§. 1. Why Vertue being Natural to Man , he meets with such Difficulty in the Practice of it .

2. OF these Two Parts ( so requisite for a Good Life ) the latter is more Necessary and more Excellent than the former , in as high a Degree as the Soul excels the Body , and the Gospel the Law . The reason is , because Man is not so subject to Sin for want of knowing Good from Evil ( the Light of Nature being in some measure sufficient to make this Distinction ) as through the Depravation of his Appetite , which shuns Good , and embraces Evil ; adhering to what it Condemns , and rejecting what it Praises . Thus he fulfils the saying of the Apostle , I do not that Good which I will , Rom. 7.19 . but I act that Evil which I will not . The Cause of this is the Sweetness Man thinks there is in Vice , and the Bitterness he finds in Vertue ; wherefore Pleased with the one , and Disgusted at the other , he follows that he fancies Sweet , and slights what he conceits Bitter , tho' the latter be the most Wholesom and Profitable . Hence it is , with just cause , we say , that for the Attaining of Vertue Man has more need of Power than Knowledge ; for every one is Sensible and Understands what is Good , but every one does not Aim at it , because of the Difficulty he meets in the pursuit of it .

3. Thus it appears , that Man is like a Sick Person , who loaths all Diet that is for his Health , and covets only that which is Prejudicial to his Distemper : For if such a one had Meat put before him , and were Entreated to Eat , because his Life lay at stake ; he could not but think it was really so , yet would he not Eat , not for want of knowing how much it concerned him , but because he could not prevail with his Stomach nauseating that Food . To this miserable Estate was Man reduced by Sin , for he knows his Life and Salvation depends on keeping GOD's Commandments , and yet says , he cannot Endure that Diet . He is Convinced , That the Life of his Soul is to be maintain'd by Charity , Chastity , Humility , Patience , Temperance , and other Vertues ; but he hates them , and loves their Opposites , that is , Incontinency , Vanity , Luxury , with all other Vices and Sensual Pleasures .

4. Yet it may be asked , Why Vertue should be Difficult , since Natural to Man ? For Man is a Rational Creature , and Vertue is Agreeable to Reason ; then why should that be Difficult to a Rational Creature , which is Agreeable to Reason . It is not Difficult to a Horse to Run , nor to a Fish to Swim , but rather Delightful to them , because those Actions suit with the Nature of those Creatures . Then if it be Suitable to the Nature of a Rational Creature to live according to the Rules of Reason , ( that is Vertuously ) why should Vertue be Irksom to him ? The Answer is , That if Human Nature were in that goodly Disposition as when Created by GOD , then the Exercise of Virtue would not be Difficult , but rather Pleasing to it , but having thro' Sin fallen from that happy Estate , and being Sick , 't is no wonder it cannot Perform that , being Indisposed , which it could when in perfect Health . We daily see a Man that is Healthy can Run , Leap , go Up or Down , and do what he pleases without much Pain , yet when Sick he can do none of these things , but with great Trouble . Therefore is it not strange , that Vertue should be disagreeable to Man in the Condition he is in ; which in his Perfect State would have been Easie and Delightful to him , as Suitable to his Nature ; for as St. Augustine says , To a depraved Appetite that Meat is Loathsom , which would be pleasing to one in Health ; and the Light , which is recreates the Eyes that are Strong and Well , is Offensive to those that are Weak .

5. Thus it appears , That all the Curses Almighty GOD laid upon our First Parents , when they Sinned , reached them Spiritually , as well as Temporally . For he said to the Woman , That from that time forward , she should bring forth her Children in Sorrow , whereas before she knew not what Sorrow was . Now this is as well to be understood of the Spiritual bringing forth of Good Works , as of Children , for if Man had not Sinned , he would have performed all Good Works without the least Trouble , but rather with Pleasure , which now he does not , because Sin Corrupting Nature , rendred all Vertuous Actions Difficult . God also said to the Man ; In the Sweat of thy Brow thou shalt Eat thy Bread ; which as well as the rest , is verify'd in the Spiritual Sense ; for we see how much Sweat and Labour it costs , to act Virtuously ( which is the true Food of the Soul ) whereas , but for Sin , it had been Pleasant and Delightful . Nor does the Curse laid on the Earth affect us less . God said to it , it should produce Briars and Brambles . Who is there that does not conceive how agreeable this is to our miserable Flesh ? What Earth is there that produces so many Briars , as it does ? And if thou wilt know what Briars these are , hear St. Paul . Gal. 5.19 . But the Works of the Flesh are manifest , which are Fornication , Uncleanness , Wantonness , Luxury , the serving of Idols , Witchcraft , Enmity , Strife , Contention , Anger , Discord , Division , Envy , Homicide , Drunkenness , Revelling , and the like . All which the Apostle calls Works of the Flesh , because the Root of them all is in our Flesh corrupted by Sin . These are therefore the true Briars it produces , and this the greatest Curse it drew on it self by Sin . This is the Fruit our Flesh reaps of what it sowed ; and if it would gather any other , it must be brought forth by Dint of Labour , and with the Sweat of our Brow .

