Practical Exercises Of Prayer. AN EXPOSITION OF THE HOLY MASS. By The Very Rev. John Baptist Pagani.

The origin and signification of the different parts of the Liturgy and Ceremonial.

Two fundamental causes called into existence the liturgy of the Mass. The first, which we may call the physical cause, was the necessity of making use of certain material things, of certain persons, of prayers, and other things of a like nature, in the repeated offering of the sacrifice ordained by Christ. The second, or moral cause, was the fitting celebration, with such provisions and arrangements as should fill men's hearts with devotion, and impress them with the majestic dignity of that sacrifice.

Guided by this motive, the holy Church proceeded to invest and adorn the unchangeable substance of the sacred liturgy with various accidental additions, which, appealing sublimely to the senses, raised at the same time the mind to holy meditation, and brought forth the powers of devotion of the heart. It was to aid the faithful in this that the Church was accustomed to connect the various sensible rites and ceremonies of the Mass with certain mystical meanings, having for their especial object the mysteries of redemption and the virtues of the Christian life.

These principles will guide us in the explanation of the various mystic significations of the different parts of the sacred liturgy, and which are reduced to three heads, viz. the natural sense, the allegorical, and the moral.

Of the meaning of the altar and its ornaments.

The Church represents, 1, the upper chamber where Jesus first instituted, and celebrated with His disciples, this divine Sacrifice. 2. The most sacred body of Christ, the living temple of the Divinity (John ii.), and, by participation with Him, the whole body of the Church, and of each one of the faithful, as St. Paul declares. (1 Cor. iii.) 3. The union with God, or the spirit of prayer, according to those words, "My house is the house of prayer." (Matt, xxi.)

The altar signifies and represents, 1st, the table of the Last Supper; 2d, the cross on which the divine Lamb was immolated, as well as Christ Himself, by whom and through whom our sacrifice is presented and accepted by the Father; 3rd, the spirit of sacrifice and self-denial.

The linen cloths, corporals, purificatories, mundatories, &c, signify, 1st, the linen cloths covering the table used by our Lord and His disciples at the Last Supper; 2nd, the linen cloths in which His sacred body was embalmed when it was laid in the sepulchre; 3rd, the external and internal purity required in all Christians, but in priests more especially.

1. The chalice, paten, the wine and water, and the unleavened bread, signify the same things used at the Last Supper. 2. The consecrated bread represents, and is in very truth, the most pure and precious flesh of Christ, and the consecrated wine His most precious blood. The water represents that which flowed from His sacred side when it was opened by the lance; the chalice represents the sepulchre; the paten calls to mind the stone which closed its mouth. 3. The unleavened bread signifies sincerity and candour of mind; the wine, the fervour of charity.

The lights call to mind, 1st, the candles and lamps used in the chamber of the Last Supper; 2nd, Christ, the true Light of the world; 3rd, the light of faith in the soul of the Christian.

To the ornaments of the altar we may also add the chant, which shadows forth the joy of the heavenly Jerusalem ; and the incense, which is the symbol of the prayers of the faithful, of the good odour of their virtues, and the presence of God, who has exhibited His Majesty to men shrouded in clouds and mystery.

Of the meaning of the sacred garments.

The vestments of the priest represent, 1st, The garments worn by Christ,—as His seamless coat is represented by the alb, His girdle by the cincture, His napkin or handkerchief by the maniple, His cloak by the vestment or chasuble. 2nd, Those things with which He was clothed in derision at the time of His passion—the amice calling to our mind the veil with which they blindfolded Him; the alb representing the white robe with which He was clothed in derision by Herod; the cincture and maniple representing the ropes with which He was bound; the purple garment being represented by the vestment, and the cross by the stole. 3rd, So also do they symbolise certain virtues, as follows:—

The amice signified fortitude and watchfulness against temptation; and hence, in arranging it, the priest is directed to say, 'Give to my head, O Lord, the helmet of salvation, wherewith I may resist the assaults of the devil.'

The alb signifies innocence and grace in the soul; and hence, while vesting himself therewith, the priest says: ‘'Clothe me in white, O Lord, and purify my heart, that, being made white in the blood of the Lamb, I may attain to joy everlasting.'

The cincture is the emblem of chastity; and, in girding it, the priest says: 'Gird me, O Lord, with the girdle of purity, and extinguish within my loins the fires of concupiscence, that the virtue of continence and chastity may dwell within me.'

The maniple, the emblem of patient labour in good works; and hence the priest says, while fitting it to his arm: 'Make me worthy, O Lord, to bear the maniple of patience and of sorrow, that I may receive the wages of my toil with rejoicing.'

The stole is a symbol of immortal life, prepared for God's faithful servants in heaven; and hence, while placing it on his shoulders, the priest says: 'Restore unto me, O Lord, the stole of immortality, which I had lost through my first parents' transgression; and although I am not worthy to draw near Thy sacred mysteries, yet grant that I may partake of eternal blessedness.'

The vestment signifies the sweet yoke of the law of Christ, which is charity, wherein is fulfilled the whole law, the sum of all virtues; and in assuming it, the priest says: 'O my Lord, Thou who hast said, My yoke is sweet and My burden light, grant that I may so bear Thy yoke, that I may attain to Thy grace. Amen.'

The cope represents the impassibility of the body after its resurrection, and also the edification of good works. This vesture was originally a sacred garment or cloak, used as a defence from the weather during the performance of any sacred ministry outside the church.

The dalmatic, with which the deacon is vested on solemn feasts, and the tunic, used by the sub-deacon, have similar meanings, and typify the spiritual joy and freedom of heart with which we are to assist our neighbour, signified by the precious material and ample form of their vestments.

The different colours of the vestments indicate the different spirit and character of the various sacred functions and solemnities. White is the emblem of joy, and is used on all the joyful festivals. Red is the emblem of blood and of fire, and is used on the feasts of the Martyrs and at Pentecost. Green is the symbol of hope and peace, and is used on ferias or common days, and when there is no festival. Violet is the emblem of sorrow, used on days of penance and mourning. Black is the symbol of death, and is used for the service of the dead, in Masses of Requiem, and on Good-Friday.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Practical Exercises Of Prayer. A SHORT HISTORY OF THE MASS By The Very Rev. John Baptist Pagani.

On the day which preceded the passion and death of our divine Redeemer, when, according to the requirements of the law of Moses, the Paschal lamb was killed and eaten, our Lord sent His apostles Peter and John from the neighbouring village of Bethany, where they were staying, into Jerusalem, directing them to a certain house, where they were to enter, and desire the master of the house, in His name, to shew them a room where He might keep the Passover with His disciples. The master of the house having shewn them a large upper chamber, furnished and prepared, they there made all things ready. As it drew towards evening, Christ came, and together with Him the twelve apostles sit down at table. He speaks to them of His burning desire to keep this Paschal Feast with them; He discourses of His passion and death, now just at hand,—of the fierce trials which awaited them, and of other similar things. After which, our Divine Master, in order to apply an effectual remedy to the spirit of ambition which He saw entering amongst the apostles, arose from supper, and having laid aside His upper garment, girded Himself with a linen cloth, and pouring water into a basin, began, like the humblest of servants, with His own divine hands, to wash the disciples' feet, and to wipe them with the towel wherewith He was girded, accompanying the act with a sublime instruction on the purity and cleanness of heart which were required, and on the humility which was necessary for those who desire to be His disciples and to have part in His blessed kingdom.

After this, our Lord returns to the table with His disciples, and as they were at supper, He took bread, He blessed, He broke it, and gave it to them, saying " Take, eat; this is My Body." And taking the chalice, He gave thanks, and gave it to them, saying, "Drink ye all of this; for this is My Blood of the New Testament. Do this for a commemoration of Me. For as often as ye shall eat this bread and drink this chalice, ye shall shew forth the death of the Lord until He come again."

Afterwards, our Lord Jesus Christ discoursed at length with His beloved disciples of most exalted matters, concerning His heavenly Father, and concerning the Holy Ghost, whom He was about to send down upon His Church. Upon peace, and charity, and prayer; upon the persecutions they must endure from the world; concerning His incarnation and His glory. Lastly, lifting up His eyes to heaven, He prays His Eternal Father for Himself, for His Apostles, and for all the elect, and He ends by singing, together with His disciples, a hymn of thanksgiving.

In this brief account we see clearly three things: 1st, the celebration of this first eucharistic Sacrifice by our divine Redeemer Himself; 2nd, the power and the command given to the apostles to celebrate the very same sacrifice as long as the world shall last; 3rd, the type and model of the manner of its celebration; and on this latter point we may observe in a few words, from what has been said, that in the celebration of the first unbloody sacrifice, the following facts and circumstances may be clearly traced:

1. A large room, and well prepared.

2. A table fittingly adorned with cloths, plates, chalices, candlesticks, and other furniture.

3. Unleavened bread, wine, and water.

4. The Priest for ever after the order of Melchisedech in tunic or under garment, girded with a girdle, with pallium or upper robe.

5. An ablution with water, wherewith the apostles were purified before partaking in the eucharistic Sacrifice and Sacrament.

6. Sacred discourses and instructions.

7. Prayers and sacred hymns.

8. The consecration of the bread into the Body, and of the wine into the Blood of our Redeemer.

9. The distribution and communion of the consecrated bread and wine.

The Apostles themselves began, after the day of Pentecost, to celebrate the eucharistic Sacrifice, as their Redeemer had commanded them, observing with the utmost care and fidelity all that belongs to the essence of the sacred act; and in those things which were merely accessory, either observing the same ceremonies and order, or else varying them according as they were taught by Christ Himself, or His Holy Spirit, which was given for their guidance. Accordingly, in the beginning, the blessed apostles celebrated in any place, provided it was decently adorned for the purpose, and furnished with all things required for the offering the Sacrifice, such as a table, unleavened bread, chalice, and vessels for the wine and water, napkins, lights, books, &c. In like manner, in imitation of our Lord, they made use of prayers, hymns, lessons, and discourses, before and after the Consecration, as well to instruct those who were present, as to excite greater reverence and fervour during the offering of the most Holy Sacrifice. For this purpose, by degrees, were introduced the various ceremonies and rites which the holy Church has made use of in succeeding ages; such as the variety of sacred vestments, the incense, the chant, and the different degrees of sacred ministers assisting.

