a reasonable mystic

A Short and Easy Method of Prayer - Chapter 19

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Of Distractions and Temptations

A direct contest and struggle with distractions and temptations rather serves to augment them, and withdraws the soul from that adherence to God, which should ever be its principal occupation. The surest and safest method for conquest is simply to turn away from the evil and draw yet nearer and closer to our God. A little child, on perceiving a monster, does not wait to fight with it, and will scarcely turn its eyes towards it, but quickly shrinks into the bosom of its mother, in total confidence of safety; so likewise should the soul turn from the dangers of temptation to God. "God is in the midst of her," saith the Psalmist, "she shall not be moved; God shall help her, and that right early" (Psal. xlvi. 5).

If we do otherwise, and in our weakness attempt to attack our enemies, we shall frequently feel ourselves wounded, if not totally defeated; but, by casting ourselves into the simple Presence of God, we shall find instant supplies of strength for our support. This was the succour sought for by David: "I have set," saith he, "the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope" (Psal. xvi. 8, 9). And it is said in Exodus, "The Lord shall fight for you, and ye shall hold your peace."

A Short and Easy Method of Prayer - Chapter 20

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Of Self-Annihilation

Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints" (Chap. viii. 3).

Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of Christ in the stable of Bethlehem, was signified by the incense they offered: for prayer being the energy and fire of love, melting, dissolving, and sublimating the soul, and causing it to ascend unto God; therefore, in proportion as the soul is melted and dissolved, in like proportion do odours issue from it; and these odours proceed from the intense fire of love within.

This is illustrated in the Canticles (i. 11) where the spouse saith, "While the King sitteth on his couch, my spikenard sendeth forth the smell thereof." The couch is the ground or centre of the soul; and when God is there, and we know how to dwell with Him, and abide in His Presence, the sacred power and influence thereof gradually dissolves the obduration of the soul, and, as it melteth, odours issue forth: hence it is, that the Beloved saith of His spouse, in seeing her soul melt when He spake, "Who is this that cometh out of the wilderness, like pillars of smoke perfumed with myrrh and frankincense?" ( Cant. v. 6 - and iii. 6).

Thus doth the soul ascend unto God, by giving up self to the destroying and annihilating power of Divine Love: this, indeed, is a most essential and necessary sacrifice in the Christian religion, and that alone by which we pay true homage to the sovereignty of God; as it is written, "The power of the Lord is great, and he is honoured only by the humble" (Eccles. iii. 20). By the destruction of the existence of self within us, we truly acknowledge the supreme existence of our God; for unless we cease to exist in self, the Spirit of the Eternal Word cannot exist in us: now it is by the giving up of our own life, that we give place for His coming; and "in dying to ourselves, He liveth and abideth in us."

We should, indeed, surrender our whole being unto Christ Jesus: and cease to live any longer in ourselves, that He may become our life; "that being dead, our life may be hid with Christ in God" (Col. iii. 3). "Pass ye into me," saith God, "all ye who earnestly seek after me" (Eccles. xxiv. 16). But how is it we pass into God? We leave and forsake ourselves, that we may be lost in Him; and this can be effected only by annihilation; which being the true prayer of adoration, renders unto God alone, all "Blessing, honour, glory and power, for ever and ever" (Rev. v. 13).

This is the prayer of truth; "It is worshipping God in spirit and in truth" (John iv. 23). "In spirit," because we enter into the purity of that Spirit which prayeth within us, and are drawn forth and freed from our own carnal and corrupt manner of praying; "In truth" because we are thereby placed in the great Truth of the All of God, and the Nothing of the creature.

There are but these two truths, the All, and the Nothing; everything else is falsehood. We can pay due honour to the All of God, only in our own annihilation, which is no sooner accomplished, than He, who never suffers a void in nature, instantly fills us with Himself.

Did we but know the virtue and the blessings which the soul derives from this prayer, we should willingly be employed therein without ceasing. "It is the pearl of great price: it is the hidden treasure" (Matt. xiii. 44, 45), which, whoever findeth, selleth freely all that he hath to purchase it: "It is the well of living water, which springeth up unto everlasting life": It is the adoration of God "in spirit and in truth" (John iv. 14-23), and it is the full performance of the purest evangelical precepts.

