Wednesday, May 20, 2026

Thy Name Is as Ointment Poured Forth * His inheritance in the saints

 Thy Name Is as Ointment Poured Forth

As I was reading in the Song of Solomon, a phrase caught my attention. In the KJV it reads, “thy name is as ointment poured forth.”* Or as the NIV has it, “your name is like perfume poured out.” Since the marriage relationship of this song is a representation of Christ’s relationship with the church (Ephesians 5:32), how appropriate is this description of Christ!


A name represents the person, and in that sense it embodies their character and attributes. Who has more embodied in their name than our Lord and Saviour Jesus Christ? In fact, while a single name evokes Him in our thoughts, it takes a multitude of names and “nicknames” to express Him well. I’m sure you’ve seen some of the lists that have been compiled of the names of God. Each one of those is a study in itself, but my current thought is looking at the whole scope of what that represents. Really, it is beyond our comprehension, for if we consider what God has revealed to us about Himself, how much more is still a mystery? What will heaven be like—an eternity spent as we get to know the infinite God in a way we never can down here!


Again, the “ointment poured forth” brings to mind the instances of women who poured ointment upon Jesus. One account in Mark 14:3 says, “there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.” Another account in John 12:3 says, “Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.” Does not this add to our understanding of the text? It is “very costly,” so much so that verse 5 indicates it would have cost the rough equivalent of a common labourer’s yearly income. Would you or I save up a whole year’s income, hold it in our hands while we consider all the sweat and toil and very life it represents, and then in one swift act of selfless love, lavish it upon our Lord to His honor and glory? Not even hoping for the reward of others’ praise and honor for our selflessness, but only the warm approval of Jesus.


But these illustrations merely hint at the treasures hidden in Christ (Colossians 2:3). “Very precious” and “very costly” still falls short of the measure of this treasure. Oh, if we could but see how much was contained in the simple words Christ spoke to His disciples, to us: “This is my body, which is broken for you”; “my blood… which is poured out for you.” The act of pouring implies giving freely and abundantly, without restraint, without reserve or calculation. Nor will there be any restraint when the vessel has been broken thus. God, whose “right hand hath spanned the heavens,”* “so loved the world, that he gave his only begotten Son.”* “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?”* “His divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.”* To the God who inhabits eternity, this was not merely a year’s worth of wealth—this was His very self, His “only begotten,” “the Word… made flesh.”* Thirty-some years of human life, yet prepared for such a sacrifice “from the foundation of the world.”*


He held back nothing as He lavished His love upon us. Upon you. Upon me. Why?


Oh, sure, we know why, of course, for most of us have had this truth drilled into our heads from our youth. But how deeply has this love penetrated our hearts? Is the One who yearns to bring “many sons unto glory”* fully satisfied with the results of His sacrifice? Have the sufferings of the Captain of our salvation been repaid? The price paid was sufficient to redeem every sinner that has ever lived, but the actual return on such an enormous investment seems pitiful indeed, seeing that the vast majority of us spurn such an offer (2 Peter 3:9; Acts 13:46). Yet the prophesy of Christ still proclaims, “when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.”*


Yes, for when the final cry from the cross rang out, “It is finished!”* the mystery of mercy was satisfied. That shout, heard but feebly on a Judean hilltop, yet penetrated the very courts of heaven, which has re-echoed the good news back to us ever since. “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints **, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all.”*


This is that Christ, “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”*


What a Name! What costly ointment poured out upon us! What powerful perfume that can wake the dead and breathe life into the slain! For as many as receive Him are given power to become sons of God. What does it mean to receive this Man of sorrows, this One whom our ego so disdains? From Him comes no positive affirmation of what we think is so special about us. Yet God does see something very special about us—the fact that we were made in His image—and He wants to restore us to the family circle. Here is promise and hope unparalleled. It is a free gift… that costs everything, because to receive it we must to relinquish everything else. To receive Him is to receive His spirit—that same essence of His character that was poured out from on high. It requires humility unto humiliation, acknowledging that what we have within us is simply not good enough even to make a deal and keep it. Yet even though sonship is in truth a gift that comes not “of the will of man,”* it requires our complete willingness to cooperate with God.


But we are so short-sighted that we think we want both the pleasures of sin along with the peace of salvation. Is there any solution for such double-mindedness? Yes, when we’re willing to have our eyes anointed with dirt and spittle, we will see things as they are. Jesus calls us to run the heavenly road with Him. Dragging our heels on the way is a good recipe for getting left behind. “Because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth…. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.”* If our vision or lack of it is still causing us problems—if we still see “men as trees, walking”*—go to Jesus and beg Him to restore your heart’s vision to a single-hearted focus (Luke 11:34), being willing to part with anything that hinders your devotion.


And what is to be seen? “Blessed are the pure in heart: for they shall see God.”* What more could we ask? “We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.”* There is a world of reality just beyond our earthly sight. This reality includes the fact that it is world at war, and the blind who wander in no-man’s-land make you yearn to call out and warn them of their peril. But we see Jesus, invincible, conquering—and those that follow Him unconditionally never know defeat. Their white uniforms are the wonder of the world—and yet no wonder, for the power of Him who poured out His blood for us all without reserve keeps them spotless in His service. There are gates of glory and crowns awaiting, for our King who came from heaven unimaginable is taking us back with Him! “Now we see through a glass, darkly; but then face to face.”*


Eloquent visions are beautiful and inspiring, but what about the practical reality of having to deal with the daily trials large and small? When it’s hot and I feel irritable. When I interact with folks who seem to have Christ in their head, but not their heart. When I need to humbly apologize for something I did. When the way people dress leaves a lot of room for dangerous thoughts. When my children seem utterly inconsiderate and rebellious. When gloom peers in the room and depression darkens my door. When something needs doing that I just don’t want to do. When some glitzy gadget comes along and wants my attention. When I come face to face with the living Word of God, and it contradicts what other people say I can or should do. When I would rather withdraw than confront wrong and contend for truth. When I would rather press the point instead of meekly letting the issue rest in God’s hands. When I have an opportunity to bless someone I would rather avoid. When the fields are white to harvest, and the laborers few. When a door stands shut before me, and I must knock… and knock… and knock again. When God has opened the door—and I find there are many adversaries. In all these situations and more, how can we really overcome the many temptations that sneak up on us as part of Satan’s plan to get us to turn aside and succumb to sin? To all this there is but one answer, and it is here that I put my confidence and earnest desire—and I hope it is yours as well:


“Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it…. [H]e that is entered into [God’s] rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief….”*


“Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”*


Grace? Just for me? In my need right now? Yes, even “abundance of grace”* to reign in life with my Lord! A power that instructs me in the joyfully disciplined life of godliness. Not the journey of pursuing an emotional high, but the march of Christ within retracing the footsteps of the Anointed One, “who went about doing good”* through the crucible of suffering. Yes, suffering, for perfume must undergo the ordeal of heating and straining to achieve its potential for blessing. “We glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts.”* That is triumph. That is fragrance.


