Hiding Christ from New Agers

This morning I was reading "My Prayer Journal" in the Victorian Baptist Witness. Part of the diary for Wednesday and Thursday went as follows:

Something interesting happened today. Saw Greg put 'religion' and 'new age'
books together (in the 'new age' section). He even put the Bibles there! It
really upset me and I was surprised at the intensity of my feelings. ...
...
Well I spoke to Greg and thank you God, he was really cool about it. It
actually opened up some discussion about my faith. And it felt so natural
talking about it. ... he was relieved that I could advise him on what should go
in the 'religion' section and what should go in the 'new age' section (he didn't
mind at all when I said they were very different).

There is so much here that I could comment on - the assumed difference between religion and New Age, for example. But considering that this was an issue of the Witness devoted to exploring being a Christian in a secular workplace, I want to look at where the books should have been placed.

Being married to a librarian myself I can understand the desire to have things in the right place. However, given that New Age would definitely fit the criteria for a religion I expect they wouldn't be far apart. It raises two questionsfor me. Why would we prefer to put Christian books in a place a New Ager might never look? And why put them where a Christian will never encounter the New Age books?

If we are truly interested in ministry in the marketplace, then we must not hide Jesus from those in the market, while at the same time we need to learn how those in the market think if we are to expect to impact their lives.

The depth of the secular/sacred divide for the person writing the diary might be guaged from the intensity of their feelings when the Christian and New Age books were innocently placed side by side. Should we be offended? Can't Jesus take care of himself? Where would he be found - hanging around the church or out in the market?

Lots of questions. I'd like to hear some of your answers.

A Short and Easy Method of Prayer - Chapter 15

Of Confession and Self-examination

Self-examination should always precede Confession, and in the nature and manner of it should be conformable to the state of the soul: the business of those that are advanced to the degree of which we now treat, is to lay their whole souls open before God, who will not fail to enlighten them, and enable them to see the peculiar nature of their faults. This examination, however, should be peaceful and tranquil, and we should depend on God for the discovery and knowledge of our sins, rather than, on the diligence of our own scrutiny.

When we examine with constraint, and in the strength of our own endeavours, we are easily deceived and betrayed by self-love into error; "we believe the evil good, and the good evil" (Isa. v. 20); but when we lie in full exposure before the Sun of Righteousness, His Divine beams render the smallest atoms visible. It follows from hence that we must forsake self, and abandon our souls to God as well in examination as Confession.

When souls have attained to this species of prayer no fault escapes reprehension; on every commission they are instantly rebuked by an inward burning and tender confusion. Such is the scrutiny of Him who suffers no evil to be concealed; and under His purifying influence the one way is to turn affectionately to our Judge, and bear with meekness the pain and correction He inflicts. He becomes the incessant Examiner of the soul; it can now, indeed, no longer examine itself, and if it be faithful in its resignation, experience will convince the soul that it is a thousand times more effectually examined by His Divine Light than by the most active and vigorous self-inspection.

Those who tread these paths should be informed of a matter respecting their Confession in which they are apt to err. When they begin to give an account of their sins, instead of the regret and contrition they had been accustomed to feel, they find that love and tranquillity sweetly pervade and take possession of their souls: now those who are not properly instructed are desirous of withdrawing from this sensation, to form an act of contrition, because they have heard, and with truth, that it is requisite: but they are not aware that they lose thereby the genuine contrition, which is this Intuitive Love, infinitely surpassing any effect produced by self-exertion, and comprehending the other acts in itself as in one principal act, in much higher perfection than if they were distinctly perceived, and varied in their sensation. Be not then troubled about other things when God acts so excellently in you and for you.

To hate sin in this manner is to hate it as God does. The purest love is that which is of His immediate operation in the soul: why should it then be so eager for action? Let it remain in the state He assigns it, agreeable to the instructions of Solomon: "Put your confidence in God; remain in quiet, where he hath placed you" (Eccles. xi. 22).

The soul will also be amazed at finding a difficulty in calling faults to remembrance: this, however, should cause no uneasiness; first, because this forgetfulness of our faults is some proof of our purification from them; and in this degree of advancement it is best. Secondly, because when Confession is our duty God will not fail to make known to us our greatest faults, for then He Himself examines, and the soul will feel the end of examination more perfectly accomplished than it could possibly have been by the utmost exertion of its own endeavours.

These instructions, however, would be altogether unsuitable to the preceding degrees while the soul continues in its active state, wherein it is right and necessary it should in all things use the utmost industry in proportion to the degree of its advancement. It is those that have arrived at this more advanced state whom I would exhort to follow these instructions, and not to vary their one simple occupation even on approaching the Communion; they should remain in silence, and suffer God to act freely and without limitation. Who can better receive the Body and Blood of Christ than he in whom the Holy Spirit is indwelling?

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3
Madame Guyon - A Short and Easy Method of Prayer - Chapter 4
Madame Guyon - A Short and Easy Method of Prayer - Chapter 5
Madame Guyon - A Short and Easy Method of Prayer - Chapter 6
Madame Guyon - A Short and Easy Method of Prayer - Chapter 7
Madame Guyon - A Short and Easy Method of Prayer - Chapter 8
Madame Guyon - A Short and Easy Method of Prayer - Chapter 9
Madame Guyon - A Short and Easy Method of Prayer - Chapter 10
Madame Guyon - A Short and Easy Method of Prayer - Chapter 11
Madame Guyon - A Short and Easy Method of Prayer - Chapter 12
Madame Guyon - A Short and Easy Method of Prayer - Chapter 13
Madame Guyon - A Short and Easy Method of Prayer - Chapter 14

A Short and Easy Method of Prayer - Chapter 14

Of Inward Silence

"The Lord is in His Holy Temple, let all the earth keep silence before him" (Hab. ii. 20). Inward silence is absolutely indispensable, because the Word is essential and eternal, and necessarily requires dispositions in the soul in some degree correspondent to His nature, as a capacity for the reception of Himself. Hearing is a sense formed to receive sounds, and is rather passive than active, admitting, but not communicating sensation; and if we would hear, we must lend the ear for that purpose: so Christ, the eternal Word, without whose Divine inspeaking the soul is dead, dark, and barren, when He would speak within us, requires the most silent attention to His all-quickening and efficacious voice.

Hence it is so frequently enjoined us in Sacred Writ, to hear and be attentive to the Voice of God: of the numerous exhortations to this effect I shall quote a few: "Hearken unto me, my people, and give ear unto me, O my nation!" (Isa. li. 4), and again, "Hear me, all ye whom I carry in my bosom, and bear within my bowels" (Isa. xlvi. 3), and farther by the Psalmist "Hearken, O daughter / and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the King greatly desire thy beauty" (Psal. xlv. 10, 11).

We should forget ourselves, and all self-interest, and listen and be attentive to the voice of our God: and these two simple actions, or rather passive dispositions, attract His love to that beauty which He Himself communicates.

