Thomas Cogswell Upham - Life and Religious Opinions and Experience of Madame Guyon, Vol I., 1855

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VOLUME VOL.

I.



LIFE RELIGIOUS OPINIONS AND EXPERIENCE or

MADAME DE LA MOTHE GUYON TOGETHER WITH

SOME ACCOUNT OF THE PERSONAL HISTORY AND RELIGIOUS OPINIONS

FENELON, ARCHBISHOP OF CAMBRAY.

BY THOMAS

C.

UPIIAM.

PHOfaSSOR OF MENTAL AND MORAL PHILOSOPHY IN BOWDOIN COLLEaE.

IN

<k^}l-^:~^:^S^]

:

f.

TWO VOLUMES.

/A

VOL. L

W-^ Ll:-^NEW YORK:

HARPER

&

BR0THE&>8/

1855.

;^!'^-"' :


Entered according to Act of Congress, in the year

Bt THOMAS

C.

1846,

UPHAM,

in the Clerk's Office of the Dietrict Court of the District of Maine.

;k:

:'


PREFACE. It is

proper to say

liere, that, in

V where

translating passages

she speaks of herself and her opinions, I have aimed rather

than the precise mode of expression.

to give the sentiment,

In some it

cases, in order to

consistent with

place with what

itself,

I have combined what

said in another.

is

out prominently to notice, is

It is

is

make

said in one

sometimes the case,

something, instead of being brought

also, that in the original,

or

complete the statement and

is

merely involved in what

indistinctly but yet really intimated,

which

it

is said,

has been

necessary, in order to give a clear idea of the subject, to

develope in distinct propositions, and to statement, whatever

it

may

make a

part of the

So that sometimes, instead

be.

of a mere rendering of word for word, or a mere translation

what may be

in the ordinary sense of the terms, I give

termed perhaps an interpreted translation translation of the spirit

that

is

to say, a

rather than of the letter.

course seemed to

me

but in order to do

full justice to

may add

;

This

a proper one, not only for the reader,

Madame Guy on

herself.

I

here, that I have availed myself, from time to time,

of the aid offered

by the judicious

translation

Brooke has made of a portion of her entitled "

A

Life,

which Mr.

and of the work

Short Method of Prayer."

The Second Volume

of the

work

is

occupied, in a consid-

erable degree, with the acquaintance which was formed in

the latter part of her elon.

life

between

Archbishop of Cambray

;

Madame Guyon and Fen-

with the influence which was

exerted by her over that truly distinguished religious

man

;

with the

opinions which were formed and promulgated under

that Influence,

and with the painful

results

which he experi-


PREFACE.

Vi

These

enced in consequence.

fail

in interest.

be found

instruction, while they will not

communicate important

to

details, I think, will

discussions, in this part of the work,

The

turn chiefly upon the doctrine of pure or unselfish love, in the experience of which Fenelon thought, in accordance with

Madame Guyon, and

the views of

good deal of reason, that the tially consists.

It is

it

seems to

me

sanctification of the heart essen-

true, that they insist strongly

subjection of the will

;

with a

upon the

but they maintain, as they very well

may

maintain, that such a love will certainly carry the will

with

it.

The work of

its

is

committed

imperfections, but

been done

to the reader, not without a sense

still

in the hopes that

to illustrate character,

and

to confirm the truth.

THOMAS Brimsivicic, Maine, 1846.

something has

C.

UPHAIVL


CONTENTS. CHAPTER Time and

place of her birth.

infancy.

Her

I.

Her parentage.

Sickness in her

residence at the Ursuline Seminary at Montargis.

Duchess Montbason. Eesidence at the Benedictine Seminary. Singular experiment dream. Early religious impressions. on the strength of her faith, made by the girls in the Seminary.

A

Unfavorable

results.

Taken home.

The treatment

tliere.

1

CHAPTER

II.

Character and

Placed a second time at the Ursuline Seminary. kindness of her paternal Maria, the

half-sister.

Queen of England,

at her fathei-'s house.

Explana-

Transferred from the care of the Ursulines to that of

the Dominicans.

A Bible

left

in her

Proposes to partake of the Eucharist.

CHAPTER Visit

Interview with Henrietta

References to her moral and religious

tions of this interview. feelings.

''

she received

from her cousin

Results of this

visit.

De

Toissi,

Renewed

room.

Her study of

7

III.

Missionary to Cochin China.

religious efforts.

obtain salvation by works rather than by faith.

Endeavors to Return of

Account which she gives of her own this time. Remarks.

itual declension.

and conduct

at

CHAPTER Removal from Montargis acteristics of the age.

to Paris.

it.

Remarks.

spir-

feelings

16

IV.

Louis the Fourteenth.

Effect of her removal to Paris

Char-

upon her


CONTENTS.

Vlll

character.

Her personal

marriage.

Is

/

aiDpearance at this period.

married to M. Guyon in March, 1664.

Offers of

Notices of

M. Guyon.

the family of

23

CHAPTER

V.

Remarks on her marriage. band's house.

Treatment she experienced at her husUnkindness of her mother-in-law. The great

incompatibleness of her situation and her character. tion considered in

account of the

its

trials

Her

situa-

relation to the designs of Providence.

Her

she endured.

CHAPTER Her

trials result in

28

VI.

Of

a renewed disposition to seek God.

the

connection of providential events with the renewal of the heart.

The

and

upon her mind. Losses Death of her paternal half-sister at Montargis, and of her mother at Paris. Result of these afflictions upon her mind. Renewed efforts of a religious nature. Her reading. Her interviews at her father's house with an exiled lady of great piety. Remarks. Her interviews with her cousin, M. De Toissi, Missionary to Cochin China. Her birth of her first child,

of property.

its effect

Experience of severe sickness.

conversation with a Religious of the Order of St. Prancis.

Her 38

conversion.

CHAPTER Vn. P^enM-rks

on

intellectual experience, in distinction

from that of the

Of that forrc of experience which may be termed apparitional. Of that form of experience which is characterized by joy. Her experience characterized especially by the subjection of the will. Of the course to be pursued in translating from the writings of Madame Guyon. Her remarks on the union of the human with the divine will. Her remarks on faith. Conversaheart.

tion with a Franciscan.

contemplation of

Immersion of her soul

all things in

CHAPTER VI Of

the very

marked and

in

God, and her 57

him.

I[

decisive nature ot Iier conversion.

Ceases

world in her diversions and modes of dress. Birth of her second son. Her views of providence in connection to

conform

to the


CONTENTS. Of tlic discharge of her duty to her Her great kindness and charity to the

licr position in life.

with

family and to others.

Her

poor.

of persons of her

efforts for the preservation

Happy results.

of rank.

Domestic

own

sex.

Conversation with a lady

labors for the conversion of souls.

Her

IX

Unkindness of her

trials.

step-mother and of her maid-servant. Partial alienation of her husband's aifections. Conduct of her eldest son. Her solitary 65

state.

CHAPTER We

are to consult our

Her

of others.

IX.

own improvement and

keep the outward appetites in subjection.

The

ject.

good, as well as that

Her efforts to Remarks on this suband powers of the mind

desires to be wholly the Lord's.

inordinate action of all parts

be subdued, as well as of the appetites. Austerities or mortifications maybe practised without necessarily attaching to them

is

to

Statement in relation to the to go back again to the

the idea of expiation or of merit.

monks world.

of

La

Temptations

Trappe.

Of the errors and sins she committed Her journey to Orleans and Touraine. Temp-

Visit to Paris.

there.

Her

grief.

tations

and

religious infidelities

St.

Cloud.

Her

and

falls

son-ow.

Remarks on

in Paris.

consecration, in which she gives

Attacked by the small pox. step-mother.

Her

surprise

Seeks

assist-

the religious char-

Justice of

up

His advice to her. all

without reserve.

Treatment experienced from her

Death of her youngest

poetical writings.

God

son.

Her

feelings.

Her

amiable.

102

CHAPTER XL Faithfulness in

trial.

82

Attends religious services at the church of On her way thither, she has an extraor-

dinary interview with a person unknown.

Renewed

visit to

Consults vnth Genevieve Granger, the Prioress

of the Benedictines.

Dame

state.

remains of sin in herself.

ance and advice from others.

Notre

Her

X.

Reference to her early views of her Christian

acter of that age.

sins.

Inquiries on the subject of holy living.

CHAPTER at the discovery of the

Incident on

repeated.

Her remarks upon her

the banks of the Loire.

Spiritual consolations.

her experience during the year 1671.

General remarks on

Discharge of domestic and


X

CONTENTS. Other duties.

Trials in relation to her seasons of prayer.

Of

the faults of which she considered herself guilty at this period.

Remarks on^i regard

Her

for God's providences.

ance, July 1671, with Francis

La Combe.

acquaint-

first

Some

account of

The impression made upon him by her conversations. Her The account she gives of her will, as subdued

him.

growth in grace. in

its

operations, but not wholly renovated in

marks on

its

nature.

Re120

this subject.

CHAPTER

XII.

Presentiment of her father's death.

Incidents of 1672.

A message

reaches her soon after with the news of his last sickness.

His Remarks. Affectionate eulogium on her daiighter. Her sickness and death. Reference to the renewed and entire consedeath.

a-ation which she

had made of

herself in the year 1670.

act of consecration reduced to writing

time, July 22d,

1

Form

riage covenant.

Remarks.

of this consecrating act or spiritual mar-

Dangers connected with a journey

Reflections

this time.

upon

CHAPTER Birth of a son.

Her

on

this affliction.

134

it.

XIII.

religious state at this period, 1673.

Genevieve Granger. supports.

This

for the first

Instrumentality of Genevieve Granger in

672.

this transaction.

taken at

and signed

Their intimacy with each

other.

Death of

Remarks

General remarks on worldly attachments and

Her second

visit to the

aty of Orleans.

Interview

and conversation with a Jesuit. Remarks upon it. Comments on undue spiritual earnestness or spiritual impetuosity. Writes to a person of distinction and merit for his advice. Withdraws her request. Result, and remarks upon this incident. Marks of distinction

Lawsuit.

between the wholly and the partially sanctified mind. in connection with it. Remarks.

Her conduct

CHAPTER

XIV.

Commencement of her state of privation or desolation. 1674. Her account of it. Method of proceeding, in correctly estimating this part

of her

which she had to

it.

life.

Analysis and explanation of the state into

fallen.

Her remarks on

Joy not

religion, but

the subject.

merely an incident

Advice of Monsieur Bertot

U2


CONTENTS. Unfavorable

in relation to her state.

XI Advice of another

results.

Unkind treatment which she

distinguished individual.

Correspondence with a Jesuit.

enced from him.

experi-

Eeraarks.

152

CHAPTER XV. Events of the year 1676.

His

Sickness of her husband.

iation.

Hia pious dispositions near the close of his

death.