Prepared. Broken. Poured forth. Only then will the full fragrance of Himself be realized, and His house be “filled with the odour of the ointment.”


O my soul, open wide and wider yet to receive the working of the Father in His fullness. Let the narrow bands of self be completely broken. Then the outpouring of Christ from on high becomes my infilling and overflowing unto the glory and praise of God.


** 




Bro. Richard l.s.Gan 


“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein he hath made us accepted in the Beloved, in whom we have redemption through His Blood, the forgiveness of sins, according to the riches of His grace; wherein He hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him: in whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will.” – Eph.1:3-11


This passage of the Holy Scriptures clearly shows us that all born again children of God were chosen in Christ by the Almighty God Himself before the foundation of the world and should be holy and blameless before Him in love. It also tells us that the Loving God had predestinated us to be adopted as His own children through Christ according to the good pleasure of His will, to the praise of His Glorious Grace which He has so freely given to us in His Beloved One. Yes, it is in Christ Jesus and through His Blood that we are redeemed and forgiven of our sins.


The first chapter of the Book of Ephesians is indeed rich in spiritual nutrients for the souls of the saints of God. It is one of several places in the Holy Scriptures where God has so clearly revealed His Personality and His divine purpose unto His elect. The singular personal pronouns such as “He”, “Him”, “His” and “Himself” which Paul used when referring to the Almighty God clearly show us that God is ONE SPIRIT. Paul would not have written it that way if he had believed that God was a Trinity of three co-equal Gods, namely the Father, the Son and the Holy Spirit, which most Christians today believe. Verse 9 alone is sufficient for any true child of God to understand that God is ONE and not Three. It says “having made known unto us the mystery of His (not Their) will, according to HIS (not Their) good pleasure which He (not They) hath purposed in HIMSELF (not Themselves).” [Note carefully the last phrase of verse 11 which states: “…after the counsel of HIS OWN (not Their) will”.]


THE ALL-KNOWING & ALL-POWERFUL GOD

Many years ago, I attended a seminar held by a local Assembly of God church (of which I was a member) for its Sunday School teachers and 'leaders'. And during the seminar one of the participants raised this question: “Does God know who would accept the Gospel and who would not?” The answer given by the pastor came as a great shock to me. He said: “God knows everything, but in this matter He chose not to know.”


What folly! It was hard to believe that an academically and theologically trained person like the pastor would give such a foolish answer. That answer reminded me of a paradoxical question often asked by the unbelievers concerning God's power: “If God is All-Powerful, can He make a rock big enough that He is unable to carry?” A positive or a negative answer to the question would immediately render the All-Powerful God helpless and hopeless. Similarly, if the answer given by that A.O.G. pastor was right, it would mean that God had chosen not to care about the welfare of mankind when He really did, and does, care (Psm.40:5; 1Pet.5:7). Then again, can a person choose not to know something which he already knew? Of course, the Almighty God can choose to do that, but to do so would mean that He has to blot out from His thoughts those things which He had purposed to do.


God does not change His Mind about His Original Word or Plan. He cannot contradict Himself. He must fulfill His Word, even if it means hurting Himself. And He demonstrated His great Divine Love for humanity when He sent His Only Begotten Son to die on the cross to redeem man. He not only chose to redeem but had also chosen to forgive and forget the sins of all who would call upon Him as their Saviour. Yes, in this case we can say that He had chosen to forgive and forget all our sins which He knew that we would commit even before we came into existence in this world. And redemption is given through the Blood of His Son, Jesus Christ, according to the good pleasure of His will and the riches of His Glorious Grace.


May God help us to see His Purpose in us as we seek to understand His Word.


THE WILL AND PURPOSE OF GOD

Now, since God is omnipotent and omniscient He has always been able to look into the future from the beginning, even before anything was created. As such, He was able to prepare a remedy for man whom He knew would fall.


“But why did God go ahead and create man if He knew that he would fall and cause the miserable conditions that exist in the world today?” This is a very common question often asked by many people who could not accept God as their Creator. I pity such people. It is often their pride which causes them to think that they are smarter than their Creator. If only they could realise what Isaiah the prophet had written:


“Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him, and to our God, for He will abundantly pardon. For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returned not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall MY WORD be that goeth forth out of my mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.”

– Isa.55:7-11


The WORD which goes forth out of the mouth of God is the Expression of God's Thought, and It will accomplish Its purpose. Therefore no one can thwart whatever God had planned to do. The carnal-minded men of the earth cannot understand God's purpose for mankind. The things of God are spiritually discerned; only the spiritually minded can appreciate them. (Read 1 Cor.2:6-16). Yes, the Thoughts of God are higher than our thoughts. He is the Creator and we are His creations.  He is the Potter and we are the clay. Can the clay say to the Potter, “Why have you made me so?” The Potter has the power over the clay to fashion it whichever way He pleases. And the clay will never know the Potter's intention unless it submits to His will.


It is obvious that God had a plan and purpose for fallen mankind even before He created them for He is a God of Love Who is rich in Grace and Mercy. Through His creations, God manifests Himself as the Creator. It is for His Own good pleasure (Gen.1:1; Col.1:16-18a; Rev.4:11). But in all that, He wants a family as a tabernacle to dwell in, and a people to dwell with. He wants a people that is perfect and obedient to Him. However, nothing can truly reach the state of perfection unless it is put to the test — like gold being put in the furnace, clay being put in the fire and diamond being cut and polished. Similarly, man must be tested. It is just God's purpose. St. Paul wrote:


“For the creation (nature) was subjected to frailty – to futility, condemned to frustration – not because of some intentional fault on its part, but by the will of Him Who so subjected it. [Yet] with the hope that nature (creation) itself will be set free from its bondage to decay and corruption [and gain an entrance] into the glorious freedom of God's children.”

– Romans 8:20-21 (Amp.)


Praise God! May He grant us the understanding of His ways. (Read Psalm 119:27).


PREDESTINATION BY FOREKNOWLEDGE 

The Doctrine of Predestination has been misunderstood by many church-goers. While some would discard this Truth for some other traditional explanations, others would fight it as being from the pit of hell.


Carnal religious men, trapped in the framework of church traditions and theology, could never understand the simplicity of the Truth of God. How could they claim to believe in an Omnipotent and Omniscient God while denying Him the power to foreordain what He has foreknown.


Now, when God predestinates, He does not merely choose a sinner to make a Christian out of him, and leave another in his own sinful state to be cast into the Lake of Fire. No, certainly not, for that would make God unjust in His thoughts and actions. But God is a just God (Deut.32:4; Isaiah 45:21). How could He be just if He picked and chose some to be His children and left the others to be condemned?