Outward silence is very requisite for the cultivation and improvement of inward; and indeed it is impossible we should become truly internal without the love and practice of outward silence and retirement. God saith, by the mouth of His prophet, "I will lead her into solitude, and there will I speak to her heart" (Hos. ii. 14 vulg.); and unquestionably the being internally occupied and engaged with God is wholly incompatible with being busied and employed in the numerous trifles that surround us (Luke xxxviii. 42).

When through imbecility or unfaithfulness we become dissipated, or as it were uncentred, it is of immediate importance to turn again gently and sweetly inward; and thus we may learn to preserve the spirit and unction of prayer throughout the day; for if prayer and recollection were wholly confined to any appointed half-hour or hour, we should reap but little fruit.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3
Madame Guyon - A Short and Easy Method of Prayer - Chapter 4
Madame Guyon - A Short and Easy Method of Prayer - Chapter 5
Madame Guyon - A Short and Easy Method of Prayer - Chapter 6
Madame Guyon - A Short and Easy Method of Prayer - Chapter 7
Madame Guyon - A Short and Easy Method of Prayer - Chapter 8
Madame Guyon - A Short and Easy Method of Prayer - Chapter 9
Madame Guyon - A Short and Easy Method of Prayer - Chapter 10
Madame Guyon - A Short and Easy Method of Prayer - Chapter 11
Madame Guyon - A Short and Easy Method of Prayer - Chapter 12
Madame Guyon - A Short and Easy Method of Prayer - Chapter 13

Life comes directly from God

As a folower of Jesus I know that I have been reborn when I accepted Jesus as my Saviour. But I have sometimes wondered just how that rebirth comes about. How does God actually create that new life in me?

While reading Fuchsia Pickett's excellent series of books on the Holy Spirit I came across a description, in Walking in the Anointing of the Holy Spirit: Book II (Holy Spirit's Work in You), of how the Holy Spirit 'overshadowed' Mary in order to conceive the infant Jesus within her womb. I then remembered how, after God had shaped Adam's body from the earth, "he breathed (enspirited) life into him and he became a living soul." (Genesis 2:7)

I also remembered how Paul drew on the Holy Spirit's part in the resurrection of Jesus (Romans 8:11) to describe how our mortal bodies are "quickened" by that same Holy Spirit that dwells in us.

It becomes clear, then, that rebirth is not simply a legal transaction where we say to Jesus, "I accept your death for my sins and receive you as my Saviour", and God then says, "Ok, now you can live!" I'm afraid that a lot of our Evangelical teaching comes across just like this.

No, God is far more directly and intimately involved in the process than this. The Holy Spirt, the very source and power of life, enters into our mortal body and changes it forever. He awakens or rekindles our sleeping or 'dead' spirit to once again connect with Father God, the Source. In fact, the Holy Spirit 'overshadows' us, as he did with mary, and creates a new life in us.

So, to believe that we can be a Christian, but not be aware of the presence and activity of the Holy Spirit within us, and hence to largely ignore him, is at best rampant foolishness, and must be highly grieving to the Spirit of God.

This re-creative act is surely the greatest miracle and the most amazing wonder and sign of God's love and goodness to us.

A Short and Easy Method of Prayer - Chapter 13

Of Rest before God

The soul advanced thus far hath no need of any other preparation than its quietude: for now the Presence of God, which is the great effect, or rather continuation of Prayer, begins to be infused, and almost without intermission. The soul enjoys transcendent blessedness, and feels that “it no longer lives, but that Christ liveth in it”; and that the only way to find Him is introversion. No sooner do the bodily eyes close than the soul is wrapt up in Prayer: it is amazed at so great a blessing, and enjoys an internal converse, which external matters cannot interrupt.

The same may be said of this species of prayer that is said of wisdom, “all good things come together with her” (Wisdom vii. 11). For the virtues flow from this soul into exertion with so much sweetness and facility that they appear natural and spontaneous; and the living spring within breaks forth so freely and abundantly into all goodness that it becomes even insensible to evil. Let it then remain faithful in this state; and beware of choosing or seeking any other disposition whatsoever than this simple rest as a preparative either to Confession or Communion, to action or prayer, for its sole business is to expand itself for the full reception of the Divine infusions. I would not be understood to speak of the preparations necessary for the Sacraments, but of the most perfect dispositions in which they can be received.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3
Madame Guyon - A Short and Easy Method of Prayer - Chapter 4
Madame Guyon - A Short and Easy Method of Prayer - Chapter 5
Madame Guyon - A Short and Easy Method of Prayer - Chapter 6
Madame Guyon - A Short and Easy Method of Prayer - Chapter 7
Madame Guyon - A Short and Easy Method of Prayer - Chapter 8
Madame Guyon - A Short and Easy Method of Prayer - Chapter 9
Madame Guyon - A Short and Easy Method of Prayer - Chapter 10
Madame Guyon - A Short and Easy Method of Prayer - Chapter 11
Madame Guyon - A Short and Easy Method of Prayer - Chapter 12

A Short and Easy Method of Prayer - Chapter 12

Of the Presence of God

The soul that is faithful in the exercise of love and adherence to God above described, is astonished to feel Him gradually taking possession of their whole being: it now enjoys a continual sense of that Presence, which is become as it were natural to it; and this, as well as prayer, is the result of habit. The soul feels an unusual serenity gradually being diffused throughout all its faculties; and silence now wholly constitutes its prayer; whilst God communicates an intuitive love, which is the beginning of ineffable blessedness. O that I were permitted to pursue this subject and describe some degrees of the endless progression of subsequent states! [2] But I now write only for beginners; and shall, therefore, proceed no farther, but wait our Lord's time for publishing what may be applicable to every conceivable degree of “stature in Christ Jesus.”

We must, however, urge it as a matter of the highest import, to cease from self-action and self-exertion, that God Himself may act alone: He saith, by the mouth of His Prophet David, “Be still, and know that I am God” (Ps. xlvi. 10). But the creature is so infatuated with a love and attachment to its own workings, that it imagines nothing at all is done, if it doth not perceive and distinguish all its operations. It is ignorant that its inability minutely to observe the manner of its motion is occasioned by the swiftness of its progress; and that the operations of God, in extending and diffusing their influence, absorb those of the creature. The stars may be seen distinctly before the sun rises; but as his light advances, their rays are gradually absorbed by his and they become invisible, not from the want of light in themselves, but from the superior effulgence of the chief luminary.

The case is similar here; for there is a strong and universal light which absorbs all the little distinct lights of the soul; they grow faint and disappear under its powerful influence, and self-activity is now no longer distinguishable: yet those greatly err who accuse this prayer of idleness, a charge that can arise only from inexperience. If they would but make some efforts towards the attainment of this prayer, they would soon experience the contrary of what they suppose and find their accusation groundless.

This appearance of inaction is, indeed, not the consequence of sterility and want, but of fruitfulness and abundance which will be clearly perceived by the experienced soul, who will know and feel that the silence is full and unctuous, and the result of causes totally the reverse of apathy and barrenness. There are two kinds of people that keep silence; the one because they have nothing to say, the other because they have too much: it is so with the soul in this state; the silence is occasioned by the superabundance of matter, too great for utterance.

