9. By all this, it sufficiently appears to a Christian soul, that Christ Crucified is indeed a Book of Life, teaching nothing but the eternal and infallible truths of God. Let us then silently sit down at the feet of our Crucified Lord, who, as the great Teacher of souls, and Book of Life, will not neglect to instil into an humble heart, the lesson of a living faith, and of a holy life consequent on it; provided we desire to be not dead, but living members of his body, and to be so controlled and influenced both by his life and his death, as to produce abundant living fruits.
Chapter XX.
Of The Power And Necessity Of Prayer, In These Holy Contemplations.
I will seek him whom my soul loveth.—Song of Sol. 3:2.
Since the living knowledge of God and of Christ crucified, is not to be attained, unless we keep our eye constantly fixed upon the innocent and holy life of Jesus Christ our Lord; and since we cannot arrive at this elevation of mind, but by devout, humble, believing and earnest prayer; it is, therefore, highly necessary to make some further inquiry into the nature of prayer. It consists not so much in an utterance of words, as in a meditation or intercourse of the believing heart with God, and in a lifting up of the soul, and of all her faculties and powers, to our Heavenly Father. Ps. 19:14; 25:1. As it is impossible to find God without prayer, so prayer is a means for seeking and finding him. Matt. 7:7, 8.
2. And as it falls under a threefold denomination, it being either oral, internal, or supernatural (according to St. Paul: “I will pray with the spirit, and I will pray with the understanding also;” 1 Cor. 14:15); so we shall now consider each of these in order.
3. Oral prayer is an humble address to God, and an external exercise, which conducts the soul to the internal duty of prayer, and leads man into the interior recesses of his own heart; [pg 235] especially if the words uttered be digested in faith, and if, by attentive application, they be well pondered and considered. This often proves a means of elevating the spirit and soul so near unto God, as to enjoy with faith a truly filial intercourse with Him, our heavenly Father.
4. Internal prayer is offered up without intermission, in faith, spirit, and mind, according to the words of our Saviour: “The true worshippers shall worship the Father in spirit and in truth” (John 4: 23); also those of David: “Let the meditation of my heart be acceptable in thy sight, O Lord.” Ps. 19:14. And again: “I commune with mine own heart, and my spirit made diligent search.” Ps. 77:6. Hereby, says St. Paul (speaking of the Spirit of adoption), we cry, Abba, Father. Rom. 8:15. By this internal prayer, we are led on gradually to that which is supernatural; which, according to Tauler, “consists in a true union with God by faith; when our created spirit dissolves, as it were, and sinks away in the uncreated Spirit of God. It is then that all is transacted in a moment, which in words or deeds has been done by all the saints from the beginning of the world.” For this reason this supernatural prayer is unspeakably more excellent than that which is chiefly external; for therein the soul is by true faith so replenished with the divine love, that it can think of nothing else but of God only. Or if another thought should enter inadvertently into the heart, it proves but an occasion of trouble and sorrow; and the soul cannot be at ease till the intruding thought has again vanished. A soul that has once arrived at this happy state gives but little or no employment to the tongue: it is silent before the Lord: it panteth and thirsteth after God (Ps. 42:1, 2): it longeth, yea, even fainteth for him (Ps. 63:1; 84:2). It loves him only; it rests in him alone, not at all minding the world, nor worldly affairs. Whence it is still more and more filled with an experimental knowledge of God, and with such love and joy as no tongue is able to utter. Whatever the soul then perceives, is beyond all possibility of being expressed in words. If one should ask a soul under these contemplations: What dost thou perceive? the answer would be: A good that is above all good. What seest thou? A perfection of beauty, transcending all other beauty. What feelest thou? A joy surpassing all joys. What dost thou taste? The inexpressible delight of love. Nay, such a one would tell you that all the words that possibly could be framed, were but a shadow, and came infinitely short of the inward delight which was experienced. This is the voice of the eternal Word; this His speech to a loving soul; according to that saying of the Lord: “He that loveth me—I will manifest myself unto him.” John 14:21. Whatever is felt here, whatever is seen here, is above nature. Here voices are heard, and words perceived that are termed words of the understanding and the mind.
5. This is the school in which the soul learns to know God aright, and, as it were, to taste him. Ps. 34:8. Whilst she knows him, she loves him: and whilst she loves him, she longs for the full enjoyment of him. This is the true sign of love, to desire wholly to possess the beloved object, to be intimately united with, and altogether transformed into it.