The answer lies in His foreknowledge of all things even before they existed. Being All-knowing, He was able to know who would and who would not accept His Gospel of salvation in Christ Jesus. For those who would, God then chose and predestinated them, in His love and according to the good pleasure of His Will, to be adopted as His children through Christ Jesus. Apostle Paul said:

“For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them he also called: and whom He called, them he also justified: and whom he justified, them He also glorified.” – Romans 8:29-30


“…but be thou partaker of the afflictions of the gospel according to the power of God; Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.”

– 2 Tim.1:8b-9


Thank God for His Divine Purpose in us. Amen!


See, what had the ALL-POWERFUL God done? He predestinated, called, justified and glorified all those whom He foreknew BEFORE the foundation of the world TO BE CONFORMED TO the image of His Son, Jesus Christ. (Hence, we do not merely believe in the Doctrine of Predestination, but in the Doctrine of Predestination by Foreknowledge.) Paul was even persuaded that nothing — absolutely nothing — can separate the chosen ones from the LOVE of God which is in Christ Jesus. God's gifts and calling are irrevocable. (Read Romans 8:35-39; 11:29.) Blessed be the Name of the Lord!


CALLING IN THE MYSTERY OF GOD

Dearly beloved, if you have been walking in the Light of this hour, you should by now have realised the depth of God's love for us when he sent a Prophet-Messenger to turn us back to His Full Word which our Apostolic Fathers (the Church's first Apostles) had laid down in the Holy Scriptures. In so doing, He is separating the few chosen ones, from the many so-called Christians, to be prepared as a Bride for His glorious coming. From as early as the First Century A.D., the Church of God has been in spiritual darkness under the leadership of wicked and evil men, and many truths have either been watered down or distorted. But the hour has come for God to perfect His Endtime Church by His Word under the “Ascension Gifts” Ministry of Ephesians 4:11-16. We are to adorn ourselves with the Revelation of the Word which God has so graciously bestowed upon us at this present time. Let us not forget that it is the very Love of God which is shed upon us by the Spirit that opens our spiritual eyes to see His Precious Word of Truth, and to understand the Mystery of His Will, even the Truth of our calling in the Gospel of His Son. Paul prayed:


“That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: The eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe,…” – Eph.1:17-19a


In one way or another, all Bible lovers understand the Gospel of God, how that God sent His Only Begotten Son, Jesus Christ, into this world to save us from our sins (Jhn.3:16-21). We know that He came through the nation of the Jews unto whom the Gospel was first given (Rom.1:16). But because they rejected their Messiah, God blinded them temporarily and turned to the other nations until the full number of the Gentiles is complete (Rom.11:25). Of course, all these were foreknown and predestinated of God as evidenced in the various prophecies of the Old Testament prophets even before they happened. This is the MYSTERY which the Apostle Paul received from the Lord and which he later disclosed in his letters to his converts (Eph.2:8-3:12 and Rom.16:25-26). This “MYSTERY OF GOD” — the grafting in of the Gentiles to the Gospel of God that was ordained for the children of Israel (and which was declared unto His servants, the prophets [of the Old Testament]) — will be brought to a close at the sounding of the Voice of the Seventh Star-Messenger to the Laodicean Church Age (Rev.10:7).


All those who are called into this Gospel of Christ have the same hope for there is only one Body of Christ as there is only one Spirit (Eph.4:4). However, not all who claim to be called are truly called by the Spirit of the Lord Jesus Christ. Many are called into a social gospel. There are those who follow the religious traditions and philosophy of men. Paul said that there is only “ONE LORD, ONE FAITH, ONE BAPTISM, ONE GOD and FATHER of all, Who is above all, and through all, and in you all” (Eph.4:5-6). But what do we have today? There are no less than 30,000 different sects and divisions among the 300-odd denominations in Christendom!


In the little text of Ephesians 4:4-6, Paul used the word “ONE” seven times to help us understand that the Gospel CALLING is related to the ONE (not two or three) PERSONALITY OF GOD. It is not (One) God in (another) God, or (One) God in three persons, but (One) God in the Man, Christ Jesus, reconciling the world to Himself (2 Cor.5:19; 1 Tim.3:16). Because there is only ONE BODY, there is only ONE SPIRIT of God, not Three Spirits (or 3 Persons) of God. The ONE and the SELFSAME SPIRIT (the Father – Jhn.14:10) that dwelled in Christ Jesus and raised Him up from the dead is the ONE that baptizes the believers into the ONE BODY of Christ. This is the essential ONE BAPTISM that puts a believer into the ONE BODY (1 Cor.12:13). There is only ONE LORD (not Three Lords); ONE GOD (not Three Gods), and FATHER of all, who is above all, and through all, and in all the saints.


Yes, all the “ONE” that Paul mentioned cannot be divided. Read Ephesians 1:10.


ISM

Ecumenism, Roman Catholicism, Protestantism, Pentecostalism, Charismaticism, Armstrongism, Branhamism, and whatever isms, are nothing but sects of people who propagate their doctrines and teachings according to their whims and fancies based on some religious books, creeds or dogmas, and calling themselves 'Christians'. Some of them may claim they are Bible believers or fundamentalists, and that their teachings are traced back to the Apostolic Fathers. Yet, in the face of the Word of God they are all false cults with filthy names of blasphemy (like the Beast of Revelation 13:1) — Presbyterian cult, Methodist cult, Lutheran cult, Mormon cult, Anglican cult, R.C. cult, Branhamite cult, Moonie cult, etc.. It does not matter whether they are radicals or so-called fundamentalists. The only true cult is one which is centred upon the Person of Christ and His Word. When a group of people devote themselves to some personality, like the Pope or a Faith Healer, or to certain religious and traditional church creeds or dogmas, and accept them as THE ABSOLUTE AUTHORITY, they form a personality cult or a false cult. It is idolatrous worship.


Today, Ecumenism, especially through glossolalia (Greek for “speaking in other tongues”) is gathering the various denominational faiths together into “One Faith” by promoting 'LOVE' among the people. This “oneness” is certainly not that which our Lord Jesus had prayed for (Jhn.17: 21-23). As long as the TRUTH of God is not the basis of fellowship, whatever and however LOVE is fostered, God is not in their midst. Only God's TRUTH can produce the TRUE LOVE (Agapao – 1 Jhn.4:16; 2 Jhn.1,2), otherwise it is only human emotion. Because God is TRUTH, He cannot be in the people unless they have the WORD. God is in His WORD, for God and His Word are ONE (Jhn.1:1). He is obligated only to His WORD. Where there is no WORD, there is no TRUTH (Jhn.17:17). And where there is no TRUTH, God is not there. “Can two walk together, except they be agreed?” (Amos 3:3). That's right. A Lutheran Trinitarian can and will walk with a Pentecostal Trinitarian — obviously because they are Trinitarians; likewise, a Roman Catholic Charismatic with an Anglican Charismatic — because they are Charismatics; and so with each of all the other different faiths. Those of the same faith will be able to see eye to eye with each other on their same beliefs. But to walk with God you have to agree with God and His Word, and not otherwise. You cannot take His Word to fit your belief. Your belief must be according to His Word. God's WORD is the FILTER of all our beliefs. It is every true spiritual thinking man's filter.