To be drowned, and to die of thirst, are deaths widely different; yet water may, in some sense, be said to cause both; abundance destroys in one case, and want in the other. So in this state the abundance and overflowings of grace still the activity of self; and, therefore, it is of the utmost importance to remain as silent as possible.

The infant hanging at the mother's breast is a lively illustration of our subject: it begins to draw the milk by moving its little lips; but when the milk flows abundantly, it is content to swallow, and suspends its suction: by doing otherwise it would only hurt itself, spill the milk, and be obliged to quit the breast.

We must act in like manner in the beginning of Prayer, by exerting the lips of the affections; but as soon as the milk of Divine Grace flows freely, we have nothing to do but, in repose and stillness, sweetly to imbibe it; and when it ceases to flow, we must again stir up the affections as the infant moves its lips. Whoever acts otherwise cannot turn this grace to advantage, which is bestowed to allure and draw the soul into the repose of Love, and not into the multiplicity of Self.

But what becometh of this child, who gently and without motion drinketh in the milk? Who would believe that it can thus receive nourishment? Yet the more peacefully it feeds, the better it thrives. What, I say, becomes of this infant? It drops gently asleep on its mother's bosom. So the soul that is tranquil and peaceful in prayer, sinketh frequently into a mystic slumber, wherein all its powers are at rest; till at length it is wholly fitted for that state, of which it enjoys these transient anticipations. In this process the soul is led naturally, without effort, art, or study.

The Interior is not a stronghold to be taken by storm and violence, but a kingdom of peace, which is to be gained only by love.

If any will thus pursue the little path I have pointed out, it will lead them to intuitive prayer. God demands nothing extraordinary nor difficult; on the contrary, He is best pleased by a simple and child-like conduct.

That which is most sublime and elevated in religion is the easiest attained: the most necessary Sacraments are the least difficult. It is thus also in natural things: if you would go to sea, embark on a river, and you will be conveyed to it insensibly and without exertion. Would you go to God, follow this sweet and simple path, and you will arrive at the desired object, with an ease and expedition that will amaze you.

O that you would but once make the trial! how soon would you find that all I have advanced falls short of the reality, and that your own experience will carry you infinitely beyond it! Is it fear that prevents you from instantly casting yourself into those arms of Love, which were widely extended on the Cross only to receive you? Whence can your fears arise? What risk do you run, in depending solely on your God, and abandoning yourself wholly unto Him? Ah! He will not deceive you, unless by bestowing an abundance beyond your highest hopes: but those who expect all from themselves will inevitably be deceived, and must suffer this rebuke of God by His prophet Isaiah, “Ye have wearied yourselves in the multiplicity of your ways, and have not said let us rest in peace” (Isa. lvii. 10 Vulgate).
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[2] An idea pursued in the work entitled “Spiritual Torrents,” and also in
“The Concise View.”

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 11

Of Conversion

“Be ye truly converted unto that God from whom ye have so deeply revolted” (Isa. xxxi. 6). To be truly converted is to avert wholly from the creature, and turn wholly unto God.

For the attainment of salvation it is absolutely necessary that we should forsake outward sin and turn unto righteousness: but this alone is not perfect conversion, which consists in a total change of the whole man from an outward to an inward life.

When the soul is once turned to God a wonderful facility is found in continuing steadfast in conversion; and the longer it remains thus converted, the nearer it approaches, and the more firmly it adheres to God; and the nearer it draws to Him, of necessity it is the farther removed from the creature, which is so contrary to Him: so that it is so effectually established and rooted in its conversion that it becomes habitual, and, as it were, natural.

Now we must not suppose that this is effected by a violent exertion of its own powers; for it is not capable of, nor should it attempt any other co-operation with Divine Grace, than that of endeavouring to withdraw itself from external objects and to turn inwards: after which it has nothing farther to do than to continue steadfast in adherence to God.

God has an attractive virtue which draws the soul more and more powerfully to Himself, the nearer it approaches towards Him, and, in attracting, He purifies and refines it; just as with a gross vapour exhaled by the sun, which, as it gradually ascends, is rarified and rendered pure, the vapour, indeed, contributes to its exhalation only by its passiveness; but the soul co-operates with the attractions of God, by a free and affectionate correspondence. This kind of introversion is both easy and efficacious, advancing the soul naturally and without constraint, because God Himself is its centre.

Every centre has a powerfully attractive virtue; and the more pure and exalted it is, the stronger and more irresistible are its attractions. But besides the potent magnetism of the centre itself, there is, in every creature, a correspondent tendency to re-union with its peculiar centre which is vigorous and active in proportion to the spirituality and perfection of the subject.

As soon as anything is turned towards its centre its own gravitation instigates and accelerates it thereto, unless it be withheld by some invincible obstacle: a stone held in the hand is no sooner disengaged than by its own weight it falls to the earth as to its centre; so also water and fire, when unobstructed, tend and flow incessantly to their principle or centre. Now, when the soul, by its efforts to abandon outward objects, and gather itself inwards, is brought into the influence of this central tendency, without any other exertion, it falls gradually by the weight of Divine Love into its proper centre; and the more passive and tranquil it remains, and the freer from self-motion and self-exertion, the more rapidly it advances, because the energy of the central attractive virtue is unobstructed and has full liberty for action.

All our care and attention should, therefore, be to acquire inward recollection: nor let us be discouraged by the pains and difficulties we encounter in this exercise, which will soon be recompensed, on the part of our God, by such abundant supplies of grace as will render the exercise perfectly easy, provided we be faithful in meekly withdrawing our hearts from outward distractions and occupations, and returning to our centre with affections full of tenderness and serenity. When at any time the passions are turbulent, a gentle retreat inwards unto a Present God, easily deadens
and pacifies them; and any other way of contending with them rather irritates than appeases them.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 10

Of Mortification

I will even affirm, that, in any other way, it is next to an impossibility ever to acquire a perfect mortification of the senses and passions.

The reason is obvious; the soul gives vigour and energy to the senses, and the senses raise and stimulate the passions: a dead body has neither sensations nor passions, because its connection with the soul is dissolved.

All endeavours merely to rectify the exterior, impel the soul yet farther outward into that about which it is so warmly and zealously engaged. It is in these matters that its powers are diffused and scattered abroad: for its application being immediately directed to austerities, and other externals, it thus invigorates those very senses it is aiming to subdue. For the senses have no other spring from whence to derive their vigour, than the application of the soul to themselves; the degree of their life and activity is proportioned to the degree of attention which the soul bestows upon them; and this life of the senses stirs up and provokes the passions, instead of suppressing or subduing them: austerities may, indeed, enfeeble the body,
but, for the reasons just mentioned, can never take off the keenness of the senses, or lessen their activity.

