The paradise of the Christian soul/Chap. I. Colloquy between Christ and Man on the right use of Prayer.
THE PARADISE
OF
THE CHRISTIAN SOUL.
PART I.
FOR SUNDAY.
Litanies, Prayers, Thanksgivings, various Meditations on, and Expositions of, the Lord’s Prayer, with other Pious Exercises addressed to the most Holy Trinity, beginning with a Colloquy between Christ and Man , in which we an taught to pray with earnestness, devotion , and advantage, and the mind is awakened to pious affections towards God.
CHAPTER I.
COLLOQUY BETWEEN CHRIST AND MAN ON THE RIGHT USE OF PRAYER.
§ I. The necessity and profit of prayer
CHRIST. Man that is born of woman lives but for a short time, and is filled many miseries. But he is more miserable still, if, amidst those very miseries, he knows not that he is wretched, and poor, and naked, and weak; so that he neither searches for the remedies that would cure him, nor places his help in God. If thou art thus ignorant, my son, withdraw with me a little space from the crowd of men. I will lead thee in to a lonely place, and there speak to thee in thy heart. Thou wilt then, perchance, acknowledge thy misery and thy nakedness.
Remember then, O man, with that it is I who made thee, and not thou thyself; and that I created thee to my own image when thou wert not. When thou wert lost, I redeemed thee myself, not with the gold, or the silver, or the precious stones, that perish, but with my own blood, which I shed for thee, And why? That thou mightest praise my name, and serve me in this life, and reign with me hereafter for ever.
See, then, to what dangers and ills thou art exposed in the way wherein thou walkest, before thou reachest to the goal. Art thou not sitting in darkness and in the shadow of death? Art thou not walking in the midst of snares? Turn thee whithersoever thou wilt, whether to the right hand or to the left, everywhere are enemies and snares; fightings without, fears within. The devil, as a roaring lion, goeth about seeking whom he may devour. The whole world, seated in wickedness, allures but to deceive; the flesh, thy household foe, more dangerous than all, flatters but to corrupt. The creatures, which ought to be thy steps of ascent to the Creator, are made a snare for the feet of the unwise. Thy very senses are doors and windows by which death enters into thy soul.
Man. Too often, O Lord, have I found what thou sayest to be true: what wonder, then, if I too exclaim, Unhappy man that I am, who will deliver me from the body of this death? Whither shall I turn in the midst of so many dangers? What shall I do, that my feet may be guided into the way of peace and safety, that I may not be lost, but come securely to the goal, to thee, my God, who art my sovereign good? I am perplexed on every Side, but I know not what I ought to do; I have no resource left but to lift up my eyes to thee in heaven, from whence cometh my help.
Christ. This is what I would have thee convinced of above all things, that thou mayest understand how necessary for thee is serious and frequent prayer. Call on me, therefore, in the day of trouble; I will deliver thee, and thou shalt glorify me. In vain is the net spread before the eyes of the winged ones, of those who build their nest in the heavens, and in spirit fly thither from the earth. For they who dwell under the defence of the Most High abide securely under the protection of the God of heaven. Dost thou think thyself safe while thou trustest to thy own skill, and makest flesh thy arm? The thoughts of men are fearful, and their counsels uncertain. Without me you can do nothing; for it is I who give the will, the power, and the deed.
They who, without prayer, have ventured on great things, or attempted to effect the thoughts and purposes of their hearts, have been brought to nothing, and been confounded. They have woven spiders’ webs; they have been like a garden without water, and like the ashes of tow. But look at the man that is given to prayer. He shall be like a tree planted by the waterside; all his works shall prosper. Search the Scriptures, for they testify of things wonderful and above the strength of nature, which have been done by the power of prayer, by calling on the name of the Lord, who alone doth wonderful things.
Man. Have mercy on me, O Lord, for I am poor and needy, and like a little child who knows not his going out and his coming in; who has, indeed, hands and feet, but can go nowhere but by the help of his mother or his nurse. In vain I strive and labour in the sweat of my face to attempt anything great or small without thee, in whom we all live, move, and are; and are not able to think anything of ourselves as of ourselves, but all our sufficiency is from God.