6. So that as the Earth we go upon , unless manur'd , produces Briars and Brambles , and other useless Weeds ; but if it be expected to produce Useful and Beneficial Plants , it must cost the Countryman Labour and Industry , in Digging , Sowing , and looking after his Ground ; even so the Earth of our Flesh of it self , and without Help bears these Thorns of Vices , and Inordinate Appetites ; but if it be required to produce Flowers and Fruits of Virtue , it is requisite that Labour and Industry be applied , and that Helps be sought from Heaven and Earth . This is the Cause why there is such Difficulty in attaining to Virtue , besides the Force of an Ill Habit , which some have contracted , whereby depraved Nature is strengthned , and deeper rooted in .

§. II . How it is Grace that strengthens us to keep the Law of God .

7. YOU will ask , If this be so , what Remedy is there to overcome so great a Difficulty ? This Question the Apostle proposes ; and he himself answers it . After having largely , in the 7th Chapter of his Epistle to the Romans , Rom. 7.24 . declared the Malice and Obstinacy of our Flesh , at last he cries out , Unhappy I , who will deliver me from this Body of Death ? That is , from this Flesh , subject to the Death of Sin . He himself answers , The Grace of God , which is given us through Jesus Christ . For this our Lord came into the World , to Repair Nature , to Heal our Wounds , and to be our Repairer , our Saviour , our Redeemer , and our Assistance , that what we lost through the Sin of the First Adam , we might recover thro' the Grace of the Second ; for as the First by his Pride and Disobedience destroyed Nature , so the Latter by his Humility and Obedience restored it . This is done by Means of the Grace conferred on Man , thro' the Merits of his Passion . For this Grace it is that reforms Nature , restores our Souls to its true Form , Cloaths , Decks and Adorns in the Sight of God , Cures our Diseases with Virtues and Habits it produces , Heals our Wounds , Enlightens our Understanding , Inflames the Wills , Strengthens our Weakness , Lulls asleep our Passions , Quells our Evil Inclinations , Bridles our Appetites , Restores the liking of Spiritual Things , causes a Loathing of the Sensual , and thus makes the Yoke of the Law of God easie to us . For as from the Being of our Soul proceed the Faculties with which it acts , so from the Being of Grace ( which is , as it were , the Soul of Spiritual Life ) proceed all Virtues and Gifts of the Holy Ghost ; which being distributed and received into the Faculties of our Soul , Reform and Habituate them to all Virtuous Works , in such manner , that they , which before lay , as it were , bound and incapable of doing Good , by this Means become active and fit for all that is Virtuous . Hence it is that Divines , with good Reason , compare these Virtues and Heavenly Habits to the Grease applied to the Axle-Tree , on which the Wheels turn ; for as these turn easily , when the Axle-Tree is greased , so the Faculties of our Soul move with Pleasure in all Virtuous Works , when they are made supple with this Oyl of the Holy Ghost . True it is , this Satisfaction is greater in some than in others , according to the Measure of Divine Grace every one has received .

8. Thus by Means of the Virtue of Grace , the Difficulty we find , in bearing the Burden of the Law of God , is overcome , as the Prophet Isaias in few Words intimates , saying , Isa . 10.27 . And the Yoke shall rot in virtue of the Oyl ; to signifie the Weight of the Law of God would be lightned by virtue of Grace , which is meant by this Holy Oyl . The same Prophet in another Place says , But they that hope in the Lord shall change Strength , Isa . 40.31 . they shall take Wings like those of the Eagle , they shall run , and shall not labour ; they shall walk , and shall not faint . Behold here how the Virtue of Grace strengthens , and makes Men active for the Race . By what he says , that they shall change their Strength , is easily to be understood , that those who before had the Strength of Men ( having received the Spirit and Assistance of God ) shall have new given by God , which shall so change them , that they who before were strong , to perform Evil Works , and weak for Good ones , shall on the contrary become weak to all Evil , and strong and vigorous to all that is Good .

9. This same God promises us by the Mouth of the Prophet Hieremy , Hier . 31.32 . saying , That the time shall come when he will give the World a new Law , far different from the old , which shall not be writ on Tables of Stone , but in the very Entrails and Heart of Man ; by Means of the Grace of the Holy Ghost , who shall so teach and instruct them in the Law of God , that they shall be in love with it , and he will kindle in them a most Earnest and Ardent Desire of fulfilling it . What Words could more clearly express the Nature of Grace , and the Assistance we receive from it towards performing of good Works , by means of the Virtues proceeding from it ?

