Volume I, Treatise VI, Chapter III

Of the Acts of the Will in Which This Exercise Chiefly Consists, and After What Manner They Are to be Produced

St. BonavENTURE, in his Mystical Divinity, says, that the act of the will, whereby we must elevate our hearts to God, in this exercise of which I speak at present, consists in the ardent desires of the soul to unite itself to God, by the bands of perfect charity. It consists, he says, in the deep sighs, which love prompts the soul to heave, in order to call her beloved to her, and in the tender and affectionate motions, which serve her as wings to fly up, and to make her approaches nearer and nearer unto him. These motions and desires are by the saints styled aspirations; because they make the soul raise itself to God, which is the same thing as to aspire to him; and because, as the action of continually repelling from our lungs the air that we draw into them, is made without any previous reflection or resolution to respire or draw breath; so these burning desires proceed so suddenly from the bottom of our hearts, that-we sometimes make them, without having had beforehand so much time as to think of them, or to design or purpose with ourselves to produce them. ‘These aspirations and these desires are expressed by short and frequent prayers which are called “ejaculatory,” that is to say, accerding to St. Austin, “suddenly shot forth” (Epis. ad Prob.); because they are like inflamed darts or arrows, which the heart shoots one after another towards God. Cassian likewise says, that they were very much in esteem, and as much in use amongst the primitive monks in Egypt; because, “being short, they did not weary the mind” (Lib. ii, de instit. renunt.); and being full of zeal and fervour, they approached God’s presence before the devil could have leisure to trouble him that made them, or to oppose any obstacle to them. St. Austin says upon this subject, what ought to be very much taken notice of by those who give themselves to prayer—‘ We must take care,” says he, ‘that this ardent and lively attention which is necessary for him that prays, be not weakened by the length of our prayer.” (Epis. ad rob.) But this is not so much to be feared in ejaculatory prayers, and therefore the saints in the desert ordinarily made use of them, endeavouring, by a continual elevation of their hearts to God, to entertain themselves always in his presence.

And indeed there is no means more fit to attain this end; nor any more easy or profitable: but we shall first explain its practice more fully, Cassian establishes it in that verse which the Church repeats in the beginning of each canonical hour: ‘Incline unto my aid, O God; O Lord, make haste to help me” (Psal. Ixix.1.) Do we begin any hard or difficult employment, let us first of all by these words beg grace that we may perform it well; and as in all things we stand in need of his assistance, so let us continually have recourse unto him. This verse, says the same Cassian, wonderfully expresses all our desires, in whatsoever state or condition we may be. By this we beg God’s assistance; by this we humble ourselves, and acknowledge our wants and miseries; and by it, we inflame ourselves with his love, considering that he is our protector and refuge. In fine, whatsoever combats or assaults of the enemy we have to sustain or resist, we have in these words an impenetrable buckler, a coat of mail that is proof, and an assured rampart of defence. Wherefore we must have these words always in our heart, and in our mouth—we must make them our constant prayer, and avail ourselves of them, in order to put ourselves in the presence of God.

St. Basil makes the practice of this exercise to consist in taking occasion from all things to call God to mind. If we eat, let us give thanks to God; if we clothe or dress ourselves, let us always render him thanks; if we look up to the heavens, or behold the sun or stars, let us praise God who created them; and as often as we awake in the night, let us never fail to elevate our hearts to God.

But because there are three states in a spiritual life—the purgative, for those that begin; the illuminative, for those that are advanced; and the unitive, for such as are perfect—some, therefore, judge three sorts of aspirations or ejaculatory prayers necessary. Aspirations of the first kind regard the purgative way, and help to obtain pardon of our sins, to purify the soul from vices, and to withdraw it from all terrene affections. Those of the second kind conduce to the obtaining of virtues, the overcoming temptations, the gaining courage to embrace all sorts of labours for God; and these belong to the illuminative way. The third, in fine, appertain to the unitive, and have for their end, the union of the soul with God, by the bond of perfect charity. ‘The object of this distribution is, that each one should find wherewith to employ himself in that exercise which is most conformable to the present state of his soul. But after all, let us be ever so perfect, there cannot be an exercise more agreeable to God, than to employ ourselves in conceiving a lively sorrow for our sins, and in begging grace that we may never offend him. So, also, those that still] labour to overcome their imperfections, and the bad habits they have contracted, or to gain those virtues they stand in need of, though they should not yet be in the state of perfection, yet may also exercise themselves in making acts’ of the love of God, that they may render their enterprise more easy and pleasant. And all in general may sometimes apply themselves to make the following acts: O my God, happy are they that have never offended your divine goodness! Never permit me, O Lord! to be so unhappy as to displease you. Let me rather die than sin. Nay, grant that I may rather die a thousand deaths, than ever commit one mortal sin. At another time we may elevate our hearts to God, either by returning him thanks for the general or particular benefits we have received,

or by begging of him to grant us some particular virtue; aa profound humility, perfect obedience, ardent charity, or firm and unshaken patience. At another time we may make acts of the love of God, of conformity to his divine will—pronouncing these words, taken from divers places of Scripture: ‘‘My beloved is all mine, and I am all his.” (Canticle of Canticles 2:16) “Let not my will, but your will, O Lord! be done.” (Luke 22:42) “What is there I pretend to in heaven, besides you; and what do I desire upon earth, in comparison of you?” (Psalms 22:25) All these sorts of aspirations or ejaculatory prayers are very proper to keep ourselves in the presence of God. But the best and most efficacious of all (though, perhaps, they cannot be conceived in such proper and expressive terms as those we have just now Mentioned) are such as the heart produces of its own accord when touched by God. Oftentimes a bare repetition of the same

act with fervour, is sufficient to keep us many days in his pre-

sence, or to entertain ourselves with, even for our whole life.

You may, therefore, if you think good, often repeat those words

of St. Paul: Lord, what would you have me to do?” (Acts,

1x. 6.) Or those of the Spouse: “‘ My beloved is all mine, and

Tam all his.” Or this verse of the Psalmist: “What is there

that I pretend to in heaven, besides the enjoyment of yoursel f O Lord? And what is there I desire upon earth in comparison of you?” You need no other than these; wherefore entertain yourself with them, let them be your continual exercise, and the constant means you make use of, to keep and maintain the presence of God in your heart.

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