Occupied in the settlement of her

judge or

traits

of

Affecting incident resulting in their mutual reconcil-

character.

arbiter in a lawsuit.

dispositions.

Eesult.

His

Reference to her inward

Separation from her mother-in-law.

CHAPTER

life.

Chosen as

estate.

Remarks.

••

165

XVI.

Her outward charities. Incident illustrative of her benevolence. Her interest in the education of her children. Attempts to improve her own education. Study of the Latin language. Continuance of her sad state of inward desolation.

Her

temptations.

Writes to

La Combe.

1680, the

day of her deliverance and of the triumph of

Receives a favorable answer.

July 22d, sanctify-

ing grace, after nearly seven years of inward privation. Reference to her work, entitled the ToiTents. Remarks. Poem illustrative of her state, translated

by Cowper.

CHAPTER Remarks on

sanctification as

177

XVII.

compared with

justification.

On

importance of striving after sanctification.

Madame Guyon Some ence.

at this time.

sentiments given from

it

Her work,

between

common

whether

all

is

Christians

and

others.

the

entitled the Torrents.

as descriptive of her

own

Singular illustration, by which she shows the

perience which

On

the state of

Of the depth

implied in true sanctification.

On

experi-

diflference

of the ex-

the question

must endure the same amount of suffering in Her poem on the joy of the cross.

experi-

encing sanctification.

CHAPTER XVHL Temporary uncertainty

Had

in regard to her future course of action.

thoughts of entering into a Nunnery.

this course.

Some

reasons for this decision.

Decides not to take Proposals of mar-

191


CONTENTS.

Xll

All sucli propositions and views decided against.

riage

mains

still

uncertain what course to take.

comparative retirement and peace.

Has a

Re-

short season of

Extract from one of her

poems.

208

CHAPTER 1680.

Remarkable incident

XIX.

in a church at Paris.

Effect of

it

on

Consulted by a person on the subject of j^oing on a mission to Siam. Asks his opinion on her proposed plan of her mind.

going on a mission to the neighborhood of Geneva. His advice. Visit of Bishop D'Ai-anthon at Paris. Consult:^ him on the subject. Decides to leave Paris for Gex, a town not far from Geneva.

Her

charities

during the scarcity in the

^^-inter

of 1680.

Her

good of others. Preparations for deTrials of mind. Her remarks upon them and upon

efforts for the spiritual

parture.

213

the opinions formed of her by others.

CHAPTER XX. Manner of

July, 1681, leaves Paris.

Her companions. crosses

and

fastens

weaves a crown

tations

them

child,

Sails for

and then Meets

Melun.

References to her poetry.

situation.

it.

who makes

who had formerly been instrumental

trative of her situation

and

Poem

feelings.

CHAPTER AiTives at the city of Lyons. to

and reasons of

to her mother's garments,

Conversation with him.

on her

little

Stops at the town of Corbeil.

for her.

there the Franciscan

conversion.

leaving,

Beferences to her

in her

Mediillus•

223

XXI.

Remarks.

Proceeds from Lyons

Her tomb of St.

Anneci, in Savoy, the residence of Bishop D'Aranthon.

remarks on

this journey.

Religious services at the

Arrives at Gex on the 23d of July, 1681. Death of her Director, M. Bertot. Appointment of La Combe in his place. Her inward religious state. Benevolent efforts. New views of the nature of the mission which God now imposed upon Sanctification by faith. Visit to Thonon. Her personal her. 229 labors with La Combe. Favorable results. Francis de Sales.


CONTENTS.

Xiii

CHAl^TER XXII. Account of the hermit of Thonon, called Anselm. Her return from Thonon to Gex. Thrown from a horse and injured. Labors at Gex. Illustration of them in the case of a poor woman, whom she was the means of spiritually benefiting.

Combe on Holiness. La Combe

Sermon of La

on the ground Views and measures of Bishop d'Ai-anthon. Proposes to Madame Guyon to give up her propHer erty, and become prioress of a Eeligious House at Gex. Remarkable conversation between d'Aranthon and La refusal. Combe, in relation to Madame Guyon's course. Remarks upon d'Aranthon's course and upon his character. He gradually takes ground in opposition to Madame Guyon. Some account of her called to account,

of preacMng heretical doctrine.

inward experience at

this time.

CHAPTER Approaching

Some She

Consolations

trials.

XXIII.

from

Scripture.

wicked designs of an

frustrates the

The

girl.

opposition and

ecclesiastic

dream.

this party,

having resided there about eight months.

Leman Lake

upon an un-

treatment which arose

ill

A party formed against her at Gex.

this source.

sequence of the persecutions of or

A

of the causes of the opposition which existed against her.

protected

from

246

to

Thonon.

In con-

she leaves Gex, after Crosses the Genevan

A poem.

264

CHAPTER XXIV Arrives at

Thonon

La Combe. He

in the spring of 1682.

leaves

Thonon

for

Interview with Father

Aost and Rome.

Her

re-

marks to him at the time of his departure. Her confidence that God would justify her from the aspersions cast upon her. Cases of religious inquiry. Endeavors to teach those who come to her, in the way of faith. Some characteristics of a soul that lives by faith. References to her daughter. Visited at Thonon by Bishop d'Aranthon. Renewal of the proposition, that she should become Prioress at Gex.

Pinal decision against

Catholic church.

References to persons

it. Her position in the who have attempted a

reform in the Catholic church, while remaining members of Attacks upon the character of La

B

Combe

in his absence.

it.

General


CONTENTS.

XIV

Thonon. Her manner of treating inquiHer views of sanctification. The pious laundress. Oppomade by priests and others. Burning of books. Re-

attention to religion at rers.

sition

271

marks.

CHAPTER XXV. Conversion of a physician.

Some

of those

work of God.

Visit to Lausanne.

in relation to her. pital at

Further instances of persecution

who had been opposers become subjects of the Some striking instances of the care of Providence

Thonon.

Removal from

small cottage a few miles distant

Establishment of a Hos-

House of the Ursulines to a from the lake. Return of La

the

Her opposers make their appeal to Bishop d'Aranthon Madame Guyon and La Combe to leave his diocese. Rude and fierce attacks made upon her in her solitary residence. Decides to leave Thonon. Her feelings at this time. La Combe. His letter to d'Aranthon. Remarks of Madame Guyon on some Combe.

He

requires

forms of religious experience.

On living by

the

moment.

299

CHAPTER XXVI. Commences writing her larger Treatises on Her work, entitled Spiritual Torrents. Feelings with which she commenced this work. Origin of its name. The progress of the soul compared to torrents descending

Season of retirement. religious

experience.

from the mountains. Abstract of some of its leading doctrines. Degrees of faith. Inward crucifixion. The New Life, or the state of the soul,

when

of inward crucifixion.

it

has been subjected fully to the process

Remarks upon

CHAPTER Leaves Thonon

Her

for

the style of this work.-

Her journey through

Mount

the Pass of

Labors at Turin.

318

Cenis.

Persons that accompanied her.

cumstances which led her to go to Turin, at Turin.

XXVII.

Turin in the summer of 1684.

feelings at this time.

Mount

Cir--

Marchioness of Prunai. Cenis,

and her reception

State of her religious feelings.

Her

by means of written correspondence. Letter of advice to a young preacher. Of Dreams. The Dream of the sacred island. Dream of the beautiful bird. Remarks on the prayer of

efforts

silence.

333


CONTENTS.

CHAPTER

XV

XXVIII.

Circumstances which led to her return to France. in Italy at that time.

Some

author of the Spiritual Guide.

Opposition to his views.

Ill

Course of the Count and Countess

treatment of his followers. Vespiniani.

State of things

account of Michael de Molinos, the

Her

Imprisonment of Molinos and death.

return

from Turin in Piedmont to Grenoble in Prance in the autumn of 1684. Reasons for going to Grenoble. Advice of a female

viduals.

Her domestic arrangements. Remarkable Dealings of God with some indiConversion of a knight of Malta. Her labors with the

Sisters of

one of the Convents of the

friend resident there.

<

revival of religion at Grenoble.

Establishment of a

city.

Hospital for sick persons.

349

-•

CHAPTER XXIX. Origin of the Monastery of the Grand Chartreuse.

Madame Guyon.

Description of the approach to

Visited by

Conver-

it.

sation between Father Innocentius, the General or Prior of the

Madame Guyon. She meets vnth opposition at Her method of prayer in her religious Conferences. Commences the writing of Commentaries on the Bible. Of her Carthusians, and

Grenoble.

work. Remarks on her Commentary on the Canticles. Her sympathy or communion of spirit with King David, when occupied in Avriting on the Books of Kings. The work entitled The Short Method of Prayer. Cirspiritual state in connection with this

cumstances attending the origin of

this

On

work.

books as a means or instrumentality of good.

the writing of

Poetry.

.366

CHAPTER XXX. Analysis of the work entitled

which the word Prayer

is

Those who are without the

who

The Method

used by spirit

of Prayer.

Madame Guyon

of prayer

tional directions.

who

are

most ignorant,

degree of religious experience. cration to

God

it.

in all things.

work.

Directions to aid

in seeking

Directions applicable to persons of

gree of knowledge and education.

Sense in tliis

in other words, those

;

are without religion, are invited to seek

persons, even those

in

Of an

it.

Addi-

some

de-

increased or higher

Of abandonment Of the test or trial

or entke conse-

of consecration.

Inward holiness the true regulator of the outward

life.

Of


CONTENTS.

XVI

gradual growth or advaacement in the rehgious life. Of the knowledge of our inward sins, when souls are in this advanced Of the manner in which we are to meet and resist tempstate.

Of

tations.

human and

Of

the soul in the state of pure or unselfish love.

Of

the practice of the prayer of silence.

Of

divine activity.

state of divine union.

Appeal

the nature

the true relation of

and conditions of thfe and teachers. 380

to religious pastors

CHAPTER XXXI. Continued and increased opposition at Grenoble. with a distinguished preacher.

Short Method of Prayer.

had been

spiritually aided

State of her feelings.

her friends to go to Marseilles.

voyage down the

river.

of a priest.

Her

Kind treatment of

there.

Opposition from others.

M. Francois Malaval.

Reflections

posure on the ocean. robbers.

made by her

Conversion

Leaves Marseilles

Troubles at Genoa.

Interview v^dth

the Bishop of Verceil.

of Prunai. third time.

401

XXXII. to her.

one of the Superiors of the Jesuits. her return.

Departs for Verceil.

La Combe.

His kindness

Decides to return to Paris.

sails

in connection with her ex-

Other trying incidents.

CHAPTER A.rrives at Verceil.

Her

Incidents

Arrives at the city of Marseilles.

Disappointed in going from Nice to Turin, she

for Genoa.

Met by

In-

Advised by

Acquaintance with a knight of the Order of Malta.

interviews with

for Nice.

who

Descends the Rhone.