 


ONE FAITH


Hence, we realise that there is ONLY ONE TRUE FAITH, and it is definitely not among the numerous 'Christian' cults in Christendom. It is found only in that one mystical Body of Christ which is spread out throughout the world. This mystical Body of Christ, possessing the ONE TRUE FAITH, is not identified by a certain religious symbol or name. Yet, members of this ONE BODY are able to identify with one another, not by the individual confession (which is ever so sweet to the ears), but by the REVELATION OF THE SPIRIT OF GOD IN THE WORD. John the Beloved said:


“This then is the message which we have heard of Him, and declare unto you, that God is LIGHT, and in Him is NO DARKNESS (that is, NO SPIRITUAL DARKNESS, NO TRADITION) at all. If we say that we have fellowship with Him, and walk in darkness (spiritually, traditionally), we lie, and do not the TRUTH: but if we walk in the LIGHT, as He is in the LIGHT, we have fellowship one with another, and the Blood of Jesus Christ, His Son, cleanseth us from all sin.”

– 1 Jhn.1:5-7


If anyone comes to you and say, “But this is not how our church sees it. We believe it this way...”, or “By the gifts of visions and dreams, God told us...”, or “Our prophet and our pastor said this...”, he is obviously walking in tradition and in darkness; he is definitely not walking in the LIGHT of the TRUTH of God's WORD.


 


WORD TEST


Give a Bible believer the Word Test. If he is truly born of the Incorruptible Word of God (1 Pet.1:23-25), he will believe every Word of God, not an iota less. Jesus Himself said:


“For everyone that doeth evil hateth the LIGHT, neither cometh to the LIGHT, lest his deeds should be reproved. But he that doeth TRUTH cometh to the LIGHT, that his deeds may be made manifest, that they are wrought in God.”

– Jhn.3:20-21


Amen! A true saint of God is not afraid of the LIGHT of God because his life and faith is wrought in God. But the make-believer and the unbeliever are not so; they will hide behind some traditions. They know that if they come to the LIGHT, IT will reprove them of their unbelief.


 


INHERITANCE


Now, along with every calling there is an inheritance. Unto all the saints, Paul wrote (in Ephesians 1:11-14) that “we have obtained an inheritance”, being predestinated by God, because we have believed in the Word of Truth, the Gospel of our salvation. In that, we have been “sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory”.


What is this inheritance?


Although all the saints of God have obtained it, very few of them understand it. Most of them believe that the inheritance is eternal life. It is not so, although eternal life comes with that inheritance.


Even in the time of the Apostle Paul, not all did understand this Mystery of the Will of God which He had purposed in Himself. For he said that he ceased not to thank God and make mention of them in his prayer:


“That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints,” – Ephesians 1:17-18


“And [so that you can know and understand] what is the immeasurable and unlimited and surpassing greatness of His power in and for us who believe, as demonstrated in the working of His mighty strength, which He exerted in Christ…” – Eph.1:19-20 (Amplified)


The whole chapter of Ephesians 1 deals very simply with the Mystery of God's Will that He had purposed and set forth in Christ, in whom we the chosen ones, are set apart, before the foundation of the world. And we are to be adopted as God's own children and be positionally placed in the Body of Christ. Yet, simple as it is, it takes the Spirit of wisdom and revelation of the Lord to fully enlighten us to the realization of Christ's Inheritance in the Saints.


NAME

In the Book of Hebrews, Paul wrote how God had spoken to the Old Testament fathers in the prophets, and how He has now spoken unto us in His Son,


“Who being the brightness of His glory, and the express image of His person (Greek: substance), and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as HE HATH BY INHERITANCE OBTAINED A MORE EXCELLENT NAME than they.”

– Hebrews.1:3-4 (cf. Phil.2:9-11)


Our Lord and Saviour, Jesus Christ, has obtained an excellent NAME which is above every name in heaven and on earth. It is in this NAME that our salvation is founded and ordained of God even before the world began. The Kingdom of God revolves around this NAME.  


Read what the angel said unto the virgin Mary:

“Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.”– Luke 1:31-33


The Father of Glory, the Creator of heavens and earth, Whose NAME is YHWH – YAHWEH (in the Hebrew tongue), had given His First Begotten Son the inheritance of the NAME YAHSHUA (or JESUS in Greek). YAHSHUA simply means GOD IS SAVIOUR. This NAME speaks of all that God is in His relationship with the redeemed. This is the very NAME of God Himself (John 5:43). He is the Covenant-maker Who tasted death in order to fulfill His own covenant, as Paul so wrote in Hebrews 9:15-17:

“And for this cause He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.”


Amen! Blessed be the Name of the Lord!



BIRTHRIGHT — POSSESSION


God's New Testament came into force only by His own death — in the Person of His Son — that we who are the called might receive His Promise of that Eternal Inheritance which He had predestinated according to His own good pleasure in Christ Jesus. And that Eternal Inheritance is nothing less than the NAME OF YAHSHUA, the Messiah, or the LORD JESUS CHRIST!


Now, we know that it is ONLY BY BIRTH that a person possesses the NAME OF HIS FATHER. As it is in the natural, it is also true in the spiritual — “Whosoever believeth that Jesus is the Christ is born of God:…” (1 Jhn.5:1a). Jesus the Christ was the Word of God made flesh (Jhn.1:14). And whosoever believes and is born of the incorruptible SEED-WORD of God (1 Pet.1:23) is “sealed with the Holy Spirit of promise” (Eph.1:13). Amen! And that “Holy Spirit of promise” is “the earnest (the down payment or guarantee) of our inheritance until the redemption of the purchased possession, unto the praise of His glory” (Eph.1:14).


Yes, every Bible believer, who is truly born again of the Spirit and the Word of God, possesses the NAME OF OUR SAVIOUR AND LORD — Christ Jesus! Amen!


[Note: Today, we see some self-styled 'Endtime Servants of God' who claim that they are the children of the Prophet Branham and are teaching others to serve the late prophet as their Christ (that is, the Lord Christ Branham). Such foolish cultic people are no different from those who had pledged allegiance to and had died for their religious power-hungry leader called 'Papa' Jim Jones, or those who now pledge their allegiance to a so-called 'Holy Father' on earth.]


It is the NAME of the Lord Jesus Christ that puts us in the family of God in which every member bears the same NAME. The NAME itself gives us the right to our possession which our Heavenly Father had laid up for us in Christ Jesus. Foremost, of course, is eternal life followed by all other things that God has put under the feet of our Lord Jesus Christ who is made the Head over all things to the Church, “which is His body, the fullness of Him that filleth all in all” (Ephesians 1:22-23).


