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| Chapter X. Of the method of continual prayer.
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Chapter X.
Of the method of continual prayer.
Wherefore in accordance
with that system, which you admirably compared to teaching children
(who can only take in the first lessons on the alphabet and recognize
the shapes of the letters, and trace out their characters with a steady
hand if they have, by means of some copies and shapes carefully
impressed on wax, got accustomed to express their figures, by
constantly looking at them and imitating them daily), we must give you
also the form of this spiritual contemplation, on which you may always
fix your gaze with the utmost steadiness, and both learn to consider it
to your profit in unbroken continuance, and also manage by the practice
of it and by meditation to climb to a still loftier insight. This
formula then shall be proposed to you of this system, which you want,
and of prayer, which every monk in his progress towards continual
recollection of God, is accustomed to ponder, ceaselessly revolving it
in his heart, having got rid of all kinds of other thoughts; for he
cannot possibly keep his hold over it unless he has freed himself from
all bodily cares and anxieties. And as this was delivered to us by a
few of those who were left of the oldest fathers, so it is only
divulged by us to a very few and to those who are really keen. And so
for keeping up continual recollection of God this pious formula is to
be ever set before you. “O God, make speed to save me: O Lord,
make haste to help me,”1673
| 1673 Ps. lxix. (lxx.)
2. It is not impropable that
this chapter suggested to S. Benedict the use of these words as the
opening versicle of the hour services, a position which it has ever
since occupied in the West. See the rule of S. Benedict, cc. ix.,
xvii., and xviii. | for this verse
has not unreasonably been picked out from the whole of Scripture for
this purpose. For it embraces all the feelings which can be implanted
in human nature, and can be fitly and satisfactorily adapted to every
condition, and all assaults. Since it contains an invocation of God
against every danger, it contains humble and pious confession, it
contains the watchfulness of anxiety and continual fear, it contains
the thought of one’s own weakness, confidence in the answer, and
the assurance of a present and ever ready help.
For one who is constantly calling on his
protector, is certain that He is always at hand. It contains the glow
of love and charity, it contains a view of the plots, and a dread of
the enemies, from which one, who sees himself day and night hemmed in
by them, confesses that he cannot be set free without the aid of his
defender. This verse is an impregnable wall for all who are labouring
under the attacks of demons, as well as impenetrable coat of mail and a
strong shield. It does not suffer those who are in a state of
moroseness and anxiety of mind, or depressed by sadness or all kinds of
thoughts to despair of saving remedies, as it shows that He, who is
invoked, is ever looking on at our struggles and is not far from His
suppliants. It warns us whose lot is spiritual success and delight of
heart that we ought not to be at all elated or puffed up by our happy
condition, which it assures us cannot last without God as our
protector, while it implores Him not only always but even speedily to
help us. This verse, I say, will be found helpful and useful to every
one of us in whatever condition we may be. For one who always and in
all matters wants to be helped, shows that he needs the assistance of
God not only in sorrowful or hard matters but also equally in
prosperous and happy ones, that he may be delivered from the one and
also made to continue in the other, as he knows that in both of them
human weakness is unable to endure without His assistance. I am
affected by the passion of gluttony. I ask for food of which the desert
knows nothing, and in the squalid desert there are wafted to me odours
of royal dainties and I find that even against my will I am drawn to
long for them. I must at once say: “O God, make speed to save me:
O Lord, make haste to help me.” I am incited to anticipate the
hour fixed for supper, or I am trying with great sorrow of heart to
keep to the limits of the right and regular meagre fare. I must cry out
with groans: “O God, make speed to save me: O Lord, make haste to
help me.” Weakness of the stomach hinders me when wanting severer
fasts, on account of the assaults of the flesh, or dryness of the belly
and constipation frightens me. In order that effect may be given to my
wishes, or else that the fire of carnal lust may be quenched without
the remedy of a stricter fast, I must pray: “O God, make speed to
save me: O Lord, make haste to help me.” When I come to supper,
at the bidding of the proper hour I loathe taking food and am prevented
from eating anything to satisfy the requirements of nature: I must cry
with a sigh: “O God, make speed to save me: O Lord, make haste to
help me.” When I want for the sake of steadfastness of heart to
apply myself to reading a headache interferes and stops me, and at the
third hour sleep glues my head to the sacred page, and I am forced
either to overstep or to anticipate the time assigned to rest; and
finally an overpowering desire to sleep forces me to cut short the
canonical rule for service in the Psalms: in the same way I must cry
out: “O God, make speed to save me: O Lord, make haste to help
me.” Sleep is withdrawn from my eyes, and for many nights I find
myself wearied out with sleeplessness caused by the devil, and all
repose and rest by night is kept away from my eyelids; I must sigh and
