viands in mastication, yet receive no nourishment from them, if he does not cease the action and swallow the food; so when our affections are enkindled, if we endeavor to stir them up yet more, we extinguish the flame, and the soul is deprived of its nourishment. We should, therefore, in a repose of love, full of respect and confidence, swallow the blessed food we have received. This method is highly necessary, and will advance the soul more in a short time, than any other in years.

4. But as I have said that our direct and principal exercise should consist in the contemplation of the Divine presence, we should be exceedingly diligent in recalling our dissipated senses, as the most easy method of overcoming distractions; for a direct contest only serves to irritate and augment them; whereas, by sinking within, under a view by faith, of a present God, and simply recollecting ourselves, we wage insensibly very successful, 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 to dwell upon it whilst its savor continues.

Though recollection is difficult in the beginning, from the habit the soul has acquired of being always abroad, yet, when by the violence it has done itself, it becomes a little accustomed to it, the process is soon render perfectly easy; and this partly from the force of habit, and partly because God, whose one will towards his creatures is to communicate himself to them, imparts abundant grace, and an experimental enjoyment of his presence, which very much facilitate it.41

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