Excitement occasioned by her arrival the Bishop of Marseilles.

girl,

efforts.

Conversation with a poor

and blessed through her

creased violence against her.

in their

Conversation

Effect of the publication of the

Interview with

Conversation with

Attacked with sickness.

La Combe

selected to attend her

on

Departure from Verceil. Visit to the Marchioness

Mount Cenis, for the La Mothe, at Chamberri.

Crosses the Alps, at the pass of

Meets her half-brother.

reception at Grenoble.

Departs from Grenoble for Paris.

Arrives at Paris after a five years' absence, in July, 1686.

420


CATALOGUE OF SOME OF THE WORKS WHICH HAVE BEEN CONSULTED.

OEuvres de Fenelon, Archeveque de Cambrai, precedees d'Etudes sur sa Vie, par M. Aime-Martin. 4to.

QEuvres Completes de Bossuet, Ev^que de Meaux.

le

4to.

Dictionnaire Historique des Cultes Religieux etablis dans Monde. Paris, 1770.

Recueil de Diverses Pieces concernant Le Quietisme et ou Molinos, ses Sentimens, et ses Disciples. Amsterdam, 1688. les Qiiietistes,

Lives of the Fathers, Martyrs, and other principal

vSaints,

by Rev. Alvan Butler.

Les CEuvres de

St.

Therese, par Arnauld D'Andilly, h

Paris, 1702.

Memoires du Due de

St.

Simon, 13

vols. Svo.

Dictionnaire Critique de Bayle, 5 vols, in

folio.

La Vie de Madame de la Mothe Guyon, ecrite m^me and other works of Madame Guyon.

par

elle-

;

A

Tour to Alet and La Grande Chartreuse, by M. Claude Lancelot, author of the Port Royal Grammars, edited by

Mary Anne Schimmelpenninck. Memoirs of the Court of France, from the year 1684 to the year 1720, translated from the Diary of the Marquis de Dangeau.

The Life of Fenelon, Archbishop of Cambrai, compiled from original manuscripts, by M. L. F. De Bausset, Bishop of Alais, translated by William Mudford.


SOME OF THE BOOKS CONSULTED.

XVlll

La Vie de Messire Jean D'Araiithon D'Alex, Eveque Prince de Geneve. Lyons, 1699.

et

A

Dissertation on Pure Love, by the Archbishop of Cambray, with some Account of the Life and Writings of the

Lady on whose account he was banished from Court; together with an Apologetic Preface. Dublin, 1739.

La

Biographic Universelle.

Dictionnaire Geographique et Critique, par Martiniere.

M. Bruzen La

Relation de L'Origine, du Progres, et de la Condemnation du Quietisme repandu en France, avec Plusieurs Anecdotes Curieuses.

1732.

Errors regarding Religion and Thoughts on Prayer at by James Douglas, Esq. New York, 1831.

the Present Time,

The Practice of Devotion, or a Treatise on Divine Love, translated from the French of M. Jurieu. Avis sur les Differens Etats de L'Oraison Mentale, contenus dans plusieurs Lettres ecrites par un Solitaire h un de ses Disciples. Paris, 1710. Life and Experience of the celebrated Lady Guyon, transfrom the French, exhibiting her eminent Piety, Travels,

lated

and Sufferings. [Anonymous, but correctly ascribed Thomas Digby Brooke.]

to

Choise d'Ouvrages Mystiques avec Notices Litt^raires, par J. A. C. Buchon.

The

Life of Fenelon, Archbishop of Cambray, by Charles

Butler, Esq.

La St.

Theologie de I'Amour, ou Catharine de Genes.

La Vie

et les

CEuvres de

many other works, which have a connecphilosophy and the developments of that higher form of religious experience, which it was the object Together with

tion with the

of the lives and writmgs of illustrate.

Madame Guyon and

Fenelon

to


LIFE AND RELIGIOUS EXPERIENCE

MADAME GUYON CHAPTER 2 inie and place of infancy.

Her

Tier hirili.

Early

the strength

Sickness in her

Residence at the Benedictine Seminary.

religious impressions.

of her faith, made hy

Taken home.

vorable results.

The

parentage.

residence at the Ursuline Seminary at Montargis.

Duchess Monthason.

A dream.

Her

I.

Singular experiment on

the girls in the

Seminary. Unfa-

The treatment she received

there.

tliis Memoir was born the thirteenth of She was baptized the same year, on the twenty-fourth of May. Her father's name was Claude

April,

subject of

1648.

Bouvieres

De La Mothe.

The

place of her birth was

Montargis, a French town of some note, situated about miles to the south of Paris, in the part of France

previously to the French Revolution as

fifty

known

the Province of

Orleanois. 2.

Of her parents we know but

ever, that they

little. It would seem, howwere very worthy people, holding a highly

among

honorable position

the leading families of Montargis,

and that both of them, especially the impressed with religious sentiments. title

Q^ Seigneur

oi"

1

father,

Her

were deeply

father bore the

Lord de La Mothe Vergonville,

Her


LIFE

2

AND RELIGIOUS EXPERIENCE

father and mother

had both been previously married

and

;

both had children previous to their second marriage.

had a son and daughter

father

and these were their only account,

the mother had a daughter

children, so far as

when they became

subject of this

;

The

we have any The

united with each other.

Memoir, whose remarkable personal and relimade her an object of interest to succeed-

gious history has

ing ages, was the offspring of this second marriage.

Her

maiden name was Jeanne Marie Bouvieres De La Mothe. 3. In very early infancy she was afflicted with a complaint, which reduced her

some time despaired

to such extremity, that her life

To her narrow

of.

at this period, she refers in after

life,

was

for

escape from death

with feelings which

her religious experience was naturally calculated to inspire.

Her

life

had

was deeply " It

her.

;

but

which had attended them, she

God had been pleased to spare owing," she says, " to thy goodness, O God,

thankful, that

is

now remains

that there

deep sorrows

its vicissitudes, its trials, its

in view of the sanctification

me

to

sought and followed Thee

;

the consolation of having

of having laid myself upon the

altar of sacrifice in the strength of

pure love

labored for thine interests and glory.

In the commencement

my

of

earthly existence death and

together

;

but

life

life

;

seemed

proved victorious over death.

of having

to

combat

Oh, might

life will

my being here on earth, be forever victorious over death Doubtless it will

be

Thou

I but hope, that, in the conclusion of

!

so, if

present 4.

my

In the

alone dost live in me,

only Life,

my

O my

God, who art at

only Love."

city of Montargis,

where her father

a seminary for the instruction of young

girls,

The Ursulines who bind themselves,

resided,

was

under the care

of the Ursuline Nuns.*

are a sisterhood of

religious persons,

in addition to otha

* See

the work, entitled Nouvellc Description de la France, vol. i

p. 343, as

compared with her

Life.


OF MADAME GUYON. VOWS of a more

3

strictly religious character, to

selves in the education of children of their

occupy them-

own

sex.

At

the age of two years and a half, she was sent from home,

and placed

at the Ursuline

only for a short time. line Institution, she

her parents

;

Seminary, but remained there

"When she was taken from the Ursu-

remained

for

a time at the residence of

but for some reason not clearly understood, but

probably in part from an imperfect view of the value of parental influence, was

left

by her mother In after

care of the domestics of the family. to this period as

chiefly in the life

she refers

one in which her mental and moral culture,

such as she was even then capable of receiving, was not properly attended

to.

She speaks of

it

also as

a period in

which she incurred, in repeated instances, those dangers, from which she sometimes narrowly escaped, which are incidental to the sports

and

of childhood.

own

soul,

to the thoughtless

But

Grod,

who had

aud venturesome

designs of

and through her instrumentality

mercy

spirit

for her

for the souls of

others, protected her. 5.

It w^as in the

year 1652, that a lady of distinguished

rank, the Duchess of Montbason,

who wished probably to

avail

means of religious retirement and instruction which they afforded, came to reside with the Benedictines, another religious body, distinct from the Ursulines, who had herself of the

The daughter of M. At the solicita-

established themselves at Montargis.

De La Mothe was

then four years of age.

tion of the Duchess,

who was an intimate acquaintance and who said it would be a source of

friend of her father, and

great satisfaction to her to have the

company of

daughter, she was placed with the Benedictines.

his little

"

Here I

saw," she says, in the Account of her Life, which she after-

wards wrote, " none but good examples

;

and as I was natu-

rally disposed to yield to the influence of such examples, I

followed them

when I found nobody

to turn

me

in another


4

LIFE

'

AND KELIGIOUS EXPERIENCE

Young

direction.

as I was, I loved to hear of God, to be at * little Nun."

church, and to be dressed in the habit of a

While resident

6.

early in

at the

House of the Benedictines, though

she appears to have received some religious

life,

have been the subject of some rehgious imShe speaks in particular of a dream, in which she seemed to have a very distinct conception of the ultimate misery of impenitent sinners, as making a deep impression ideas,

and

to

pressions.

Aroused by the images of

on her mind.

which were

terror

then presented to her, and operated upon by other circumstances which were calculated to

awaken her

religious sen-

she became very thoughtful, and exhibited at this

sibilities,

She

early period a considerable interest in religious things.

was

young

too

to appreciate fully the relation existing be-

tween herself and the

was

Infinite

Mind

;

but the idea of

God

so far developed to her opening but vigorous concep-

tions, that

she inwardly and deeply recognized his claims to

her homage and her love.

She endeavored

to conform, to

these convictions, not only by doing in other respects what-

ever seemed to be the will of God, but by openly and frankly expressing her determination to lead a religious

Happy

in these

life.

solemn views and determinations, she one

day, with a frankness perhaps greater than her prudence,

remarked ready

to

in the presence of her associates, that she

become a martyr

for

God.

The

girls

who

was

resided

with her at the Benedictines, not altogether pleased that one so

young should go so far before them in a course so honorand supposing perhaps that they discovered some in-

able,

gredients of

came

By

human

pride mingling with religious sincerity,

to the conclusion to test

representations

more

such enlarged pretensions.

nicely adjusted

or honorable, they persuaded her that

^ La Vie de Madame Guyon,

ecrite par

than either true

God

in

Elle-meme, Pt

his

T.

provi-

eh. 2d.


OF MADAME GTJYON.

§

dences had suddenly but really called her to the endurance

martyrdom for which she had exhibited and proThey found her true to mind so fully prepared. fessed a what she had previously professed. And having permitted her to offer up her private supplications, they conducted her of that

to a

selected for the purpose, with all those circum-

room

stances of deliberateness and solemnity, which were appropriate to so

marked an

They spread

occasion.

a cloth upon

the floor, upon which ^le was required to kneel, and which

was destined

to receive

her blood.

One

of the older girls

then appeared in the character of an executioner, and

a large

cutlass,

lifted

with the apparent intention of separating her

head from her body.