The use of all those particular forms and rites which make up the sacred liturgy is to be explained and accounted for, moreover, by reference to two other causes. First, that the Christian Church succeeded immediately to the Jewish, wherein, by command of God Himself, from the time of Moses, it had been the custom to make use of great pomp and majestic splendour of external ritual in the public worship of God. And as this was also most conformable to the natural law and the constitution of man, it was fit that the Church of the New Covenant should shew herself superior even to that of the older dispensation, and thus bring out into its full development and perfection even the external part of the divine worship.

In the second place, as there is every reason to believe that very many of the ceremonies, rites, and other circumstances of the sacred liturgy were copied, so to speak, from the pattern shewn on the Mount of revelation to Moses; so that of the New Covenant, the Covenant of love, was exhibited to the Apostle and Evangelist St. John, when, in spirit, he was transported into heaven, and beheld those secret things which he recounts in the book of his Apocalypse; and there we read of the worship paid in the heavenly Jerusalem to the divine Lamb of God, of an altar of incense, of chants and prayers, the various ranks and orders of the Blessed, adorned with palms, and white garments, and sacred vestments, and crowns of gold, and all the splendour of a heavenly ritual.

Lastly, it is most probable that the apostles themselves did not use, at all times and under all circumstances, precisely the same forms in the offering of the divine Sacrifice, but employed one more or less solemn, according as the circumstances of time or place, of tranquillity or persecution in the Church, dictated.

~ And here we might recall the origin of the different liturgies for celebrating the eucharistic Sacrifice which have been in use in the various Churches, whether of the East or of the West, all which, within their own limits, are respected and allowed by the mother and mistress of all Churches, the holy Church of Rome and See Apostolic. But leaving these, as beside our present purpose, we will touch briefly on the liturgy which the Roman Church makes use of, as having more authority, and being of more universal usage.

From the days of the Apostles it was always the case that many Pagans and Jews were accustomed to be present at the functions of religion celebrated in the churches of the Christians; some drawn by curiosity to see what was there done, others by a desire of being instructed and admitted into the new religion. As it was necessary, on the one hand, to receive all, with the greatest charity to teach them to know their God and Redeemer Jesus Christ; so, on the other, it was requisite to exclude persons who were not yet instructed and baptised from being present at the celebration of the more august and profound mysteries of the altar, that they might not expose to derision or profaneness that of which they as yet knew or believed nothing. In order, therefore, to reconcile these two important objects, it was thought right to divide the sacred liturgy into two parts, at the celebration of the first of which all, whether faithful or unbelievers, might be present with propriety and advantage, whilst the second part was reserved for the faithful alone. The first part was called the Mass of the catechumens, or scholars in the faith; the second, the Mass of the faithful.

The sacred liturgy of the Mass of the catechumens consisted of three principal parts, viz. of the Confession of Sins, the Prayers, and the Instructions, which were directed chiefly to prepare the catechumens for receiving holy Baptism, whereby they were to be admitted into the class of the faithful. This first part of the Mass, therefore, was merely the remote preparation for the Sacrifice; and during this the prayers, the psalms, and other parts, sung or recited, were directed to implore the mercy of God on the catechumens and unbelievers, that they might obtain the grace of faith and of holy baptism, and to enlighten and instruct them by lessons taken from the holy Scriptures, and by sacred discourses. The Mass of the catechumens extended as far as the Offertory, at which part of the liturgy they were dismissed, and none remained but the faithful only.

The Mass of the faithful, or the Sacrifice, properly began now, and also consisted of three parts, viz. the Offertory, the Consecration, and the Communion. The Offertory consisted of an offering of bread and wine, and at times of other gifts also, which were carried by the faithful and presented at the altar; of these the sacred ministers took so much as was required for the Sacrifice, and for distributing the holy Eucharist to all those who desired to communicate—the remainder was set apart for the use of the poor. The portion of bread and wine set apart for the Sacrifice was then offered up and presented to God by the celebrating priest; and he, together with the whole people, offered up prayers over the oblation for himself, for the whole body of the clergy, for the civil powers of the state, and for the whole Church militant on earth and in the middle state of purgation. After the Offertory, which was succeeded by a preface, wherein the people were encouraged to offer thanksgivings and praises to God, in union with angels, and archangels, and all the company of heaven, the consecration of the bread and wine followed immediately; and then, once more, in the presence of our Lord under the sacramental veils, prayers, the same in substance as before, in behalf of the whole Church, were again recited. Last of all came the Communion, or dispensing of the body and blood of Christ to all the faithful who desired or were worthy of Communion. After which, and the recitation of certain other prayers called the Post Communion, or prayers after Communion, the deacon dismissed the people with the words, lie, missa est—' Go, you are dismissed,' and thus finished the Mass, or Missa; for so the sacred liturgy came to be called from this ceremony of dismissal performed by the deacon, first at the end of the liturgy of the catechumens, and afterwards at the end of the Mass of the faithful.

In process of time the distinction between the catechumens and the faithful ceased, as well on account of the Church's custom of baptising children in their infancy, as on account of the conversion of whole nations to the faith. The Mass of the catechumens was not, however, discontinued, but was retained in substance as most useful for the faithful themselves, forming a beautiful supplement and addition to the Mass itself, and serving excellently to prepare and dispose the souls of the worshippers for the offering of the mystic sacrifice.

There are three things which principally hinder us from assisting worthily, and from partaking in all the fulness of the inestimable blessing contained in these tremendous mysteries. These defects are, first, sin; secondly, our natural unworthiness and misery; and, thirdly, our ignorance of the things of God. It should, therefore, be our unceasing study to remove these hindrances, and to make this our principal preparation for assisting at the divine Sacrifice. Accordingly, it is to this end that the portion of the sacred liturgy of the Mass preceding the Offertory is directed. For here, in the first place, it is the intention of the Church that the priest, and the whole people together with him, should publicly acknowledge themselves guilty, and confess that they have sinned in the presence of God and of the whole court of heaven, and therefore implore His mercy and pardon. In the next place, she directs them to beseech Almighty God, through the intercession of the blessed Virgin and of all the Saints, that He would vouchsafe His grace to all present in an especial manner (as also to those who are absent, for whom prayer is likewise made); beseeching Him to supply, from the infinite abundance of His grace, all that is wanting through their vileness, misery, and unworthiness. Lastly, by the reading of the Prophecies, the Epistles, and Gospel, and the recitation of the Creed —the records of Divine revelation, she enlightens and instructs her children in the wisdom from above.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Practical Exercises Of Prayer. ON THE SACRIFICE OF THE MASS By The Very Rev. John Baptist Pagani.

We must acknowledge, in the words of the holy Council of Trent in its twenty-second Session, that there is no work in which Christians can be engaged on earth so holy and so divine as this tremendous mystery, wherein is daily immolated on our altars, by the hands of the priest, that life-giving Host and Victim, by whom we are reconciled with our Heavenly Father.

Such is the excellence and sublime dignity of this divine Sacrifice, that, even in heaven itself, there is no more exalted act of worship. In this the Church on earth vies with the heavenly Jerusalem; in this the very angels of God, envying as it were the blessedness of man, come down from heaven to assist at the divine ministry of the priests of God on earth. Herein the most ecstatic devotion is satisfied to more than fulness.

For what is wanting here of all that is great and holy, most abundant in grace and mercy, and most tender in love? What longings can we feel for the venerable, the useful, the lovely, and the sublime, which are not satisfied to overflowing in this heavenly Sacrifice 1 Well may the author of the Imitation of Christ exclaim: 'Many travel from place to place to visit the holy relics of the Saints, and marvel much at hearing of their acts, and at beholding the lofty churches built to their honour, and love to kiss their sacred bones, enveloped in silk and enshrined in gold. But behold, I have Thee, my God, the Saint of saints, the Creator of men, the Lord of angels, here present with me upon the altar. To gaze at these other sights, men are moved, perhaps in some degree, by curiosity; but to contemplate Thee, we are drawn, not by any curious craving after novelty, but by firm faith, devout hope, and sincere charity.'

Whoever, then, is a lover of perfect devotion, let him give himself to hear Mass well, and worthily to assist at this divine Sacrifice. Every day, if he desires it, he will find something new, every day he will learn something fresh, he will each day be conscious of new affections arising in his heart; every day it will become more sweet, and he will discern how vastly it surpasses every other devotion; and, lastly, he will each day become more deeply persuaded that the devotion which is most truly pleasing to God, and most profitable to the soul, is that of worshipping in spirit and in truth, without which a multitude of pious practices are useless.

In order to assist at the holy Mass in spirit and in truth, it will be of great service to adopt a method which will help us to penetrate well with our understanding into this act of worship, and follow it with the mind and heart through every part, thereby partaking of it in the fullest and most intimate manner possible: such a method we propose to give in the following articles. But, in the first place, we offer a short history of the holy Sacrifice of the Mass in its origin and progress; secondly, a short exposition of the meaning of the various objects, ceremonies, and prayers made use of in its celebration; and, in the third and last place, a practical method for assisting and taking part in the divine Sacrifice.

Practical Exercises Of Prayer. Section II. Devout prayers, which may be said during the day with spiritual profit. By The Very Rev. John Baptist Pagani.

When the sign of the Angelus is given at morning, noon, and evening, say:

The angel of God brought the message unto Mary, and she conceived by the Holy Ghost. Hail Mary, &c.

Behold the handmaid of the Lord; be it done unto me according to Thy word. Hail Mary, &c.

And the Word was made flesh, and dwelt amongst us. Hail Mary, &c.

Let us pray.

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts, that we to whom the incarnation of Christ Thy Son was made known by the message of an angel, may by His Passion and Cross be brought to the glory of the resurrection, through the same Christ our Lord. Amen.

May the souls of the faithful, through the mercy of God, rest in peace. Amen.

A Prayer before beginning any important Office.

Prevent, we beseech Thee, O Lord, our actions, by Thy holy inspiration, and carry them on by Thy gracious assistance, that every prayer and work of ours may always begin from Thee, and by Thee be happily ended. Through Christ our Lord. Amen.