10. Of these three , particularly assist us towards this good End , viz. Charity , Devotion , and Spiritual Joy . For among the many other Excellencies proper to Charity , one is , that it makes God's Yoke pleasant , and his Burden light , as St. Augustine testifies in these Words , The Labours of those that love are not Painful , but rather Pleasant , as it is with those who Hunt , Hawk , or Fish . St. Bernard also says , In what a Man loves , there is no Pain ; or if there is , the Pain it self is amiable . The same Saint in another Place , speaking to God , says , The Service I render thee , O good Jesus , scarce lasts an Hour ; and if it hold longer , Love makes me insensible of it . This is so certainly true , that ( as St. Basil writes in one of his Epistles ) Labour is more delightful where there is Love , than even that , which of it self is pleasant , where there is Dislike . For this Reason it is , that St. Bernard aptly compares the Love of God to the Wheels of a Cart ; which when without Wheels , can scarce be moved ; but they being once put on , tho' they increase the Weight , it becomes more fit for Motion . So it is with the Love of God ; which being the greatest Obligation and Burden laid upon us , is yet such a Burden , that it enables us to carry all others , like to the Feathers of a Bird ; which tho' of themselves , they are some Weight , yet they make the Bird the more fit to fly .

11. The Second Thing that particularly helps us is Devotion , tho' this be harder to be understood than the other , by those who have not Experience of it . For tho' a Man do not experimentally know the Love of God , yet by the Nature of other Loves he may guess at this . But how shall he , who never had Experience of Devotion , ( which is a Supernatural Virtue , and an Inward Motion of the Holy Ghost ) know what it is , tho' he be never so much instructed : However , we will say as much of it as can be explained by Words . You must understand then , that Devotion is a Supernatural Agility and Promptness , which the Holy Ghost immediately creates in the Soul of a devout Persons , by Means whereof he makes him active and ready for all things that appertain to the Service of God ; so that he , who without Devotion was Slothful , Heavy and Uncouth , for those Exercises receives in Devotion ( by virtue of the Holy Ghost ) new Strength and Vigour to perform those Works not with a Heaviness , but Diligence ; not with Distaste , but with a Gust ; not with Anxiety , but Joy ; not with Dislike , but cheerfully , and with a good Will . By which it appears . that Devotion is the opposite to the Vice of Sloth , or Spiritual Heaviness ; so that as Sloth renders Man backward and careless in the Service of God , so on the contrary , Devotion makes him active and diligent in it .

12. Thus , as Faith is a Supernatural Virtue , which inclines our Understanding firmly to believe Matters of Faith , tho' contrary to Reason ; and as Charity is another Virtue , which moves our Will to love God above all things , and to order our selves and them for him ; so Devotion is a Supernatural Affection , which inclines our Will to do all things that belong to the Service of God with Alacrity and Cheerfulness .

13. For Example , A Traveller , who is fainting with Hunger , and can scarce draw his Legs after him , or move , if he comes to an Inn , and eases and rests awhile , finds himself so refreshed , as if a new Soul had taken Possession of his Body ; and therefore rising , and fitting himself to walk , he calls to his Companions to go . The same Effect that the Corporeal Repass'd has on the Body of the Traveller , the same Devotion ( which is the Spiritual Food ) has on the Soul it enters into .

14. Look upon a Mother , who has a Child she dearly loves , sick in Bed , see how diligent she is to do all things that may conduce to his Health , tho' never so difficult . Observe how busie a Covetous Man is about those things that turn to his Profit , and by those so Obvious and Familiar Examples , you may discover the Nature of this Supernatural Affection , which the Holy Ghost creates in the Souls of those who are truly devout : They being mov'd by this Affection , find themselves so ready and active in all things , which they think pleasing to God , that not satisfi'd with the ordinary Burden of the Commandment , they still add more weight of Sufferings ; and thinking all this too little in their enflamed Desires , often wish to shed their Blood , and yield up their Life for the Love of God .

15. This ( dear Brother ) is Devotion in such Measure , as it is to be explain'd ; it is the Food of the Inward Man , it is a Spiritual Strength and Vigour , a Heavenly Dew , a Breach of the Holy Ghost , a Light of Faith , a Flash of Charity , and a Beam of the Divine Splendor , from which proceeds this good Affection of the Will . To confirm this , a Religious Doctor says , What is Devotion but a Fountain of Living Water , which moistens all our Spiritual Exercises ? A Heavenly Wine , that Chears the Heart of Man : A most sweet Balsam , that Heals the Wounds of our Passions : A Food of the Soul , by which it is nourished , and perseveres in Goodness : A Spiritual Tongue , which serves us to speak with God : A Heavenly Manna , in which is all Deliciousness . And lastly , a Honycomb , not made by course and foul Creatures , but by the Spiritual Bees , who suck from the Flowers of the Life of Christ .

16. By this it appears , how proper a Medicine this is against the common Disease of Humane Nature . For the Condition Man was left in by Sin , is , as we have describ'd it , like a sick Man , whose Appetite is lost and depraved . Then , as it would be a Cure in him , to recover his Appetite , and bring him to relish what was good for him , so the Cure of our Souls consists , in recovering an Appetite to Spiritual Things , which Devotion performs , being of great Virtue , to give us a Liking to all that is Good , and a Distaste of all that is Evil ; for both these Effects proceed from the same Cause .