At

this critical

moment, overcome by

her fears, which were stronger than her young

faith,

she

cried out, that she teas not at liberty to die without the con-

of her father. The girls, in the spirit of triumph, deit was a mere excuse to escape what was prepared for her. And assuring her that God would not accept

sent

clared that

as a martyr one

who had

not a martyr's

spirit,

they insult-

ingly let her go. 7.

This transaction, which was so cruel in

although

it

its

application,

probably originated in thoughtlessness as

much

or more than in unkindness, had a marked effect upon her

was

enough

mind.

Young

that she

had not only been open but voluntary in her prothat she had been tried, and been found wanting. religious consolations, which she had previously

fessions

Those

as she was, she

old

to perceive,

;

experienced, departed.

Something in her conscience

re-

proached her, that she either wanted courage or faith, to act and to suffer, under all circumstances and Avithout any reserve, in the cause of her heavenly Father. her, in the agitation of her

spirit, that

and that there was now but favor.

Thus, as

in

many

little

It

seemed

to

she had offended him,

hope of

his support

and

other similar cases, the religious


LIFE, ETC.

tendency, unkindly crushed in the very bud of

its

proiuise,

withered and died. 8.

During her residence

House of the Benedictines

at the

she was treated with great kindness.

In one instance only

was she the subject of punishment on the part of those who had the charge of her ; and this seems to have happened in consequence of the misapprehension, or the designed misstatement of her young associates. Her health, however,

was exceedingly poor. And soon affer the transactions just now mentioned, she was taken home, in consequence of fr^ quent and severe turns of indisposition. She complains that she

was again

left

almost exclusively in the care of

and that consequently she did not meet with that attention to her morals and manners, which would have been desirable. Certain it is, as a general statement, that domestics

;

domestics are not in a situation to discharge, in behalf of

young

children, all those duties

justly be expected of parents.

which

It

may

even where appearances are unfavorable, ents intentional neglect, without a

the circumstances.

reasonably and

might be unjust, however,

full

to ascribe to par-

knowledge of

all


CHAPTER Placed a second time

II.

Maria, tions

this

at her

References

interview.

Interview with Henrietta

Explana-

fathers house. to

her moral and religious

Transferred from the care of the Ursulines

feelings. the

Queen of England,

the

of

Character and

at the Ursuline Seminary.

kindness of her paternal half-sister.

Dominicans.

Proposes

to

A Bible

left

in her room.

partake of the Eucharist.

to that

Her study of

of it.

Remarks.

"We have already had occasion to notice, that the parents De La Mothe had both sustained the mar-

of Mademoiselle

riage relation previously to their marriage with each other.

And

each of them had a daughter in their first marriage. These two daughters, acting on the principles and methods

of personal consecration which are recognized in the

Roman

Catholic church, had devoted themselves to a religious in the Ursuline Convent,

and thus became associated

After having been taken from the

system of instruction.

Benedictine Seminary, and spending some time at

a manner not very their

young

life

in its

profitable.

who had

half-sister,

home

in

Mademoiselle Jeanne Marie, already spent a

little

time

was once more placed at the She was now in the seventh year of

there in her early childhood,

Ursulines with them.

her age.

what had

The

father,

fallen

had hitherto

mended her

failed to

who seems

to

under his own to

receive

have been

notice, that sufiicient

the especial care of his

sensible,

attention,

own

from

her education

com-

daughter, a3


IIFK

6

AND

KKLIGIOIJS EXI'KRIENCK

best qualified of the two half-sisters,

the

by kindness of

disposition as well as in other respects, to aid in the devel-

opement of her mind and the formation of her manners. her after

God

life,

In

as she recalled with gratitude the dealings of

with her in her younger years, she spoke in affection-

ate terms of this sister, as a person characterized alike

by

good judgment and by religious sentiments, and as especially fitted to train

up young

girls.

" This good sister," she says, "

2.

instructing

me

were suitable

and

in piety, to

my

employed her time in

in such branches of learning as

age and capacity.

She was possessed She spent much

of good talents, which she improved well.

time in prayer, and her faith seemed strong and pure.

She

denied herself of every other satisfaction, in order that she

might be with

me and

me

give

So great was

instruction.

her affection for me, that she experienced, as* she told herself,

tain

more pleasure with me than anywhere

it is,

my

else.

that she thought herself well paid for her

me

CereflPorts

whenever I made suitable answers on the studies in which I was engaged. Under her care I soon became mistress of most of those things which were suitable in

behalf,

me so much so that many grown persons, of some rank and figure in the world, could not have exhibited such evi-

for

;

dence of proficiency and knowledge as I did." * 3.

At

seems

we

are

Civil

her

this period of

to require

now

War

life

an incident occurred, which

some explanation.

The

period of which

speaking, was subsequent in time to the great

in England,

which resulted

in

the

death of

new government, and members of the royal family.

Charles First, the establishment of a the expulsion of the surviving

Charles had married

Henry Fourth, and * La Vie de Madame

Henrietta Maria, the daughter of

sister of

J.

Lewis Thirteenth of France.

M. Bouvieres De La Mothe Guyon,

ch. 3d.


OF MADAME GUTON.

9

In consequence of the unfavorable turn of the Civil War, she fled from England to her own country in 1644 residing ;

for the

most

part, in

sorrow and in poverty, in the Convent

of Chaillot, at that time a village in the neighborhood of

now making a

Paris, but

in 1669

;

and

it is

part of the city

itself.

She died

worthy of notice, that her death furnished

occasion for one of the most celebrated of the Funeral Orations of Bossuet.* 4.

Some

years after her flight from England to France,

this distinguished

And

person visited the city of Montargis.

M. De La Mothe held a high rank in that city, and especially when we consider that there were probably some common grounds of religious when we

recollect, that the family of

sympathy and attachment, it will not be surprising that Henrietta Maria should have honored them with a visit. This statement will help to explain an incident which we It is find in the early life of the subject of this Memoir. related in her Auto-biography, that, while she

was

Seminary of the Ursulines, she was frequently sent her father, who was desirous of seeing her from time at

On

home.

at her father's

at the

for to

by

time

one of these occasions she says that she found house the Queen of England ; a circumstance

which would seem very improbable, except in connectk>n with the historical facts which have just now been mentioned.

This seems to have been in the year 1655, or about

She was then near eight years of age. " My father told the Queen's Confessor, that, if he wanted a little amusement, he might entertain himself with me, and prothat time.

pound some questions to me. He tried me with several to which I returned such correct answers,

very difficult ones,

* See

Clarendon's History of the Rebellion, Bossuet's Oraisons Fur Lewis Fourteenth, vol. 2d, Martiniere's Dic-

nebres, Voltaire's Life of

tionnaire Ci'itique, art. Chaillot.


AND RELIGIOUS EXPERIENCE

LIFE

10

me

that he carried

to the

Queen, and said

Majesty must have some diversion with also tried

my

answers and

lively

my

me, and was so well

father to place

satisfied

to her,

this

'

child.'

Your She

my

and pleased with

manners, that she not only requested

me

with her, but urged her proposition

with no small importunity, assuring him that she would take particular care of me,

she would daughter.

my

of

and going

so far as to intimate, that

make me Maid of Honor to the princess, her Her desire for me was so great, that the refusal

father evidently disobliged her.

God who

who

caused this refusal, and

Doubtless

in doing so

the stroke, which might have probably intercepted vation.

Weak

as I then was,

how

was

it

turned off

my

sal-

could I have withstood

the temptations and distractions, incidental to a connection

with persons so high in rank? " * 5.

After this interview with a person, signalized by her

rank and her misfortunes, she went back as usual line

Seminary, where her paternal

half-sister, to

to the

Ursu-

whose kind-

ness her father had particularly entrusted her continued her affectionate care.

not control, in

who boarded

all

But her authority was

limited

;

she could

respects, the conduct of the other girls

there, with

whom

Marie, was sometimes obliged

the younger sister, Jeanne

to associate,

and from

whom

she acknowledges, in the account she has given of her that she

contracted some bad habits.

entirely strict

She ceased

life,

be and scrupulous in the utterance of the truth to

she became in some degree peevish in her temper, and careless

and undevout

in

her religious feelings, passing whole

But happily she did not remain long under the power of such vicious tendencies and habits. Her sister's unwearied watchfulness and assiduity were the means, with the divine blessing, of recovering her days without thinking of God.

* La Vie,

ch. 3d.


OF MADAME GUYON.

11

And she remained at the this temporary declension. Seminary some time longer, always making rapid improvement when she was in the enjoyment of good health, and from

conciliating the esteem of her associates

and

by

instructors,

her regular and virtuous deportment, as well as by her proficiency in knowledge. 6.

At

ten years of age she

was taken home again.

After

a short residence at home, she was placed at the Dominican Convent, probably the same of which De La Force gives so an account in

particular tion

De La France.

she says, " only a

It

little

his

work, entitled Nouvelle Descrip-

was founded

remaining so short a time was can Order,

who belonged

an intimate friend of my

to

this

The

me

;

would take care of

lodge in her

my

the Domini-

a distinguished family, and was

father, solicited

conceived a great affection for

make me

reason of

A Nun of

:

him

her Convent, of which she was Prioress.

father, that she

" I stayed,"

in 1242.

while at home.

to place

me

in

This lady had

and she promised my herself, and would

me

own chamber.

But circumstances

occurred, which prevented her from fulfilling her intentions.

Various troubles arose in the Religious Community, of

which she had the charge, which necessarily occupied her attention

;

so that she

was not

in a situation to take

much

care of me." 7.

Her

opportunities for intellectual improvement, during

her residence in the Dominican Convent, where she continued during eight months, were interrupted in some de-

But with a mind of naturally enlarged to have an instinct for knowlimprove. During her resihardly fail could to edge, she dence at this place, she was left more with herself than had been customary with her. But her solitary hours, secluded as gree by sickness. capacity,

and which seemed

she was in a great degree from objects that might have distracted her attention,

were not unprofitable ones.

One

cir-


AND RELIGIOUS EXPERIENCE

LIFK

12

^

cumstance which occurred at lar notice.

The

this time, is

worthy of partieu-

pupils of the Convent, although they re-

ceived religious instruction in other ways, do not appear to

have been put in possession of the Bible, and to have had Bible, however, had been provi it in private.

A

the use of

by whose instrumentality or from what motive unknown, in the chamber which was assigned to Made-

dentially is

left,

De La

moiselle

have had reading jects

it ;

gift.

recollection,

It

I spent

''

giving no attention

from morning

tirelyr

as she was, she seems to

a heart to appreciate, in

heaven-sent

this

Young

Mothe.

to 7iight.