At the end of any important Office.

We give Thee thanks, almighty and merciful Lord, for all Thy gifts, who livest and reignest, world without end. Amen.

In going forth from your house, say:

Shew me, O Lord, Thy ways, and teach me Thy paths. Direct my steps according to Thy word, that no injustice rule over me. Make perfect my steps in Thy paths, that my feet be not moved.

Grace before Meals.

Bless us, O Lord, and these Thy gifts, which of Thy bounty we are going to receive. Through Christ our Lord. Amen.

Grace after Meals.

"We give Thee thanks, almighty God, for all Thy benefits, who livest and reignest, world without end. Amen.

Vouchsafe, O Lord, for Thy name's sake, to render unto all our benefactors everlasting life. Amen.

May the souls of the faithful, through the mercy of God, rest in peace. Amen.

A Prayer for Scholars before Study.

O incomprehensible Creator, the true fountain of light and only author of all knowledge, vouchsafe, I beseech Thee, to enlighten my understanding with the rays of Thy brightness, and chase away from me all darkness of sin and ignorance. Thou who makest eloquent the lips of the speechless, instruct my tongue, and pour on my lips the grace of Thy blessing. Give me a diligent and obedient spirit, quickness of apprehension, capacity of retaining, and the powerful assistance of Thy holy grace, that I may apply all to Thy honour and the everlasting salvation of my own soul. Through Christ our Lord. Amen.

A Prayer for Priests before instructing the People.

Come, O Holy Ghost, replenish the hearts of Thy faithful, and kindle in them the fire of Thy love. Send down Thy Spirit, and they shall be created, and Thou shalt renew the face of the earth.

O God, who didst teach the hearts of Thy faithful by the illumination of Thy Holy Spirit, grant unto us, we beseech Thee, in the same Holy Spirit, to relish that which is right and pleasing in Thy sight, and evermore to rejoice in His holy consolations, through Jesus Christ our Lord, Thy Son, who with Thee and the same Holy Ghost, ever liveth and reigneth, one God, world without end Amen.

Prayer after the Instruction.

Accept, O most gracious God, the office of our service. If, by Thy grace, we have performed any thing according unto our duty, in Thy clemency do Thou regard it: and whatever we have done with negligence, do Thou mercifully forgive the same, who livest and reignest, one God, in perfect Trinity, world without end. Amen.

Litany of the Holy Name of Jesus.

V. Lord, have mercy on us.
R. Christ, have mercy on us.
V. Lord, have mercy on us. Jesus, hear us.
R. Jesus, graciously hear us.
V. God the Father of Heaven
R. Have mercy on us.
V. God the Son, Redeemer of the world,
R. Have mercy on us.
V. God the Holy Spirit,
R. Have mercy on us.
V. Holy Trinity, one God,
R. Have mercy on us.
V. Jesus, Son of the living God, R. Have mercy on us.
Jesus, splendor of the Father, [etc.]
Jesus, brightness of eternal light.
Jesus, King of glory.
Jesus, sun of justice.
Jesus, Son of the Virgin Mary.
Jesus, most amiable.
Jesus, most admirable.
Jesus, the mighty God.
Jesus, Father of the world to come.
Jesus, angel of great counsel.
Jesus, most powerful.
Jesus, most patient.
Jesus, most obedient.
Jesus, meek and humble of heart.
Jesus, lover of chastity.
Jesus, lover of us.
Jesus, God of peace.
Jesus, author of life.
Jesus, example of virtues.
Jesus, zealous lover of souls.
Jesus, our God.
Jesus, our refuge.
Jesus, father of the poor.
Jesus, treasure of the faithful.
Jesus, good Shepherd.
Jesus, true light.
Jesus, eternal wisdom.
Jesus, infinite goodness.
Jesus, our way and our life.
Jesus, joy of Angels.
Jesus, King of the Patriarchs.
Jesus, Master of the Apostles.
Jesus, teacher of the Evangelists.
Jesus, strength of Martyrs.
Jesus, light of Confessors.
Jesus, purity of Virgins.
Jesus, crown of Saints.

V. Be merciful, R. spare us, O Jesus.
V. Be merciful, R. graciously hear us, O Jesus.

V. From all evil, R. deliver us, O Jesus.
From all sin, deliver us, O Jesus.
From Your wrath, [etc.]
From the snares of the devil.
From the spirit of fornication.
From everlasting death.
From the neglect of Your inspirations.
By the mystery of Your holy Incarnation.
By Your Nativity.
By Your Infancy.
By Your most divine Life.
By Your labours.
By Your agony and passion.
By Your cross and dereliction.
By Your sufferings.
By Your death and burial.
By Your Resurrection.
By Your Ascension.
By Your institution of the most Holy Eucharist.
By Your joys.
By Your glory.

V. Lamb of God, who takest away the sins of the world,
R. spare us, O Jesus.
V. Lamb of God, who takest away the sins of the world,
R. graciously hear us, O Jesus.
V. Lamb of God, who takest away the sins of the world,
R. have mercy on us, O Jesus.

V. Jesus, hear us.
R. Jesus, graciously hear us.

Let us pray.

O Lord Jesus Christ, You have said, "Ask and you shall receive, seek, and you shall find, knock, and it shall be opened to you." Grant, we beg of You, to us who ask it, the gift of Your most divine love, that we may ever love You with our whole heart, in word and deed, and never cease praising You.

Give us, O Lord, as much a lasting fear as a lasting love of Your Holy Name, for You, who live and are King for ever and ever, never fail to govern those whom You have solidly established in Your love.

R. Amen.

Aspirations which may be used in the midst of our ordinary Occupations.

Lord Jesus, I believe that Thou art the Son of the living God; increase my faith.

In Thee, O Lord, is my hope; oh, let me never be confounded.

Hide me, O dear Jesus, in Thy sacred wounds; bathe my soul in Thy precious blood.

O Fountain of Mercy, have pity on me, and save my soul.

Lord, be merciful to me a sinner.

Oh, rather let me die a thousand deaths, than be separated from Thee!

Oh, that I had the heart of the highest cherubim and seraphim, that I might worthily praise, love, and glorify Thee!

O my God, teach me to love Thee; teach me to serve Thee as I ought.

O Divine Love, how little art Thou loved by men!

Take possession. Lord, of my heart, and inflame it with the fire of Thy love.

Too late I have known Thee, O ancient Truth! Too late I have loved Thee, O ancient Beauty!

Thou art, O Lord, the God of my heart, and my portion for ever.

My God and my all, I desire to be dissolved, and to be with Christ.

As the hart panteth after the fountain of living water, so does my soul long after Thee, my God.

Who will give me the wings of the dove, and I will fly and repose in Thee 1

My soul has thirsted after God, the Fountain of living water, which springs to eternal life. Oh, when shall I come and appear in the presence of my God!

My heart and flesh rejoice exceedingly in the living God.

O Lord, enlighten my eyes, that I may never sleep in death.

The sins of my youth and my ignorances remember not, O Lord.

Not unto us, O Lord, not unto us, but to Thy Name give glory.

Into Thy hands, O Lord, I recommend my spirit.

Let God arise, and let His enemies be put to flight. Say to my soul, O Lord, I am thy salvation.

Let the name of the Lord be ever blessed.

My heart is ready, O Lord; my heart is ready.

All ye works of the Lord, bless the Lord, praise Him, and glorify Him for ever.

O Sweet Heart of my Jesus, give me the grace to love Thee evermore.

Give me, O Lord, Thy grace with Thy love.

O Heart of my Jesus, burning with love for me, inflame my heart with love for Thee.

O Mary, conceived without sin, pray for us who have recourse to thee.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 9.(On The Practice Of Holy Aspirations, Interior Recollections, And Good Thoughts.) By The Very Rev. John Baptist Pagani.

St. Francis of Sales, in his introduction to the Devout Life, greatly extols the practice of holy aspirations, interior recollections, and good thoughts; and says that we are powerfully assisted by them to commence, to advance, and to complete the work of our perfection.

Aspirations are certain dartings of the spirit towards God, and the more ardent they are the better. This kind of prayer was most familiar to the Saints, who found in it the sweetest pleasure and delight. As the lovers of worldly vanities are continually thinking of and sighing after the wretched objects of their love, so those fervent lovers of God felt a continual attraction towards their most beloved and sovereign Lord, and made it their constant practice to think of them, and aspire after them with great fervour and effusion of heart.

It is related of St. Francis of Assisium that he would pass whole nights, repeating over and over again, with the warmest feeling and most ardent love, those sublime words, 'My God and my all! my God and my all!' The great St. Augustine would often say, 'Let me rather die, 0 Lord, than sin again.' Of St. Ignatius we read that, whenever the clock struck, he raised his heart to God, and would say, 'Give me, O Lord, Thy love with Thy grace,' or, 'To Thy greatest glory, O Lord,' or some other like aspiration. We read the same of St. Vincent of Paul, who, at each sound of the hour, bowed his head and pronounced some pious ejaculation. St. Thomas of Aquin practised the same kind of prayer when he was at his meals, and when studying, or passing to and from his cell, and in all the spare moments of his time. The blessed Leonard was accustomed to repeat, with the deepest feeling, those words, 'My Jesus, mercy!' Cassian relates of the monks of Egypt, that they very frequently made use of ejaculatory prayers, full of humility and confidence, and would often say, 'O God, make speed to save me; O Lord, make haste to help me.'