NEW NAME

From the Apostles' writings, we understand that we were chosen before the foundation of the world and that our names are written in the Lamb's Book of Life (Phil.4:3; Rev.21:27). In order that we may obtain that LIFE, which is in the NAME of the Lamb of God, the Lamb had to be slain so that the LIFE and NAME could be imparted to us. Amen. Now, as the Lord Jesus had received His NEW NAME (Rev.19:12), we also shall receive ours, which the Heavenly Father had ordained for us before the world began (Rev.2:17). Moreover, to every overcomer, Christ has also promised, saying:

“I will write upon him the NAME OF MY GOD, and the NAME OF THE CITY OF MY GOD, which is new Jerusalem, which cometh down out of heaven from My God: and I will write upon him MY NEW NAME.”

– Rev.3:12 (cf. Isa.62:2; Ezek.48:35)


Hallelujah! Saints of God, we should count it all joy and a great day to have received the NAME of our Saviour, the LORD JESUS CHRIST — the day when we were born again of His Spirit and His Word. But can you imagine the greater joy you will feel on that day when the Lord Jesus Himself shall reveal unto each and every one of us our very own personal new name and write upon us the NAME OF GOD, THE NAME OF THE CITY OF GOD, and His NEW NAME! Praise the Lord! O, what a blessing!


“Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.” – Hebrews 12:12-17



CHRISTIAN IN NAME

The 'Christian world', by and large, is made up of confused religious people who claim that they follow the teachings of the Bible. Today, there are about 30,000 Christian denominations, sects and divisions. 'Denominational Church' history has come a long way. From the time of the Apostles the antichrist spirit had gained entrance into the Church. This happened about the year 53 A.D. Tares were sown (Matt.13:24-30). Schism soon divided the Church (1 Cor.12:25). And even before the First Church Age (53-170 A.D.) had run its course, the antichrist spirit had inspired a sect called the Nicolaitans (whose deeds were evil) to conquer other worshippers of God (Rev.2:6). Somehow, this group usurped the authority of the Church to rule over the laity and other worshippers. The worshippers somehow subjected themselves to the 'laws' of the Nicolaitans which were contrary to the Word of God. The Word of God was then replaced with the teachings and doctrines brought into the Church by those 'conquerors'. They reserved certain rights for their own benefit at the expense of the rest of the church people. Thus, nicolaity prevailed with the clergy ruling over the laity. This was the beginning of the system of hierarchy, which is anti-Word.


The hierarchical system, which organized people into different ranks, was actually introduced into the Church during the Second Church Age (170-312 A.D.). The first church in Rome had turned the Word of God into a lie by introducing a pagan religion with Christian names and meaning. This church was later called the Roman Catholic Church. It was this “Mother Church” that gave birth to all the organized (denominational) churches in the 'Christian world'. The Bible calls the Roman Catholic Church “Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth”.


Yes, she is the HARLOT CHURCH. She is not the VIRGIN CHURCH that is espoused to Christ Jesus (Matthew 25:1; 2 Corinthians 11:2). She is the (organized) Mother Church which gave birth to all her rebellious (denominational) Daughter Churches. They had all been separated from one another, but are now coming back together as ONE BIG FAMILY OF HARLOTS under the ECUMENICAL MOVEMENT. They are the TARES being gathered together for the burning (Matthew 13:24-30).



GOD IS IN HIS WORD

Did not Jesus say that whosoever worship God must worship Him in Spirit and in Truth? Those whose minds are not centred on the Spirit and the Word will find themselves vulnerable to the spirit of nicolaity. We would see a group formed and then, little by little, they would drift away from the pattern of the Word. And, when there is no Word and no moving of the Spirit, they would be left with a substitute and a form of worship. And substitution spells Balaamism. That's right. That's exactly what is happening in the Endtime Message Movement and all the other Christian Movements. All it takes is to get just one word changed and that little leaven would then leaven the whole lump. Remember, he that offends in one point of the law is guilty of all.


From the Second Church Age up to this day, many organized groups have flourished. Though they all bear the name 'Christian' or call themselves 'Bible believing people', God has never been in their midst. The Roman Catholics, the Lutherans, the Baptists, the Methodists, the Presbyterians, the Pentecostals, the Charismatics, and whatever they are, may claim that God is in their respective denomination by reason of the number of new converts being added to their membership lists each year. This is a carnal reasoning because there are many other non-Bible religious organizations which boast of record numbers of new converts every year.


GOD IS IN HIS WORD. He is not obligated to a person, a people, or a church organisation. He is obligated to His Word. Where the Word is, the Spirit of God is there. But, it will always be a minority of people that will believe and receive His Word.


When the church was so organized in the Fifth Church Age (1520-1750 A.D.), God gave Martin Luther the revelation of His Truth on justification. As hard as he preached, there was but a small number of people who received the Truth. And God was with this group of true worshippers. However, after the death of Luther, his followers began to organize themselves under the influence of that spirit of anti-christ which was anti-WORD. God had to leave that Lutheran Church because God is LIGHT (TRUTH) and therefore could not mix with DARKNESS (RELIGIOUS TRADITIONS of men) for in Him there is no DARKNESS at all (1 John.1:5-7). Yet, the Lutheran organization grew and gained an increasing number of new converts to their creeds and dogmas, which they substituted for the Truth, instead of the WORD OF GOD.


With the passage of time, God began to raise up other Godly men to bring His Truth to His people. One of them was John Wesley. He was the Messenger to the Sixth Church Age (1750-1906 A.D.). After he was strongly opposed by the organized churches for his stand on the Word of God, Wesley turned to preach the Gospel together with another man of God called George Whitefield. He based his eternal life on faith and lived a sanctified life. He was against the adoption of doctrinal statements and creeds. He was not in favour of an organized church. He once remarked that he did not fear that the name of Methodist would leave the earth, but rather fear that the Spirit might take His flight.


Well, just as soon as the Methodists organized, the Spirit did in fact take His flight. When Methodism tried to lead the church, they literally ousted the leadership of the Holy Spirit. And they had religious programmes as substitutes. They made the converts turn to their denominational way of life rather than to the Truth of God. (The same is true of the Branhamites who make converts to 'The Spoken Word' books and tapes of William Branham rather than the Divine Word (Logos) of God.)


SATAN'S WORLD

Satan has been vigorously building his empire in the 'Christian world'. His empire began to expand when the “Mother of Harlots” came upon the scene. From about the 16th Century, the birth of Lutheranism gave rise to the formation of several different CAMPS within the denomination. The devil also took the Radical Sects to produce the Anabaptists, the Baptists, the Mennonites, the Seventh Day Adventists, the Quakers, the Unitarian Churches, etc. Each group has staked its claim for a place in THE CHURCH OF THE ALMIGHTY GOD. Each group has erected a gate bearing ITS OWN NAME. And from the Church of England, Satan produced the Methodists, the Protestant Episcopal Church, the Salvation Army, etc.; and from Calvinism he produced the Presbyterians, the Disciples of Christ, the Churches of Christ, etc. Many of the groups use the term 'Christian' in their names which they place upon THEIR GATES that they have erected in the 'Christian world'. Today, we have the Pentecostalists, the Charismatics, the Branhamites, the Moonies, etc., added to the already divided 'Christian' camp of about 30,000 denominational cults and sects. Each and every one of them is claiming a PLACE in the “CHURCH”.