I committed is

to

some degree, the value of days^ she says, "m

ivliole

to other

books or other sub-

And

having great powers of memory the historical parts en-

certainly not improbable that these solitary

perusals of the Bible had an influence on her life,

not only in enlarging

its

but by teaching her to look to

by

mind through

sphere of thought and activity,

God

alone for direction, and

laying deep and broad the foundations of that piety which

she subsequently experienced. 8.

She remained

at the

Convent of the Dominicans eight

months, after which she returned home.

When

she entered

upon the twelfth year of her age, she proposed to partake She acknowledges that of the sacrament of the Eucharist. for some time previous she had been remiss in religious

and disaffections, as is not unfresprung up among the younger memhad quently the case, feehng of dissatisfaction and A family. father's her berg of melancholy seems to have entered her mind. And as if duties.

Some

jealousies

weary of God, she gave up what little religious inclination and feeling she had, saying, " she was none the better for it," and wickedly implying in the remark, that the troubles connected with religion exceeded the benefits resulting from I think it would not be correct to say, that she had it. given up religion

;

but rather had given up

many

favorable


OF MADAME GUYON.

13

and many outward practices, which have a connecAnd this remark will perhaps be the

feelings

tion with religion.

better understood,

when we say

in explanation, that, although

she had been interested in religion,

it

does not appear that

she possessed those traits or qualities which really constitute

Prompted, partly by example, and partly by serious

it.

impressions, she had sought religious interest, as

varied at different

seems

it, but had not found it. Her we have already had occasion to notice, times. At one time, in particular, it

have been very

to

convictions of sin

guidance and favor

She seems

great.

;

she formed good resolutions

these experiences closely, I think

we

saying, that such desires, convictions, often lay near the surface of the

;

shall find reason for

and

which

resolutions,

mind without

inward depths, were, in her case

its

have had

she had But when we examine

a degree of inward consolation.

much

to

she had some desires to live in God's

;

stirring

dents and preparatives of religion, rather than religion

The

great inward Teacher, the

•dispossessed the natural

She herself intimates pearance

;

and that

life,

Holy Ghost, had not

and given a new

that her religion

was

life

itself.

as yet

in Christ.

chiefly in ap-

and not the love of God, was

self,

very

at least, the inci-

at the

bottom.

The

9.

per,

suggestion to partake of the sacrament of the Sup-

and thus by an outward act

distinctly

on the Lord's

her father. heart,

In order

side,

to bring

to

more

have originated with

about what he had near at

and which was in accordance with the principles of

the church of which he at the Ursuline still

at least, to array herself

seems

was a member, he placed her again

Her paternal half-sister, who who appears to have had some in-

Seminary.

resided there, and

creased and leading responsibility as an instructress, pleased

with the suggestion, but at the same time aware of her unfortunate state of mind, labored assiduously to give rise to 2


LIFE

14

AND RELIGIOUS EXPERIENCE The labors of this patient and who knew what it was both to believe

better inward dispositions. affectionate sister,

to pray, and for whom religion seems to have had a charm above every thing else, were so effectual, that Jeanne Marie now thought, as she expresses it, of giving herself to God in good earnest." The day at length arrived she felt that the occasion was too important to be trifled with she

and

^'-

;

;

made an outward

and devoutness, and partook of the sacramental

cerity

ment

confession of her sins, with apparent sin-

for the first time with

a considerable degree of

ele-

satis-

But the result showed that the heart was not The day of her redemption had not come. The season and its solemnity passed away, without leaving an The sleeping passions were again effectual impression. awaked. " My faults and failings," she says, " were soon faction.

reached.

drew me off from the care and the duties of She grew tall her features began to develope

repeated, and religion."

;

themselves into that beauty which afterwards distinguished her.

Her

mother, pleased with her appearance, indulged

her in dress.

The combined power

of her personal and.

young and unreflecting attachments of persons of the other sex. The world resumed its influence, and Christ was in a great degree forgotten. 10. Such are the changes which often take place in the ear-

mental attractions were

felt in

the

ly history of religious experience.

thoughts, lutions

;

awakened and quickened

To-day there are serious feelings, and good reso-

every thing wears a propitious aspect.

purposes are abandoned, feelings vanish

;

To-morrow,

and the

reality of

the world takes the place of the anticipations of religion.

To-

day the hearts of mothers and sisters, and of other friends, who have labored long and prayed earnestly for the salvation of those who are dear to them, are cheered and gladdened.

To-morrow they

find the solicitations to pleasure

prevailing over the exhortations to virtue

;

and those who


OF MADAME GUYON. had been serious and humble to the world.

But

tions of feeling,

it

which

is

for a time,

15 returning again

often the case, that these alterna-

it is

not easy always to explain, have

an important connection, under the administration of a higher and divine providence, with the most favorable results.

11.

They may, in many

case^,

be regarded as constituting a

necessary part of that inward training, which the soul must pass through, before

it

reaches the position of true sub-

mission and of permanent love.

They show

us the great

strength of that attachment which binds us to attractions

which perish, the things of time and sense.

They

leave a

deep impression of the forbearance and long-suffering of

God.

They

teach the necessity of the special and powerful

operations of divine grace, without which the heart, naturally alienated from all attachment to the true object of

would perish

in its worldly idolatry.

its

love,


CHAPTER Visit

from

De

cousin

Tier

Results of this

Missionary

Toissi,

Renewed

visit.

III.

obtain salvation hy works rather than hy faith.

Account

itual declension.

and conduct

About to spread

individuals

account

De

Toissi

its

it

to

was yet un-

Among

missions in the East.

engage in

this

the

benevo-

;

given

the

in

History of Foreign Missions,

Missions Etrangeres, under

des

the

name

of

This young man, in company with one

Chamesson.

of the

of her own feelings

time the Catholic church of France, desirous

whose piety led them

is

Relation

to

spir-

was a nephew of M. De La Mothe. His name the same individual, of whom some

lent work,

De

lohich she gives

abroad the Christian religion where

known, was enlarging

was

Endeavors Return of

Remarks.

at this time.

tliis

Cochin CJiina.

to

religious efforts.

French bishops, the

titular

bishop of Heliopolis,

had commenced his journey to the place of his labors in Cochin China and in passing through Montargis, had called His visit was short but at the residence of his uncle. ;

;

characterized as

about

to

was by the circumstance, that he was native land perhaps forever, and on busi-

it

leave his

ness too that was infinitely dear to the heart of humanity

was

He was

one of those,

and

religion,

who

could say in the sweet language of the subject of this

it

Memoir, when

full

of interest.

in after life

she suffered in prison and in

exile, "

My country, Lord, No

art

Thou alone own

other can I claim or

The

point,

where

my

wishes meet,

life's

onlv sweet."

all

Mv Law, mv Love,


l.IFK,

ETC.

De La Mothe had

Mademoiselle

17

gone out at the time of

but deeply interesting visit of her pious cousin

short

" I happened," she says, " at

my

that time to be gone a-walking with

At my

I seldom did.

an account of his

2.

all

said.

I

was overcome with sorrow. of the day and of the night." it,

that I

This was one of those incidents in the Providence of

God, which come home

mere

They gave me

and of the things he had

sanctity,

the rest

companions, which

return he was gone.

so touched with

I cried

a

and which, therefore, could not well be delayed

from purely worldly motives.

was

;

a journey undertaken from religious con-

visit incidental to

siderations,

tliis

under conviction

unmoved by

often

have those who have been

under circumstances

When

favorable

such a

to

she heard the statement of the deep and

devoted piety of her cousin moiselle

often has the

the hardened sinner

the most eloquent religious appeals, been deep-

uttered

result.

How

man brought

by the most simple and unpretending words,

ly affected

when

!

How

to the heart.

sight of a truly pious

De La

De Toissi,

the thoughts of

Made-

Mothe, on the principle of contrast rather

She

than of resemblance, naturally reverted to herself.

re-

membered how often God had called her to himself; and how often she had listened without obeying, or had obeyed without persevering in obedience.

"

What

!

" she exclaimed

a pious person, who acted as her Confessor and religious teacher, " am I the only person in our family to be

to

lost

!

Alas

was roused

Help me

!

in

my

salvation."

Her whole

soul

She recalled with deep compunction her repeated seasons of seriousness and religious inquiry, and of subsequent declension. "Alas!" she exclaimed, " what grief I now sustained for having displeased

to

God

!

a sense of her

What

tears of sorrow

mind

to

!

"

a religious

regrets

!

situation.

What

exclamations

!

What

Once more she endeavored to bring her frame. Once more she applied herself


AND RELIGIOUS EXPERIENCE

LIFE

18

her

to the task of

simple

way

efforts

but without being able to find the

;

by

of acceptance

which were

sions,

apparently with great sin-

soul's salvation,

and earnestness

cerity

liable

She

faith.

resisted her pas-

be strongly moved

to

and her

;

were attended with a considerable degree of

success.

She asked the forgiveness of those, whom she was so unhappy as to have displeased. Appreciating, in some degree, the relation between religion and practical benevolence, she visited the poor, gave

them food and

clothing,

She spent much time

and taught them the

and She purchased and read some of the practical and devotional books which were most highly valued among her catechism.

in private reading

praying.

Madame

de Chantal and the works She inscribed the name of the large characters upon a piece of paper and so

people, such as the Life of

of St. Francis de Sales.

Savior in attached

to

her person as to be continually reminded of

With an erroneous

him.

own

;

it

Determining

bodily austerities.

which seemed it is

notion of expiating her sin

by her

suffering, she voluntarily subjected herself to various

to furnish

to leave nothing

any hope of

spiritual

undone

improvement,

worthy of notice that she made a vow, in imitation of

the devout

Madame

est perfection,

de Chantal, of ever aiming at the high-

and of doing the

will of

God

in everything.

This undoubtedly was an important resolution, which,

may

we

reasonably suppose, would have been followed by the

happiest consequences,

if it

had not been made

too

much

in

her own strength, and in ignorance of the great renovating principle, that all true strength

Christ

by

faith.

Among

her mental exercises and her that she

came

to enter into

aid from

is

derived from

God through

other things which characterized efforts at this time, it

to the resolution, if

appears

Providence should permit,

a Convent, and in the apparent hopelessness of

any other source,

to secure

her spiritual interests

and her salvation by becoming a Nun.

This part of her


OP MADAME GUYON. plan,

19

which showed the depth of her feeling on the subject

which now occupied her mind, was frustrated by her

who was

tenderly attached to her,

father,

and who, while he was

earnestly desirous that his daughter might

become truly

re-

supposed that she might possess religion without

ligious,

separating from her family, and without an entire seclusion

from the world.

The

3.

Infinite

in the anxiety

God who

Mind, no doubt, beheld and sympathized

which she

strive to enter in.

registers all their resolves.

the state of

mind be

self has inspired

own work?

whom

felt,

and in the

she made.

efforts

not indifferent, he never can be indifferent, to those

is

it.