The only method to effect this is inward recollection; by which the soul is turned wholly and altogether inward, to possess a Present God. If the soul directs all its vigour and energy towards this centre of its being, the simple act separates and withdraws it from the senses; the exercising all its powers internally leaves them faint and impotent; and the nearer it draws to God the farther is it separated from the senses, and the less are the passions influenced by them.

Hence it is, that those, in whom the attractions of grace are very powerful, find the outward man altogether weak and feeble, and even liable to faintings. I do not mean by this to discourage mortification; for it should ever accompany prayer, according to the strength and state of the person, or as obedience will allow. But I say that mortification should not be our principal exercise; nor should we prescribe ourselves such and such austerities, but follow simply and merely the internal attractions of grace; and being possessed and occupied with the Divine Presence (without thinking particularly on mortification) God will enable us to perform every species of it; and most assuredly He will give no relaxation to those who abide faithful in their abandonment to Him, until He has mortified in them everything that remains to be mortified.

We have only then to continue steadfast in the utmost attention to God, and all things will be rightly performed. All are not capable of outward austerities, but all are capable of this. In the mortification of the eye and ear, which continually supply the busy imagination with new objects, there is little danger of falling into excess: but God will teach us this also, and we have only to follow where His Spirit guides.

The soul has a double advantage by proceeding thus, for, in withdrawing from outward objects, it draws the nearer to God; and in approaching Him, besides the secret sustaining and preserving power and virtue received, it is the farther removed from sin, the nearer the approach is made; so that conversion becomes habitual.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 9

Of Virtue

It is thus we acquire virtue, with facility and certainty; for, as God is the fountain and principle of all virtue, we possess all in the possession of Himself; and in proportion as we approach towards this possession, in like proportion do we rise into the most eminent virtues. For all virtue is but as a mask, an outside appearance changeable as our garments, if it doth not spring up, and issue from within; and then, indeed, it is genuine, essential, and permanent: “The beauty of the King's daughter proceeds from within” saith David (Psa. xlv. 14). These souls, above all others, practise virtue in the most eminent degree, though they advert not to virtue in particular; God, to whom they are united, carries them to the most extensive practice of it; He is exceedingly jealous over them, and prohibits them the
taste of any pleasure but in Himself.

What a hungering for sufferings have those souls, who thus glow with Divine Love! how prone to precipitate into excessive austerities, were they permitted to pursue their own inclinations! They think of nought save how they may please their Beloved: as their self-love abates, they neglect and forget themselves; and as their love to God increases, so do self-detestation and disregard to the creature.

O was this easy method acquired, a method so suited to all, to the dull and ignorant as well as to the acute and learned, how easily would the whole Church of God be reformed! Love only is required: “Love;” saith S. Augustine, “and then do what you please.” For when we truly love, we cannot have so much as a will to anything that might offend the Object of our affections.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 8

Of Mysteries

It may be objected, that, by this method, we shall have no mysteries imprinted on our minds: but it is quite the reverse; for it is the peculiar means of imparting them to the soul. Jesus Christ, to whom we are abandoned, and whom “we follow as the way, whom we hear as the truth, and who animates us as the life” (John xiv. 6) in imprinting Himself on the soul, impresses the characters of His different states; and to bear all the states of Jesus Christ is far more sublime, than merely to reason concerning them. S. Paul bore in his body the states of Jesus Christ: “I bear in my body,” says he, “the marks of the Lord Jesus” (Gal. vi. 17), but he does not say that he reasoned thereon.

In our acts of resignation, Jesus Christ frequently communicates some peculiar views or revelations of His states: these we should thankfully receive, and dispose ourselves for what appeareth to be His will. Indeed, having no other choice, but that of ardently reaching after Him, of dwelling ever with Him, and of sinking into nothingness before Him, we should accept indiscriminately all His dispensations, whether obscurity or illumination, fruitfulness or barrenness, weakness or strength, sweetness or bitterness, temptations, distractions, pain, weariness, or doubtings; and none of all these should, for one moment, retard our course.

God engages some, for whole years, in the contemplation and enjoyment of a particular mystery; the simple view or contemplation of which gathers the soul inward, provided it be faithful: but as soon as God is pleased to withdraw this view from the soul, it should freely yield to the deprivation. Some are very uneasy at feeling their inability to meditate on certain mysteries; but this disquietude hath no just foundation, since an affectionate attachment to God includes every species of devotion: for whosoever, in repose and quiet, is united to God alone, is, indeed, most excellently and effectually applied to every divine mystery: the Love of God comprehends, in itself, the love of all that appertains to Him.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 7

Of Sufferings

Be patient under all the sufferings which God is pleased to send you: if your love to Him be pure, you will not seek Him less on Calvary, than on Tabor; and, surely, He should be as much loved on that as on this, since it was on Calvary He made the greater display of His Love for you.

Be not like those, who give themselves to Him at one season, and withdraw from Him at another: they give themselves only to be caressed; and wrest themselves back again, when they come to be crucified, or at least turn for consolation to the creature.

No, beloved souls, ye will not find consolation in aught, but in the love of the Cross, and in total abandonment: “Whosoever favoureth not the Cross, favoureth not the things that be of God” (Matt. xvi. 23). It is impossible to love God without loving the Cross; and a heart that favours the Cross, finds the bitterest things to be sweet: “A famished soul findeth bitter things sweet” (Job. vi. 1) because it findeth itself hungering for God, in proportion as it hungereth for the Cross. God giveth the Cross, and the Cross giveth us God.

We may be assured, that there is an internal advancement, where there is an advancement in the way of the Cross: Abandonment and the Cross go hand in hand together.

As soon as suffering presents itself, and you feel a repugnance against it, resign yourself immediately unto God with respect to it, and give yourself up to Him in sacrifice; you shall find, that, when the Cross arrives, it will not be so very burdensome, because you had disposed yourself to a willing reception of it. This, however, does not prevent your feeling its weight as some have imagined; for when we do not feel the Cross, we do not suffer it. A sensibility of sufferings constitutes a principal part of the sufferings themselves. Jesus Christ Himself was willing to suffer its utmost rigours. We often bear the Cross in weakness, at other times in strength; all should be equal to us in the will of God.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

What is Perfection?

In the beginning there wasn't, except for God.

God said "Be!" and there was.

God created, and said it was good, even very good. But it wasn't yet finished.

Yet, in one sense it was perfect because, after declaring it to be very good, God rested.

The job of furthering that perfection fell to Adam and Eve. They were to subdue it, name it, to have dominion over it, and to increase it by multiplying.

It was perfect but incomplete.

God had mentioned the possibility of good and evil existing in the tree, but until they ate of its fruit they could not know what this meant. They had no concept of sin - just the information that they should not eat of it because doing so would cause them to die, whatever that was. There were no categories of good and evil, right and wrong, sinful and holy in their experience. Just complete and incomplete, and an idea that some things were safe to do and some not.

Perfection is a concept not disimilar in nature to infinity. Georg Cantor and others demonstrated that there can exist different types and degrees of infinity. I believe that God is what might be called a metainfinity - the infinity that enfolds all other infinities. Similarly God's perfection transcends and embraces all lesser perfections.