17. Nor is Spiritual Joy and Alacrity a less Help ; for that , as St. Thomas says , is the Consequence of Devotion , and one of the chief Fruits of the Holy Ghost , according to St. Paul . This it is that makes me run joyfully in the Way of God's Commandments ; according to the Words of the Prophet , Ps. 118.32 . where he says , I ran the Way of thy Commandments , when thou didst dilate my Heart . This dilating is caus'd by Joy , as Oppression is by Sorrow . But what do I speak of God's Commandments , since this Spiritual Joy and Satisfaction caus'd the Holy Martyrs not only to undergo them , but all the Sufferings and Torments in the World with Alacrity . So St. Augustine expresses it in the 22th Chapter of his Soliloquies , in these Words ; Thy Sweetness , O Lord , made the cruel Stones become sweet to St. Stephen . Thy Sweetness made the Gridiron pleasing to St. Laurence . Through thy Sweetness it was that the Apostles went joyfully before the Council , because they had been thought worthy to suffer Persecution for thy sake . This Sweetness had that Holy Virgin tasted , of whom we read , that she went to Prison with as much Satisfaction and Delight , as if she had been carried to a Feast . This the Prophet had tasted , when he said , How great is the Multitude of thy Sweetness , O Lord , Psa . 30.20 . which thou hast hid for them that fear thee ? He invites us to make Trial of it in another Psalm , Psal . 33.9 . saying , Taste ye , and see that our Lord is sweet .

18. This Sweetness makes us contemn all other Sweets , and vain Delights of the World ; for , ( as St. Bernard says ) when we have once tasted the Spiritual Delights , immediately all that is Flesh ( that is , all Sensual Pleasure ) loses its Taste , and as such is despised . After Isaac was born , Sarah said to Abraham , Cast out this Handmaid and her Son , for the Son of the Handmaid shall not be Heir with my Son Isaac . And tho' Abraham took this grievously , yet God approv'd of the Woman's Request , and ordered it should be fulfill'd . What then is the Meaning , that before the Birth of Isaac , Ishmael is so much wish'd for , and so much esteem'd , and after the Birth of Isaac , he is hated and contemn'd ? What is it , but that Isaac ( who is Son of the Mistress , and whose Name signifies Laughter ) is a Type of Spiritual Joy ; and Ishmael , the Son of the Slave ( which is our Flesh ) denotes Carnal and Sensual Delight ? Thus , before Men have Experience of the Greatness of Spiritual Pleasures , signified by Isaac , they value the Carnal , as knowing none greater . But when God opens their Eyes , and having recover'd the true Taste in their Souls , they once relish this Heavenly Manna , they immediately loath all the Delights of the World , and shun all Sensual Pleasures ; and casting out the Son of the Slave , which is the Joy of the Flesh , there remains only Isaac , born of the free Mother , which is the Spiritual Joy and Comfort . By which it plainly appears , how useful this Joy is , both towards despising the Pleasures of the World , as also to cause us to run nimbly in the Way of God's Commandments .

19. These are , dear Brother , the four Principal Wheels , on which the Chariot of Virtue moves . These are the Principal Means ( next to the Sacraments ) appointed by Divine Providence for Healing decay'd Nature , for Restoring our deprav'd Appetite , for making the Way to Heaven plain , and the Yoke of God's Law easie .

§. III . How Prayer is the Means to obtain Grace , Charity , Devotion , and Spiritual Joy .

20. BUT perhaps you will ask , To what Purpose is all that has been said , since this is a Treatise of Prayer ? The Answer is , Because I found no other more convenient Method to express the Efficacy of this Virtue , and the Need we have of it . For if the Ground of Virtue be so difficult , ( as has been declar'd above ) and Grace , Charity , Devotion and Spiritual Joy , are so requisite for the overcoming of this Difficulty , ( as has been said ) how great must the Virtue and Efficacy of Grace be , since it is the most apt Means for obtaining of them all ?

21. For in the first Place , one of the most Principal Means towards obtaining of Grace , is earnestly to beg it of him , who alone can give it , since ( as the Apostle says ) the Lord is Rich towards all that call upon him . Rom. 10.12 . Now to what other Virtue does this belong but to Prayer ? For Prayer , besides that , it is a Meritorious Work ( as are all other Virtuous Works done in Charity ) ; it is also efficacious for obtaining our Request ; for as its Nature is to ask , so its proper Reward is to obtain , as our Saviour plainly promis'd , saying , Ask , and ye shall receive , seek , Luke 11.9 . and ye shall find , knock , and it shall opened unto you . For every one that asks shall receive , and he that seeks shall find , and to him that knocks it shall be open'd . What then could be expressed more plain , or bountifully , and more for the Comfort of Man , than this ? For ( as St. Chrysostom says ) God will not deny his Assistance to him that asks it , since he himself stirs us up to ask for it . For it is a certain Argument , that he designs to give , who so often bids us ask . Wherefore David says , Blessed be God , who hast not remov'd my Prayer , Psal . 65.20 . and his Mercy from me . On which Words St. Augustine says , Be assured that if God removes not thy Prayer from thee , neither will he remove from thee his Mercy ; for he that gives thee a Spirit to ask , will also give thee what with that Spirit thou askest . The same Lord a little after , more earnestly , still exhorting us to ask , utters these Words ; But who of you , Luke 11.11 . when he asks Bread of his Father , will he give him a Stone : Or a Fish , will he give him a Serpent instead of the Fish . If you therefore , who are evil , know how to give good things to your Children , how much more will your Father from Heaven give a good Spirit to those that ask it of him . Thus you see the Means to receive the good Spirit ( which is the Holy Ghost , given through Grace ) is to ask it . To conclude , this Medium is so proper , for the attaining that end , that St. Augustine his Book , De Dogm . Ecclesia , has these Words : We believe none comes to Salvation , unless God calls him ; and none after , being called , does what is requisite for this Salvation , unless God helps him ; and none receives this Assistance , unless he asks it by Prayer . Which this Saint said , not because he was ignorant that there are other Means to obtain the Divine Grace , but to give us to understand how proper and convenient a Method this is among all others for the obtaining of it . For Grace being a Gift of God , the true Way to obtain is to ask it , lifting up our Eyes , and saying with the Prophet , I have lifted up my Eyes unto the Mountains , Psa . 120.1 . whence Help shall come to me .