He numbers How can it

all their tears

be otherwise

;

?

he If

that of true striving after God, he him-

Has he no

It is true that

feeling,

no sympathy for his

he sometimes permits those

he determines eventually

to bless, to strive long,

But

perhaps to wander in erroneous ways.

and

the result of this

painful experience will be, that they will ultimately under-

stand

much

direction to learn

fore

is

is, it is

better than they otherwise would have done, the

and the

issue of the true path.

They have a and God

which cannot well be dispensed with

willing that they should learn

it.

;

What

lesson there-

that lesson

not always easy to say, in individual cases.

Perhaps

the remains of self-confidence exist within them, which can

be removed only by the experience of the sorrows which are attendant upon the errors

God leaves them wisdom. They try it they fall

accordingly

;

it

invariably commits.

to test the value of

into mistakes

;

And human

they are over-

whelmed with confusion and then, and not till then, they see the necessity and importance of reposing all their confidence in Him, who alone can guide them in safety. 4. Mademoiselle De La Mothe continued in the state of mind which we have described, about a year. But this strong religious tendency also had its end. What it was which led ;


AND RELIGIOUS EXPERIENCE

LIFE

20

to the termination of religious prospects so flattering,

There

it is

some reason for thinking, however, that the love of God, not far from this time, began to be disturbed by the accession and influence with entire confidence.

difficult to state

of a love, which was

She

more mixed and earthly

her father with his family

relates that

is

in

its

origin.

the city of

left

Montargis, in order to spend some days in the country

;

and

him a very accomplished young gentleman, near relations. This young man, of whom she

that he took with

one of his

speaks in high terms for his religious sentiments, as well as

and other accomplishments, became much

his intellectual

She was

attached to her.

young, being only in her

still

She gives us

fourteenth year.

to understand, that this indi-

immature

vidual, notwithstanding the circumstance of her

age,

made

And

propositions of marriage.

this, after

a

suit-

able time, would probably have been the result, with the cordial consent of all the parties concerned, if it had not been met by the obstacle, that their relationship was so near as to bring them within the degrees of consanguinity, in which

marriage

is

prohibited in the Catholic Church.

cle, it is true,

from the Papal See

;

but

still

was one of

it

nature, that her father did not think consent.

This obsta-

could have been removed by a dispensation

Still

it

so serious a

proper to give his

they were mutually pleased, and spent

time in each other's company.

It

was

at the time

much

of this

attachment, that she says significantly and penitently, that

she " began to seek in the creature what she had previously

found in God."

But we

declension in her

own

5.

will let

her describe her spiritual

language.

In connection with a reference

with this young relative, she says, "I

to

her daily interviews

left off prayer.

I became

as a vineyard exposed to pillage, whose hedges, torn down,

give liberty to

all

the creatures to ravage

seek in the creature

what

I had found

it.

in God.

/

began

And

to

thou,


OF MADAME GUYON. oil

my God

!

me

didst leave

and wast pleased,

first,

make me

horrible pit, to

and

me

Thou

left thee

to sink into the

feel the necessity of

taining a state of continual watchfulness and

with thyself.

I

to myself, because

in permitting

see

21

main-

communion

hast taught thy people, that thou wilt

destroy those who, by indulging wrongly-placed affections,

depart from thee.* Alas destruction

;

!

their departure alone causes their

since in departing

from Thee, the Sun of Right-

eousness, they enter into the region of darkness and the

And

shadow of death. they will remain.

there, bereft of all true strength,

that they should ever

It is not possible

Thou

them unless Thou them to light and life, by illuminating their darkness, and by melting their icy hearts. Thou didst leave me to myself, because I left Thee first. But such was Thy goodness, that it seemed to me, that Thou didst leave me arise again, unless

shalt revisit

;

shalt restore

with regret." 6.

time,

The account which is

she gives of her inward state at this

she says, " to sallies of passion. conscientious

and careful

became not only kej^t

I failed in being strictly

in the utterance of the truth.

vain, but corrupt in heart.

up some outward

ter of indifference.

I

Although I

religious appearances, religion itself,

as a matter of inward experience,

in

" I readily gave way,"

an exceedingly painful one.

I spent

much

had become time, both

to

me

a mat-

day and

night,

reading romances, those strange inventions to destroy

youth.

I was proud of

so that, contrary to

good deal of

my

my

my

personal appearance, so

former

who

it,

* Ps.

much

to pass

a

much

that I thought others

were

practised the same.

use of this exterior, which

began

I found so

time before the mirror.

pleasure in viewing myself in in the right,

practices, I

Instead of making

God gave me Ixxiii. 27.

as

a means of


22

LIFE, ETC.

loving

him more,

became

it

to

me

vain and sinful self-complacency. beautiful in

my

person

;

but in

the

unhappy source of a

All seemed to

my

me

to look

declension and darkness

outward beauty covered a and fallen soul" 7. But this was not the judgment which the world then passed upon her the world so severe in the exaction of its I did not then perceive, that the

sinful

;

own claims, but so indulgent in mitigating the claims of God. Under a form that was outwardly beautiful, and veiled by manners that had received the most correct and advantageous culture,

it

was not easy

for

man

to perceive the ele-

ments and workings of a heart which harbored moral and religious rebellion. is

In the eye of the world, therefore, which

but imperfectly capable of penetrating beyond the exte-

rior,

and which delights

in elegance of

of manners, there was but praise

;

little

form and perfection

to blame,

and much

to

but in the eye of God, which sees and estimates the

inmost motive,

it

was not possible

for

outward beauty

furnish a compensation for inward deformity.

the phrase inward deformity,

we do

And

to

in using

not necessarily mean,

was worse than many others who have a reputaEstimating her by the world's standfor good morals. she had her good qualities, as well as those of an

that she tion

ard,

opposite character, her excellences as well as her defects.

Nevertheless, there was that wanting which constitutes the soul's true light, all

without which aU other beauty fades, and

other excellence

God

is

but excellence in name,

in the heart. 10-

V

the love

of


CHAPTER Removal from Montargls acteristics

of

the age.

to

Paris.

IV.

Her personal appearance M. Guy on family of M. Guyon.

character.

Is married to

marriage.

of

the

Sometime his family

Char-

Louis the Fourteenth.

Effect of her removal to Paris upon her

in the year 1663,

from Montargis

at this period.

in

Offers of

March, 1664.

Notices

M. De La Mothe removed

to the city of Paris,

—a

step which

obviously was not calculated to benefit his daughter, in the

Paris was at that time, as

religious sense of the term.

now, the centre of

scientific culture

and of the

it is

of refine-

arts,

ment of manners and of fashionable gayety. Louis the Fourteenth was then the reigning sovereign of France, a man of considerable powers of intellect, and of great energy

of will, to

in

whom two leading desires predominated

make France

and centre of her greatness. sustained and illustrated in the

great monarch

— the one

make himself the source The greatness of France,

great, the other to

this, it is

wisdom and splendor of her

very obvious, was the central and

powerful element of his system of action.

Hence

the ex-

pense and labor which he bestowed upon the royal palaces,

and upon

all

the great public works which could be consid-

ered as having a national character to enrich

and beautify the

;

hence his vast

city of Versailles,

selected as the principal seat of his residence desire <o attach to his person,

and

to

efforts

which he had ;

hence his

rank among the attend-

ants of his Court, the most distinguished of his nobles.

His


LIFE AND RELIGIOUS EXPERIENCE

24

men

munificence to the. pomp

of literature, his patronage of the arts,

and ceremony which characterized

2.

all

great public

from the same source.*

occasions, all sprung

All France, and particularly the city of Paris,

an

felt

in-

fluence so well adapted to harmonize with the tendencies of the

human heart.

If it was an age that was characterized by

noble efforts in literature and the

arts, it

many

was an age

also

was equally characterized by its unfounded pretensions, its vanity, and its voluptuousness. Almost everything,

that

especially in the capital of France, sess the sentiment of humility,

The

turn of mind. to notice

street

;

sights

and

was calculated to disposimpart an exaggerated

to

and sounds which were presented

the displays of wealth, which were

made

of their sovereign and of their nation

;

the vulgar and the

fashionable amusements, which were without end calculated to divert the it

to

mind from

own inward

centre

been a severe It

is

trial

;

all

;

serious reflection

sympathize with the senses, and

3.

in every

the crowded populace, intoxicated with the celebrity

;

to dissociate it

were

to

lead

from

its

a state of things which would have

even

to established piety.

not surprising that this unpropitious state of

which developed itself to its full extent in the proud which her parents had removed, should have had an unfavorable effect upon the mind of Mademoiselle De La things, city to

Mothe

and accordingly she intimates, in the record of her

;

feelings, as she

of her

life,

began

to

result of her

new

position.

Her

the Life of Louis Fourteenth

the Court of France, by the Marquis states that tliirty-six

one time.

have been in

to entertain

and that her vanity increased.

herself,

* See

remembered them

that she

this part

exaggerated ideas of

This was the natural

parents, as well as herself.

by Voltaire, and the Memoirs of

De Dangeau.

The

latter writer

thousand laborers were employed at Versailles

at


OF MADAME GUY ON. led astray

by the new

themselves, spared no

with false lights

her young

sented It

was

The

world, illuminated

seemed

vision,

to

be in reaHty

and consequently pre-

chiefly in appearance,

an object worth conquering and possessing.

itself as

was

to

whatever might

in obtaining

cost

to advantage.

it

which they found

state of society in

make her appear what

25

at this period that she

gave

to

it,

more warmly and

unreservedly than at any other, that kindling heart and ex-

which she afterwards gave to religion. She and well made in her j^ei'son refined and prepossessing in her manners, and possessed of remarkable powers Her countenance, formed upon the Greof conversation.

panded

was

intellect,

tall

;

cian model, and characterized

had

sive forehead,

in

it

by a

brilliant

eye and expan-

a natural majesty, which impressed

the beholder with a sentiment of deep respect, while attracted

by

mind which

its

sweetness.

Her

in the language of one of the writers of the

French Encyclopedie was formed le

it

great powers of mind, (a

for the world, ''-

monde,^^) added to the impression which she

fait four

made on her

entrance into Parisian society.* 4.

band,

It

was under these circumstances

M. Jaques Guyon, a man

He

in marriage.

in this

new

that her future hus-

of great wealth, sought her

was not the only person whose

attention,

was directed

" Several

state of things,

to her.

apparently advantageous offers of marriage," she says, " were

made

for

me

but God, unwilling

;

permit them to succeed."

to

have

me

lost,

of the time and country, (a custom oftentimes but pitious to those

ments in

this

who

little

pro-

are most deeply concerned,) the arrange-

important business were made by her father

* See Eemarks on Madame Guyon, der the Art. Montargis. la

did not

In accordance with the custom

in the

Trench Encyclopedie, un-

Also, Eolation de rOrigine,

Condemnation du Quietisme en France,

3

p. 4.

du Progres,

et

dc


LIFE

26

and her

AND RELIGIOUS EXPERIENCE and feelShe did not see her

suitor with but little regard to the opinions

ings of Mademoiselle

designated husband,

De La

till

Mothe.

a few days before her marriage

and when she did see him, she did not

She gives us

united to him.

find her affections

distinctly to understand in

her Autobiography, that there were other individuals sought her, with thized,

whom

and could have been more happy.

the opinions of her father, in

whom

confidence, (although in this case

influenced too

of

much by

M. Guyon,)

who

she could have more fully sympa-

But a regard

for

she had the greatest

he seems

to

have been

the circumstance of the great wealth

overruled every other consideration.