Christ. Therefore, my son, if thou hast need of wisdom or of knowledge, ask of me, and it shall be given thee. In me are hid all the treasures of wisdom and of knowledge. Thou deceivest thyself if thou neglectest prayer, and thinkest that these may be acquired only by attention and by human skill. Hast thou not heard many of my servants frankly acknowledge that they have advanced more by prayer than by much reading and study? Dost thou desire riches and honours? The whole world is mine, and the fulness thereof. Mine is counsel, and prudence, and might. By me kings reign; mine are riches and honour, wealth and justice. It is I, the Lord, who raise the poor out of the dust. It is easy for me in a moment to make the poor honourable, and to place the lowly among the princes of his people. Dost thou desire strength, health, or length of days? Know that nothing is done on earth without cause, and that pain springs not from the ground. It is I who command the sea, the wind, and the elements; and forthwith all obey me. I kill, and I make alive; I strike, and I heal. In my hand are all the ends of the earth, and in my power are all things, good and evil, life and death, and all that men can desire. In vain wilt thou seek these things elsewhere, if first thou seek not me.
§ 2. Preparation for prayer by the affections of humility, and penitence or contrition.
Man. Truly every good and every perfect gift is from above, from thee, Father most good, who givest bountifully to all; and art so ready to give, that thou desirest, nay, commandest, us to ask.
My heart is ready, O God, my heart is ready to speak to thee often, and to pour forth my prayer before thee.
But what is man that thou magnifiest him, and so lovingly invitest him to pray to, or rather converse with, thee? Shall I appear before thee. and speak to my Lord, who am dust and ashes; nay, worse, an unworthy and thankless sinner, who have so often insulted and offended thy majesty? Alas, if the just begins his speech by accusing himself, and dares not approach to thee, where shall I, the wicked and the sinner, appear? Is it, then, strange, that my spirit is troubled, and my heart vexed within me, if I am straitened on every side, while I reflect on the necessity of prayer, and how unworthy I am to pray? But whither shall I go from thy spirit, or whither shall I fly from thy presence? I am thy servant: give me understanding, and teach me to do thy will.
Christ. It is I who exhort and invite thee to pray and to speak with me. Come, then, and do not fear. But beware thou come not unpreared. Consider Moses, who, before he came to converse with me, was commanded to put off the shoes from his feet. Follow, then, his example. First put off the actions and desires that are stained with the dust of the earth. For many rush irreverently and rashly to speak with me, as if they thought of nothing less than my presence, or that none are less worthy of honour and respect. Is it thus that the culprit conducts himself before his judge, the dependant before his lord, the servant before his master, the beggar before the rich man? Nay, does a man speak thus to another who is his equal? If, then, thou wilt please me, or escape the fierceness of my wrath, be more diligent to prepare thyself to pray. For cursed is he who doeth the work of God negligently.
Before prayer, therefore, prepare thy soul, and be not as a man that tempteth God. He does this who asks of me by means that are unusual, or not rightly ordained; who dares to expect fruit from that prayer which is begun without care and attention, and performed in a dry spirit, without pleasure and affection. These are they who honour me with their lips, but their heart is far from me. But see what this preparation requires of thee to do.
First of all, be sorry from the bottom of thy heart that thou hast so often offended me by sin, for praise is not comely in the mouth of a sinner. For how wilt thou tell of my justice, and take my testament in thy mouth, thou, who hatest my discipline, and hast thrown my words behind thee? Whom should I more readily and graciously look upon than him who is of an humble spirit, a contrite heart, and who trembles at my words? I will do the will of them that fear me, and will hear their prayer. Oh, how often have I called thee, and thou hast refused, and despised all my counsel! What wonder, then, if at last I too am slow to hear, or altogether refuse to listen? Oh, how often hast thou closed thy ears against the cry of the poor! And dost thou wonder if, when thou criest, thou art not heard?
Man. Truly, O Lord, I know it to be so; and that man is not justified before God. If I would contend with thee, I cannot answer thee one for a thousand. If I would justify myself, my own mouth will condemn me. I have sinned against heaven, and before thee, and am no more worthy to lift up my eyes unto thee. Would that my heart did not upbraid me, great then would be my confidence towards God! If I have looked at iniquity in my heart, the Lord will not hear me. But who can say, "My heart is clean”? Truly, I am a man of unclean heart and lips; it is I indeed who have sinned, and done evil before thee. Who can make him clean that is conceived of unclean seed? Who but thou, O Lord, who hast washed us in thy own blood? Cleanse, then, my heart and my lips; wash me yet more from my iniquity, and cleanse me from my sin. I am sorry from the bottom of my heart, for the love of thee, that I have offended thee, my God, my Saviour, and my sovereign good. I have sworn and purposed henceforth, by thy grace, to keep the judgments of thy justice; especially in . . . and . . . Despise not, O God, a contrite and humbled heart; and be not angry with the prayer of thy servant.