Let me give an illustration of one aspect of God's metaperfection. Imagine three people. On their own each has a degree of completeness we call personhood. If they are remarkably self-adjusted, stable, and self-individuated we might even begin to ascribe some degree of perfection to this personhood. However, separately they might lack something - they might not have relationship. What strong personality has not felt the tension in having to cooperate with others different from yourself?

Now suppose another three people who know each other intimately, with no evidence of selfishness or lack of love between them. Even if each individual was weak or seriously flawed in some way, they might still excell in their ability to relate together, those weaknesses permitting. This is a different degree of perfection. Yet they might not have the ability to function when separate. Each of us in a strong relationships knows the emptiness of being apart.

If, now, we discover that these perfectly relating personalities are also the perfectly functioning individuals of before, then we have not just two separate degrees of perfection, but another even higher perfection - the ability to hold together in common these two aspects which are so often, in humans, inimical to each other. This is a pale reflection of what we see in the Trinity - at the same time one and three, complete and perfect in every aspect, whether considered separately or together.

What are evil and sin? When the knowledge of good and evil entered Adam's experience, so did death and decay. God had originally taken chaos - the total lack of order, the ultimate incompleteness and lack of perfection - and brought into it order, life, and a direction or purposefulness. This direction is a movement towards completion and the possibility of increased perfection.

At the Fall, the introduction of evil reversed this direction back towards incompleteness and imperfection. It introduced the death we are familiar with, and the decay which physicists identify as entropy - the running down of the mass/energy of the universe from its initial degree of order or structure at creation towards a bland, dead uniformity spread throughout space.

From the time of the fall everything began to die in every sense - physically, morally, emotionally, psychologically, socially and spiritually. Remember, it was never complete, but there is a sense in which it was perfect, just as Johnny Ortix's little green apple is perfect even though it doesn't yet taste sweet.

What was needed to reverse this trend? The Perfect entered the world as the Last Adam, and embraced the source of the decay - sin. Yet he remained truly perfect, being without sin and by not sinning (Hebrews 4:15). So, the possibility of ultimate perfection was returned to the creation. Once again the recipients of this grace won for them by Jesus are able to subdue, have dominion over, and multiply the creation. This multiplication is an increase in them - and through them, in the world - of the source of life, like a healing ointment poured into dying tissue, killing the infection and reversing the decay. The Creator has returned within his creatures, and is once again bringing order out of chaos. It is not yet complete, but where he has reign it is perfect.

So, what is the relationship between perfection and sin? Many speak and live as if they believe these two are opposites. This is not so. Sin is not the absence of perfection, although it does bring about a reduction of perfection. Sin is the agent that reverses the trend away from completeness and towards decay. "The wages of sin is death." (Romans 6:23)

Perfection is more related to completeness than it is to sin. Just as there can be degrees of completeness, so can there be degrees of perfection. There are no degrees of sin - all sin is sin (Matthew 5:27,28), all sin kills!

Our green apple may be perfect for its stage of development. However, it is not yet finished if the goal is a perfectly edible apple, which is a higher form of perfection. Similarly, the green apple may have a blemish, and so be less than perfect, but still be capable of developing into an edible apple, allbeit still blemished. The apple has become more perfect in one sense, while still retaining the fault which makes it less perfect in another. (c.f Luke 13:6-9)

What happens at the transistion from earthly to heavenly life? When we see Jesus face to face we will then know what the ultimate metaperfection looks like. Jesus is totally complete in a way that we are not. However, at that point we will reach another degree of perfection in that sin will have been done away with. The trend towards decay will not exist, only the 'upward' or 'forward' progress from "one degree of glory to another" (2 Corinthians 3:18). This does not mean we will be complete, nor does it mean that the eventual new heavens and new earth will be complete and totally perfect in the sense that God is. perfect and complete.

We will have the task of stewarding, exploring, and enjoying that eternal progress towards the infinity that is God. Yes, we will be perfect, for our stage of being. But God is so infinitely greater in glory, knowledge, wisdom, love and ability than we will ever be that eternity will not be long enough for us to embrace it all, let alone match him.

I believe the knowledge of good and evil will still be present. It is part of God's nature, was part of the original creation in the Garden, and since the Fall it is part of all of creation and in our own nature. However, sin has been overcome by Jesus. Sin is not the same as knowing good and evil. Sin is not even just the practice of evil. No, sin is the desire to do evil (James 1:13-15). And this desire will be gone. Sin always causes death and decay. Since there will be no death and decay, there can be no sin.

What there is, however, is incompleteness, in the sense that there will always be something more to do, something to learn or explore or experience, a higher perfection to reach. This is not imperfection. We are so used to thinking in ancient Greek terms, from Plato, through Aristotle and Aquinas - not truly Christian - that we find it hard not to think in terms of perfection in anything than dualistic, absolute terms. The possibility of going from pefection to perfection is a result of God always being more perfect than his creation. That is the nature of an ultimate metainfinity.

Doesn't trying to explore his depths and the full extent of what he has done sound like an experience fulfilling enough to occupy an eternity?

A Short and Easy Method of Prayer - Chapter 6

Of Self-Surrender

We should now begin to abandon and give up our whole existence unto God, from the strong and positive conviction, that the occurrence of every moment is agreeable to His immediate will and permission, and just such as our state requires. This conviction will make us resigned in all things; and accept of all that happens, not as from the creature, but as from God Himself.

But I conjure you, my dearly beloved, who sincerely wish to give up yourselves to God, that after you have made the donation, you will not snatch yourselves back again: remember, a gift once presented, is no longer at the disposal of the donor.

Abandonment is a matter of the greatest importance in our process; it is the key to the inner court; so that whosoever knoweth truly how to abandon himself, soon becomes perfect: we must, therefore, continue steadfast and immovable therein, nor listen to the voice of natural reason. Great faith produces great abandonment: we must confide in God “hoping against hope” (Rom. iv. 18).

Abandonment is the casting off of all selfish care, that we may be altogether at the Divine Disposal. All Christians are exhorted to this resignation: for it is said to all, “Be not anxious for tomorrow, for your Heavenly Father knoweth all that is necessary for you” (Matt. xx. 25). “In all thy ways acknowledge him, and he shall direct thy paths” (Prov. iii. 6). “Commit thy ways unto the Lord, and thy thoughts shall be established” (Prov. xvi. 3). “Commit thy ways unto the Lord, and he himself will bring it to pass” (Psa. xxxvi. 5).

