A Short and Very Easy Method of Prayer
Acts are distinguished into external and internal. External acts are those which appear outwardly, and bear relation to some sensible object, and have no moral character, except such as they derive from the principle from which they proceed. I intend here to speak only of internal acts, those energies of the soul, by which it turns internally towards some objects, and away from others.
2. If during my application to God, I should form a will to change the nature of my act, I should thereby withdraw myself from God and turn to created objects, and that in a greater or less degree according to the strength of the act: and if, when I am turned towards the creature, I would return to God, I must necessarily form an act for that purpose; and the more perfect this act is, the more complete is the conversion.
Till conversion is perfected, many reiterated acts are necessary; for it is with some progressive, though with others it is instantaneous. My act, however, should consist in a continual turning to God, an exertion of every faculty and power of the soul purely for Him, agreeably to the instructions of the son of Sirach: "Re-unite all the motions of thy heart in the holiness of God" (Eccles. xxx.24,); and to the example of David, "I will keep my whole strength for thee," (Psalm lix.9, vulg.)For we have strayed from our heart by sin, and it is our heart only that God requires: "My son give me thine heart, and let thine eye observe my ways." (Prov. xxiii.26.) To give the heart to God, is to have the whole energy of the soul ever centering in Him, that we may be rendered conformable to his will. We must, therefore, continue invariably turned to God, from our first application to Him.
But the spirit being unstable, and the soul accustomed to turn to external objects, it is easily distracted. This evil, however, will be counteracted if, on perceiving the wandering, we, by a pure act of return to God, instantly replace ourselves in Him; and this act subsists as long as the conversion lasts, by the powerful influence of a simple and unfeigned return to God.
3. As many reiterated acts form a habit, the soul contracts the habit of conversion; and that act which was before interrupted and distinct becomes habitual.
The soul should not, then, be perplexed about forming an act which already subsists, and which, indeed, it cannot attempt to form without very great difficulty; it even finds that it is withdrawn from its proper state, under pretence of seeking that which is in reality acquired, seeing the habit is already formed, and it is confirmed in habitual conversion and habitual love. It is seeking one act by s that we have wandered, and that we re-enter our heart after having strayed from it; yet when we have re-entered, we should remain there in peace. We err, therefore, in supposing that we must not form acts; we form them continually: but let them be conformable to the degree of our spiritual advancement.
4. The great difficulty with most spiritual people arises from their not clearly comprehending this matter. Now, some acts are transient and distant, others are continual, and again, some are direct, and others reflective. All cannot form the first, neither are all in a state suited to form the others. The first are adapted to those who have strayed, and who require a distinct exertion, proportioned to the extent of their deviation; if the latter be inconsiderable, an act of the most simple kind is sufficient.
5. By the continued act, I mean that whereby the soul is altogether turned toward God by a direct act, always subsisting, and which it does not renew unless it has been interrupted. The soul being thus turned, is in charity, and abides therein; :and he that dwelleth in love, dwelleth in God." (John iv.16.) The soul then, is it were, exists and rests in the habitual act. It is, however, free from sloth; for there is still an uninterrupted act subsisting, which is a sweet sinking into the Deity, whose attraction becomes more and more powerful. Following this potent attraction, and dwelling in love and charity, the soul sinks continually deeper into that Love, maintaining an activity infinitely more powerful, vigorous, and effectual than that which served to accomplish its first return.
6. Now the soul that is thus profoundly and vigorously active, being wholly given up to God, does not perceive this act, because it is direct and not reflective. This is the reason why some, not expressing themselves properly, say, that they make no acts; but it is a mistake, for they were never more truly or nobly active; they should say, that they did not distinguish their acts, and not that they did not act. I grant that they do not act in themselves; but they are drawn, and they follow the attraction. Love is the weight which sinks them. As one falling into the sea, would sink from one depth to another to all eternity, if the sea were infinite, so they, without perceiving their descent, drop with inconceivable swiftness into the lowest deeps.
It is, then, improper to say that we do not make acts; all form acts, but the manner of their formation is not alike in all. The mistake arises from this, that all who know they should act, are desirous of acting distinguishably and perceptibly; but this cannot be: sensible acts are for beginners; there are others for those in a more advanced state. To stop in the former, which are weak and of little profit, is to declare ourselves of the latter; as to attempt the latter without having passed through the former, is a no less considerable error.
7. "To everything there is a season" (Eccles. iii.1): every state has its commencement, its progress, and its consummation, and it is an unhappy error to stop in the beginning. There is no art but what has its progress; at first, first, we labor with toil, but at last we reap the fruit of our induy.y.
When the vessel is in port, the mariners are obliged to exert all their strength, that they may clear her thence, and put to sea; but they subsequently turn her with facility as they please. In like manner, while the soul remains in sin and the creature, many endeavors are requisite to effect its freedom; the cables which hold it must be loosed, and then by strong and vigorous efforts it gathers itself inward, pushes off gradually from the old port of Self, and, leaving that behind, proceeds to the interior, the haven so much desired.
8. When the vessel is thus started, as she advances on the sea, she leaves the shore behind; and the farther she departs from the land, the less labor is requisite in moving her forward. At length she begins to get gently under sail, and now proceeds so swiftly in her course, that the oars, which are become useless, are laid aside. How is the pilot now employed? he is content with spreading the sails and holding the rudder.
This is our proper course interiorly, and a short time will advance us by the divine impulsion farther than many reiterated acts of self-exertion. Whoever will try this path, will find it the easiest in the world.
9. If the wind be contrary and blow a storm, we must cast anchor in the sea, to hold the vessel. This anchor is simply trust in God and hope in his goodness, waiting patiently the calming of the tempest and the return of a favorable gale; thus did David: "I waited patiently for the Lord, and he inclined unto me, and heard my cry." (Ps. xl.1.) We must therefore be resigned to the Spirit of God, giving ourselves up wholly to his divine guidance.
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