§ 3. Preparation for prayer by directing the intention to its end.
Christ. Because thou acknowledgest thy sins, I willingly forgive them. For what the blind man said, "God hears not sinners,” is, in a sound sense, true, namely, of the impenitent; for abominable is the prayer of him who turns away his ear from hearing the law. Let thy sins, then, make thee, not faint-hearted, but humble; for the sacrifice most pleasing to me is an afflicted spirit, or a contrite and humbled heart.
Consider, therefore, well why thou prayest; for no one approaches his prince with a petition without a fixed object. Even so bear strongly in mind thy weakness and thy want, and attend seriously to the reason why thou wouldst speak with me, and what thou wouldst ask of me, what that is wherein thou needest most my grace and assistance, what special foe thou shouldst attack and strike down with the arms of prayer; that is, what is the virtue or the vice, to obtain or expel which thou most needest heavenly aid. Have a definite aim, and upon this let your mind and your wishes be entirely fixed. True, indeed, it is that I, who know all the secrets of the heart, know what thou needest. But this I would have thee know thyself also, that the knowledge of thy own necessity and poverty may be a goad and a spur to urge thee to more fervent and more earnest prayer. Otherwise thou wilt be while thou prayest like one beating the air, casting thy arrows aimless into empty space. It will be right for thee to remember this in thy other prayers also, whether of thanksgiving or of praise.
Man. How sweet, O Lord, to my lips, sweeter than honey to my mouth, are thy words, with which thou so gently and lovingly teachest me to pray. But alas! I will confess my foolishness before the Lord, and will utter my trouble before Him. For why, wretched man that I am, should I hide my misery from thee, who seest into the heart within, and from whom my faults are not concealed? But what I bewail is this, that the heart of thy servant so seldom pours out its prayer before thee with earnestness and sincerity, so greatly is it carried away by the cares and anxieties of the world. Alas, how often I come to prayer without spirit and understanding, and pray for I know not what!
The tongue prays, but the mind is unfruitful. I pray from a mere barren custom, scarcely ever remembering the object of my prayer, which should be thy glory, or my own salvation. I am too heedless how I may duly and reverently pray for victory over my sins, and the attainment of the necessary virtues. Spare me, O Lord, our true High Priest, who only knowest how to bear with our infirmities, for thou knowest our frame.
Thou seest that now, alas, as of old, the thoughts and affections of man incline to evil from his youth. For the corruptible body weighs down the soul, and the earthly dwelling presses down the spirit, which would think, seek, and taste only the things of heaven. And what is more wonderful, or rather more piteous, so wretched am I, that I experience this misery most at the time of prayer; the very time that I ought most to seek of thee a cure for my ills and my sorrows: for then a thousand anxieties assault me, my thoughts are scattered, and they wring my heart. Oh, how I inwardly suffer while thinking on heavenly things, when a crowd of carnal things break in upon me as I pray. I desire to be intent on heavenly things, but those of earth and unmortified affections weigh me down.
Thus am I tossed on this great sea, a burden to myself; while my spirit would move upwards, and my flesh delights to be below. My God, be not thou far from me, nor turn away in anger from thy servant. Command the winds and the sea, that there may be a great calm in my heart. Lord, all my desire is before thee, and my groaning is not hidden from thee.
§ 4. Attention and reverence in time of prayer. Remedy against distractions.
Christ. What a man suffers against his will shall never be imputed to him for sin. Only do thy best to drive away those troublesome flies which defile the sacrifice of prayer. Endure them patiently, if thou canst not overcome them. The prayer will lose none, nay, it will rather gain in merit, if thou behave manfully. For the struggle and conflict of prayer is my delight, and I am often most near at the moment when I seem to be farthest away. Only be careful always to have a firm purpose of praying with attention and devotion, and especially at the commencement, which is a point of the greatest importance. ‘So that if it happen, through human infirmity, that the mind is distracted in prayer, still the efficacy of this resolution, made at the beginning, is diffused through all the prayer, and preserves
its value, as long as it is not broken by a contrary purpose and will. For what, my son, do I desire, but thy heart? If that is good, all is good. That thou mayest, however, the more effectually strengthen thy heart in prayer, always remember this one thing when thou prayest, namely, who it is with whom thou hast to do. For who among you is not astonished, awed, and full of reverence and fear, when he seriously considers that he stands in my presence, who am his judge, is Lord and creator, and sovereign king? Who would not be afraid to turn his back upon me, or his mind to idle and empty thoughts, still more his eyes to vanity, and his lips to trifling conversation? Behold the disposition, the fear and dread of my beloved ones, Abraham, Moses, David, John the Precursor, Peter, the Publican, and many others, when they stood before me. Am not I the supreme monarch of heaven and earth, before whom the cherubim and seraphim, and all the angelic powers, tremble? He who comes to God must believe that He is, said my Apostle. But so it is, your unbelief and blindness, or else your weak sense of my presence, makes you irreverent in my presence, before whom the pillars of the world tremble.