Our abandonment then should be as fully applied to external as internal things, giving up all our concerns into the hands of God, forgetting ourselves, and thinking only of Him; by which the heart will remain always disengaged, free, and at peace. It is practiced by continually losing our own will in the will of God; by renouncing every particular inclination as soon as it arises, however good it may appear, that we may stand in indifference with respect to ourselves, and only will that which God from eternity hath willed; by being resigned in all things, whether for soul or body, whether for time or eternity; by leaving what is past in oblivion, what is to come to Providence, and devoting the present moment to God, which brings with itself God's eternal order, and is as infallible a declaration to us of His will as it is inevitable and common to all; by attributing nothing that befals us to the creature, but regarding all things in God, and looking upon all, excepting only our sins, as infallibly proceeding from Him. Surrender yourselves, then, to be led and disposed of just as God pleaseth, with respect both to your outward and inward state.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 5

Of Spiritual Aridity

Though God hath no other desire than to impart Himself to the loving soul that seeks Him, yet He frequently conceals Himself that the soul may be roused from sloth, and impelled to seek Him with fidelity and love. But with what abundant goodness doth He recompense the faithfulness of His beloved? And how sweetly are these apparent withdrawings of Himself succeeded by the consoling caresses of love?

At these seasons we are apt to believe, either that it proves our fidelity, and evinces a greater ardour of affection, to seek Him by an exertion of our own strength and activity; or, that this exertion will induce Him the more speedily to revisit us. No, no, my dear souls, believe me, this is not the right procedure in this degree of prayer; with patient love, with self-abasement and humiliation, with the reiterated breathings of an ardent but peaceful affection, and with silence full of the most profound respect, you must wait the return of the Beloved. Thus only you will demonstrate that it is Himself alone, and His good pleasure, that you seek; and not the selfish delights of your own sensations. Hence it is said, “Be not impatient
in the time of dryness and obscurity; suffer the suspension and delays of the consolations of God; cleave unto him, and wait upon him, patiently, that thy life may increase and be renewed” (Eccles. ii. 2, 3).

Be ye, therefore, patient in prayer, though, during life, you can do naught else than wait the return of the Beloved, in deep humiliation, calm contentment, and patient resignation to His will. And yet how this most excellent prayer may be intermingled with the sighings of plaintive love! This conduct, indeed, is most pleasing to the heart of Jesus; and, above all others, will, as it were, compel Him to return.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 4

The Second Degree of Prayer

Some call the second degree of prayer, “The Prayer of Contemplation,” “The Prayer of Faith and Stillness,” and others call it, “The Prayer of Simplicity.” I shall here use this latter appellation, as being more just than any of the former, which imply a much more exalted state of prayer than that I am now treating of.

When the soul has been for some time exercised in the way I have mentioned, it finds that it is gradually enabled to approach God with facility; that recollection is attended with much less difficulty; and that prayer becomes easy, sweet and delightful; it knows that this is the true way of finding God; and feels “his name is as ointment poured forth” (Cant. 1-3). But the method must now be altered, and that which I prescribe, followed with courage and fidelity, without being disturbed at the difficulties we may encounter therein.

First, as soon as the soul by faith places itself in the Presence of God, and becomes recollected before Him, let it remain thus for a little time in a profound and respectful silence.

But if, at the beginning, in forming the act of faith, it feels some little pleasing sense of the Divine Presence; let it remain there without being troubled for a subject, and proceed no farther, but carefully cherish this sensation while it continues: as soon as it abates, the will may be excited by some tender affection; and if by the first moving thereof, it finds itself reinstated in sweet peace, let it there remain: the smothered fire must be gently fanned; but as soon as it is kindled, we must cease that effort, lest we extinguish it by our own activity.

I would warmly recommend it to all, never to finish prayer, without remaining some little time after in a respectful silence. It is also of the greatest importance for the soul to go to prayer with courage, and such a pure and disinterested love, as seeks nothing from God, but the ability to please Him, and to do His will: for a servant who only proportions his diligence to his hope of reward, renders himself unworthy of all reward.

Go then to prayer, not that ye may enjoy spiritual delights, but that ye may be either full or empty, just as it pleaseth God: this will preserve you in an evenness of spirit, in desertion as well as in consolation, and prevent your being surprised at aridity or the apparent repulses of God.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 3

The First Degree of Prayer

Those who have not learnt to read, are not, on that account, excluded from prayer; for the Great Book which teacheth all things, and which is legible as well internally as externally, is Jesus Christ Himself.

The method they should practice is this: They should first learn this fundamental truth, that "the kingdom of God is within them" (Luke xvii. 21), and that it is there, only it must be sought.

It is as incumbent on the Clergy, to instruct their parishioners in prayer, as in their catechism. It is true, they tell them the end of their creation; but should they not also give them sufficient instructions how they may attain it? They should be taught to begin by an act of profound adoration and abasement before God; and closing the corporeal eyes, endeavour to open those of the soul: they should then collect themselves inwardly, and, by a lively faith in God, as dwelling within them, pierce into the Divine Presence; not suffering the senses to wander abroad, but withholding them as much as may be in due subjection.

They should then repeat the Lord's Prayer in their native tongue, pondering a little upon the meaning of the words, and the infinite willingness of that God Who dwells within them, to become, indeed, their Father. In this state let them pour out their wants before Him; and when they have pronounced the endearing word, Father, remain a few moments in a respectful silence, waiting to have the will of this their heavenly Father made manifest unto them.

Again, beholding themselves in the state of a feeble child, sorely bruised by repeated falls, and defiled in the mire, destitute of strength to keep up, or of power to cleanse himself, they should lay their deplorable situation open to their Father's view in humble confusion; now sighing out a few words of love and plaintive sorrow, and again sinking into profound silence before Him. Then, continuing the Lord's Prayer, let them beseech this King of Glory to reign in them, yielding to His love the just claim He has over them, and resigning up themselves wholly to His divine government.

If they feel an inclination to peace and silence, let them discontinue the words of the prayer so long as this sensation holds; and when it subsides, go on with the second petition, "Thy will be done on earth, as it is in heaven!" upon which these humble supplicants must beseech God to accomplish, in them, and by them, all His will; and must surrender their hearts and freedom into His hands, to be disposed of as He pleaseth. And finding that the best employment of the will is to love, they should desire to love God with all their strength, and implore Him for His pure love; but all this sweetly and peacefully: and so of the rest of the prayer, in which the Clergy may instruct them. But they should not overburden themselves with frequent repetitions of set forms or studied prayers (Matt. vi. 7); for the Lord's Prayer, once repeated as I have just described, will produce abundant fruit.

At other times they should place themselves as sheep before their Shepherd, looking up to Him for their true substantial food: "O Divine Shepherd, Thou feedest Thy flock with Thyself, and art, indeed, their daily nourishment!" They may also represent unto Him the necessities of their families: but all upon this principle, and in this one great view of faith, that God is within them.

The ideas we form of the Divine Being fall infinitely short of what He is: a lively faith in His presence is sufficient: for we must not form any image of the Deity; though we may of the Second Person in the ever-blessed Trinity, beholding Him in the various states of is His Incarnation, from His Birth to His Crucifixion, or in some other state or mystery, provided the soul always seeks for those views in its inmost ground or centre.

Again, we may look to Him as our Physician, and present to His healing influence all our maladies; but always without violence or perturbation, and from time to time with pauses of silence, that being intermingled with the action, the silence may be gradually extended, and our own exertion lessened; till at length, by continually yielding to God's operations, they gain the complete ascendancy; as shall be hereafter explained.

