Volume I, Treatise V, Chapter X

Of Other Advantages Found in Prayer. -

THERE is another advantage in meditation, says St. Thomas— t. é., it causes true devotion to spring up in our hearts, which is of very great importance in a spiritual life; and is very much sought after by those who are on the road of perfection. But this devotion is nothing else than a prompt and ardent disposition in the will to do good. Now this has two causes, the one and chief is from without, and is a God; the other is within us, and is meditation. For meditation is that which, next to the grace of God, most of all warms the heart and the will; and is what produces this so prompt disposition to do virtuous actions. So that true devotion and fervour of spirit consist not in a certain sensible sweetness which some feel and experience in prayer, but in having our will always disposed, and ready to execute what may any ways conduce to God’s glory and service. This is the devotion which is lasting; but as for the other, it quickly vanishes, it being nothing else but an affectionate and sensible motion that springs up upon a sudden, from a desire we have of what is amiable—it is only the effect of our natural complexion— it is found in those who, on every appeal made to their feelings, express their sensibility by tears; and scarce do the tears cease to flow, but their devotion dries up with their tears, so that they seldom remember the good resolutions they made. In fine, this devotion is only a love of tenderness, which is founded upon sweet-nesses and sensible consolations. While these last, their love and devotion last also, and so long as they remain careful, punctual, and lovers of silence and retirement. But when these sweetnesses fail, all the rest also fail at the same time. It is not so with them whose devotion is grounded upon more solid foundations, and who, by the help of exact meditation, are disabused and convinced as they should be. Such as these always constantly persevere in virtue, and though they feel no longer the usual sweetnesses or consolations, yet they remain always the same; because reason, which excited these sentiments in them, always subsists. A love of this nature is truly a vigorous and manly love—it is the mark of the true servants of God; and it is from this mark, not from sweetness or sensible consolations, that we must judge, whether we have effectually advanced in virtue. The passions of such as seek sensible comforts are, as some say, like little dogs, that never cease to bark, till you throw them a piece of bread to appease them; they are quiet as long as the consolation lasts, and for a time desire nothing; but as soon as the bread of consolation is gone, they begin to bark again; and it is then that we come to know what each one effectually is. They compare also these sweetnesses and consolations to moveable goods, which are soon worn out and dissipated; and solid virtues they compare to immoveable goods, which last always, and of which consequently we ought to have a greater esteem.

We shall likewise notice here, what is well known by experience, that, on the one hand, there are some, who receive great consolations in prayer, and are yet afterwards very weak on occasions, and let themselves be easily overcome by temptations. And on the other hand we see others, who, on the contrary, find nothing but aridities in prayer, and know not what consolation or sweetness is, and yet, notwithstanding, courageously resist temptations, and behave themselves gloriously in the combat. The true cause of this is, as we have already stated, that the fervour of the one proceeds. only from a certain sensible sweetness, which soon passes away, and leaves them dry; and the others have a devotion established upon solid foundations; that is, they have employed and made use of the light of true reason to undeceive and convince themselves; and thus they remain constant _and unshaken in the truths they have embraced, and the resolutions they have taken. One of the best means also with which we may help ourselves to remain constant in the practice of those good purposes we have made in prayer, and to put them the better into execution, is, that we endeavour to recollect the reason which had influenced us to form them; because that which occasioned the first thought will afterwards help us to conserve and put it in practice. From our being fully disabused and convinced by reason, in prayer, there arises this advantage also, that though we afterwards cannot call to mind the particular motives which influenced us to make this resolution, nevertheless we are thereby sufficiently moved to remain more constant therein; because we know in general, that it was not made without reason; and this certainly gives us strength to resist temptations, and to persevere in the way of virtue.

It was upon this account, that Gerson set so high a value on meditation, that being asked, what employment was most profiable for religious persons retired in their cells; and what one of these four—spiritual reading, vocal prayer, manual work, or meditation, was most proper? He answered, that obedience apart, they could do nothing better than apply themselves to meditation. The reason he gave was this; that though in time of vocal prayer, or spiritual reading, we feel perhaps more fervour, and as it seems to us, greater profit than in meditation; yet, as soon as we cease to read or speak, our devotion, in like manner, ordinarily ceases. But meditation goes farther, and therefore is more profitable, since it disposes the mind for the future; and therefore he said we must accustom ourselves to it, in order that when our voice or books happen to be wanting, meditation may serve us instead of voice or books; by which means true devotion will never be wanting or extinguished in us.

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