Man. I am ashamed, O Lord, when I think who thou art, and who I am. Shall the vile worm, or the slimy frog from its pool, creep up to the glorious throne of the most high God, and enter the heavenly court where the King of kings sits on his starry seat, surrounded with the innumerable spirits of the blessed? Shall I sing to thee in the sight of the angels, worship towards thy holy temple, and confess thy name? This is what holy men, beloved of thee, pondered seriously with a living faith, and hence they prayed with reverence and devotion. But, alas! my zeal is far removed from theirs, and hence it is that I am so absent from thee, that I am nowhere less than where I seem to be when I pray. Thus while I wish to plead my cause in prayer, I make it worse; and while I desire to propitiate thee, I only offend thee the more.
§ 5. Frequency and constancy in prayer.
Christ. What wonder is it, my son, if where thy treasure is, there is thy heart also? Hardly can the understanding be withdrawn from where the affections are fixed. Thou art of the earth, and art not careful enough to have thy conversation in heaven, but art too much busied with the love of earthly things. Hence spring up those thorns which so deeply wound thy heart, and choke the good seed, so that it cannot bring forth fruit. Think how much it must displease me to see the sons of men so wholly and earnestly occupied with the concerns of the flesh and of the world, and this life’s goods, and so regardless of prayer, on which depends their eternal salvation, and the glory of my name. Look at the children of this world: they eat, drink, play, pass their days in pleasure, and no one feels the length of time thus spent a burden; they are engaged with their farms and their cattle, wrapt up in cares and business, and occupied in an infinity of questions. Though never idle, they are always ill employed, because they are never at leisure to see that I am God. Or if at any time they are pleased to pray, it is either deferred to the last hour, or to the most improper time, or else it is thoughtlessly and carelessly done. Would any earthly prince endure to be admitted to speak to thyself, only when all the lowest of the people have been received before him?
Not so David my chosen servant, the man according to my own heart. He was a king, and entangled in the cares of a very great kingdom, yet his eyes prevented the morning, that he might meditate on my words, and he gave praise to me seven times a day; nay, rose at midnight to praise me. Not so very many others my friends, who study to please me rather than men, to whom the life is more than food, or drink, or raiment; but esteem all things to be but loss, and count them but as dung, that they may gain me. Willingly they withdraw themselves from their occupations when they are able, or take care so to arrange their occupations, that, amid all their exterior business, time may not be wanting for the one which outweighs all the rest, the business of the soul. Accordingly, at stated hours, they enter into their chamber, and having shut the door, pray to me in secret, pouring out their hearts before me; and in the early morning they keep watch to me, that the best part of the day, when the mind is freest and purest, may be devoted to the noblest work, the work of prayer. And these are they who receive from me a fuller light of understanding, by which they may be directed in their ways; these are they who taste more abundantly how sweet is the Lord, and that there is no weariness in his society.
So thou too, my son, consider what it will profit thee, if thou shouldst gain the whole world, and neglect the one thing necessary, the care of thy soul. Set bounds, therefore, to thy worldly prudence, and be not engaged on many things at once; for he shall find wisdom whose engagements are few. Seek first the kingdom of God and his justice, in the confidence that all other things shall be added to thee. Why art thou careful and troubled about many things? Why waste thy strength with profitless toil? Have pity on thy own soul in pleasing God. To whom wilt thou be good, if thou art evil to thyself?
To what purpose dost thou, to the loss of prayer, pursue with such anxiety of thought the projects in which thou art engaged? Be sure of this, that no human reason will avail like earnest prayer to bring thy plans to a happy accomplishment. Cast all thy solicitude upon me, for I have care of thee, all the greater in proportion to the assurance with which thou reliest upon me, and committest thy designs to my providence. True it is, that unless I build the house, they all labour in vain that build it. Dost thou believe this? Blessed is he who understands it. For many receive not this word; that is to say, those who trust in their own strength, and torture themselves with different cares and toils, but are as unfortunate in the plans which they contrive, as the spiders which exhaust the substance of their bodies to weave their fruitless webs; because they repair not with Moses to the tabernacle to ask counsel of the Lord. It is in vain for you to rise before the dawn, O sons of men! Never, till the Sun of Justice, invoked in prayer, has shone upon you, will you rise in good time to labour.