22. Nor is Prayer less efficacious for obtaining of Charity than Grace , since Prayer is a Petition of what we need , and also a lifting up of our Heart to God . For we have above assign'd two Mediums for obtaining the Love of God ; the one to consider the Greatness of his Perfections and Benefits , since this particularly renders him amiable to us ) and the other earnestly to beg of him this Virtue with hearty Desires and Prayers . Both these things , as well the considering as asking belong to Prayer ; by which it appears , that since its Office is to lift up the Heart to God , and ask Mercies of him , it is the most proper and convenient Medium to obtain this Virtue , which is purchas'd by those two Means .

23. Moreover , if Conversation among Men often produce Love betwixt them , and Prayer is nothing but conversing with God , what can be more proper to attain the Love of God , than to converse always , or very often with him ? Besides , if God himself Essencially is a Fire of Love , and Prayer is only an approaching to God , it follows , that he who draws nearest to the Fire , will receive most Heat , and be most inflamed . For if our Material Fire ( because so noble an Element ) cannot deny its Heat to those that come near it , what will that Lord do , who is Infinitely more Noble , more Good , and more Communicative of himself ? For this Reason St. Augustine says , That Man may be something , it is requisite he draw near to him , by whom he was made something . Hence it proceeds , that Man removing from him , is darken'd , and drawing near to him , is enlightned , removing from him , grows cold , and drawing near to him , is inflamed .

24. Besides , this Love being a Holy Affection and Motion of the Will ; and the Will being a blind Faculty , which stirs not without some Preceding Act of the Understanding , of Necessity there must precede such Considerations in the Understanding , as will stir up , and excite this Affection in the Will , which belongs to Prayer , in as much as it is a lifting up of our Heart to God , as has been said . Behold then how much this Virtue conduces towards our obtaining the Love of God .

25. And yet it more properly helps us to the attaining of Devotion , which is the Third Thing requir'd . For from what other Fountain springs the Vein of Devotion but from Prayer , and the Consideration of Things Divine ? So says St. Thomas , in the 2. 2. in the Q. 82. where treating of the Causes of Devotion , he says , They are two , one which is without Man ; and this he says in the Holy Ghost , who is the Author and Inspirer of this Heavenly Affection , and the other which is in Man ; and this he says in the Meditation and Consideration of Things Divine . For ( as we said just before ) Devotion being a Holy Affection and Motion of the Will , and the Will being a blind Faculty , which does not regularly move without some Preceding Light and Consideration of the Understanding , it is requisite , that this Consideration precede for the producing this Affection of Devotion : Yet this alone is not sufficient , and therefore another Exterior Cause is added , which is the Holy Ghost ( as we have said ) who is never wanting to such as do what in them is ; and therefore he concurs with those who humbly apply themselves to the Consideration of Things Divine , for the exciting in themselves of this Heavenly Affection .

26. And if you ask , why the Holy Doctor attributes this Effect to the Holy Ghost above any other , whereas it is certain , that all Acts and Habits of infused Virtues do alike proceed from the same Spirit ? The Answer is , that tho' this be true , yet Devotion ( which is the first Act of the Virtue , called Religion ) is a Thing so Universal , and so Noble , that therefore there is special Reason , to assign the Holy Ghost as Author of it . For Devotion does not only incline us to any one particular Virtuous Action ( as other Virtues do ) but generally disposes and forwards our Will to all that is Good ; to wit , to all things that appertain to the Service of God , and this great Advance cannot be made without the special Assistance of the Holy Ghost . This may in some Measure be understood by the following Example . Some Doctors with good Reason say , That Man cannot love God above all things , meerly by the Strength of Nature , tho' naturally he may do other good Works , yet not such as are meritorious . But to love God above all things , is like a Drag-Net , that carries all along with it ; for no Body can love him in that manner , without directing all his Actions to God , and despising all things for him ; which is so Noble and Great a Resolution , that none can truly have it , unless assisted by God . The same may be said of Devotion ; for since it is its Nature to make Man's Will active and forward , not for this , or the other good Work , but for all that belong to the Service of God , therefore it stands in Need of the special Help and Assistance of the Holy Ghost to produce so Generous and Noble an Act. By which it plainly appears , that Devotion , tho' the Act of one only Vertue ( that is Religion ) is an Incensive to all other Virtues , and inclines the Will towards them .