Interior recollections are glances of the soul to God, and properly consist in building up, in the recesses of our own hearts, that sacred interior cell which is so highly praised by the Saints, as being wonderfully calculated to help us to advance in perfection. 'Disengage thyself awhile,' says St. Augustine, 'from every earthly care, and give thyself for a time to think of God, and to repose a little in Him. Enter into the closet of thy heart, and banish thence all things else except thy God, or what may aid thee in finding Him. Then, having closed the door, say to Him, with all the affection of thy soul, O Lord, behold I am in quest of thy lovely countenance, teach thy poor servant how to find it.' St. Francis of Sales used to call the centre of his soul the sanctuary of God; this was the place to which he so frequently retired in the midst of his exterior occupations. And hence he gained the great purity, simplicity, humility, and perfect union with God, which reigned there. The practice of these sacred retreats is most necessary to the interior life i and no man will ever become truly spiritual unless he is well exercised in them. They are the particular means by which the Christian attains to that solid interior beauty, which, dwelling in the centre of the soul, makes it so pleasing to God, who is the searcher of the hearts. Omnis decor ejus ab inlus. Those persons who, from the circumstance of their station, or from some other reasons, are generally engaged in exterior duties, should strive to imitate St. Catherine of Sienna, who, being prevented from regular prayer by being employed in all the domestic offices of the family, formed a cell in her own heart, into which she constantly retired amidst her most distracting occupations, to contemplate God, and to hold familiar intercourse with Him; and she thus maintained a firm and constant union with her heavenly Spouse, and used to say that the hearts of men are the true kingdom of God, and that there He fixes His seat. Oh, what rapid advances have those souls made in Divine love, who have formed for themselves such cells, and frequently retired into them to adore God and converse with Him affectionately and lovingly !' Those,' says St. Teresa, 'who can enclose within the little paradise of the soul Him who created heaven and earth, may well believe that they are in a good road, and that they shall not fail to arrive at length at the fountain of life, because they will make a great progress in a short time.'

The practice of good thoughts consists in deriving matter for pious reflections from the various objects which present themselves before our attention, and from the several events which accompany our life. Thus St. Fulgentius, on beholding the glory and splendour of the nobility of ancient Rome, exclaimed, 'Oh, how glorious must be the heavenly Jerusalem, if terrestrial Rome is so splendid!' St. Francis of Assisium seeing a lamb, would burst into tears, thinking of the immaculate Lamb of God, who was slain for our sake. Some, in viewing a garden, have compared it to the soul of a just man, which is adorned with the beautiful flowers of virtue; and others, whilst regarding a river, would say, 'So is the life of man, who is continually advancing towards the ocean of eternity.' When lying down to rest, some dwelt in thought on the hour when they shall be laid motionless on the bed of death; and when rising and putting on their clothes, others would remember their blessed Saviour, who was most cruelly stript of His clothes, and fastened naked to an ignominious cross.

Be careful, devout soul, to habituate yourself to the practice of these pious exercises, which will greatly assist you to increase the fervour of piety, and to advance in the interior life. It is hardly possible to conceive the wonderful power which these kinds of prayer possess to assist us in the performance of our duty, to support us under temptations, to raise us when we have fallen, and to unite us closely to God; and as we can make them at all times, in all places, and with the greatest facility, they ought to be as frequent to us as to breathe. When engaged in external duties we should imitate our blessed Lady, who, during the performance of her domestic concerns, never forgot her beloved Jesus; and whilst her hands were employed in external works, she would often cast a glance upon her dear Son, whilst her heart was continually glowing with love towards Him.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 8.(On Mental Prayer Section II) By The Very Rev. John Baptist Pagani.

SECTION II.

Method of mental prayer useful for the purification of the soul and the advancement in perfection.

The method of meditation which is generally recommended by the masters of the spiritual life, as being most useful for the purification of the soul and the advancement in perfection, comprehends three parts—the preparation, the body of the meditation, and the conclusion.

If the soul go on regularly in her meditation, and does not soon wander and fall into aridity, let her follow the sweet attraction of grace without thinking of method; but if in her meditation she encounter difficulties, and gets confused, let her subject herself rigorously to the method we are laying down, which will be useful for all to learn, that it may be practised when required.

§ 1.
On the preparation for meditation.

It is most important to prepare our souls for prayer,

If we wish to draw from it those blessed fruits of justice and sanctification which it is calculated to produce. "Before prayer," says the Holy Ghost, "prepare thy soul, and be not like a man that tempteth God." Certainly the reflection, that in prayer we are speaking to the God of infinite majesty and glory—to the sovereign Lord of heaven and earth—ought to inspire us with great reverence, and to induce us to prepare ourselves for that holy exercise with great diligence and care. The object of prayer is, to obtain from God the inestimable blessing of sharing in His sanctity. Now this requires that God should be willing, on His part, to bestow upon us this sublime gift, and that we should co-operate on ours towards obtaining it; but when we enter upon prayer without any preparation, we leave every thing to God, without doing what lies in our own power in order to second the movement of His grace, and thus we are said to tempt Him.

St. Bernard insists, in an especial manner, upon the importance of a suitable preparation for prayer, if we desire to reap fruit from it, and says, that such as our preparation is, such will be the benefit which we shall derive from it. This is in accordance with our Saviour's doctrine, who says, "He that hath, to him shall be given; but from him that hath not, that also which he seemeth to have shall be taken away." To him that cometh to prayer well prepared, great blessings shall be given, and he shall abound; but to him that comes unprepared, nothing shall be granted, and that also which he fancies he possesses shall be taken away.

The preparation for meditation is twofold, remote and proximate.

Remote preparation consists, 1st, in reading over with care the subject of meditation the evening before, and fixing upon the points; 2ndly, in turning the mind to the matter of our meditation when lying down to rest, and recalling the points, and also fixing upon some short aspiration which refers to our meditation, and contains, as it were, the substance of it, which we may repeat when we awake in the night; 3rdly, in directing our thoughts to the subject of our meditation as soon as we awake in the morning.


The proximate meditation contains the preparatory prayer and the preludes.

The preparatory prayer comprises four acts: 1st. An act of faith in the presence of God. 2nd. An act of contrition for our sins, and especially for such as are more calculated to obstruct the fruit of the meditation. 3rd. A resolution to avoid all faults, and particularly those which might hinder the good success of the meditation. 4th. An act of abandonment into the hands of God, ready to suffer aridities and desolation, or to enjoy sweetness and onsolation, according to His good pleasure and most adorable will.

The preludes are generally three. The first consists in recalling to mind the preceding meditation, if there be any connexion between them, otherwise this prelude is omitted. The second consists in constructing to ourselves the place or scene of the meditation. For instance, if the subject of meditation is apt to affect the senses, such as death, the passion of Christ, &c, to imagine ourselves lying on the death-bed, about to expire,—to be on Calvary at the foot of the cross, seeing all that passes there. If the subject of meditation be some truth which does not admit of any sensible demonstration, such as the goodness of God, &c. we may imagine ourselves living in this world as in a place of exile, amongst the brute creation, at a distance from our true country. If, however, a person cannot form to himself the scene of his meditation without using great violence to his mind through defect of imagination, or for some other cause, it will be better to omit it. The third is a petition in which we beg of God to grant us that particular fruit which we intend to draw from our meditation.

§2.

On the body of the meditation.

The body of the meditation comprises three parts, namely, the acts of the memory, of the understanding, and of the will.

The act of the memory consists in recalling to mind the substance of the meditation; and if the points have in any way escaped the memory, it will be well to recall them by reading again the matter of our meditation. This exercise of the memory requires but a very short time, and is intended merely to prepare for the act of the understanding.

The act of the understanding consists,

1st. In considering what are the truths contained in the subject of the meditation.

2ndly. In weighing the importance of these truths, reflecting on the necessity,the utility, the equity, the dignity, the sweetness, and facility of putting in practice the instructions which are contained in them, and the spiritual loss we shall suffer by neglecting them. Here we must guard ourselves against several faults, which would greatly impede the fruit of our meditations. In the first place, we must be careful to avoid useless and abstract reflections, which are foreign to our purpose, and not calculated to bring any spiritual profit to our souls. Secondly, we must beware of entering upon the consideration of many truths at one and the same time, but we must proceed with order. And lastly, we must endeavour to advance with peace and calmness, and without being uneasy, if we find too little or too much matter of reflection.


3rdly. In applying the truths which we have been considering to our own conduct, comparing our own actions with them, discovering the various faults which we may have committed against them, searching diligently for this purpose into the most hidden recesses of our hearts.

4thly. In finding out the causes of our faults,—the hidden roots of our sins.

5thly. In reflecting upon the best means for eradicating them from our hearts, and for avoiding them for the future, by the aid of Divine grace. We shall be greatly assisted to find out these means if we reflect, 1st, upon what would be our own advice to a beloved friend were he placed in the like situation; 2dly, what would be our sentiments, our own desires, if we were standing before the judgment^seat of Christ; 3dly, upon the love and gratitude which God deserves from us for the many favours and blessings which He has so graciously bestowed upon us.

The act of the will consists in making the resolutions, and confirming them by pious affections. It comprehends,

1st. An act of profound humility at the sight of the many faults and sins of which we discover that we have been guilty before God.

2ndly. An act of contrition and detestation of our sins.

3rdly. A resolution to avoid them for the future, and to adopt the proper means to effect this. With respect to this act of resolution, we must, in the first place, be careful not to make it in general terms, but descend to particulars, directing it against some particular faults. In the second place, we must direct this, our resolution, against those faults which are really sinful, and defile our soul in the sight of God, in preference to those faults which are only external. In the third place, the resolution must be directed to the performance of the duties of our state, and of those things which are of obligation, before those which are only of supererogation. To animate us to make our resolution with fervour and devotion, we may imagine that we see the throne of God described by St. John surrounded with great majesty; that we behold the angels standing as witnesses, who will denounce us in the day of judgment if we do not keep our promises.


4thly. An act of diffidence in our own strength on account of our extreme weakness, and of the corruption of our nature by sin.

5thly. An act of confidence in God; for although we have every reason to fear when we reflect on our own weakness, yet when we turn our eyes to God, and call to mind His infinite goodness and mercy, and the powerful assistance of His holy grace, we ought to feel animated with the greatest confidence that we shall be able to keep our promises faithfully, through the help of Him who strengthens us.

6thly. The acts of petition to God, begging for grace and strength to keep our resolutions faithfully until death. These petitions may be made either to God the Father, through His beloved Son, or to God the Son through the merits of His bitter passion and death, or to the Holy Ghost through that ardent love He has ever shewn to men. We may also beg of God to grant our request through the intercession of the blessed Virgin Mary and our patron Saints, and particularly through the merits of the Saints whose festival the Church celebrates on that day. To perform with fervour this act of petition, we may imagine that we are standing before God as a sick person before his physician, or as a famishing beggar before some rich and merciful lord.


