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| Transcriber's note: |
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| 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 _A Short Method of Prayer_. |
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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 231
IV. ACTIONS AND SUFFERINGS OF THOSE IN A STATE OF UNION WITH GOD 240
_A SHORT METHOD OF PRAYER._
"Walk before me, and be thou perfect."--Gen. xvii. 1.
_AUTHOR'S PREFACE._
I did not write this little work with the thought of its being given to
the public. It was prepared for the help of a few Christians who were
desirous of loving God with the whole heart. But so many have requested
copies of it, because of the benefit they have derived from its perusal,
that I have been asked to publish it.
I have left it in its natural simplicity. I do not condemn the opinions
of any: on the contrary, I esteem those which are held by others, and
submit all that I have written to the censure of persons of experience
and learning. I only ask of all that they will not be content with
examining the outside, but that they will penetrate the design of the
writer, which is only to lead others to LOVE GOD, and to serve Him with
greater happiness and success, by enabling them to do it in a simple and
easy way, fit for the little ones who are not capable of extraordinary
things, but who truly desire to _give themselves to God_.
I ask all who may read it, to read without prejudice; and they will
discover, under common expressions, a hidden unction, which will lead
them to seek for a happiness which all ought to expect to possess.
I use the word _facility_, saying that perfection is easy, because it is
easy to find God, _when we seek Him within ourselves_. The passage may
be quoted which says, "Ye shall seek me, and shall not find me" (John
vii. 34). Yet this need not occasion any difficulty; because the same
God, who cannot contradict Himself, has said, "He that seeketh findeth"
(Matt. vii. 8). _He who seeks God, and who yet is unwilling to forsake
sin, will not find Him, because he is seeking Him where He cannot be
found_; therefore it is added, "Ye shall die in your sins." _But he who
sincerely desires to forsake sin, that he may draw near to God, will
find Him infallibly_.
Many people imagine religion so frightful, and prayer so extraordinary,
that they are not willing to strive after them, never expecting to
attain to them. But as the difficulty which we see in a thing causes us
to despair of succeeding in it, and at the same time removes the desire
to undertake it; and as, when a thing appears both desirable and easy to
be attained, we give ourselves to it with pleasure, and pursue it
boldly; I have been constrained to set forth the advantage and the
_facility_ of this way.
Oh! if we were persuaded of the goodness of God toward His poor
creatures, and of the desire which He has to communicate Himself to
them, we should not imagine so many obstacles, and despair so easily of
obtaining a good which He is so infinitely desirous of imparting to us.
And if He has not spared His own Son, but delivered Him up for us all,
is there anything He can refuse us? Assuredly not. We only need a little
courage and perseverance. We have so much of both for trifling temporal
interests, and we have none for the "_one thing needful_."
As for those who find a difficulty in believing that it is easy to find
God in this way, let them not believe all that they are told, but rather
let them make trial of it, that they may judge for themselves; and they
will find that I say very little in comparison with that which is.
Dear reader, study this little work with a simple and sincere heart,
with lowliness of mind, without wishing to criticise it, and you will
find it of good to you. Receive it with the same spirit as that in which
it is given, which is no other than the longing that you may be led to
_give yourself unreservedly to God_. My desire is that it may be the
means of leading the simple ones and the children to their Father, who
loves their humble confidence, and to whom distrust is so displeasing.
Seek nothing but _the love of God_; have a sincere desire for your
salvation, and you will assuredly find it, following this little
unmethodical method.
I do not pretend to elevate my sentiments above those of others, but I
relate simply what has been my own experience as well as that of
others, and the advantage which I have found in this simple and natural
manner of going to God.
If this book treats of nothing else but the _short and easy method of
prayer_, it is because, being written only for that, it cannot speak of
other things. It is certain that, if it be read in the spirit in which
it has been written, there will be found nothing in it to shock the
mind. Those who will make the experience of it will be the most certain
of the truth which it contains.
