Of Internal ActsActs are distinguished into External and Internal.
External acts are those which bear relation to some sensible object,
and are either morally good or evil, merely according to the nature of
the principle from which they proceed. I intend here to speak only of
Internal acts, those energies of the soul, by which it turns internally
to some objects, and averts from others.If during my application to God
I should form a will to change the nature of my act, I thereby withdraw
myself from God, and turn to created objects, and that in a greater or
less degree according to the strength of the act: and if, when I am
turned towards the creature, I would return to God, I must necessarily
form an act for that purpose; and the more perfect this act is, the
more complete is the conversion.Till conversion is perfected many
reiterated acts are necessary; for it is generally progressive, though
with some it is almost instantaneous. My act, however, should consist
in a continual turning unto God, an exertion of every faculty and power
of the soul purely for Him, agreeably to the instructions of the Son of
Sirach: "Re-unite all the motions of thy heart in the holiness of God"
and to the example of David, "I will keep my whole strength for thee"
(Ps. lviii. 10), which is done by earnestly re-entering into one's
self. As Isaiah saith, "Return to your heart" (Isa. xlvi. 8); for we
have strayed from our heart by sin, and it is our heart only that God
requires, "My son give me thine heart, and let thine eye observe my
ways" (Prov. xxiii. 26). To give the heart to God is to have the whole
eternal energy of the soul ever centring in Him, that we may be
rendered conformable to His will. We must, therefore, continue
invariably turned to God from our very first application to Him.But the
soul being weak and unstable, and accustomed to turn to external
objects, is consequently prone to dissipation. This evil, however, will
be counteracted if the soul, on perceiving the aberration, by a pure
act of return to God, instantly replaces itself again in Him; and this
act subsists as long as the conversion by the powerful influence of a
simple and unfeigned return to God lasts: and as many reiterated acts
form a habit, the soul contracts the habit of conversion, and that act
which was before interrupted and distinct becomes continual.The soul
should not then be perplexed about forming an act which already
subsists, and which, indeed, it cannot attempt to form without
difficulty and constraint; it even finds that it is withdrawn from its
proper state under pretence of seeking that which is in reality
acquired, seeing the habit is already formed and is confirmed in
habitual conversion and habitual love. It is seeking one act by the
help of many, instead of continuing attached to God by one simple act
alone.We may remark that at times we form with facility many distinct
yet simple acts, which shows that we have wandered, and that we
re-enter our heart after having strayed from it; yet when we have
re-entered we should remain there in peace. We err, therefore, in
supposing that we do not form acts; we form them continually, but they
should be in their nature conformable to the degree of our spiritual
advancement.The greatest difficulty with most spiritual people arises
from their not clearly comprehending this matter. Now some acts are
transient and distinct, others are continual; and again, some are
direct, and others reflex. All cannot form the first, neither are all
in a state suited to form the last. The first are adapted to those who
have strayed, and who require a distinguishable exertion, proportioned
to the degree of their deviation, which, if inconsiderable, an act of
the most simple kind is sufficient.By the continued act I mean that
whereby the soul is altogether turned toward God in a direct tendency,
which always subsists, and which it doth not renew unless it has been
interrupted. The soul being thus turned is in charity, and abides
therein, "and he that dwelleth in love dwelleth in God" (1 John iv.
16). The soul then, as it were, existeth and reposeth in this habitual
act, but free from sloth or torpor; for still there is an unintermitted
act subsisting, which is a sweet sinking into the Deity, whose
attraction becomes more and more powerful; and in following this potent
attraction, the soul presses farther, and sinks continually deeper,
into the ocean of Divine Love, maintaining an activity infinitely more
powerful, vigorous, and effectual than that which served to accomplish
its first return.Now the soul that is thus profoundly and vigorously
active, being wholly given up to God, doth not perceive its activity,
because it is direct and not reflex; and this is the cause why some,
who do not express themselves properly, say that they do not act at
all; but it is a mistake, for they were never more truly or nobly
active: they should rather say that they did not distinguish their acts
than that they did not act. I allow they do not act of themselves, but
they are drawn, and they follow the attraction. Love is the weight
which sinks them into God, as into an infinite sea, wherein they
descend with inconceivable rapidity from one profound depth to
another.It is then an impropriety to say that we do not form acts: all
form acts, but the manner of their formation is not alike in all. The
cause of the mistake is this, all who know they should act are desirous
of acting distinguishably and perceptibly. But this cannot be; distinct
and sensible acts are for beginners, and acts of a higher nature for
those in a more advanced state. To stop in the former, which are weak
and of little profit, is to debar one's self of the latter; and again,
to attempt the latter without having passed through the former is a no
less considerable error.All things should then be done in their season.