7thly. An act of love, which consists, 1st, in preferring the possession of God to all created objects, to all the riches, honours, and pleasures of this world; 2ndly, in rejoicing in the infinite glory and eternal beatitude of God, and eagerly desiring to see Him still more glorified by every creature; 3rdly, in regretting that we have by our sins in some manner lessened His intrinsic glory.

§3.
On the conclusion of meditation.

The third part of meditation consists in the conclusion, or the examination of meditation, which should last but a few minutes. In order to perform it well, examine,1st, whether you have made your meditation with fervour, as far as human infirmity would permit; 2ndly, whether you have faithfully spent the whole time allotted for your meditation; 3rdly, whether you have attended to the method of meditation with care; or if not, whether this has been occasioned by your following the sweet impulses of the Holy Spirit, or rather by your indulging your own sloth or fancy.
Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 8.(On Mental Prayer Section I) By The Very Rev. John Baptist Pagani.

ARTICLE VI.

ON MENTAL PRAYER.

The holy patriarch Jacob, flying from his brother Esau through a desert land, laid himself down to rest; and, whilst he was sleeping, he saw in a vision a ladder that reached from earth to heaven. On this ladder he beheld a multitude of angels constantly ascending and descending; and upon the summit of the ladder he saw Almighty God Himself, who looked down upon him, and renewed to him the promises He had formerly made to Abraham and Isaac, that their children should possess the Land of Promise, and he multiplied like the stars of heaven, or the sands of the sea-shore. This mystical ladder which was shewn to the holy patriarch during his journey through the desert, is a symbol—an image of mental prayer or holy meditation. As the ladder reached from earth to heaven, so mental prayer, which is performed here upon earth, reaches to the throne of God, and unites as it were heaven and earth. The angels whom Jacob saw ascending and descending represent those pious souls who exercise themselves in the practice of meditation; for they ascend into heaven by the consideration of the eternal truths, and descend to the earth again by fulfilling their duties amongst men. Almighty God, who was sitting at the top of the ladder, looking down upon Jacob, and renewing to him His gracious promises, represents the same omnipotent and bountiful Lord, who, from the throne of His glory, looks down with merciful eyes upon those who practise holy meditation, and promises to watch over them in all their ways, to guide them in the path of perfection, to enrich them with the treasures of His grace, and finally to grant to them the possession of the true land of promise—the heavenly Jerusalem.

SECTION I.

On the necessity of meditation for the purification of the soul and the advancement in perfection.

When treating of the necessity of meditation, I do not intend to speak of any particular form or method in which it may be performed; but I take the subject of meditation, in its substance, in the sense of its being the devout consideration of the truths and mysteries of our holy religion, whatever may be the form and manner in which it is done. Thus taken, I say that meditation is necessary, 1st, for sinners, in order that they may rise from the state of sin, and attain the state of grace; 2dly, for the just, in order to preserve themselves from falling into sin, and to enable themselves to advance in perfection.

That meditation is necessary for sinners, in order to rise from the state of sin and attain the state of grace, is clearly proved by what follows. In order that a sinner may be converted from the state of sin, regain the friendship of his offended Maker, and be restored to the state of justice, it is absolutely necessary that his heart should be changed. It is requisite that he should conceive a deep horror and contempt of what he has hitherto esteemed and loved, and be possessed of a sincere esteem and love of what he has formerly hated and despised; that he should feel a lively and bitter sorrow of his sinful life, and be resolved to die a thousand times rather than return to it again; that he should purpose to abandon for ever the ways of sin, and apply himself to the love and service of God with all his heart and soul. But how shall he be able to do this without the help of meditation? how shall he be able to effect this complete change—this total conversion of heart—unless he perceives on the one hand the hatefulness of his crimes, and discovers on the other the treasures of the riches of the mercy and goodness of God? And how shall he be able to see these things unless he enters into himself, and turns his mind to what concerns eternal life?

Contemplate, O Christian soul, the prodigal son, who is proposed to us by our Saviour as a living picture of repenting sinners, and see in what manner does he rise from his wretched state, and resolve to return to his loving father? The Gospel relates that, having abandoned his father's house, he departed to a distant land, sought the company of the wicked, gave loose rein to his unruly passions, and plunged himself into every sin and misery. Now, how did he succeed to deliver himself from so awful, so wretched a state? By what means did he return, from the degraded and miserable condition into which he had fallen, to the embraces of his loving father? He enters into himself, says the Scripture; he begins to meditate upon his miserable lot. He calls to mind the kindness and affection of his loving and tender father; he reflects that even the hired servants in his father's house are living in happiness, in want of nothing; he compares their happy state with his own misery; he thinks on the peace and joy he once experienced in his father's house ; and he resolves to arise and to return to his father's bosom; and he is received with the tenderest embraces, and has the kiss of peace and forgiveness bestowed on him. Thus it is also in the case of the repenting sinner. By reflecting on the enormity of his sins, and on the wretchedness of his state; by calling to mind the goodness and mercy of that infinitely loving Father whom he has abandoned, he is excited to return to Him, and he is received by Him with open arms, and has the most brilliant marks of grace granted to him, whilst His angels look on him with delight, rejoicing at his conversion.

If meditation is necessary to enable sinners to rise from the state of sin, it is no less necessary to the just, in order to their persevering in justice and advancing in perfection. First, it is necessary to them in order to persevere in the path of justice. The prophet Jeremias attributes the awful desolation which filled the whole earth in his times to the want of proper consideration on the part of men. "The earth," says he, "is made desolate, because there is no one that thinketh in his heart." [Jerem. xii.] And the holy David attributes his fidelity to God to meditation on His holy law: "Unless Thy law had been my meditation," says he, " I should have perished in my abjection." [Ps. cxviii. 92.] If, then, the want of consideration be the principal cause of the manifold crimes of men, whilst the practice of meditation is so powerful a preservative against sin, it clearly follows that meditation is necessary to the just, in order that they may preserve the treasure of Divine grace and persevere in justice. It is for this reason that the Wise Man says: "In all thy works remember thy last end, and thou shalt never sin." [Ecclus. vii. 40.] But meditation is necessary to the just, not only in order to persevere in the path of justice, but also in order to improve ever more and more in virtue, and to advance in perfection. The great St. Thomas teaches that, in order to advance in perfection it is requisite first to acquire a clear knowledge of ourselves, of our own baseness and misery, and of the vanity of all worldly things; secondly, to attain a profound knowledge of the excellence and goodness of God; for the more lowly we think of ourselves, the less we esteem the alluring objects of this world; and the more we reflect upon the perfections of God, the more we shall be enabled to despise ourselves, to trample under foot the vanities of this earth, to raise our heart to the perfect love of God, and to attain a strict union with His Divine Majesty. But how shall we acquire this knowledge, so necessary for the advancement in perfection, without the help of meditation? how shall we be able to penetrate deeply into the abyss of our own unworthiness, and attain to a sublime and exalted idea of the goodness and greatness of God, unless we apply ourselves to think seriously upon these things?

The necessity of meditation for advancing in perfection is also evinced, first, from the holy Scripture, which represents meditation as a most efficacious means for enkindling the fire of Divine love in our heart. Hence holy David exclaims, "In my meditation a flame shall be enkindled ;"' secondly, from the authority of the Saints, who, by unanimous consent, have ever regarded the practice of meditation as necessary for the attainment of perfection, and accordingly applied themselves to it with great fervour and devotion, and recommended it most earnestly to the persons entrusted to their care.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 8.(Of perseverance in our prayers) By The Very Rev. John Baptist Pagani.

Of perseverance in our prayers.

The last condition necessary for the good success of our prayers is that of perseverance. We are sure—and our assurance rests on the solemn promise of the Son of God—that our petitions, when made with proper dispositions, cannot be disregarded, but must, sooner or later, attain their effect. We cannot entertain a shadow of douht respecting this; "for heaven and earth shall pass away, but the words of Christ shall last for ever." But though certain of this, yet we have no certainty whether Almighty God will he moved to grant us immediately the object of our prayers; for we know that God sometimes defers to grant our petitions, in order to try our virtue, or to increase our merit, or for some other reason known only to His infinite wisdom. Hence it is necessary that we should continue to pray to God without ceasing, as the Apostle teaches, supported and animated by the thought that our perseverance will be crowned with a happy success. "Blessed is the man," says the Wise Man, "that heareth me, and watcheth daily at my gates, and waiteth at the posts of my doors." [ Proverbs viii. 34.] To animate ourselves to this perseverance, let us often reflect on that beautiful parable of the two friends, related by our Saviour in the holy Gospel, by which He teaches us to pray to Him unceasingly, until we obtain from Him the object of our request. Our Saviour relates that the friend, who had already retired to bed, at first refused to lend his friend the loaves which he asked, because he came at an unseasonable hour; yet afterwards, on account of the importunity of his demand, he rose from his bed and granted what he desired. And then our Saviour immediately adds, "Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened." And as if all this were not sufficient to infuse great confidence into the breast of His disciples, and animate them to perseverance in prayers without despondency, He reminds them of the conduct of a tender and loving father, who feels the greatest delight in giving good things to his well-beloved children, and concludes by saying, that we must expect still more from the goodness and love of our heavenly Father. "Which of you," says He, "if he ask his father bread, will he give him a stone? or a fish, will he for a fish give him a scorpion? If you, then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask Him!" [Luke xi.]

Let us not, then, be discouraged nor cast down if God at first seems to be insensible to our prayers; but let us urge ever more and more our petitions, and persevere in them with perfect confidence that at length we shall obtain our request. For God,' as St. Gregory says, 'wishes to be invoked, wishes to be compelled, wishes to be overcome by a certain importunity.' And St. Jerome says, that 'our prayers are pleasing to God according to our earnestness and perseverance.' We have in the Gospel two beautiful examples of the wonderful efficacy of the persevering prayer. One is that of the Cananean woman, who, though seemingly repulsed by our Lord as unworthy of His gifts, yet continued her petitions with greater fervour, and at last heard those consoling words: "O woman, great is thy faith; be it done unto thee according to thy word." The other is that of the blind roan of Jericho, who, though commanded by the disciples of Christ to hold his peace, persevered in crying out, "Jesus, son of David, have mercy on me!" and so merited to receive the favour requested. When, therefore, it happens that we do not succeed in obtaining the object of our petitions so soon as we expected, let us wait patiently for God's hour; let us persist in knocking without ceasing at the door of His mercy, until He is pleased to open to us. "Expect the Lord, do mindfully, and let thy heart take courage, and wait thou for the Lord." [Psalm.xxvi. 14.] Let us take courage by reflecting on the words of St. Teresa, that 'the person who perseveres in prayer, whatever be the obstacles which the devil raises against her, may stand assured that God, sooner or later, will draw her out of danger, and lead her to the port of salvation.'

