terior desire. And when it
exceeds this measure, and its prolongation only results in weariness, it
must not be prolonged further. Hence S. Augustine also says to Proba:
"The Brethren in Egypt are said to have had frequent prayers; but they
were exceedingly brief, hardly more than eager ejaculations; and they
adopted this method lest, if they prolonged their prayer, that vigilant
attention which is requisite for prayer should lose its keen edge and
become dulled. And thus they clearly show that this same attention, just
as it is not to be forced if it fails to last, so neither is it to be
quickly broken off if it does last."

And just as we have to pay attention to this in our private prayers, and
have to be guided by our powers of attention, so must we observe the
same principles in public prayer where we have to be governed by the
people's devotion.

Some, however, argue that our prayers ought not to be continual, thus:

1. Our Lord said[225]: _And when you are praying speak not much_. But it
is not easy to see how a man can pray long without "speaking much"; more
especially if it is a question of vocal prayer.

But S. Augustine says to Proba: "To prolong our prayer does not
involve 'much-speaking.' 'Much-speaking' is one thing; the
unceasing desire of the heart is another. Indeed we are told of
the Lord Himself that _He passed the whole night in the prayer
of God_[226]; and, again, that _being in an agony He prayed the
longer_,[227] and this that He might afford us an example." And
Augustine adds a little later: "Much speaking in prayer is to be
avoided, but not much petition, if fervent attention lasts. For
'much-speaking' in prayer means the use of superfluous words
when we pray for something necessary; but much petition means
that with unceasing and devout stirrings of the heart we knock
at His door to Whom we pray; and this is often a matter rather
of groans than of words, of weeping than of speaking."

2. Further, prayer is but the unfolding of our desires. But our desires
are holy in proportion as they are confined to one thing, in accordance
with those words of the Psalmist[228]: _One thing I have asked of the
Lord, this will I seek after._ Whence it would seem to follow that our
prayers are acceptable to God just in proportion to their brevity.

But to prolong our prayer does not mean that we ask for many
things, but that our hearts are continu