When the Divine Presence is granted us, and we gradually relish silence and repose, this experimental feeling and taste of the Presence of God introduces the soul into the second degree of prayer, which, by proceeding in the manner I have described, is attainable as well by the illiterate as the learned: some favoured souls, indeed, are indulged with it, even from the beginning.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 2

The Method of Prayer

There are two ways of introducing a soul into prayer, which should for some time be pursued; the one is Meditation, the other is Reading accompanied with Meditation.

Meditative Reading is the choosing some important practical or speculative
truth, always preferring the practical, and proceeding thus: whatever truth
you have chosen, read only a small portion of it, endeavouring to taste and
digest it, to extract the essence and substance thereof, and proceed no
farther while any savour or relish remains in the passage: when this
subsides, take up your book again and proceed as before, seldom reading more
than half a page at a time, for it is not the quantity that is read, but the
manner of reading, that yields us profit.

Those who read fast reap no more advantage than a bee would by only skimming
over the surface of the flower, instead of waiting to penetrate into it, and
extract its sweets. Much reading is rather for scholastic subjects than
divine truths: indeed, to receive real profit from spiritual books, we must
read as I have described; and I am certain, if that method were pursued, we
should become gradually habituated to, and more fully disposed for prayer.

Meditation, which is the other method, is to be practiced at an appropriated
season, and not in the time of reading. I believe the best manner of
meditating is as follows:—When, by an act of lively faith, you are placed in
the Presence of God, recollect some truth wherein there is substance and
food; pause gently and sweetly thereon, not to employ the reason, but merely
to calm and fix the mind: for you must observe, that your principal exercise
should ever be the Presence of God; your subject, therefore, should rather
serve to stay the mind, than exercise the understanding.

From this procedure, it will necessarily follow, that the lively faith in a
God immediately present in our inmost soul, will produce an eager and
vehement pressing inwardly into ourselves, and a restraining all our senses
from wandering abroad: this serves to extricate us speedily from numberless
distractions, to remove us far from external objects, and to bring us nigh
unto our God, Who is only to be found in our inmost centre, which is the
Holy of Holies wherein He dwelleth.

He hath even promised “to come and make his abode with him that doth his
will” (John xiv. 23). S. Augustine accuses himself of wasting his time, by
not having from the first sought God in this manner of prayer.

When we are thus fully introverted, and warmly penetrated throughout with a
living sense of the Divine Presence; when the senses are all recollected,
and withdrawn from the circumference to the centre, and the soul is sweetly
and silently employed on the truths we have read, not in reasoning, but in
feeding thereon, and in animating the will by affection, rather than
fatiguing the understanding by study; when, I say, the affections are in
this state, which, however difficult it may appear at first, is, as I shall
hereafter show, easily attainable; we must allow them sweetly to repose, and
peacefully to drink in that of which they have tasted: for as a person may
enjoy the flavour of the finest viand in mastication, yet receive no
nourishment therefrom, if he does not cease the action and swallow the food;
so, when our affections are enkindled, if we endeavour to stir them up yet
more, we extinguish their flame, and the soul is deprived of its
nourishment; we should, therefore, in stillness and repose, with respect,
confidence and love, swallow the blessed food of which we have tasted: this
method is, indeed, highly necessary, and will advance the soul farther in a
short time, than any other in a course of years.

I have mentioned that our direct and principal exercise should consist in
the contemplation of the Divine Presence: we should be also exceedingly
watchful and diligent in recalling our dissipated senses, as the most easy
method of overcoming distractions; for a direct contest and opposition only
serves to irritate and augment them; whereas, by sinking down under a sense
and perception of a present God, and by simply turning inwards, we wage
insensibly a very advantageous, though indirect war with them.

It is proper here to caution beginners against wandering from truth to
truth, and from subject to subject: the right way to penetrate every divine
truth, to enjoy its full relish, and to imprint it on the heart, is dwelling
on it whilst its savour continues.

Though recollection is difficult in the beginning, from the habit the soul
has acquired of being always from home; yet, when by the violence it hath
done itself, it becometh a little accustomed to it, it will soon be rendered
perfectly easy, and become delightful. Such is the experimental taste and
sense of His Presence, and such the efficacy of those graces, which that God
bestows, Whose One Will towards His creatures is to communicate Himself unto
them!

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 1

The Universal Call to Prayer

What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation.

Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii. 33, 37): all therefore may, and all ought to practice prayer. I grant that meditation is attainable but by few, for few are capable of it; and therefore, my beloved brethren who are athirst for salvation, meditative prayer is not the prayer which God requires of you, nor which we would recommend.

Let all pray: we should live by prayer, as we should live by love. "I counsel you to buy of me gold tried in the fire, that ye may be rich" (Rev. iii. 8), this is much more easily obtained than we can conceive. "Come, all ye that are athirst, to these living waters"; nor lose your precious moments in "hewing out cisterns, broken cisterns that will hold no water" (John vii. 37; Jer ii. 13). Come, ye famished souls, who find naught whereon to feed; come, and ye shall be fully satisfied!

Come, ye poor afflicted ones, who groan beneath your load of wretchedness and pain, and ye shall find ease and comfort! Come, ye sick, to your Physician, and be not fearful of approaching Him because ye are filled with diseases; expose them to His view and they shall be healed!

Children, draw near to your Father, and He will embrace you in the arms of love! Come, ye poor, stray, wandering sheep, return to your Shepherd! Come, sinners, to your Saviour! Come, ye dull, ignorant, and illiterate, ye who think yourselves the most incapable of prayer! ye are more peculiarly called and adapted thereto. Let all without exception come, for Jesus Christ hath called all.

Yet let not those come who are without a heart; they are not asked; for there must be a heart, that there may be love. But who is without a heart? O come, then, give this heart to God; and here learn how to make the donation.

All who are desirous of prayer may easily pray, enabled by those ordinary graces and gifts of the Holy Spirit which are common to all men.

Prayer is the guide to perfection and the sovereign good; it delivers us from every vice, and obtains us every virtue; for the one great means to become perfect, is to walk in the presence of God: He Himself hath said, "walk in my presence and be ye perfect" (Gen. xvii. 1). It is by prayer alone, that we are brought into this presence, and maintained in it without interruption.

You must then learn a species of prayer, which may be exercised at all times; which doth not obstruct outward employments; and which may be equally practiced by princes, kings, prelates, priests and magistrates, soldiers and children, tradesmen, labourers, women and sick persons: it cannot, therefore, be the prayer of the head, but of the heart; not a prayer of the understanding alone, which is so limited in its operations that it can have but one object at one time; but the prayer of the heart is not interrupted by the exercises of reason: indeed nothing can interrupt this prayer, but irregular and disordered affections: and when once we have tasted of God, and the sweetness of His love, we shall find it impossible to relish aught but Himself?

Nothing is so easily obtained as the possession and enjoyment of God, for "in him we live, move, and have our being;" and He is more desirous to give Himself into us, than we can be to receive Him.