pray: “O God, make speed to save me: O Lord, make haste to help
me.” While I am still in the midst of a struggle with sin
suddenly an irritation of the flesh affects me and tries by a pleasant
sensation to draw me to consent while in my sleep. In order that a
raging fire from without may not burn up the fragrant blossoms of
chastity, I must cry out: “O God, make speed to save me: O Lord,
make haste to help me.” I feel that the incentive to lust is
removed, and that the heat of passion has died away in my members: In
order that this good condition acquired, or rather that this grace of
God may continue still longer or forever with me, I must earnestly say:
“O God, make speed to save me: O Lord, make haste to help
me.” I am disturbed by the pangs of anger, covetousness,
gloominess, and driven to disturb the peaceful state in which I was,
and which was dear to me: In order that I may not be carried away by
raging passion into the bitterness of gall, I must cry out with deep
groans: “O God, make speed to save me: O Lord, make haste to help
me.” I am tried by being puffed up by accidie, vainglory, and
pride, and my mind with subtle thoughts flatters itself somewhat on
account of the coldness and carelessness of others: In order that this
dangerous suggestion of the enemy may not get the mastery over me, I
must pray with all contrition of heart: “O God, make speed to
save me: O Lord, make haste to help me.” I have gained the grace
of humility and simplicity, and by continually mortifying my spirit
have got rid of the swellings of pride: In order that the “foot
of pride” may not again “come against me,” and
“the hand of the sinner disturb me,”1674
and that I may not be more seriously
damaged by elation at my success, I must cry with all my might,
“O God, make speed to save me: O Lord, make haste to help
me.” I am on fire with innumerable and various wanderings of soul
and shiftiness of heart, and cannot collect my scattered thoughts, nor
can I even pour forth my prayer without interruption and images
of vain figures, and the
recollection of conversations and actions, and I feel myself tied down
by such dryness and barrenness that I feel I cannot give birth to any
offspring in the shape of spiritual ideas: In order that it may be
vouchsafed to me to be set free from this wretched state of mind, from
which I cannot extricate myself by any number of sighs and groans, I
must full surely cry out: “O God, make speed to save me: O Lord,
make haste to help me.” Again, I feel that by the visitation of
the Holy Spirit I have gained purpose of soul, steadfastness of
thought, keenness of heart, together with an ineffable joy and
transport of mind, and in the exuberance of spiritual feelings I have
perceived by a sudden illumination from the Lord an abounding
revelation of most holy ideas which were formerly altogether hidden
from me: In order that it may be vouchsafed to me to linger for a
longer time in them I must often and anxiously exclaim: “O God,
make speed to save me: O Lord, make haste to help me.”
Encompassed by nightly horrors of devils I am agitated, and am
disturbed by the appearances of unclean spirits, my very hope of life
and salvation is withdrawn by the horror of fear. Flying to the safe
refuge of this verse, I will cry out with all my might: “O God,
make speed to save me: O Lord, make haste to help me.” Again,
when I have been restored by the Lord’s consolation, and, cheered
by His coming, feel myself encompassed as if by countless thousands of
angels, so that all of a sudden I can venture to seek the conflict and
provoke a battle with those whom a while ago I dreaded worse than
death, and whose touch or even approach I felt with a shudder both of
mind and body: In order that the vigour of this courage may, by
God’s grace, continue in me still longer, I must cry out with all
my powers: “O God, make speed to save me: O Lord, make haste to
help me.” We must then ceaselessly and continuously pour forth
the prayer of this verse, in adversity that we may be delivered, in
prosperity that we may be preserved and not puffed up. Let the thought
of this verse, I tell you, be conned over in your breast without
ceasing. Whatever work you are doing, or office you are holding, or
journey you are going, do not cease to chant this. When you are going
to bed, or eating, and in the last necessities of nature, think on
this. This thought in your heart maybe to you a saving formula, and not
only keep you unharmed by all attacks of devils, but also purify you
from all faults and earthly stains, and lead you to that invisible and
celestial contemplation, and carry you on to that ineffable glow of
prayer, of which so few have any experience. Let sleep come upon you
still considering this verse, till having been moulded by the constant
use of it, you grow accustomed to repeat it even in your sleep. When
you wake let it be the first thing to come into your mind, let it
anticipate all your waking thoughts, let it when you rise from your bed
send you down on your knees, and thence send you forth to all your work
and business, and let it follow you about all day long. This you should
think about, according to the Lawgiver’s charge, “at home
and walking forth on a journey,”1675
sleeping and waking. This you should write on the threshold and door of
your mouth, this you should place on the walls of your house and in the
recesses of your heart so that when you fall on your knees in prayer
this may be your chant as you kneel, and when you rise up from it to go
forth to all the necessary business of life it may be your constant
prayer as you stand.E.C.F. INDEX & SEARCH
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