We have a most convincing proof of this truth in the life and actions of those Saints who, from the depths of sin, passed, by the help of Divine grace, to the height of perfection. St. Mary of Egypt, after her conversion, was attacked by the most severe temptations for eighteen years; and it was by means of constant and fervent prayer that she was enabled to resist them, as she declared to the holy Abbot Zosimus. St. Augustine also had to endure, during twelve years, the most violent temptations, on account of his former evil habits; and he likewise overcame them by humble and constant prayer. The same also is related of St. Margaret of Cortona, and of other holy penitents, who, by their constancy and perseverance in prayer, have been enabled to overcome all their spiritual enemies, and to attain to a high degree of perfection.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 7. By The Very Rev. John Baptist Pagani.

SECTION IV.

Of confidence in our prayers.

Another condition which must accompany our prayers is, a firm confidence that we shall obtain the object of our petitions, if it be conducive to God's honour and glory, and to our own sanctification. "Blessed is the man," says holy David, "that trusteth in Thee ; .... mercy shall encompass him that hopeth in the Lord."3 "Ask," says St. James, "in faith, nothing wavering." [James i. 6] The promise of our Saviour is the sufficient reason for which we must have a firm confidence in all our prayers, for He has engaged His word, that, whatever we shall ask of His Father in His name, it shall be granted to us. "Amen, I say to you, whatsoever you shall ask from My Father in My name, it shall be granted you." [John xiv. 13] Let us, then, approach to God with a filial confidence, for "no one ever hoped in the Lord and was confounded." Though indeed we ought to be filled with confusion when we think of our own unworthiness, yet the consideration of the goodness of God, of the promise of our Saviour, and of the merits of His sacred passion and death, ought to inspire us with the greatest confidence, and fill us with the liveliest hope.

This confidence that we shall attain the object of our petitions, through the infinite mercy and goodness of God, is absolutely necessary to the good success of our prayers. This is clearly proved by the doctrine of Christ, who, when exhorting us to pray, urges us to do it with confidence, saying, "All things whatsoever you shall ask in prayer, believing, you shall receive." [Matt xxi. 22] "All things whatsoever you ask when you pray, believe that you shall receive, and they will come unto you." [Mark xi. 24.] Hence the Apostle St. James compares those persons who pray without confidence, to the waves of the sea, which are always agitated; and expressly declares, that such persons will never obtain the object of their petition. [James iv. 6.] And St. Augustine says, that * when the confidence fails, then the prayer also loses its value.' Si fides deficit, oratio perit. [Serm. xxx.]

As the confidence with which we ought to perform our prayers is not founded upon our own justice or merit, but simply on the mercy and goodness of God through the merits of His beloved Son our Redeemer, Jesus Christ, who has promised to grant our petitions, so also we must never allow it to be diminished on account of our sins and imperfections, however great they may be. But the more weak and sinful we feel ourselves in the presence of God, the more ought we to approach with firm confidence to the throne of His mercy, beseeching Him to look down upon us with pitiful eyes, and to deliver us from our miseries.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 6. By The Very Rev. John Baptist Pagani.

ARTICLE V.

ON THE PRINCIPAL DISPOSITIONS WHICH SHOULD ATTEND OUR PRAYERS.

Experience teaches that there are some Christians who often call upon God, and ask for His blessings, and yet God refuses to hear them. This happens not through any want of good will on the part of God, who is ever faithful to His promises, but through our own fault, because we do not take sufficient care to endow our prayers with those holy dispositions, which are required to render them acceptable to God and profitable to our souls. "You ask, and receive not," says the Apostle St. James, "because you ask amiss." [James iv. 3.]

There are five qualifications which our prayers ought to possess: 1, solidity; 2, devotion; 3, humility; 4, confidence; 5, perseverance.

Section I.
On solidity in our prayers.

The solidity of our prayers consists in asking of God real and substantial blessings; namely, such graces as are truly conducive to the salvation of our souls, and available to the attainment of eternal life. It is most certain that the only thing really good for man is, to serve and love his sovereign Lord here upon earth, and to enjoy Him hereafter in His eternal kingdom. This is the great, the only object for which he was created, and all besides this is vanity and deceit, darkness and illusion. "Fear the Lord," says the Holy Ghost, "and keep His commandments, for this is the whole man." 'Vanity and vanity,' says the Imitation of Christ, 'and all is vanity, except to love God, and to serve Him alone. This is the highest wisdom, to despise the world, and to tend to the everlasting kingdom.'

Setting out from this principle, that all happiness and perfection essentially consist in nothing else hut loving and serving our sovereign Lord in this life, and enjoying Him for ever in the life to come, it follows that we should never ask any thing from God but what can really help and assist us in serving and loving Him, and in securing our eternal salvation. Well did the prophet David understand this truth, when he prayed to the Lord but for one thing, and that earnestly and frequently, which was, that he might obtain the possession of His eternal kingdom. "One thing," says he, "have I asked of the Lord; and this will I seek as long as I live, that I may dwell in the house of the Lord." "Why art thou careful," said Jesus to Martha, "and troublest thyself about many things? there is but one thing necessary." [Luke x. 42] We read in holy Scripture, that the holy Tobias, thinking that he was going to die, called to himself his only son, and spoke thus to him: "Bless God at all times, and desire of Him to direct thy ways, and that all thy counsels may abide in Him." ['Tob. iv. 20.] The same I say to you, O Christian soul,— bless the Lord at all times; and let your mind and heart dwell upon Him alone. In your prayers, ask Him for His grace, His love, His kingdom, and He will not fail to supply all your wants, if expedient for your eternal welfare. "Seek first the kingdom of God," says our divine Redeemer, "and His justice; and the rest shall be added unto you." [Matt. vi. 83] Solomon did not ask God either for long life or riches, or for the overthrow of his enemies, but he petitioned only for wisdom, and the Lord vouchsafed to grant with it long life and riches, and fame and peace, together with a most glorious and prosperous reign. So, in like manner, will He do for you, if you ask for His friendship and love, which are the only true and real wisdom; for in this case you will receive besides them a supply for all your wants, if this be expedient to His glory and to the salvation of your soul. "Inquirentes Dominum," says holy David, "non minuentur omni bono.' [Psalm xxxiii.] —Those who seek the Lord shall not fail to be enriched with every good." "Blessed are they," says Jesus, "that hunger and thirst after justice, for they shall have their fill." [Matt. v. 6.] "He that spared not even His own Son," writes the Apostle St. Paul, "but delivered Him up for us all, how has He not also with Him given us all things!" [Rom. viii. 32.] Behold, then, how the solidity of our prayers properly consists in asking of God such substantial and solid blessings as are conducive to His glory, and as will be profitable to our immortal souls.

To understand this point better, it will be well to observe, that there are several things which we are certainly assured that are conducive to God's honour and glory, and are useful to our souls; such, for instance, as the knowledge of ourselves, the detestation of sin, the victory over temptations, the fulfilment of His holy will, the attainment of His love, and final perseverance in His holy grace. Now, for these and other such blessings we ought to ask, in the first place, and without any limitation or condition, because we are sure that they cannot do us any harm, but will certainly prove beneficial to our eternal salvation. But as regards those things about which we have no certain knowledge, whether they will be useful or prejudicial to our eternal interests,—such as good health, long life, prosperity in business, and the like temporal advantages,—though we are permitted, and it is sometimes also expedient, to petition for them, yet when we ask for them, we must only do it in the second place, that is, after having asked for spiritual blessings with perfect submission to God's holy will, and with the condition that they be pleasing to God and beneficial to our souls.

SECTION II.
Of devotion in our prayers.

The consideration that during prayer we are addressing that great Being who fills heaven and earth with the majesty of His glory, ought to inspire us with a deep feeling of reverence and devotion. Were we in the presence of any great personage upon earth, as, for example, his Holiness the Pope, how respectful would be our deportment, how modest and recollected our whole behaviour! What, then, should be our conduct when we present ourselves before the God of heaven, our great Lord and Master!

The devotion which ought to accompany our prayer is twofold, exterior and interior. Exterior devotion consists in the proper and becoming posture of the body, and in keeping a strict guard upon our senses, more particularly the eyes; since there is so close a connexion between body and soul, that, unless we mortify ourselves exteriorly, we cannot obtain interior recollection. This was will known to all the Saints, and hence they were most vigilant over their senses during prayer. St. Francis of Salles, during the whole of the time he was at prayer, even when he was alone and unobserved by others, remained before God in an attitude the most edifying, with an air of the sweetest composure, insensible to all around him, and exhibiting the most profound reverence and devotion. The venerable Berkmas was accustomed to pray on his knees, with his eyes closed, his hands clasped on his breast, his countenance beaming with such an angelic sweetness, and lighted up with such a heavenly ardour, that many persons placed themselves on their knees beside him in order to observe him, and to enkindle in their own souls that heavenly flame which burnt so ardently in his heart. It is related of St. Rosa of Lima, that, as soon as she entered the church, she would retire to some secret corner, and there would remain, with her eyes fixed on the adorable sacrament of the altar for hours together, motionless as a statue, insensible to all that passed around her. Of St. Aloysius we read, that he practised such a watchfulness over his senses, and particularly over his eyes, during prayer, that his countenance seemed more like that of an angel than of a man. By this strict guard which he kept over his senses, he attained to such an eminent gift of interior recollection, that in giving an account of his conscience to his director, he once said, that he thought that during the space of six months he had not been distracted in his prayers so much as would fill the space of one 'Hail Mary.'

