+--------------------------------------------------------------+
| |
| Transcriber's note: |
| |
| This eBook contains the front matter from a combined edition |
| of _A Short Method of Prayer_ and _Spiritual Torrents_, but |
| only contains the text of _Spiritual Torrents_. |
| |
+--------------------------------------------------------------+
A SHORT METHOD OF PRAYER
and
SPIRITUAL TORRENTS.
BY
J. M. B. DE LA MOTHE GUYON.
Translated from the Paris Edition of 1790
BY
A. W. MARSTON.
LONDON:
SAMPSON LOW, MARSTON, LOW, & SEARLE,
CROWN BUILDINGS, 188 FLEET STREET.
1875.
[_All rights reserved._]
PRINTED BY BALLANTYNE AND COMPANY
EDINBURGH AND LONDON
_PREFACE TO THE ENGLISH PROTESTANT EDITION._
Some apology is perhaps needed when a Protestant thus brings before
Protestant readers the works of a consistent Roman Catholic author. The
plea must be, that the doctrine and experience described are essentially
Protestant; and so far from their receiving the assent of the Roman
Catholic Church, their author was persecuted for holding and
disseminating them.
Of the experience of Madame Guyon, it should be borne in mind, that
though the glorious heights of communion with God to which she attained
may be scaled by the feeblest of God's chosen ones, yet it is by no
means necessary that they should be reached by the same apparently
arduous and protracted path along which she was led.
The "Torrents" especially needs to be regarded rather as an account of
the personal experience of the author, than as the plan which God
invariably, or even usually, adopts in bringing the soul into a state of
union with Himself. It is true that, in order that we may "live unto
righteousness," we must be "dead indeed unto sin;" and that there must
be a crucifixion of self before the life of Christ can be made manifest
in us. It is only when we can say, "I am crucified with Christ," that we
are able to add, "Nevertheless I live, yet not I, but Christ liveth in
me." But it does not follow that this inward death must always be as
lingering as in the case of Madame Guyon. She tells us herself that the
reason was, that she was not wholly resigned to the Divine will, and
willing to be deprived of the gifts of God, that she might enjoy the
possession of the Giver. This resistance to the will of God implies
suffering on the part of the creature, and chastisement on the part of
God, in order that He may subdue to Himself what is not voluntarily
yielded to Him.
Of the joy of a complete surrender to God, it is not necessary to speak
here: thousands of God's children are realising its blessedness for
themselves, and proving that it is no hardship, but a joy unspeakable,
to present themselves a living sacrifice to God, to live no longer to
themselves, but to Him that died for them, and rose again.
A simple trust in a living, personal Saviour; a putting away by His
grace of all that is known to be in opposition to His will; and an
entire self-abandonment to Him, that His designs may be worked out in
and through us; such is the simple key to the hidden sanctuary of
communion.
_A SHORT METHOD OF PRAYER._
CONTENTS.
CHAP. PAGE
I. PRAYER POSSIBLE AT ALL TIMES, BY THE MOST SIMPLE 1
II. FIRST DEGREE OF PRAYER 6
III. SECOND DEGREE OF PRAYER, CALLED HERE THE PRAYER OF SIMPLICITY 13
IV. SPIRITUAL DRYNESS 16
V. ABANDONMENT TO GOD 18
VI. SUFFERING 21
VII. MYSTERIES 23
VIII. VIRTUE 25
IX. PERFECT CONVERSION 27
X. HIGHER DEGREE OF PRAYER, THAT OF THE SIMPLE PRESENCE OF GOD 30
XI. REST IN THE PRESENCE OF GOD--INWARD AND OUTWARD SILENCE 35
XII. SELF-EXAMINATION AND CONFESSION 39
XIII. READING AND VOCAL PRAYER 42
XIV. THE FAULTS AND TEMPTATIONS OF THIS DEGREE 44
XV. PRAYER AND SACRIFICE EXPLAINED BY THE SIMILITUDE OF A PERFUME 47
XVI. THIS STATE NOT ONE OF IDLENESS, BUT OF ACTION 51
XVII. DISTINCTION BETWEEN EXTERIOR AND INTERIOR ACTIONS 63
XVIII. EXHORTATIONS TO PREACHERS 71
XIX. PREPARATION FOR DIVINE UNION 77
_SPIRITUAL TORRENTS._
CONTENTS.