Jesus Christ assureth us, that the "Kingdom of God is within us" (Luke xvii. 21), and this is true in two senses: First, when God becometh so fully the Master and Lord in us, that nothing resisteth His dominion; then is our interior His kingdom: And again, when we possess God, who is the Supreme Good, we possess His kingdom also, wherein there is fullness of joy, and where we attain the end of our creation: thus it is said, "to serve God, is to reign." The end of our creation, indeed, is to enjoy our God, even in this life; but alas! how few there are who think of this seriously.

A Short and Easy Method of Prayer - Chapter 18

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Of Defects or Infirmities

Should we either wander among externals, or sink into dissipation, or commit a fault, we must instantly turn inwards; for having departed thereby from our God, we should as soon as possible return again unto Him, and suffer in His presence whatever sensations He is pleased to impress. On the commission of a fault it is of great importance to guard against vexation and disquietude, which springs from a secret root of pride and a love of our own excellence; we are hurt by feeling what we are; and if we discourage ourselves or despond, we are the more enfeebled; and from our reflections on the fault a chagrin arises, which is often worse than the fault itself.

The truly humble soul is not surprised at defects or failings; and the more miserable and wretched it beholds itself, the more doth it abandon itself unto God, and press for a nearer and more intimate alliance with Him, that it may avail itself of His eternal strength. We should the rather be induced to act thus, as God Himself hath said, â€œI will make thee understand what thou oughtest to do; I will teach thee the way by which thou shouldst go; and I will have mine eye continually upon thee for a guideâ€ (Psal. xxxii. 8, vulg.).

A Short and Easy Method of Prayer - Chapter 17

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Of Petitions

The soul should not be surprised at feeling itself unable to offer up to God such petitions as it had formerly made with freedom and facility; for now the Spirit maketh intercession for it according to the will of God, that "Spirit which helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered" (Rom. viii. 26). We must co-operate with, and second the designs of God, which tend to divest us of all our own operations, that in the place thereof His own may be substituted. Let this then be done in you, and suffer not yourself to be attached to anything, however good it may appear; for it is no longer good if it in any measure turns you aside from that which God willeth of you: the Divine Will is preferable to all things else. Shake off then all attachments to the interests of self, and live on faith and resignation; here it is that genuine faith begins truly to operate.

A Short and Easy Method of Prayer - Chapter 16

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Of Reading and Vocal Prayer

If, while reading, you feel yourself recollected, lay aside the book and remain in stillness; at all times read but little, and cease to read when you are thus internally attracted.

The soul that is called to a state of inward silence should not encumber itself with long vocal prayers; whenever it does pray vocally, and finds a difficulty therein, and an attraction to silence, it should not use constraint by persevering, but yield to the internal drawings, unless the repeating such prayers be a matter of obedience. In any other case, it is much better not to be burdened with and tied down to the repetition of set forms, but wholly given up to the leadings of the Holy Spirit; and herein, indeed, is every species of devotion inclusively fulfilled in a most eminent degree.

A Short and Easy Method of Prayer - Chapter 15

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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?

A Short and Easy Method of Prayer - Chapter 14

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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.

Life comes directly from God

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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 Book II: Walking in the Anointing of the Holy Spirit, 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

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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.

A Short and Easy Method of Prayer - Chapter 12

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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.”

A Short and Easy Method of Prayer - Chapter 11

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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.

A Short and Easy Method of Prayer - Chapter 10

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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.

A Short and Easy Method of Prayer - Chapter 9

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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.

A Short and Easy Method of Prayer - Chapter 8

2007-08-10T07:26:00.000+11:00

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.

A Short and Easy Method of Prayer - Chapter 7

2007-08-03T23:22:00.000+11:00

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.

What is Perfection?

2007-08-01T12:04:00.000+11:00

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

2007-07-31T10:14:00.000+11:00

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.

A Short and Easy Method of Prayer - Chapter 5

2007-07-28T16:15:00.000+11:00

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.