27. This Fruit , that Divine Spirit often produces in Prayer , ( when made as it ought to be ) so that the Hearts of those who pray are so transformed , that whereas they began cold , weak , and slothful , for all good Works , after persevering one Hour , humbly imploring the Divine Mercy , they find such strong Alacrity and Readiness for all good Works , and so great an Alteration in their Disposition , that they scarce know themselves : Insomuch , that among the Works of Grace , which seem to be miraculous , this sudden and great Alteration of one and the same Heart is none of the least . Yet it is not miraculous ( tho' supernatural as Miracles are ) ; for the manner of its being done is not miraculous , but the common and natural Way , used by God upon the like Occasions .

28. Now from whence springs the Fourth Help required , that is Spiritual Joy , but from the same Sourceas does Devotion , that is , from Prayer ? So God himself intimates in the Words of Isaias , where he says , He will carry his Servants to his Holy Mountain , and rejoice them in the House of his Prayer . For ( as St. Bernard said ) in Prayer is drank that Spiritual Wine , which rejoices the Heart of Man , which is the Wine of the Holy Ghost , that inebriates our Heart , and causes it to forget all Sensual Pleasures . True it is , that every sort of Prayer has not this Force . For ( as St. Thomas says ) tho' the Prayer may be Meritorious , and obtain our Request , when it wants Actual Attention , provided it be not a wilful Want , yet this Attention is absolutely requisite for the Principal End of Prayer , which is to cause Devotion and Spiritual Joy , these being the Nourishment of the Soul , and affording Heavenly Delight ; but for the obtaining hereof , ( as has been said ) it is absolutely necessary we have actual Attention .

§. IV . The Conclusion of all that has been said , with Examples of Saints .

29. THUS you see how much Prayer avails for the obtaining of these Four Things that chiefly enable us to bear the Burden of the Law of God . Thus it appears how necessary it is for Man to continue the Exercise of this Virtue , if he will be strengthned to keep the Law of God . And by this you may perceive , how aptly , after giving Precepts and Rules to live well in the foregoing Treatise , we now in this treat of Prayer , since the Difficulty we find in the former requires the Facility obtained by the latter . Wherefore Ecclesiasticus saith , He that keepeth the Law , multiplieth Prayer . For understanding how necessary the Help of Prayer is for overcoming the Difficulty of the Law , he takes no less Care of the one than of the other . To the same Purpose , in another place , he has these Words ; Be not hindred to pray always , Eccl. 18.21 . and fear not to be justified even to Death , because the Reward of God abideth for ever . Here he joins always Praying , and always doing well , because of the Dependance the one has on the other . By which it appears , that if Prayer were barren , and not accompany'd by good Works , it would not be perfect Prayer , but perhaps an Illusion of the Devil . For whereas one of the greatest Commendations belonging to Prayer is that it so much forwards Virtue , and all good Works ; if these be wanting , then Prayer fails of one of its Principal Ends. Therefore , 2 Tim . 2. ( as the Apostle says ) Let him separate himself from all Wickedness , whoever he is that calls upon the Name of the Lord . And let him not rest satisfied with not doing Evil , but endeavour to do all the Good he can , and then shall he have obtained perfect Prayer . To this Purpose St. Augustine in one of his Sermons says ; With what Face can you presume to ask what God promised you , if you do not what he commanded you ? First then hear his Words , and then demand the Performance of his Promises . And St. Chrysostom says , He who prays and sins , prays not to God , but disrespects God .

30. All we have hitherto said , St. Augustine fully comprehends in Three Words , which are these ; The Law commands , Grace fulfills , and Prayer , thro' Faith , obtains . That is , the Law of it self only commands and declares to us what we ought to do , but gives not Strength to perform it . But the Grace of the Holy Ghost gives us that Strength , by Means of the Virtuous Habits proceeding from it . And Prayer obtains this Grace , when ask'd with Faith and Assurance , as it ought to be ask'd . The same Saint explains this last Particle more distinctly , saying , The Spirit of Grace creates Faith in us ; and Faith praying , obtains Grace , that we may fulfil the Law .

31. These are the Principal Virtues and Properties of Prayer , that make for our Purpose . Others there are , whereof we speak in another Place , and therefore we will say no more of it here , but what Simon Cassia briefly expresses in these Words ; Prayer is a Spiritual Work of the Earthly Body ; the Sight of the Soul that looks upon God with the Eyes of Faith ; the Rule of our Soul towards God , to whom it submits it self ; a Voice that reaches the Ears of God ; a sweet Clamour , resounding in the Heart ; a Cessation of all other Corporal Works , when this is performed with the Senses retired , and a Forgetfulness of one's self , and all other Creatures ; the Port of the wandring Spirit ; a presenting of one's self before the Eternal Judge ; a Self-condemnation ; a Judgment before the Divine Judgment ; a true Mirror of the Soul ; a Lamp of the Conscience ; an Invisible Light for Invisible Works ; a Shade , that cools the Burnings of our Flesh ; and a true Resignation into the Hands of God , desiring nothing but what pleases him . All these things , in some measure , appertain to perfect Prayer , which ( as one of the Holy Anchorites says ) is then perfect , when he who prays knows not himself that he prays ; for he often forgets himself , and all that is not God .