Interior devotion consists in the proper attention of the mind, and in the pious affections of the heart to God. This interior devotion is necessary to the very nature of prayer, which, according to the doctrine of the Saints, essentially implies the raising of our mind and heart to God. St. Cyprian says it is an intolerable disrespect in the eyes of God, and a kind of mockery, to perform the act of prayer merely with our lips, having our mind and heart far from God. St. Augustine compares the prayer of those persons who pray in this manner to the barking of dogs. And St. Gregory says, 'How can you expect that God will hear you, when you do not hear yourself?' Whoever, therefore, wishes that his prayers should be pleasing to God, and profitable to his soul, must take care, as much as human infirmity permits, to exclude from his mind and heart all wilful distractions, and to fix his thoughts and affections upon his sovereign Lord. If he wilfully neglect to do this, if he knowingly allow his mind and heart to wander from God, and to be drawn after the consideration and the love of creatures, let him be sure that his prayer will be of no avail to him, since Almighty God rejects the prayer of those "who honour Him by their lips, but their heart is far from Him." [Matt. xv. 8.]

SECTION III.

Of humility in our prayers.

The third condition which should accompany our prayers, in order to render them acceptable in the sight of God, and profitable to our souls, is the spirit of humility. "The prayer of him that humbles himself," says the Wise Man, "shall pierce the clouds, and it will not depart until the Most High behold." [Ecclus. xxxv. 21] God treats the proud with scorn, and refuses to grant their petitions; but to the humble He is sweet and liberal, and imparts His favours and blessings in abundance. "God resisteth the proud," says the Apostle St. James, "and gives His grace to the humble." [James iv. 6.] We have a most striking proof of this truth in the conduct of God towards the Pharisee and the Publican of the Gospel; for the proud Pharisee returned from his prayer with added guilt, and became more abominable in the eyes of God; whereas the humble Publican, notwithstanding his own persuasion of his extreme misery and unworthiness, found favour and mercy before God, and returned home renewed and justified.

This humility consists, 1st, in a deep and sincere feeling of the awful majesty of Him whom we are addressing in our prayers; of the greatness and power of God, the immortal King of Glory, the sovereign Lord of the Universe, before whom the angels veil their faces, and the heavens themselves are not without spot. 2dly, It consists in a sincere and true appreciation of our own misery and unworthiness. For reason of which, far from meriting any favour from God, we deserve to be for ever cast away from His face, and deprived of His grace. When we call to mind the original corruption in which we are born, and then add to this our past infidelities, our base ingratitude to God, and the many insults we have offered to Him, we must surely feel convinced that we are unworthy to stand in His presence, that we can claim no right that He should hear our prayers, but that we rather deserve that He should drive us away, and inflict upon us a severe punishment. If we approach God in our prayers, animated by this spirit of humility, we may be sure that He will look down upon us with His merciful eyes, and impart His blessings to us. 'For,' as St. Augustine says, 'when we humble ourselves, God descends and unites Himself to us; but when we raise ourselves on high by pride, God withdraws Himself, and leaves us to our own misery.' He that humbleth himself shall be exalted. "God has regard," says holy David, "to the prayer of the humble," [Psalm ci. 18.] "A contrite and humble heart, O God, Thou wilt not despise." [Psalm xxxi. 10.]

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 5. By The Very Rev. John Baptist Pagani.

ARTICLE IV.

ON THE SWEETNESS OF PRAYER.

By the practice of holy prayer we elevate our minds and hearts to the God of all consolation; we draw near to the fountain of life; we apply ourselves to the source of all happiness. Who can, then, express the ineffable sweetness which this holy intercourse with God must bring to pious souls! It cannot be denied that as long as we live in this mortal pilgrimage, — as long as we travel through this vale of tears, and are surrounded by the earthly tabernacle of our flesh, which weighs down the spirit, we cannot enjoy perfect happiness. We must acknowledge that perfect joy cannot be attained upon earth, but that the possession of this blessing is reserved to those pure souls, who, having fought the good fight, and gained the victory over their enemies, have left the prison of their bodies, and entered into the eternal kingdom. Yet it is also certain that, even in this life, the nearer we approach to our sweet and merciful Lord, the closer our communication is with His Divine Majesty, the more we partake of his happiness, and the greater is the joy which He pours into our hearts. "Taste and see," says holy David, "how the Lord is sweet." The lovers of this world, seeing that the persons addicted to prayer mortify their passions, chastise their body with its concupiscence, abstain from sensual pleasures, despise all worldly enjoyments, cultivate the spirit of recollection, and strive to detach themselves from all sensible objects, and to fix their heart and mind in God alone, imagine that their life is full of sadness and sorrow, and can conceive but very faintly, how they can be said to enjoy true and real delight. But the lovers of God know how greatly they are mistaken who think thus. For the practice of prayer, which to them would be a source of affliction and weariness, is to pious souls the purest fountain of comfort and delight. "Taste and see how the Lord is sweet." Here the holy prophet does not invite us to apply to the corrupted sources of the world in order to find our joy. He does not say, 'Taste and see how sweet and delightful to the heart are riches, honours, and worldly pleasures;' but he invites us to withdraw from the deceitful joys of this world, and to draw near to God. He says, "Taste and see how the Lord is sweet."

And oh, how many persons who had drunk deep of the bitter cup of misery under the slavery of their passions, have found, when converted to God, that, by giving themselves devoutly to holy prayer, they have become entirely changed, and have passed from the state of the deepest affliction to that of the sweetest consolation, to the enjoyment of the peace of God which surpasseth every understanding. What man ever indulged himself more freely in the enjoyment of earthly pleasures, and especially of the delights of the flesh, than St. Augustine? And what were his sentiments after the blissful momentin which he broke asunder the chains that tied him to sin, and embraced a life of prayer? Listen to his own words: 'For me,' says he, 'I have found more pleasure in weeping over my sins at the foot of the crucifix, than I ever experienced in attending the theatre, which formerly afforded me such delight.' Dulciores mihi sunt lacrimts paenitentium quant gaudia theatrorum.

That which happened to St. Augustine after his conversion to God is daily being renewed in the case of hundreds and thousands of Christians, who, after arousing themselves from the state of sin, and turning in good earnest to the practice of prayer, have found therein a hidden manna, which is unknown to all but him who tastes it; who thus enjoys a foretaste of that ineffable sweetness in which the blessed inhabitants of the heavenly Jerusalem are ingulfed. And whenever it pleases God in His inscrutable wisdom to try His faithful servants, by withdrawing from them all sensible delights, and permitting them to suffer desolation in their prayers, He does not deprive them of all comfort, but even then He leaves them, in the bottom of their hearts, a deep and solid feeling of satisfaction in the consciousness that they are fulfilling His holy and adorable will even by their sufferings and aridities; and besides this, He causes His light to shine occasionally amidst their darkness, letting them from time to time experience the inestimable blessing of His Divine presence.

But here it must be observed that, in order to enjoy the sweetness of prayer, we must disentangle ourselves from the ties of the world, and from all inordinate affections to created things, and rest with all our heart and soul in God alone. "Delight in the Lord," says holy David, "and He will give thee the requests of thy heart." [Psalm xxxvi.4.] 'Be pure and free interiorly,' says the Imitation of Christ, 'without being entangled by any creature. Thou must be naked, and carry a pure heart to God, if thou wilt attend at leisure, and see how sweet is the Lord.' ['Book ii. c. 8] . . . 'As soon as thou hast delivered thyself up to God with thy whole heart, and neither seekest this nor that for thy own pleasure, but wholly placest thyself in Him, thou shalt find thyself united to Him and at peace; for nothing wilt thou relish so well, and nothing shall please thee so much, as the good pleasure of the Divine will. Whosoever, therefore, with a single heart, shall direct his intention upwards to God, and purify himself from all inordinate love to created things, he shall be the most fit to receive grace, and worthy of the gift of devotion. For the Lord bestows His blessings there, where He finds the vessels empty. And the more perfectly a soul forsakes things below, and the more she dies to herself for the contempt of herself, the more speedily grace cometh, the more plentifully it entereth, and the higher it elevates the free heart. Then shall he see and abound, he shall admire, and his heart shall be enlarged within him; because the hand of the Lord is with him, and he hath put himself wholly into His hands for ever. Behold, thus shall the man be blessed that seeketh God with his whole heart, and taketh not his soul in vain. [Book iv. c. 15.]

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.

Necessity Of Prayer For All Adults In Order to Attain Eternal Life, pt. 4. By The Very Rev. John Baptist Pagani.

ON THE EXCELLENCE OF PRAYER.

The holy practice of prayer essentially implies, as the Fathers and holy doctors teach, the raising up of our mind and heart to God, and is directed to obtain for us the highest of all possible blessings—the possession of God Himself, and the enjoyment of His eternal glory. This simple reflection ought to he sufficient to inspire us with the highest esteem for prayer; for what can we conceive more excellent and more sublime than to elevate ourselves above all sensible objects, and to penetrate with our spirit into those regions of eternal light where God Himself dwells, and there to transact with Him the interests of our immortal soul? 'What can be more excellent than prayer?' says St. Augustine; 'what is there more profitable in this life? what more sweet to the mind? and what in our holy religion more sublime? [Tract, de Mis. torn. x. 'Lib.] 'Consider,' writes St. John Chrysostom, 'to what a degree of happiness you are raised by prayer, and how great prerogatives are attributed to it You thereby speak to God Himself, you entertain yourself, and converse with Jesus Christ." [Lib. 2. de orando Deum.] Oh, what an honour for poor mortal men such as we are, to he admitted to a direct and immediate intercourse with the God of infinite majesty—with the Lord of glory; to open to Him our hearts, to unfold to Him our wants, and to speak with Him as a child does with his most tender and loving father! No tongue can express, nor mind conceive, the height of honour to which we are raised by such communication with our sovereign Lord.