Every state has its commencement, its progress, and its consummation;
and it is an unhappy error to stop in the beginning. There is even no
art but what hath its progress; and at first we must labour with
diligence and toil, but at last we shall reap the harvest of our
industry. When the vessel is in port the mariners are obliged to exert
all their strength that they may clear her thence and put to sea; but
at length they turn her with facility as they please. In like manner,
while the soul remains in sin and creaturely entanglements, very
frequent and strenuous endeavours are requisite to effect its freedom;
the cords which withhold it must be loosed; and then by strong and
vigorous efforts it gathers itself inwards, pushing off gradually from
the old port; and in leaving that at a distance it proceeds to the
interior, the haven to which it wishes to steer.When the vessel is thus
turned, in proportion as she advances on the sea, she leaves the land
behind; and the farther she departs from the old harbour, the less
difficulty and labour is requisite in moving her forward: at length she
begins to get sweetly under sail and now proceeds so swiftly in her
course that the oars which have become useless are laid aside. How is
the pilot now employed? He is content with spreading the sails and
holding the rudder. To spread the sails is to lay one's self before God
in the prayer of simple exposition, that we may be acted upon by His
Spirit: to hold the rudder is to restrain our hearts from wandering
from the true course, recalling it gently, and guiding it steadily to
the dictates of the Blessed Spirit, which gradually gain possession and
dominion of the heart, just as the wind by degrees fills the sails and
impels the vessel. While the winds are fair the pilot and mariners rest
from their labours, and the vessel glides rapidly along without their
toil; and when they thus repose and leave the vessel to the wind, they
make more way in one hour than they had done in a length of time by all
their former efforts: were they even now to attempt using the oar they
would not only fatigue themselves, but retard the vessel by their
ill-timed labours.This is the manner of acting we should pursue
interiorly; it will, indeed, advance us in a short time, by the Divine
impulsion, infinitely farther than a whole life spent in reiterated
acts of self-exertion; and whosoever will take this path will find it
easier than any other.If the wind is contrary and blows a storm, we
must cast anchor to withhold the vessel: our anchor is a firm
confidence and hope in our God, waiting patiently the calming of the
tempest and the return of a favourable gale as David waited patiently
for the Lord, and He inclined unto him and heard his cry (Ps. xl. 1).
We must, therefore, be resigned to the Spirit of God, giving up
ourselves wholly to His Divine Guidance.
Posts in this series:Madame Guyon - A Spiritual ReadingMadame Guyon - A
Short and Easy Method of Prayer - PrefaceMadame Guyon - A Short and
Easy Method of Prayer - Chapter 1Madame Guyon - A Short and Easy Method
of Prayer - Chapter 2Madame Guyon - A Short and Easy Method of Prayer -
Chapter 3Madame Guyon - A Short and Easy Method of Prayer - Chapter
4Madame Guyon - A Short and Easy Method of Prayer - Chapter 5Madame
Guyon - A Short and Easy Method of Prayer - Chapter 6Madame Guyon - A
Short and Easy Method of Prayer - Chapter 7Madame Guyon - A Short and
Easy Method of Prayer - Chapter 8Madame Guyon - A Short and Easy Method
of Prayer - Chapter 9Madame Guyon - A Short and Easy Method of Prayer -
Chapter 10Madame Guyon - A Short and Easy Method of Prayer - Chapter
11Madame Guyon - A Short and Easy Method of Prayer - Chapter 12Madame
Guyon - A Short and Easy Method of Prayer - Chapter 13Madame Guyon - A
Short and Easy Method of Prayer - Chapter 14Madame Guyon - A Short and
Easy Method of Prayer - Chapter 15Madame Guyon - A Short and Easy
Method of Prayer - Chapter 16Madame Guyon - A Short and Easy Method of
Prayer - Chapter 17Madame Guyon - A Short and Easy Method of Prayer -
Chapter 18Madame Guyon - A Short and Easy Method of Prayer - Chapter
19Madame Guyon - A Short and Easy Method of Prayer - Chapter 20Madame
Guyon - A Short and Easy Method of Prayer - Chapter 21

--
Posted By Mal to a reasonable mystic at 11/28/2008 10:01:00 AM