32. For these and other great Advantages belonging to Prayer , all Saints were so addicted to it , as we read in their Histories . What else did the Holy Fathers in the Desart generally do , even whilst they were working their Wicker Baskets , but give their Mind to Prayer ? What else did the first of them ( which was St. Paul ) during the Seventy Years he liv'd in Solitude , without seeing Mortal Man , but bury himself Day and Night in Prayer and Contemplation ? To what Purpose did the blessed St. Hilarion change his Cell above Ten times , and hide himself from those that looked after him , but to employ himself perpetually ( as St. Hierome writes ) in Fasting , Psalms and Prayers ? What other things did all the Monks , called Anchorites , but the Duty of Angels , which is to attend the Contemplation of Things Divine ? What do we read in the Books of Judith , Esther , Tobias , Kings , and Machabees , but of Wonders and Prodigies obtained by Prayer ? Who confirmed the Courage of the Holy Judith , to undertake so great an Exploit , as cutting off the Head of Holofernes , but the Vertue of Prayer . Her City being brought into great Distress by the Army of the Assyrians , the Priests prayed , the People prayed , the Children prayed , Holy Judith in her Retirement prayed , and at the time she went out to the Enemies Camp , she order'd nothing but Prayers in the City ; and being among the Assyrians , she went out every Night into the Field to pray , and at the time that she drew the Sword to behead the Tyrant , she strengthned her weak Arm with the Virtue of Prayer ; and so cutting off her Enemy's Head , put an end to that Memorable Exploit .

33. And if you should object , that all the Ancient Fathers , especially those who dwelt in the Desarts , had more Conveniency to apply themselves to this Exercise , because they were free from all manner of Business ; therefore will I lay before your Eyes one of the Men that had most Business in the World ; that is our Glorious Father , St. Dominick , who nevertheless arrived at the height of perfect Prayer and Contemplation . So that being beset with all the Business that Charity toward his Neighbors could create , yet he wanted not the Prayer and Contemplation of the Monks in the Desart . To him therefore rightly may be applied that Commendation of the wise Man , saying , He was as an Olive-Tree budding , Eccl. 50.11 . and a Cypress-tree advancing it self on high . It is strange there should be found in one Man the Properties of two things so different in themselves , as are the tall and barren Cypress , and the low and fruitful Olive-Tree . But doubtless , both the one and the other suits with this Blessed Father ; for as the fruitful Olive-tree , he produced Oyl of Mercy for Relief of his Neighbor , being employed in the Active Life ; and as a Cypress , which runs up high , he lifted himself by Motions of Love , to the Contemplative Life . And so at once he was adorn'd with both the Beauties of the Olive and Cypress-Tree , taking from the one the Fruitfulness , without the Lowness , and from the other the Loftiness without the Barrenness .

34. It will be proper that all Men know , and particularly those who glory in the Name of Sons of this Saint , to whom the Memory of a Father's Example must be more pleasing , how continual he was in Prayer , and in how many manners he used it . Of this Saint's continual Prayer , and the several Manners of it , St. Antoninus , in the Third Part of his History , writes thus .

35. Tho' all this Saint's Life was but one continued Prayer , nevertheless ( besides the Seven Canonical Hours ) he us'd many other Manners of Prayer , to the end , to excite Interior Devotion by Exterior Actions . The First of these was bowing himself lowly at the Altar , supposing the Altar a Figure of Christ , remembring what is written . Eccl. 35.19 . The Prayer of him that humbleth himself shall penetrate the Clouds . And therefore he advis'd his Friars to humble themselves profoundly , when they passed before the Image of the Crucifix wh●ch was humbled for us .

36. The Second was , prostrating himself on the Ground at his full Length , as Christ prayed in the Garden ; and thus with a penitent Heart , and as a Man wholly confounded , said , Lord God have Mercy on me a Sinner : And that of the Psalm . Because our Soul is humbled in the Dust , Psal . 43.25 . our Belly is glewed to the Earth . And exhorting his Friars to this sort of Prayer , he urged the Example of those Holy Kings , Matt . 2.11 . who adored the Infant Jesus prostrate on the Ground . Adding , that tho' they had no Sins of their own to pray for ( whereas there is no Man without Sin , as Solomon said in his Prayer ) yet they ought to pray for the Conversion of their Neighbour .

37. The Third was standing and disciplining himself with an Iron Chain , repeating that Verse of the Prophet , Psal . 17.36 . And thy Discipline hath corrected me unto the end , and thy Discipline , the same shall teach me .

