00. Bouvieres, Jeanne M. - A Short Method of Prayer and Spiritual Torrents
Bouvières, Jeanne M. - A Short Method Of Prayer And Spiritual Torrents Title Page
PREFACE TO THE ENGLISH PROTESTANT EDITION.
AUTHOR’S PREFACE.
A SHORT METHOD OF PRAYER.
1. All are commanded to pray-Prayer the Great means of Salvation.
2. First Degree of Prayer-Meditation and Meditative Reading- The Lord’s Prayer- Passage from the first degree to the second.
3. Second Degree of Prayer, Called here "The Prayer of Simplicity".
4. On spiritual dryness.
5. Abandonment to God--Its fruit and its irrevocability-- in what it consists-God exhorts us to it.
6. Of Suffering which must be accepted as from God--Its Fruits.
7. On the Mysteries--God gives them here in Reality.
8. On viture--All Virtues given with God in this degree of the Prayer of the Heart
9. Of perfect Conversion, which is an effect of this method of Prayer--Two of its Aids, the Attraction of God, and the central inclination of the soul.
10. Higher degree of Prayer, which is that of the Simple Presence of God, or active contemplation.
11. Of Rest in the Presence of God--It’s Fruits--Inward Silence--God Commands it--Outward Silence
12. Self-Examanimation and Confession.
13. On Reading--Vocal Prayer-- Requests.
14, The Fauts committed in this degree--Distractions, temptations--The Course to be pursued respecting them.
15, Prayer and Sacrifice explained by the Similitude of a perfume-- Our annihilation in this sacrifice-- Solidity aand fruitfulness of this prayer as set forth in the Gospel.
16. This state of Prayer not one of idleness, but of Noble action, Wrought by the Spirit of God, and in Dependence upon him-- The Communication of his Life and Union.
17. Distinction between exterior and interior actions--Those of the Soul in this condition are interior, but habitual, continued, direct, profound, simple, and imperceptible-being a continual sinking in the Ocean of Divinity--Similtude of a Vessel--How to act in the absence of Sensible supports.
18. The Dryness of Preachers, and the Various Evils which arise from their failing to teach heart-prayer-exhortation to Pastors to lead People towards this form of Prayer, without amusing them with studied and methodical devotion.
19. After the preceding ways, there remains an after way, preparatory to divine union, in which wisdom and justice make the passive purification of the Soul, all which is treated in Detail in the Following Treatise, entitled "Spiritual Torrents"
Title Page 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
+ -- -- -- -- -- -- -- + " " " Transcriber’s note: " " " " This eBook contains the front matter from a combined edition " " ofA Short Method of PrayerandSpiritual Torrents, but " " only contains the text ofA Short Method of Prayer. " " " + -- -- -- -- -- -- -- + 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.
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.