GOD'S CHOSEN PLACE OF WORSHIP

Friends, God is One Spirit. He does not allow men to have Him cooped up in their beautifully decorated four-wall building with a steeple above its roof. You cannot take some religious songs and programmes, or point to some healings, miracles and gifts, or some religious dogmas, books or tapes, and claim that “God is here”. God is not subjected or obligated to men, who may be highly intellectual, highly educated in theological seminaries or very gifted in certain things. God is obligated only to His own Word and to keeping His own promises. He is alive and leading the way of every true child who would follow wherever His Word leads him.


In the Book of Deuteronomy, where instructions regarding the keeping of the Feast of Unleavened Bread (or Passover), Feast of Weeks (or Pentecost) and Feast of Tabernacles, were given to the children of Israel, Moses specifically commanded them to observe the Feasts only at the PLACE WHERE GOD CHOSE TO PUT HIS NAME and not at any of their gates. He said:


“Thou shalt therefore SACRIFICE the PASSOVER unto the Lord thy God, of the flock and the herd, IN THE PLACE WHICH THE LORD SHALL CHOOSE TO PLACE HIS NAME THERE...Thou mayest NOT sacrifice the Passover WITHIN ANY OF THY GATES, which the Lord thy God giveth thee: BUT AT THE PLACE WHICH THE LORD THY GOD SHALL CHOOSE TO PLACE HIS NAME IN, there thou shalt sacrifice the Passover at even, at the going down of the sun,... And thou shall roast and EAT IT IN THE PLACE WHICH THE LORD THY GOD SHALL CHOOSE: and thou shalt TURN IN THE MORNING, and GO UNTO THY TENTS.”

– Deut.16:2,5-7


[Note: In Biblical time, the gate was an important part of a city or camp. It provided the only means of passing through the wall or fence. The gate was usually the place of public concourse. Much of the legal business was done here (Ruth 4:11). The word “gate” therefore spoke of the power and dominion of the whole dwelling place of the people (Gen.22:17).]


The children of Israel comprised twelve tribes. There were twelve different camps with twelve gates (Rev.21:12), but they were forbidden to sacrifice their Passover at any of their gates. The Passover was to be taken and sacrificed only at a CHOSEN PLACE “without the camp” of the whole of Israel.


The PASSOVER signified that Death had skipped over and that Life had been given.


We know that Jesus Christ was the true type of the Passover. He was the PASSOVER OF GOD. After He had finished His ministry, He was taken and crucified outside the city of Jerusalem. He died on the day of preparation for the Feast of the Passover “at even, at the going down of the sun”. Jerusalem was a holy city with holy people, but the PASSOVER OF GOD could not be sacrificed within that camp (city) for the people had rejected Him (Psm.122; Matt.23:37-39).


“Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach.”

– Heb.13:12-13


Even before the foundation of the world, God knew that the various religious (cultic) CAMPS – the Pharisees, the Sadducees, the Zealots, the Scribes and all the others – would never accept what He had to give them. He foreknew that Jesus had to be taken out of their GATES to be sacrificed. In His foreknowledge, God knew ONE PLACE only was suitable, WHERE HE COULD CHOOSE TO SACRIFICE HIS PASSOVER, and that was IN HIS WORD! The Lamb of God was slain before the foundation of the world (Rev.13:8) in the Thought of God as He counselled with Himself (Eph.1). And when His THOUGHT was EXPRESSED, the Will of God was done! And thus was it fulfilled.


Yes, beloved of Christ, our PASSOVER was sacrificed in THE PLACE WHERE GOD HAD CHOSEN TO PLACE HIS HOLY NAME! Hallelujah! And that was in THE WORD!


HIS PASSOVER, BEARING HIS NAME, IS IN HIS WORD! YAHSHUA (Grk: IESOUS – JESUS) is the NAME of God which is placed in the LOGOS. About 2000 years ago, IT became flesh and dwelled among men. The PASSOVER of God was the very WORD of God made manifest in flesh. Hence, the ALMIGHTY GOD (Heb: YAHWEH) is in His Word because His REDEEMING NAME (Heb: YAHSHUA) is placed there. Praise the Lord! Can you see it, saints of God?


 


EVENING…MORNING


Have you noticed that the Feast of the Passover was the first of the Seven Feasts of Jehovah (see Leviticus 23) and that it was the only one that was carried out at the evening time? Did you notice also that the flesh of the Passover, which was sacrificed and eaten at the evening time, could not be left till the morning?


Why?


The evening time is a time of darkness. It is a time when living things lie down to sleep. It signifies “death”. On the other hand, the morning hour is a period of daylight when living things, having rested through the night, are revived. They are vibrant with “life”, so to speak.


Corresponding to that, Jesus Christ died once only, at the evening time on the 14th day of Abib (Nisan), the Passover Day. (Read Leviticus 23.) He was taken and buried in a tomb. His body “rested” and “slept” through the Sabbath Day (15th Abib). On the day after the Sabbath, which was the Feast of First Fruits (16th Abib), He arose (resurrected) from his “sleep” in the grave at the break of dawn. Life came in the morning, and it was the beginning of a New Day — a New Life! He was the Sheaf of Firstfruits gathered from the Field of Harvest and waved before God (1 Cor.15:20-23).


Therefore, let us rejoice and be glad! For we have ceased from our wandering and going astray since He came into our hearts and gave us the Spiritual Sabbath (Rest)! (Read Hebrews 4.) Amen!


[Note: The teaching that Jesus Christ was crucified on Wednesday evening and resurrected on Saturday morning — a period of 72 hours — is a theory which has no basis in the Word of God. The Feasts of Jehovah reflect the Truth that Christ Jesus died on Friday evening (the day of preparation for the passover) and resurrected on Sunday morning, which is the day for the waving of the sheaf of the firstfruits of the harvest before the Lord.]


All true children of God are REBORN once by receiving the LIFE that the PASSOVER OF GOD had provided. Notice that the Word of Life came to the people of God at the close (the evening time) of each of the Seven Church Ages. That should then cause them to “turn in the morning, and go unto thy tents” — their place of rest in the Presence of the Son of God (2 Pet.1:19; Rev.22:16,17). Have you?


The Cross was a feast to Jehovah. It gave Him back more than sin had robbed Him of. Life was returned to His children. The night was gone. Death had passed. Dawn had broken through, and Life was here to stay! Amen!


 


UNLEAVENED BREAD


“Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste:... And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh which thou sacrificedst the first day at even, remain all night until the morning.”