She

signed the articles of marriage, but without being permitted

know what they were. She states that the articles were drawn up on the 28th of January, 1664; but it would seem,

to

from a comparison of statements subsequently made, that she was not married

till

the twenty-first of

March

of the

same year.*

She had then nearly completed her sixteenth year. Her husband was thirty-eight. 5. Of the family of her husband we know but little. His father, a man of activity and talent, acquired considerable celebrity by completing the canal of Briare, which connects the Loire with the Seine. This great work, (a work the more remarkable for being the first important one of the kind that was undertaken in France,) was commenced in the reign of

Henry Fourth, under the auspices Duke of Sully. After

guished minister, the

of his distinthe death of

Henry, and the retirement of Sully from the administration

work was suspended till 1638, when Louis made arrangements, on liberal terms, with two individuals, Messrs. Jacques Guyon and another individual by the name of Bouteroue, to complete it. Li this way of affairs, the

Thirteenth

* La Vie do Madame Guyon,

Pt.

I, ch.

22d, §5 as

compared with §7


OP MADAME GUTON.

27

Guyon, who was entirely successful in an undertaking beset difficulties, was not only brought into public notice, but

with

He

became very wealthy.

was

also

rewarded with a patent

of nobility at the hands of Cardinal Richelieu, the then lead-

ing minister.

His wealth, as well as an honorable and noble

position in society,

seems

son, the individual to

to

whom

have been inherited by Mademoiselle

his only

De La Mothe was

thus united in marriaore.*

* La Vie de Madame Guyon, Pt. I, chs. vi, vii, Memoirs of the Duke of Sully, bk. xix. Martiniere's Dictionnaire, Art. Canal de Briare.

— Eelation de

Quietisme, p.

4.

I'Origine,

du

Progres, et de la Condemnation

du


CHAPTER Remarks on her marriage. hand's house.

V.

Treatment she experienced at her huS'

The great

Unkindness of her mother-in-law.

in-

compatiUeness of her situation and her character. Her situation considered in its relation to the designs of Providence. Her account of the

It

trials she

endured.

but reasonable to anticipate, that tbe union of the

is

sexes and the establishment of families, authorized as they are

by nature and by

religion, will contribute to happiness.

this propitious result often

of position in

life,

But

depends on adjustments of age,

and of personal character, which are not

always properly regarded.

In the case before

us, the

cir-

cumstance of great wealth and of noble rank did not compensate for diversity of disposition and for great disparity

(as

we

be expected, that

It could hardly

of age.

shall hereafter designate her,)

Madame Guyon,

with

all

her advan-

tages of beauty, talent, and honorable position in society,

could be entirely satisfied, at sixteen years of age, with a

husband twenty-two years older than

herself,

whom

seen but three days before her marriage, and tained her through the principle of

than through that of 2.

"

No

warm and

sooner," she says,

my

In

my

manners.

ob-

obedience, rather

voluntary affection.

"was I

at the house of

my hus-

me

a house of mournfather's house every attention had been paid to

band, than I perceived ing.

filial

she had

who had

it

In order

would be

for

to cultivate propriety of

speech and


LIFE, ETC.

of language, I had been encouraged to speak

command

freely on the various questions

family

29

which were started in our

There everything was

circle.

set off in full

But

everything was characterized by elegance.

my

house of

different in the

view

was very

it

husband, which was chiefly

under the direction of his mother, who had long been a widow, and who regarded nothing else but saving. The elegance of

my father's

house, which I regarded as the result

of polite dispositions, they sneered at as pride. father's

my

In

house whatever I said was listened to with attention,

and often with applause I was listened

but here,

;

if

I had occasion to speak,

be contradicted and reproved.

to only to

If

I spoke well, they said I was endeavoring to give them a lesson in good speaking. subject of discussion

If I uttered

desiring to enter into a dispute

plauded, I was

at this change,

;

opinions on any

and instead of being ap-

simply told to hold

scolded from morning

my

which came up, I was charged with

and the more

my

tongue, and was

much

I was very

night.

till

so as the vain

surprised

my

dreams of

youth anticipated an increase, rather than a diminution of the happiness and the consideration which I had enjoyed.' * 3.

The

truth

is,

a wrong position

that she

was placed by her marriage

in

a position untrue to the structure of her

;

mind and unfavorable

to

her happiness.

Nothing

else could

reasonably have been expected from an arrangement, in

which

so little regard

had been paid

to the

mutual relations

of the parties, in respect to years, early habits, and mental

When

qualities.

married

life, it

sity in the

parties.

considerable unhappiness

relative situation

But

this is not

diversity in views

*

La Vie

is

experienced in

naturally implies a very considerable diver-

and a

little

Madame Guyon,

3*

and

in the character of the

Sometimes a little want of correspondence and

always the case.

Pt.

I,

ch. vi, §3. as

compared with

§4.


30

LIFE

sympathy which

is

AND RELIGIOUS EXPERIENCE

iu feelings, furnishing occasion for

not great but constant,

seriously embittering

of

It is

life.

Madame Guyon was

not in

may

an

irritation

be the means of very

very obvious that the mind

harmony with her

situation

and whether we consider the actual discordance as greater or

the results could not well be otherwise than unfavor-

less,

Other persons,

able.

it is

true, with less experience of past

domestic happiness, and with less talent and refinement, might, perhaps, have reconciled themselves to the situation in

it as in many Her husband was not without What his personal appearance was,

which she was placed, and have regarded

respects a desirable one.

some good

we have no

qualities.

But whether

record.

it

was owing

to his traits

as a man, or to the consideration naturally resulting from his great wealth,

it is

obvious, that

he secured a degree of

respect in the circle in which he moved.

dent

also, that

he had a degree of

I think

it is

evi-

affection for his wife,

which, under favorable circumstances, might have increased,

and have rendered ings,

their union happy.

which from time

to

But

his

good

feel-

time showed themselves, were per-

verted by the physical infirmities and sufferings to which he

was

subject,

and by the influence of

his mother,

— a woman

without education, and apparently possessed of but erality of natural feeling,

— who

in the season of her wealth, those habits

penurious prudence, which were

little

hb-

and of labor and of

retained in old age,

formed

in

her

youth.

Among

other things which have a relation to the real posi-

tion of

Madame Guyon

that the

ill

at this time,

it is

proper

health of her husband, to which

alluded, rendered

it

to notice,

we have

just

necessary for him to keep in his employ

a woman who attended upon him as a nurse, and who by her assiduity and skill, in seasons of sickness and suffering, gained a considerable control over his mind.

This

woman

sympathized with the views and feeHngs of the mother-in-


OF MADAME GUYON.

31

law, and contributed all in her power, to render the situa-

young

tion of the

wife,

fulness of her fresh

now

in the

and warm

bloom of youth and

in the

affections, as unpleasant as

possible.

We

Madame Guyon, was both mentally and morally out of her true position. The individuals into whose immediate society she was introduced, and with whom she was constantly in contact, were characterized by a want of intellect and of scientific and literary culture, which was not compensated either by moral and religious excellences, or by the natural 4.

as

it

cannot but repeat, therefore, that

seems

to us,

They

virtues of the heart.

but practically,

if

not only did not appreciate her,

not always intentionally, they set them-

selves against her.

They were

not only blind to her merits,

but rude to her sympathies and hopes, and negligent of her happiness.

woman woman who was

Certainly this was not the situation for a

of great intellect and great sensibility

;

a

subsequently admitted into the most distinguished circles in

France; a

woman who

honorably sustained a controversy

with the learning and genius of Bossuet, and

who gave a

mind of Fenelon a influence was such, that

strong and controlling impulse to the

woman, whose moral and

religious

;

Louis the Fourteenth, in his solicitude for the extirpation of what he

deemed heresy, thought

it

necessary to imprison

her for years in the Bastile and the prison of Vincennes

who wrote poems thought

it

influence

in

no dishonor

her

imprisonment, which

to translate

which has never ceased

;

to

Cowper

and who has exerted an be felt, either in Europe

or in America. 5.

But there she was, and she felt and knew that her But she did not then perceive

earthly hopes were blasted.

what she afterwards knew, that God placed her there in his providence, as he made Joseph a slave in Egypt, "/or her

good"

God had formed

her

f(f

r himself.

He

loved her too


32

LIFE

much

to i^ermit

AND RELIGTOUS

ExrERIENCii:

her to remain long in harmony with a world,

its corruption, He could not love. He knew what was requisite in order to accomplish his own work He knew under what providences the natural life

which, in

vanity and

its

;

would retain

its

ascendency, and the soul would be lost

under what providences grace would be rendered

and the soul would be saved. that God,

who always

;

and

effectual,

I have sometimes thought

respects man's moral freedom, carries

on and completes the great work of

his salvation, not only

by position. I use the word position here as nearly synonymous with external providences and in laying down this proposition, I mean to say, it seems to me, alby

grace, but

;

though I would not speak with much confidence, of the divine action.

and

place, that

his situation.

no

man

Such are the ever

is

relations

what he

is,

The mind has no power

to

be a law

between mind

independently of

of acting in entire

separation from the relations it sustains it knows nothing where there are no objects to be known loves nothing where there are no objects to be loved does nothing where ;

;

;

there

is

nothing to be done.

Its

powers of perception,

its

capabilities of affectionate or malevolent feeling, its resources

of "volitional" or voluntary determination, develojDe their strength and their moral character in connection with the occasions which call

them

forth.

Let any man read the Life

of St. Augustine, particularly in connection with what he

has himself said in his Confessions, or the Life of Francis Xavier, of Archbishop Leighton, of George Fox, of Baxter, of "Wesley, of Brainerd, of Henry Martyn, different circumstances,

— and then

say, if

(a situation, for instance, compara-

exempt from temptation and toil,) would have developed the same men, the same strength of purpose, the same

tively

faith in

God, the same purity of

we mean when we

life.

This

say that in the religious

what we are the more strictly

illustrates life

creatures, not only of grace, but of position, or


OF MADAME GUYON. and

truly, of grace

true,

it

acting

by

83 If this doctrine be

position.

throws hght and beauty over the broad

why many have

providences, and shows us

through great tribulation.