38. The Fourth was , Often kneeling , in Imitation of the Leper in the Gospel , who kneeling before our Saviour , said , Lord , if thou wilt , Luke 5.12 . thou canst cleanse me . In Imitation also of St. Stephen , who kneeling , prayed for his Enemies , as St. Luke writes in the Acts of the Apostles . Acts 7.60 . And in this manner of Prayer he was often heard to lift up his Voice , and say , To thee , O Lord , Psal . 27.1 . I will cry , my God , keep not Silence . Otherwhiles keeping profound Silence , he only spoke with his Heart , in which Posture he us'd to continue a long time wrapped , and , as it were , astonished , and so he seemed to pierce Heaven with his Understanding ; and then coming to himself , with great Joy , he wiped the Tears that flowed from his Eyes , stood up , and then knelt down again .

39. The Fifth was , Standing before the Altar , his Hands lifted up , and somewhat extended like a Book that is open ; and thus he stood , as it were in the Presence of God , reading with much Reverence and Devotion , and meditating on the Divine Words .

40. The Sixth was , Standing in the Form of a Cross , as our Saviour prayed for us , when he was Crucified , with a loud Voice and Tears , and was heard for his Reverence .

41. The Seventh was , Sometimes standing with Hands stretched out , and lifted up directly towards Heaven , as an Arrow ascending from a Bow ; and it is believed that by this manner of Prayer ( besides Increase of Grace ) he obtained of our Lord what he asked for his Order . Sometimes praying in this manner , the Friars heard him repeat those Words of the Psalm , Psal . 27.2 . Hear , O Lord , the Voice of my Petition , whilst I pray to thee , whilst I lift up my Hands to thy Holy Temple .

42. The Eighth was , After the Canonical Hours , or after Grace . For at these times , the Holy Man , full of the Spirit of Devotion , with those Words of the Psalms he had sang , or heard read at Table , immediately retired to his Cell , or some Solitary Place ; and having made the Sign of the Cross , opened a Book , and began to read in it with great Satisfaction , as if God spoke in that Book , and he hearkned to his Words , saying with the Prophet , Psal . 84.9 . I will hear what our Lord God will speak in me . And it was wonderful to see how he behaved himself in this Exercise ; for sometimes it appeared as if he disputed with another , speaking deliberately , then listning with Attention ; one while he smiled , another he wept ; now he would fix his Eyes upon one place , and presently let them fall . Now , as well in this , as all his other Exercises , he used to rise from Prayer to Meditation , and from Meditation to Contemplation . And so great was the Reverence he bore to the Words of God , or Books of Holy Men , that being alone , he would bow his Head to the Book , and taking it into his Hands , would kiss it , but especially if it were the Gospel .

43. The Ninth was , Another most laudable Custom this Holy Man had , which was , that when he travelled , he always Prayed privately , and Meditated ; and the better to do so , he sent his Companions before , or left them behind , that he might be alone , to this Purpose putting them in Mind of the Words of the Prophet Oseas , saying , I will carry her into the Wilderness , and there I will speak to her Heart . He used in this manner of Prayer , sometimes to move his Hands ( as if he had driven away some Flies from before him ) and often made the Sign of the Cross upon himself . His Religious believed , that by this kind of Prayer he had obtained the Understanding of the Holy Scriptures . Thus far are the Words of St. Antoninus .

44. These are the several Manners of Prayer ; these the Exercises and Examples of this Holy Father . I know not what I should first say of it , or what first to admire . I admire , when I consider , how great must the Delight be , that this blessed Father receiv'd , when he thus persever'd in these Exercises , since Day and Night , Walking and Standing still ; Eating , and after Eating , he was never weary of , nor had enough of these Divine Colloquies . I admire the great Variety I find in this Exercise of Prayer , to prevent nauseating always with one sort of Diet , and to raise the Appetite by this Change to Spiritual Things . Above all , I admire the Conduct of this Couragious Soldier , who fought as well with his Left as with his Right Hand , being continually assisting his Neighbor , and continually conversing with God , the one Exercise being no hindrance to the other . It is the Property of Angels , so to attend the Affairs of Men , as that yet they never cease Seeing , or Contemplating God ; and this Angel upon Earth had so fix'd his Eyes upon God , that neither the Government of all his Order , nor his Study , nor the Business of Preaching , hearing Confessions , disputing with Hereticks , Travelling , and all other Affairs committed to him , could hinder the Union of his blessed Spirit with God . And if it chanced that he was hinder'd for some Moment , it is to be believ'd , that ( like those Mysterious Creatures , which the Prophet Ezekiel saw ) he went from , and returned to his inward Retirement as quick as Lightning . For he was arriv'd to that pitch of Perfection , in which the two sorts of Active and Contemplative Life , make but one composed of both , in such manner , that the one is no hindrance to the other , but they rather help one another . For the Exercise of good Works made his Prayer more Efficacious , and the Devotion produced by Prayer render'd him more Ready to do Good . Besides , by the help of Prayer he was better able to manage Matters of Government , because he first consulted God ; and this also directed his Preaching , for it produc'd Words full of the Spirit of Devotion , and enflamed with Divine Love .

45. He therefore who desires to follow the Example of the Saints , and to improve in the Exercise of Virtue , let him make use of this Exercise , for this it is that will stir him up , and help him on to all the others , since by it are obtain'd Grace , Charity , Devotion , and Spiritual Joy , which make Man ready and fit for all manner of Virtue .