– Deut.16:3,4


Throughout the Seven Church Ages, true worshippers of God who had accepted the PASSOVER of God (which was sacrificed for them) had eaten IT together with the Unleavened Bread of God's Word. The LIFE of the PASSOVER OF GOD, which returned on the Day of Pentecost upon the true worshippers, was the very Life of Christ Himself. Therefore, to eat of the “flesh” of this PASSOVER correctly, the true worshippers must eat IT together with the Unleavened Bread of God's Word Which is THE TRUTH. “Thy Word is Truth” (Jhn.17:17). And the LIFE IS IN THE WORD OF GOD! IT IS SPIRIT AND IT IS LIFE! Amen! (Read John 1:4; 6:48-58.) The NAME of the Lord Jesus is LIFE itself (Acts 2:21; Rom.10:13). Hence, how could there be LIFE in a worshipper if he partakes the leavened bread of men and of church traditions? (cf. Matt.16: 6,11,12). See? “...there shall be no leavened bread seen with thee…” Think about it!


While the Unleavened Bread of God was given to sustain the true worshippers in ages past, many had also eaten the bread of affliction. Countless millions had even laid down their lives for the FAITH, especially during the Dark Ages.


 


A SOLEMN ASSEMBLY


“Six days thou shalt eat unleavened bread: and on the SEVENTH DAY shall be a solemn assembly to the Lord thy God: thou shalt do no work therein.”

– Deut.16:8


Brethren, it is in this Seventh Church Age that the Lord God has called for a solemn assembly of true worshippers. In the other six ages, the believers had eaten of the Unleavened Bread of Life that God had apportioned to them. But this is the only age that He has designated a solemn assembly and a rest day. This is the crucial hour in which the assembly of true believers needs to be very serious about the Word of Life. The Word of Truth can never be over-emphasized. WE ARE BEING GATHERED TOGETHER UNTO HIM. Hence, true Bible believers everywhere ought to get in line with the Truth and have “an ear to hear what the Spirit saith unto the churches” (Rev.3:22) that they may stand as a worthy member of the Bride before Him.


 


FEASTING IN HIS NAME


Everyday, throughout the world, there are religious feastings in every kind of 'church' camp. Though all of them may hold their feasts in the Name of the Lord Jesus (Matt.18:20), they are actually gathering together under the banner (power) of the various names of their gates. And, sadly, they are feasting on the wrong types of food. The people are feasting on all types of junk food on the menus and recipes of man-made creeds, dogmas and church traditions. They are partaking of leavened foods which are not fit for the souls. And in some `filthy' camps they even have so-called Christian feasts (festivals) like Christmas, Easter, Lent, etc.


But we know that there is ONLY ONE FEAST that we are told to keep (cf. 1 Cor.5:7-8) and ONLY ONE PLACE that true feasting is held, and that is IN THE PLACE WHERE GOD HAD CHOSEN TO PLACE HIS NAME! AND THAT NAME OF GOD IS PLACED IN HIS WORD! See? It is not in the name or place of any church organization because God is not found there. God is in His Word, Which is the Revelation and the Spirit of the LOGOS, and not in the literal printed words on the pages of the Holy Scriptures that you possess. Therefore, there is no other place that a person can truly worship God and feast with Him other than in the Name of the Lord Jesus Christ, which is ZOE (LIFE) itself placed in the very LOGOS of God!


Notice that the Feasts of Jehovah were so called because they were Jehovah's Feasts. They were not the Feasts of Israel. And unless you are called to bear that Same Name and wear the Same Garment (Matt.22:1-14), you cannot be gathered there, at that place, where God had put His Name for the FEAST. Remember that we have but ONE BODY, ONE SPIRIT, ONE HOPE, ONE LORD, ONE FAITH, ONE BAPTISM, ONE GOD AND FATHER OF ALL (Eph.4:4-6). Thus, in feasting, there cannot be any division among the people who are bidden to the occasion. Though we are all made differently and placed in different positions (1 Cor.12:12-27), we ought to have that ONE MIND and be in ONE ACCORD IN THAT SOLEMN ASSEMBLY OF WORSHIPPING BELIEVERS. Amen! That is possible because God Himself is right in the midst of the feasting! There just cannot be any discrepancy in the place where the Lord had chosen “to make His Name [and His Presence] dwell” there (Deut.16:2, Amp.).


Hallelujah! I am glad THE NAME OF GOD IS IN HIS WORD, AND THAT THE WORD IS HIS CHOSEN PLACE OF WORSHIP BECAUSE HIS NAME IS PLACED THERE! And that gathering in His Name (in the revelation of His Word) is the blessing of our rights when we inherit the Blessed Name of our God — YAHSHUA!


 


GOD IN HIS WORD, GOD IN HIS SON, GOD IN HIS CHURCH


The NAME of God cannot be separated from His WORD. Biblical study shows that the name of a person characterizes his personality. (Just study the characters of Jacob and Saul of Tarsus, and find out how a change of names had affected their lives.) Now, the PERSONAL NAME of God is YAHWEH. (God has many TITLE-NAMES as well.) YAHWEH means The Eternal One, the Immutable One (Gen.21:33). But when His WORD took the form of flesh to redeem mankind, He took the Name YAHSHUA, meaning SAVIOUR (Lk.1:31). Thus, the NAME and the WORD of the Almighty God are the self-same PERSONALITY. (Read John 5:43; 10:30; 14:20.)


Brethren: are you really serious when you claim the NAME of our Lord and Saviour, Jesus Christ? If you are, then you ought to realize now (if you have never realized before) the importance of that GLORIOUS NAME OF THE HEAVENLY FATHER which Jesus had declared to His people. It is in that NAME that God's chosen ones are gathered and united as one body (Jhn.17:21-26).


Yes, the revelation of Truth is made known to us in this closing hour. This is the hour when the final revelation (the Seventh Seal that holds the Seven Thunders) will be revealed only to the Bride of Christ to usher in the translation of the saints of God. That's the reason why we, as an assembly, must solemnly come before the throne of the WORD of God to be judged as to how fruitful we are in the Life which we possess and of the TRUTH which we have been so instructed just as Israel did. (Read Deuteronomy 16:8-17.) Although it hurts when God's Truth corrects us, if we conform to the WORD, It will set us free.


ALL THESE could only be carried out properly at FEASTING TIME in a PLACE where God had CHOSEN to put His NAME and make His PRESENCE known. If we are the true worshippers of God, then the NAME of God, which was first placed in His Own WORD, and later in the flesh of the Son of God, is also placed in us. Amen! It was first placed in His Apostles (Jhn.20:22) and the rest of the 120 disciples back there in the Upper Room on the Day of Pentecost (Feast of Weeks – read Deuteronomy 16:10-11,16) when the Holy Spirit came upon them. Yes, beloved of God, we have inherited His Great Glorious Name! It is Christ's inheritance in the saints! We are His inheritance! (Read Romans 8:30; Galatians 1:24; 2 Thessalonians 1:10-12; 2 Corinthians 5:18-20). Therefore, let us walk worthy of the Lord and of the vocation wherewith we are called (Col.1:10; Eph.4:1). And “whoso keepeth His WORD, in him verily is the LOVE of God PERFECTED: hereby know we that we are in Him. He that saith he ABIDETH in Him ought himself also so to WALK, even as He walked” (1 Jhn.2:5-6).