Another reason which shews the great value and excellence of prayer is, the honour and glory which, by the performance of this holy duty, we render to God's infinite majesty. This is beautifully expressed by St. John in the Apocalypse, where he says, that "there came an angel and stood before the altar, having in his hand a thurible of gold, to whom was given a great quantity of incense, to the end that he should offer up the prayers of all the Saints upon the altar of God, which was before the throne of God; and the smoke of the incense of the prayers raised itself from the hands of the angel to the throne of God." [Apoc. viii. 3, 4.] In another place he represents the prayers of the Saints offered up to God by the hands of the twenty-four elders, and ascending to His throne like odoriferous perfumes. "They had golden cups," says he, "full of perfumes, which are the prayers of the Saints."  [Ibid. v. 8]

St. Bernard, in order to make us understand the value of prayer, says, that though it is certain that the angels are often actually present with God's holy servants, to defend them from the deceits and snares of the devil, and to help them to love God and save their souls; yet they more particularly favour us with their presence when we are employed in prayer. He proves this proposition by divers passages of Scripture, as by these words of the holy David, where he says, " I will sing hymns to thee in the presence of the angels;” [Psalm cxxxvii. 2] and by those of the angel to Tobit: "When thou wast in prayers, and didst pour forth tears, I offered thy prayers to thy Lord." [Tob. xii. 12.] From these and similar passages of holy Scripture it is manifest, that when we are performing the holy duty of prayer, we are surrounded by angels, who receive our supplications, and offer them to the throne of God. Neither need we he astonished at this, since, by the holy practice of prayer, we partake, in some degree, in the office which those blessed spirits perform before the throne of God, and commence here on earth that blessed employment which will be our occupation with them hereafter for all eternity; for which reason they already look upon us as their companions, and favour us in an especial manner with their assistance whilst we are engaged in this holy duty. St. Mary Magdalen of Pazzi, when she heard the bell ring for the Office, was filled with so much joy, that she hastened immediately to the choir, delighted with the thought that she was going to be engaged in the employment of the angels, whose constant occupation is to praise God. And it is for this reason that the Church has appointed her ministers to say the Divine Office at stated hours, that men on earth may join the blessed in heaven in honouring their sovereign Lord.

ON THE EFFICACY OF PRAYER.

Holy prayer is called by the Saints the ordinary channel through which the Giver of every best gift imparts to us His supernatural blessings; the shield and armour of the valiant soldiers of Christ; the strongest fence against all infernal powers; the key of heaven that unlocks the treasures of God, and gives men a free access to the riches of His divine bounty. 'I cannot wish a greater good to any person I love,' says a pious writer, 'than the gift of prayer; knowing that thereby we enter into a close communication with God, and are made partakers of His choicest blessings.'

Another reason which evinces the wonderful efficacy of holy prayer is, the particular hatred, as Abbot Nilus observes, which the devil bears to those who apply themselves to this holy exercise, and the violent and continual war he wages against them. He suffers us patiently to practise many other good works,—such as fasting, taking the discipline, or wearing the hair shirt; but he cannot endure that we should apply ourselves to prayer, without using his utmost endeavours to prevent it. He knows full well that prayer is a sovereign remedy against all evils; an ever-flowing source, an inexhaustible fountain of spiritual blessings, a most efficacious means for advancing in virtue and attaining perfection; and therefore he makes use of all his power to hinder us from attending to it. Hence St. Thomas, and many holy doctors, teach that it is by reason of the continual war that the devil wages against those who are engaged in prayer, that the Church, directed by the Holy Ghost, ordains that her ministers should begin the canonical hours with this verse: 'O God, incline unto my help; O Lord, make haste to assist me:' whereby we implore God's assistance in prayer against the snares and temptations of the enemy.

But that we may be better able to understand the great efficacy of prayer, let us examine the doctrine of holy Scripture on this point.

We read in the book of Exodus that Almighty God, being grievously offended with the ingratitude and infidelity of the children of Israel, spoke thus to His servant Moses: "Let Me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation." [Exod. xxxii. 10.] The holy Moses, touched to the heart with the deepest sorrow at these words, implored, with humble prayer, the mercy of God in behalf of His unfaithful people, and earnestly besought Him to suspend the awful punishment. Almighty God, overcome by the prayers of His faithful servant, and, as it were, constrained by his fervent supplications, withheld the scourge from His ungrateful people, and forgave their crimes. "The Lord," says the Scripture, "was appeased from doing the evil which He had spoken against His people." Oh, wonderful words! Oh, memorable expressions! The God of all majesty was constrained and prevented from executing His vengeance on His enemies by the prayers of one of His faithful servants. To this we must add the solemn promises which our divine Redeemer has left us in the holy Gospel, that He will grant our prayers, if duly offered to the throne of His infinite mercy. "Ask," says He, "and you shall receive; seek, and you shall find; knock, and it shall be opened to you." And in another place He declares, that whatsoever we ask the Father in His name, we shall receive. And again He says, "If you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those that ask Him " O my God, what more could our Saviour say to reassure us of the wonderful power and efficacy of holy prayer! It is certain that we shall obtain whatever we ask of God, if it be expedient for the good of our souls. It is certain that the prayers which we offer to the throne of God, when accompanied with proper dispositions, offer a kind of holy violence, as St. John Climachus says, to the heart of our most tender and loving Father, and move Him to grant us our request—Oratio pia vim Deo infert. Jesus Christ has promised this, and His promise cannot fail; for God is not as a man, that He should lie, or as the son of man, that He should be changed. [Numb, xxiii. 19] Oh, how great, then, is our happiness, to have in our hands an instrument so noble, and of such power and efficacy, to obtain from heaven all blessings and graces! 'Prayer,' says Theodoret, 'is but one thing, but it procures for us all things.' 'Prayer ascends to the throne of God,' says St. Augustine, 'and it draws down upon us the heavenly blessings.' 'A man of prayer,' says St. John Chrysostom, 'is all-powerful, and may say with the Apostle: Ail things are possible to me, through the help of Him who strengtheneth me.'

How shall we number the graces which the servants of God have obtained from Him at all times by means of prayer! Elias, by prayer, opened and shut up the floodgates of heaven, and called down fire from on high to consume the sacrifice. Eliseus restored life to a dead body; Moses enabled the Israelites to defeat the army of the Amalekites; Aaron arrested the course of a pestilence; Ezechias obtained a sword from heaven to exterminate his enemies.  [4 Kings xix.] It was by prayer that Daniel was preserved unhurt in the lions' den, and the three Hebrew children were saved from death in the fiery furnace of Babylon. When the shepherd David ventured on the fierce combat with the haughty Goliath, he called on the God of armies, and the giant lay prostrate and vanquished at his feet. When Josaphat was surrounded by a sudden irruption of the Moabite army, he had recourse to God by His holy prophet, and the Moabites were slaughtered [4 Kings iii.] Asa, being suddenly attacked by a powerful army of Ethiopians, implored the aid of heaven, and they were drowned in a sea of blood. [2 Para. xiv]

But what are such victories gained over temporal enemies compared to those which a man of prayer obtains over his spiritual foes? 'However great may be the temptation,' says St. Bernard, 'ifwe know how to use the weapon of prayer well, we shall come off conquerors at last; for prayer is more powerful than all the devils. He who is attacked by the spirits of darkness, needs only to apply himself vigorously to prayer, and he will beat them back with great success; for, as St. John Chrysostom says, prayer is a rock most terrible and fearful to the infernal powers.'

What, then, O Christian soul, is it that makes you so cold in your prayers ?  Ah, let us approach the throne of mercy with a generous and willing heart, and God will not fail to grant us our request. 'How should the Lord fail,' says St. John Chrysostom, 'to grant His graces to him who asks for them from his heart, when He confers so many blessings even on those who do not call upon Him! Ah, He would not so urge, and almost force us to pray to Him, if He had not a most eager desire to bestow His graces on us. St. Augustine says, 'that He is more anxious to communicate His blessings to us, than we are to receive them.—Pins vult ille dare quam nos accipere, plus vult misereri quam nos a miseria liberari.' Some persons, by way of finding some pretext by which they may justify their own faults, complain that they do not receive the Divine aid. But have they not rather reason to complain of themselves, because they neglect to implore, by prayer, the Divine assistance ?' Multi conqueruntur deesse sibi gratiam,' says St. Bernard; 'sed multo juslius gratia conqueritur deesse sibi mnltos.The Loid feels such pleasure in communicating His favours to us, that St. Mary Magdalen of Pazzi goes so far as to say that He feels Himself obliged, as it were, to those who pray to Him, and grants them what they ask from their heart.

Such being the power and efficacy of prayer, what can we say of those Christians who continue negligent in the observance of the Divine laws, cold in the practice of piety, and who yield to slight temptations to sin? To whom but to themselves must they attribute their misery? to what but to their own fault, to their neglect of holy prayer, must they ascribe their ruin? Can Jesus Christ fail in His word? Can He prove unfaithful to His promise, that He will come to our help whenever we have recourse to Him by devout and humble prayer? What would you think of a beggar who, knowing that a prince was ready to provide him a home to shelter him, clothes to cover him, and food to supply his necessities, if he would only ask for them? — what would you think or say of him, if he should prefer to continue in his poverty, rather than apply to his willing benefactor? What would you say if you saw him in his ragged clothes, trembling with cold, and half dead with hunger? Would you not reproach him most severely? Would you not say that he deserves to suffer, and to languish and die ?—because he is the sole cause of his own miseries. But, alas, still worse is the case of those persons who prefer to live devoid of all virtues, naked, wretched, and poor, rather than to cast themselves at the feet of the Lord, and implore His heavenly blessings!

Learn, then, O Christian soul, to set the greatest value on prayer, and resolve to avail yourself of this inestimable privilege whereby to attain to eternal life. Imagine that you hear the voice of the Lord addressing you by the following beautiful words, 'Call on Me, and I will deliver thee; ask of Me, and I will grant thy request.—Invoca we, et eruam te; clama ad me, et exaudiam te.'Desirest thou, O beloved soul, to break those ties which bind thee to creatures? to escape from those snares which the devil has laid to effect thy ruin? Pray to Me for help, and I will tear them asunder, and deliver thee from all dangers. Whoever wants support under his evils, assistance in his trials, and aid in his labours, needs only to open his heart to Me, to appeal with sincerity to My mercy, and I will come to his assistance, and grant his request.

Taken from - The Way to Heaven. A Manual of Devotion. By The Very Rev. John Baptist Pagani.