Holy Wisdom Augustine Baker
"18. This, I say, will be the effect of such constant and fervent exercise of recollections; for as
for those which are commonly called ejaculatory prayers, that is, good affections now and then, by
fits, and with frequent interruptions exercised, though they are very good and profitable, and withal
very fit to be used in the midst of reading especially, or any other external employments, yet they
alone will, though joined to the ordinary use of the Divine Office, be insufficient to produce such
a habit of soul. And the reason is because being so short and with such interruption exercised, the
virtue of them is presently spent, and will have little or no effect upon subsequent actions; but as
for the ejaculatory prayers mentioned and worthily commended by the holy hermits in Cassian, the
nature of them is quite different from those forementioned, for they are indeed not different from
infused aspirations, being the effects flowing from the habit of continual prayer already acquired,
and not imperfect preparations thereto.
19. To conclude, none can account themselves to have satisfied (in that perfection that they
ought) the obligation imposed upon them by this necessary precept of our Lord (Oportet semper
orare et non deficere); but, 1. Such as do actually exercise as much prayer as may consist with their
abilities, and as is necessary to produce contemplation (if such be their state of life), and, moreover,
such actual prayer as is suitable thereto, yet not indiscreetly straining themselves beyond their
power to perform it perfectly at first, lest it happen unto them, according to the saying of the prophet
(Jerem. xxviii.), Quia plus fecit quam potuit, ideireo periit; that is, because he did more than he
was able, therefore he perished. 2. Such as when discretion or other necessary employments do
withdraw them from actual prayer, yet do preserve in their minds a love and desire of it, and a firm
resolution courageously to break through all discouragements and hindrances to it. 3. Such as do
endeavour to do all their actions in virtue of prayer, that is, with the same holy and pure intention,
as God gave them in their precedent prayers. 4. Such as do abstain from all voluntary employments
as do indispose their minds for prayer, keeping their souls in such a disposition as to be able presently
to correspond to an interior divine invitation to prayer, if God shall send it, and to be in a capacity
of receiving and perceiving such invitations. Now this is done by keeping a continual guard over
our passions that they break not forth so as to indispose us even for present recollection, and much
less for the appointed recollection which is to follow. 5. Such as do practise mortification in a
measure suitable to their state, thereby rooting out those inordinate affections which cause distraction
in prayer and are hindrances to a state of recollectedness. For as that fundamental precept of loving
God obliges a soul at least never to do anything contrary thereto, so does that of prayer oblige that
we should always be in a disposition and readiness to it.
20. Therefore let souls consider in what an insecure and dangerous state they remain that content
themselves with a few heartless distracted vocal prayers, since not any temptation can be resisted
without an actual exercise of prayer, and that the best prayer that the soul can make. Besides, it is
not with prayer as with other arts or habits; a student by cessation from study doth not presently
lose nor so much as diminish the knowledge that he had before, but a soul that is not in actual
prayer, or at least in an immediate disposition and an habitual desire of prayer, sinks presently into
nature and loses much of that strength that she had formerly. There are not always occasions to
exercise particular virtues, as temperance, patience, chastity, &c.; because temptations do not always
assault us; but we may always pray, and always we have need so to do, for a soul, except she be in
prayer, or that the virtue of prayer be alive in her, is in a state of distraction and disunion from God,
and, consequently, exposed to all manner of enemies, being withal deprived of the only means to
resist them, so that the dangers and miseries of an unrecollected life are inexplicable. 'Holy Wisdom' Fr. Augustine Baker
for those which are commonly called ejaculatory prayers, that is, good affections now and then, by
fits, and with frequent interruptions exercised, though they are very good and profitable, and withal
very fit to be used in the midst of reading especially, or any other external employments, yet they
alone will, though joined to the ordinary use of the Divine Office, be insufficient to produce such
a habit of soul. And the reason is because being so short and with such interruption exercised, the
virtue of them is presently spent, and will have little or no effect upon subsequent actions; but as
for the ejaculatory prayers mentioned and worthily commended by the holy hermits in Cassian, the
nature of them is quite different from those forementioned, for they are indeed not different from
infused aspirations, being the effects flowing from the habit of continual prayer already acquired,
and not imperfect preparations thereto.
19. To conclude, none can account themselves to have satisfied (in that perfection that they
ought) the obligation imposed upon them by this necessary precept of our Lord (Oportet semper
orare et non deficere); but, 1. Such as do actually exercise as much prayer as may consist with their
abilities, and as is necessary to produce contemplation (if such be their state of life), and, moreover,
such actual prayer as is suitable thereto, yet not indiscreetly straining themselves beyond their
power to perform it perfectly at first, lest it happen unto them, according to the saying of the prophet
(Jerem. xxviii.), Quia plus fecit quam potuit, ideireo periit; that is, because he did more than he
was able, therefore he perished. 2. Such as when discretion or other necessary employments do
withdraw them from actual prayer, yet do preserve in their minds a love and desire of it, and a firm
resolution courageously to break through all discouragements and hindrances to it. 3. Such as do
endeavour to do all their actions in virtue of prayer, that is, with the same holy and pure intention,
as God gave them in their precedent prayers. 4. Such as do abstain from all voluntary employments
as do indispose their minds for prayer, keeping their souls in such a disposition as to be able presently
to correspond to an interior divine invitation to prayer, if God shall send it, and to be in a capacity
of receiving and perceiving such invitations. Now this is done by keeping a continual guard over
our passions that they break not forth so as to indispose us even for present recollection, and much
less for the appointed recollection which is to follow. 5. Such as do practise mortification in a
measure suitable to their state, thereby rooting out those inordinate affections which cause distraction
in prayer and are hindrances to a state of recollectedness. For as that fundamental precept of loving
God obliges a soul at least never to do anything contrary thereto, so does that of prayer oblige that
we should always be in a disposition and readiness to it.
20. Therefore let souls consider in what an insecure and dangerous state they remain that content
themselves with a few heartless distracted vocal prayers, since not any temptation can be resisted
without an actual exercise of prayer, and that the best prayer that the soul can make. Besides, it is
not with prayer as with other arts or habits; a student by cessation from study doth not presently
lose nor so much as diminish the knowledge that he had before, but a soul that is not in actual
prayer, or at least in an immediate disposition and an habitual desire of prayer, sinks presently into
nature and loses much of that strength that she had formerly. There are not always occasions to
exercise particular virtues, as temperance, patience, chastity, &c.; because temptations do not always
assault us; but we may always pray, and always we have need so to do, for a soul, except she be in
prayer, or that the virtue of prayer be alive in her, is in a state of distraction and disunion from God,
and, consequently, exposed to all manner of enemies, being withal deprived of the only means to
resist them, so that the dangers and miseries of an unrecollected life are inexplicable. 'Holy Wisdom' Fr. Augustine Baker