Finally, brethren, as we feast now at the table, which our Heavenly Father has spread for us, in that inherited NAME and WORD (this is the only Christian Feast), we are assured of a place at the table of that great Wedding Feast (Supper) which will be held soon. And we will also rule with Him for a thousand years upon His Glorious return to earth (Rev.20:6). Amen! For we are the purchased Bride of Christ, espoused as a chaste virgin unto the Lord Jesus, and have drank of the same cup over which the betrothal benediction had been pronounced at the covenant of our Lord's last supper (Lk.22:20; 1 Cor.10:16-17; 11:26). Blessed be the Name of the Lord!


However, precious brethren, the Reign of Christ Jesus over His Millennial Kingdom upon the earth is only a preliminary reign before the dawn of that great eternal “eighth day” of the Feast of Tabernacles (cf. Lev.23:39). On that day, the last two chapters of the Book of Revelation will be the fulfillment of Deuteronomy 16:13-16, when God Himself shall tabernacle in His (Bride-)Wife — the “Holy City, New Jerusalem” — who are called by His NAME, to dwell among the nations of redeemed people. Glory to His Name!


Maranatha! Even so, come Lord Jesus!




 

Monday, May 18, 2026

A Short and Easy Method of Prayer

 This little book, A Short and Easy Method of Prayer, was written for a few individuals who wanted to love God with their whole hearts by Madame Guyon, a celebrated French mystical writer of the Quietist school. 

Content 

Preface to This Edition 

Chapter I. The Universal Call to Prayer 

Chapter II. The Method of Prayer 

Chapter III. The First Degree of Prayer 

Chapter IV. The Second Degree of Prayer 

Chapter V. Of Spiritual Aridity 

Chapter VI. Of Self-Surrender 

Chapter VII. Of Sufferings 

Chapter VIII. Of Mysteries 

Chapter IX. Of Virtue 

Chapter X. Of Mortification 

Chapter XI. Of Conversion 

Chapter XII. Of the Presence of God 

Chapter XIII. Of Rest before God 

Chapter XIV. Of Inward Silence 

Chapter XV. Of Confession and Self-examination 

Chapter XVI. Of Reading and Vocal Prayer 

Chapter XVII. Of Petitions 

Chapter XVIII. Of Defects or Infirmities 

Chapter XIX. Of Distractions and Temptations 

Chapter XX. Of Self-Annihilation 

Chapter XXI. The Noble Results of this Species of Prayer 

Chapter XXII. Of Internal Acts 

Chapter XXIII. To Pastors and Teachers 

Chapter XXIV. Of the way to attain Divine Union 



     PREFACE TO THIS EDITION

This little book has exercised a very great influence in both secular and religious circles.

It was published at the suggestion of a friend. Madame Guyon thus speaks of it

“Among my intimate friends was a civilian, a counsellor of the Parliament of Grenoble, who might be described as a model of piety. Seeing on my table my manuscript treatise on Prayer, he desired me to lend it to him. Being much pleased with it, he lent it to some of his friends.

Others wanted copies of it. He resolved, therefore, to have it printed. I was requested to write a preface, which I did.”

It immediately won a great notoriety, five or six editions being required in a very short time. It became the storm-centre in France for a number of years, and was directly the cause of Madame Guyon being attacked and defended by some of the most brilliant writers of her day. Bossuet opposed, and Fénelon as vigorously, and ultimately with complete success, supported the gentle authoress. In the meantime the result upon Madame Guyon was imprisonment in the Bastille!

It has, too, had weighty effect upon English History, particularly in its influence upon the school of modern Christian Mysticism.

The reader is advised that the versions of the Bible to which Madame Guyon in 1685 had opportunity of access were not the same as theirs of today, and therefore oftentimes   discrepancies apparently occur in her quotations from the Bible. Very often, too, she is quoting direct from the Vulgate.

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 Saint 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” (Matthew 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?”(Romans 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 unpretend-

ing 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. 31), 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 togive them testimony of Thine. Yet alas! They may still lose these unspeakable advantages by their negligence and insensibility! But it belonged unto Thee, O thou Uncreated Love!

Thou Silent and Eternal Word! it belonged 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 will dodo it by this humble work which belonged entirely to Thee, proceeded wholly from Thee,and tendeth only to Thee! And, O most Gracious and adorable Saviour!

To Thee be all the Glory!


A SHORT AND EASY METHOD OF PRAYER

CHAPTER I

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. Saint Paul hath enjoined us to “pray without ceasing” (1 Thessalonians 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” (Revelation iii. 18), 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; Jeremiah  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” (Genesis 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.

     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). Saint 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!

              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 teaches 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 pleases. 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 time 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 beholding Him in the various states of 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.


      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” (Song of Solomon 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.(Page 19)

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 pleases 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.


        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 with drawings 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” (Eccle 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 sighing 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.


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” (Romans 4:18).

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” (Matthew 20:25).

“In all thy ways acknowledge Him, and he shall direct thy paths” (Proverb. 3:6). 

“Commit thy ways unto the Lord, and thy thoughts shall be established” (Proverb 16:3).

 “Commit thy ways unto the Lord, and he himself will bring it to pass” (Psalm 36: 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 be falls 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 please, with respect both to your outward and inward state.


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 favour not the Cross, favour not the things that be of God” (Matthew 16:23). 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 find bitter things sweet” (Job. 6: 1) because it find itself hungering for God, in proportion as it hunger 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.

    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 14:6) 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. Saint Paul bore in his body the states of Jesus Christ: “I bear in my body,” says he, “the marks of the Lord Jesus” (Galatians 6. 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 appeared 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 doubting; 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.

       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 (Psalm xlv. 14). Psalm 45:14. 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 Saint 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. 


          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.


CHAPTER 11

    Of Conversion

    “Be ye truly converted unto that God from whom ye have so deeply revolted” (Isaiah 31:6). 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.


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! ( An idea pursued in the work entitled “Spiritual Torrents,” and also in “The Concise View.”) 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” (Psalm 46: 10). [ "Be still, and know that I am God" is the translation of Psalm 46:10, a verse where God declares His sovereignty and promises to be exalted among the nations and over the earth. 
The Hebrew word translated as "be still" (rapa in Hebrew) literally means to cease striving, stop fighting, or let go, rather than simply being quiet or silent.  In its original context, this command was directed at warring nations to end their hostility against God’s people, but it is also interpreted as an exhortation for believers to surrender their anxieties and trust in God’s protection during times of distress. ]
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 super abundance of matter, too great for
utterance.
2 An idea pursued in the work entitled “Spiritual Torrents,” and also in “The Concise View.”
Chapter XII. Of the Presence of God
21 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
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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 affec-
tions; 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, sink 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
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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 ad-
vanced 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
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Chapter XII. Of the Presence of God 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).