All consists in the manner of seeking Him; and to seek aright, is easier and more natural to us than breathing. Though you think yourselves ever so stupid, dull, and incapable of sublime attainments, yet, by prayer, you may live in God Himself with less difficulty or interruption than you live in the vital air. Will it not then be highly sinful to neglect prayer? But this I trust you will not, when you have learnt the method, which is exceedingly easy.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

Madame Guyon - A Short and Easy Method of Prayer - Preface

THE AUTHOR'S PREFACE TO THE ORIGINAL EDITION

This little treatise, conceived in great simplicity, was not originally intended for publication: it was written for a few individuals, who were desirous to love God with their whole heart; some of whom, because of the profit they received in reading the manuscript, wished to obtain copies of it; and on this account alone, it was committed to the press.

It still remains in its original simplicity, without any censure on the various Divine Leadings of others: and we submit the whole to the judgment of those who are skilled and experienced in Divine matters; requesting them, however, not to decide without first entering into the main design of the Author, which is to induce the world to love God and to serve Him with comfort and success, in a simple and easy manner, adapted to those who are unqualified for learned and deep researches, and are, indeed, incapable of anything but a hearty desire to be truly devoted to God.

An unprejudiced reader may find hidden under the most common expressions, a secret unction, which will excite him to seek after that Sovereign Good, whom all should wish to enjoy.

In speaking of the attainment of perfection, the word Facility is used, because God is indeed found with facility when we seek Him within ourselves.

But, in contradiction to this, some perhaps may urge that passage in S. John, "Ye shall seek me, and shall not find me" (John vii. 34). This apparent difficulty, however, is removed by another passage, where He, who cannot contradict Himself, hath said to all, "Seek and ye shall find" (Matt. vii. 7). It is true, indeed, that he who would seek God, and is yet unwilling to forsake his sins, shall not find Him, because he seeks not aright; and therefore it is added, "Ye shall die in your sins." On the other hand, he who diligently seeks God in his heart, and that he may draw near unto Him sincerely forsakes sin, shall infallibly find Him.

A life of devotion appears so formidable, and the Spirit of Prayer of such difficult attainment, that most persons are discouraged from taking a single step towards it. The difficulties inseparable from all great undertakings are, indeed, either nobly surmounted, or left to subsist in all their terrors, just as success is the object of despair or hope. I have therefore endeavoured to show the facility of the method proposed in this treatise, the great advantages to be derived from it, and the certainty of their attainment by those that faithfully persevere.

O were we once truly sensible of the goodness of God toward His poor creatures, and of His infinite desire to communicate Himself unto them, we should not allow imaginary difficulties to affright us, nor despair of obtaining that good which He is so earnest to bestow: "He that spared not his own son, but delivered him up for us all; how shall he not, with him, also freely give us all things?" (Rom. viii 32). But we want courage and perseverance; we have both to a high degree in our temporal concerns, but want them in "the one thing needful" (Luke x. 42).

If any think that God is not easily to be found in this way of Simple Love and Pure Adherence, let them not, on my testimony, alter their opinion, but rather make trial of it, and their own experience will convince them that the reality far exceeds all my representations of it.

Beloved reader, peruse this little treatise with a humble, sincere and candid spirit, and not with an inclination to cavil and criticize, and you will not fail to reap some degree of profit from it. It was written with a hearty desire that you might wholly devote yourself to God; receive it, then, with a like desire for your own perfection: for nothing more is intended by it than to invite the simple and child-like to approach their Father, who delights in the humble confidence of His children, and is grieved at the smallest instance of their diffidence or distrust. With a sincere desire, therefore, to forsake sin, seek nothing from the unpretending method here proposed but the Love of God, and you shall undoubtedly obtain it.

Without setting up our opinions above those of others, we mean only, with truth and candour, to declare, from our own experience and the experience of others, the happy effects produced by thus Simply Following our Lord.

As this treatise was intended only to instruct in Prayer, there are many things which we respect and esteem, totally omitted, as not immediately relative to our main subject: it is, however, certain, that nothing will be found herein to offend, provided it be read in the spirit with which it was written; and it is still more certain, that those who in right earnest make trial of the way, will find we have written the Truth.

It is Thou alone, O Holy Jesus, who lovest simplicity and innocence, "and whose delight is to dwell with the children of men" (Prov. viii. 3), with those who are, indeed, willing to become "little children"; it is Thou alone, who canst render this little work of any value by imprinting it on the hearts of all who read it, and leading them to seek Thee within themselves, where Thou reposest as in the manger, waiting to receive proofs of their love, and to give them testimony of Thine. Yet alas! They may still lose these unspeakable advantages by their negligence and insensibility! But it belongeth unto Thee, O thou Uncreated Love! Thou Silent and Eternal Word! it belongeth unto Thee, to awaken, attract, and convert; to make Thyself be heard, tasted, and beloved! I know Thou canst do it, and I trust Thou wilt do it by this humble work which belongeth entirely to Thee, proceedeth wholly from Thee, and tendeth only to Thee! And, O most Gracious and adorable Saviour!

To Thee be all the Glory!

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

Madam Guyon - a spiritual reading

The Wikipedia article on one of the most well-known Christian Mystics begins as follows:

Jeanne-Marie Bouvier de la Motte-Guyon (commonly known as Madame Guyon) April 13 1648 - June 9 1717, ) was a French mystic and one of the key advocates of Quietism. Quietism was considered heretical by the Roman Catholic Church, and she was imprisoned from 1695 to 1703 after publishing a book on it A Short and Easy Method of Prayer.

Widowed at 28, and left with 3 children, she pursued the secrets of the mystical life, the secrets of which she had been initiated into by Père Lacombe.

The book we are to read here, A Short and Easy Method of Prayer, was inspired mostly by her own experiences. She distinguishes three kinds of prayer:

1. The first is meditation.


2. The second is the prayer of simplicity - keeping oneself in a state of recollection and silence in the presence of God.


3. The third is active contemplation. The soul, conscious that God is taking possession of it, leaves Him to act and remains in repose, abandoning itself to the Divine effluence which fills it -- powerless to ask anything for itself, since it has renounced all its own interests.

This last state is pure love, the desire and goal of true mysticism. In the Spiritual Torrents, and her commentaries on Holy Scripture, Madame Guyon presents the same ideas using slightly different images and forms.

Jeanne Guyon's books were banned in 1688. However, in spite of her being a Roman Catholic, she won warm support among a number of Protestants also seeking spiritual reality in her time, and over whom she had great influence. Some of these we will read later.

I plan now to present to you A Short and Easy Method of Prayer in the following series of posts. Enjoy them as they appear. You should remain aware that the versions of the Bible to which Madame Guyon in 1685 had opportunity of access were not the same as theirs of to-day, and therefore oftentimes discrepancies apparently occur in her quotations from the Bible. Very often, too, she is quoting direct from the Vulgate.

The edition I am using was published in London by H. R. Allenson, Ltd., Racquet Court, 114 Fleet Street, and it is in the public domain.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3