Man. Oh, that thou wouldst impress effectually on my heart, O Lord, the wholesome words which thou soundest so patiently in my ears! I understand thy advice and thy commands, teach me also to do thy will, that nothing may hinder me from praying always; so will I bless the Lord at all times, his praise shall be always in my mouth. Oh, that my will were in thy law, that it might be my delight to meditate in it day and night. There is not a moment but we enjoy thy benefits, it is, therefore, but just, that not a moment should escape thy praise. Accordingly, thy Apostle counsels us to pray without ceasing, and thou thyself, the eternal truth, hast said, that we ought always to pray , and not to faint .
§ 6. Confidence and resignation in prayer .
Christ. Thou knowest these things, my son, happy art thou if thou do them. Be not like a servant who knows his Lord’s will, but does it not. Call to mind all the motives and incitements, the admonitions, the examples, and parables I have set forth, in order to persuade you to constancy, frequency, confidence, and perseverance in prayer. Surely he must be very ready to give who urges thee so much to ask. Think of the woman of Canaan, who prayed with such constancy, and who was at length heard after many repulses. Think too of him who knocked at his friend’s door by night, and did not leave off till he had obtained what he wanted. Think too of the judge who feared neither God nor man, and who, nevertheless, undertook the cause of the widow who entreated him with so much importunity.
But if my gifts and benefits are now but seldom bestowed upon you, lay it to your own door. The hand of the Lord is not shortened to exercise his mercy towards you, but it is you who render yourselves unworthy and incapable of receiving it, while you ask in a way so unbecoming. For though you do sometimes approach me, still this is done faintly, as though you did not care to receive, neither do you pray with becoming faith; and if I do not instantly grant what you seek, you cast away all courage, you forsake prayer, you speak ill of me, and even suspect me. And then perverse thoughts of my goodness rise up into your hearts, as though I moved above the poles of heaven, and would not consider your wants. Yet are not my eyes always open upon my faithful ones, and my ears to hear their prayers, never to fail them in time of need?
If at any time I delay a little, this too is for your good, that your desires may expand and increase, and so man may become more capable of receiving my gifts. For things long desired are more sweet in the acquisition; but those are less valued that are easily obtained. If, therefore, thou askest anything of me, and I do not immediately grant it, persevere, nevertheless, in knocking and calling, for the door shall be opened to you at last. Or even if I am unwilling to give, return me thanks equally, whether I refuse or comply, from the knowledge that I deny what I know will not be for your good. For a man often knows not what he asks, like the sons of Zebedee, or what will be for his benefit in this life, in all the days of his pilgrimage, and the time that passes like a shadow. But I know best what is good for each; yet, for the folly of men, I sometimes grant in anger what in favour I would deny. Be sure, however, of this, that if thou art not heard to thy wish, thou wilt certainly be so to thy salvation. Thus was my Apostle heard when he besought to be delivered from the sting of the flesh. Nay, I myself was thus heard by my Father, when I prayed that the chalice of my passion might be removed from me. Is the servant greater or better than his Lord? Thy prayer will be best, if made conformable to mine, which I poured forth in the garden in the utmost anguish of heart, submitting myself entirely to the will of my Father. Hence that form of prayer with which I taught my disciples and all of you to pray: Thy will he done.
§ 7. A prayer for the Divine assistance.
Man. O immeasurable love! O inexhaustible tenderness! It is according to the riches of thy goodness, O Lord, that thou dost so copiously instruct and exhort me to converse with thee, though thou hast no need of my goods. Why is it that thou deliglitest to deal with the sons of men? Oh, that my soul, poor, destitute, and parched, would pant for thee as the hind pants for the fountains of waters! Oh, that my mouth were filled with thy praise! Oh, that I were as prepared to receive as thou to give! The oil of thy loving mercy drops down, nay, flows richly in streams, if but empty vessels were not wanting to receive it. Behold the vessel of my heart, but full of impurity and evil desires. I beseech thee to empty and cleanse it; enlarge my heart also, that thou mayest fill it. Inflame my coldness with the fire of thy love, that my prayer may be directed as incense in thy sight. Let it not creep on the ground, pressed down with the weight of sin or the flesh, but let it ascend to thee quickly, and let thy mercy descend upon me.