It is to Thee, O Holy Child Jesus, who lovest simplicity and innocence,
and who findest Thy delight in the children of men, that is to say, with
those amongst men who are willing to become children;--it is to Thee, I
say, to give worth and value to this little work, impressing it on the
heart, and leading those who read it to seek Thee within themselves,
where Thou wilt take Thy rest, receiving the tokens of their love, and
giving them proofs of Thine.
It is Thy work, O Divine Child! O uncreated Love! O silent Word! to make
Thyself beloved, tasted, and heard. Thou art able to do it; and I even
dare to say that Thou wilt do it, by means of this little work, which is
all to Thee, all of Thee, and all for Thee.
A SHORT METHOD OF PRAYER.
CHAPTER I.
ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND
POSSIBLE AT ALL TIMES BY THE MOST SIMPLE.
Prayer is nothing else but the _application of the heart to God_, and
the interior exercise of love. St Paul commands us to "pray without
ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and
pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37).
All, then, are capable of prayer, and it is the duty of all to engage in
it.
But I do not think that all are fit for meditation; and, therefore, it
is not that sort of prayer which God demands or desires of them.
My dear friends, whoever you may be, who desire to be saved, come unto
God in prayer. "I counsel thee to buy of me gold tried in the fire, that
thou mayest be rich" (Rev. iii. 18). It is easily to be obtained, far
more easily than you could ever imagine.
Come, all ye that are athirst, and take this water of life freely (see
Rev. xxii. 17). Do not amuse yourselves by hewing out to yourselves
"broken cisterns that can hold no water" (Jer. ii. 13). Come, hungry
souls, who find nothing that can satisfy you, and you shall be _filled_.
Come, poor afflicted ones, weighed down with griefs and sorrows, and you
shall be comforted. Come, sick ones, to the great Physician, and do not
fear to approach Him because you are so weak and diseased: expose all
your diseases to Him, and they shall be healed.
Come, children, to your Father; He will receive you with open arms of
love. Come, wandering and scattered sheep, to your Shepherd. Come,
sinners, to your Saviour. Come, ignorant and foolish ones, who believe
yourselves incapable of prayer; it is you who are the most fitted for
it. Come all without exception; Jesus Christ calls you all.
Let those only refuse to come who have no heart. The invitation is not
for them; for we must have a heart in order to love. But who is indeed
without heart? Oh, come and give that heart to God, and learn in the
place of prayer how to do it! All those who long for prayer are capable
of it, who have ordinary grace and the gift of the Holy Spirit, which is
freely promised to all who ask it.
Prayer is the key of perfection and of sovereign happiness; it is the
efficacious means of getting rid of all vices and of acquiring all
virtues; for the way to become perfect is to live in the presence of
God. He tells us this Himself: "Walk before me, and be thou perfect"
(Gen. xvii. 1). Prayer alone can bring you into His presence, and keep
you there continually.
What we need, then, is an attitude of prayer, in which we can
_constantly_ abide, and out of which exterior occupations cannot draw
us; a prayer which can be offered alike by princes, kings, prelates,
magistrates, soldiers, children, artisans, labourers, women, and the
sick. This prayer is not mental, but _of the heart_.
It is not a prayer of thought alone, because the mind of man is so
limited, that while it is occupied with one thing it cannot be thinking
of another. But it is the PRAYER OF THE HEART, which cannot be
interrupted by the occupations of the mind. Nothing can interrupt the
prayer of the heart but unruly affections; and when once we have tasted
of the love of God, it is impossible to find our delight in anything but
Himself.
Nothing is easier than to have God and to live upon Him. He is more
truly in us than we are in ourselves. He is more anxious to give Himself
to us than we are to possess Him. All that we want is to know the way to
seek Him, which is so easy and so natural, that breathing itself is not
more so.
Oh, you who imagine yourselves incapable of religious feeling, you may
live in prayer and in God as easily and as continuously as you live by
the air you breathe. Will you not, then, be inexcusable if you neglect
to do it, after you have learned the way?