_PART I._
CHAP. PAGE
I. THE DIFFERENT WAYS IN WHICH SOULS ARE LED TO SEEK AFTER GOD 91
II. OF THE FIRST WAY, WHICH IS ACTIVE AND MEDITATIVE 94
III. OF THE SECOND WAY, WHICH IS THE PASSIVE WAY OF LIGHT 103
IV. OF THE THIRD WAY, WHICH IS THE PASSIVE WAY OF FAITH,
AND OF ITS FIRST DEGREE 111
V. IMPERFECTIONS OF THIS FIRST DEGREE 125
VI. SECOND DEGREE OF THE PASSIVE WAY OF FAITH 139
VII. SECT. I.--COMMENCEMENT OF THE THIRD DEGREE OF THE PASSIVE
WAY OF FAITH--FIRST DEGREE OF THE SPOLIATION OF THE SOUL 151
SECT. II.--SECOND DEGREE OF THE SPOLIATION OF THE SOUL 164
SECT. III.--THIRD DEGREE OF SPOLIATION 169
SECT. IV.--ENTRANCE INTO MYSTICAL DEATH 179
VIII. THIRD DEGREE OF THE PASSIVE WAY OF FAITH, IN ITS
CONSUMMATION 185
IX. FOURTH DEGREE OF THE PASSIVE WAY OF FAITH, WHICH IS THE
COMMENCEMENT OF THE DIVINE LIFE 193
_PART II._
I. MORE PARTICULAR DESCRIPTION OF SEVERAL CHARACTERISTICS OF
THE RESURRECTION LIFE 211
II. STABILITY, EXPERIENCE, ELEVATION, AND EXTREME PURITY OF THE
ABANDONED SOUL 221
III. PERFECT UNION OR DEIFORMITY 230
IV. ACTIONS AND SUFFERINGS OF THOSE IN A STATE OF UNION WITH GOD 239
_SPIRITUAL TORRENTS._
BY
MADAME J. M. B. DE LA MOTHE-GUYON.
"Let judgment run down as waters; and righteousness as a mighty
stream."--Amos v. 24.
SPIRITUAL TORRENTS.
_PART I._
CHAPTER I.
SOULS UNDER DIVINE INFLUENCE ARE IMPELLED TO SEEK AFTER GOD, BUT IN
DIFFERENT WAYS--REDUCED TO THREE, AND EXPLAINED BY A SIMILITUDE.
As soon as a soul is brought under divine influence, and its return to
God is true and sincere, after the first cleansing which confession and
contrition have effected, God imparts to it a certain instinct to return
to Him in a most complete manner, and to become united to Him. The soul
feels then that it was not created for the amusements and trifles of the
world, but that it has a centre and an end, to which it must be its aim
to return, and out of which it can never find true repose. This
instinct is very deeply implanted in the soul, more or less in different
cases, according to the designs of God; but all have a loving impatience
to purify themselves, and to adopt the necessary ways and means of
returning to their source and origin, like rivers, which, after leaving
their source, flow on continuously, in order to precipitate themselves
into the sea. You will observe that some rivers move gravely and slowly,
and others with greater velocity; but there are rivers and _torrents_
which rush with frightful impetuosity, and which nothing can arrest. All
the burdens which might be laid upon them, and the obstructions which
might be placed to impede their course, would only serve to redouble
their violence. It is thus with souls. Some go on quietly towards
perfection, and never reach the sea, or only very late, contented to
lose themselves in some stronger and more rapid river, which carries
them with itself into the sea. Others, which form the second class, flow
on more vigorously and promptly than the first. They even carry with
them a number of rivulets; but they are slow and idle in comparison
with the last class, which rush onward with so much impetuosity, that
they are utterly useless: they are not available for navigation, nor can
any merchandise be trusted upon them, except at certain parts and at
certain times. These are bold and mad rivers, which dash against the
rocks, which terrify by their noise, and which stop at nothing. The
second class are more agreeable and more useful; their gravity is
pleasing, they are all laden with merchandise, and we sail upon them
without fear or peril.
Let us look, with divine aid, at these three classes of persons, under
the three figures that I have proposed; and we will commence with the
first, in order to conclude happily with the last.