Tribulation

bring them,

life

if

not to the true

to that fulness

may

God

So

that those,

God's

was necessary

to

in the first instance,

and brightness of the inward

have experienced. suffering,

of

field of

passed to glory

fife

who grow

which they

in grace

by

do well to remember, that probably nothing

but the seasons of

trial

which they have been called

to pass

through, would have fitted them for the reception and effectual action of that grace

which

their consolation

is

and

their

hope.

This was the view which

6.

subsequently took of the subject.

Madame Guyon Viewed

herself

in the light of

subsequent events, she saw that everything had been

and under whose direction she wrote her

tion

or-

Addressing the person at whose sugges-

dered in mercy.

in relation to the trials

Life, she says,

and persecutions she endured, "I

should have some difficulty in writing these things to you, which cannot be done without apparently giving offence to charity, if

you had not required me to give a full account, But there is one thing which

without omitting anything. I feel

it

a duty to request.

which thus took

place,

And

that

of God, and not look at them merely

that in these things, to behold the

hand

of the creaI would not give any undue or exaggerated idea of

ture.

the defects of those persons by

me

is,

we must endeavor

07i the

side

whom God had

permitted

My mother-in-law

was not destitute of moral principles my husband appeared to have some religious sentiments, and certainly was not addicted to open to

be

afflicted. ;

vices.

God,

It is necessary to look at everything

who permitted

connected with

me

perish.

my

Such

on

the side

of

these things only because they were

salvation,

and because he would not have

w^as the strength of

my

natural pride, that


34

AND RELIGIOUS EXPERIENCE

LIFE

nothing but some dispensation of sorrow would have broken

down my

me

and turned

spirit,

"

Thou

tion

same chapter

hast ordered these things, oh

In goodness thou hast

!

And

God."

to

says, near the conclusion of the

my

God,

me.

afflicted

again she

in her Life,

for

my

salva-

Enlightened by

the result, I have since clearly seen, that these dealings of

thy providence were necessary, in order to

my

make me

die to

I had not power in myself to

vain and haughty nature.

extirpate the evils within me.

was thy providence that

It

subdued them." *

Her

7.

statement of some of her

to give in a

trials,

I shall endeavor

very abridged form, adjusting anew in some

cases the arrangement of the facts

where the narrative

is

more regard to the which she obviously means to

confused, and giving the statement with precise sentiment or idea,

"

convey, than to the specific form of expression.

my

fault of

step-mother,

was extraordinary

trait

mounted

in her youth,

in her

made

me

it

;

Add

to this, that

to

to

was

to

and the cruelty

sur-

fixed,

from the beginning she me, so much

thwart

me

to inspire

continually

Her

my

she

so, that

do the most humiliating things.

the constant victim of her humors.

pation

self-will.

had never been

and had become so much a

had conceived a strong aversion compelled

great

her character, that she could scarcely live

inflexible trait of

with anybody.

The

not without sense and

she possessed an ungovernable

merit, was, that

This

who was

I was

great occu-

and she had the

;

husband with the

art

like unfavor-

able sentiments." 8.

"For

instance, in situations

have some regard persons

who were

dence over me,

to

far

—a

where

rank or station in below

me

it

life,

was proper

they would

to

make

in that respect, take prece-

thing which was often very trying to

* La Vie de Madame Guvon,

Pt.

I.

ch. 6.

my


OF MADAME GUYON. feelings,

— and

85

especially so on account of

my

mother,

who

was very tenacious of what was due to honorable station in life, and who, when she heard of it from other persons, (for I

was

me

careful not to say anything about for

want of

spirit in not

it

Another source of unhappiness was the part of

my

myself,) rebuked

being able to maintain

my

rank.

on the

disposition,

husband's family, [which resided a short distance

out of the city of Paris,] to prevent family, [which

my

visiting

my

father's

still

continued to reside within the city limits.]

My parents, whom

I tenderly loved, complained that I came

to see

them

encounter.

so seldom,

bitter speeches to

ing

how

little

knowing the

had to

obstacles I

I never went to see them, without having some

bear at

tenderly I

my return. My step-mother, know-

on that

felt

point,

found means to upbraid

my family, and spoke to me incessantly to the disadvantage of my father and mother." 9. " The place, which was assigned for my residence in my husband's house, was the room which properly belonged to my step-mother. I had no place into which I could retire as my own and if it had been otherwise, I could not me

in regard to

;

have remained alone offence.

Kept thus

in

it

for

any length of time without

continually in her presence, she took

the opportunity to cast unkind reflections upon

me

before

who came to see us. And to complete my affliction, the person who w^as chosen to act as nurse to my husband in his sicknesses, and who at other times was ex-

many

persons

pected to perform the entered into

me

kept

all

offices

of waiting-maid to myself,

the plans of those

in sight like

who

persecuted me.

a governess, and treated

me

in

She

a very

singular manner, considering the relations actually existing

For the most part I bore with patience these but sometimes I let some hasty answer escape me, which was to me a source of griev-

between evils,

us.

which I had no way to avoid

;

ous crosses and violent reproaches for a long time together.


80

AND RELIGIOUS EXPERIENCE

l.TFK

And when

I was permitted to go out of doors,

added but

little

my

to

And what

give an account of everything I did.

former

situation,

absence

orders to

contributed

was the remembrance of my and of what I might have enjoyed under

my

to aggravate

my

The footman had

liberty.

afflictions,

other circumstances.

I could not easily forget the persons

who had sought my

affections,

dwelling,

by a contrasted

operation of mind, on their agreeable manners, on the love

they had for me, and on the dispositions they manifested, different

my

from what I now had before me.

All this

my burthen

present situation very gloomy, and

so

made

intoler-

able."

" It

10.

was then I began

my

mingle

to eat the

my

But

drink with tears.

new

not forbear shedding, only furnished

and reproach.

In regard to

my

bread of sorrow, and tears,

which I could

occasion for attack

husband, I ought perhaps

was not from any natural cruelty that he treated me as he did. He seems to have had a real affecto say, that

tion for

it

me, but being naturally hasty in his temper, his

mother found the art of continually me.

Certain

it is,

that

when I was

irritating

sick,

him

against

he was very much

Had it not been for the influence of his mother and of the waiting maid whom I have mentioned, we might have lived happily together."

afflicted.

11.

"As

it

was,

my

condition

was every way deplorable.

My step-mother secured her object. My proud under her system of coercion.

Married

to

spirit

broke

a person of rank

rather than a free person.

in my own dwelling, The treatment which I received

so impaired the vivacity of

my

and wealth, I found myself a slave

like

'

the lamb that

is

and feeling which was natural tenance.

nature, that I

The

shearing.' to

me, faded from

my of my

Terror took possession of

power of resistance.

Under

became dumb,

expression of thought

the rod

mind.

my I

coun-

lost all

despotic mistress,


OF MADAME GUYON. I sat

dumb and

almost

but had never seen the person

was famed

who

sits

for such

me

idiotic.

Those who had heard of me,

before, said one to another,

whom

'

Is this

thus silent like a piece of statuary, that

an abundance of wit ?

I looked in various directions for help with

37

I could communicate

my

;

'

In

this situation,

but I found no one

unhappiness

;

no one

who might share my grief, and help me to bear it. To have made known my feelings and trials to my parents, would only have occasioned new crosses. I was alone and helpless in

my

grief."

/a^

7

4


CHAPTER Her

a renewed disposition

in

trials result

VI. seek God.

to

Of

the

connection of providential events with the renewal of the heart.

The

birth

of her first child and its effect upon her mind. Losses Experience of severe sickness. Death of her pater-

of property.

nal half-sister at Montargis,

of these nature.

an

Her

her cousin,

Her

reading.

exiled lady

of great

M. De

and of her mother at Paris. Result Renewed efforts of a religious

her mind.

afflictions ujyon

interviews at her father's house with

piety.

Toissi,

Rejnarks.

Missionary

to

Her

interviews with

Cochin China.

conversation with a Religious of the Order of St. Francis.

Her Her

conversion.

Such of her

are the expressions which convey to us her sense

was in

It

trials.

her, (alas, that

we

this

extremity that

might be hope and help in God. turned away from him she had not found she

felt

occurred to

hope in creatures, there

alone,) that, in the deficiency of all

it,

it

learn this lesson so often from sorrows

it,

ashamed

;

and having sought

for solace

and where she ought not to

go back.

had where

It is true, that she

to

have sought

But borne down by the

burdens of a hidden providence, (a providence which she did not then love because she did not then understand

it,)

she yielded to the pressure that was upon her, and began to look to

Him,

in

whom

alone there

is

true assistance.

She had now been married about a year. A number of things occurred about this time, which are worthy of 2.

notice.

They tend

to illustrate

what I have remarked,

in the

preceding chapter, on the operations of grace in connection


LIFE, ETC.

39

we are placed in Providence. If God saves us by his providences, sometimes made, I think we may regard

with the position in which

not strictly true, that

it is

a remark which

is

as essentially true, that he saves us

it

by

his grace, dis-

pensed and operating in connection with his providences. Providences test

it,

test the disposition of the

but alter

it

and control

be the means of placing for the reception of

One

3.

it

it

mind

;

they not only

some extent

to

in a position the

and

;

may

most favorable

inward divine teaching.

circumstance, which was calculated to have a

mind of Madame Guyon, at the we are now speaking, was the birth of her God was pleased to give her a son, to whom name of Armand Jaques Guyon. This event,

favorable effect upon the

time of which child.

first

she gave the

appealing so strongly to family sympathies, was naturally calculated to interest and soften the feelings of those

And we

afflicted her.

was the

subject, that this

brought with

it

new

such

who had

learn from what she has said on the case.

relations

But ;

it

this

was not

It

all.

opened such new views

of employment and happiness, and imposed such increased could hardly

responsibilities, that it

renewed

religious tendency,

develope

itself.

to her

Under

own, she began

her not to need

God

fail

to

strengthen the

which had already begun

the responsibility of a

to realize that, if it

for herself, she

new

life

were possible

might need him

to

added

for

for

her

child. 4.

God,

in

his

mercies together.

dispensations,

as occurring about this time,

property of the family. ily

mingled judgments and

Another circumstance, worthy of notice

The

was the

loss

of a part of the

revenues, accruing to the fam-

from the Canal of Briare, which has already been men-

tioned, as

having been completed by her husband's father,

were very

great.

Louis Fourteenth, whose wars and do-

mestic expenditures required large sums of money, took


40

LIFE

AND RELIGIOUS EXPERIENCE

from them a part of the income arising from that source.

Tho

family, besides their usual place of residence in the

country, had a valuable house in the city of Paris, in con-

nection with which also a considerable lost at this

stated.

time

;

sum

of

money was

but in what way, or for what reason,

not

is

If the birth of a son tended to conciliate and to

make things easy, the loss of property had a contrary effect. Her step-mother, who seems to have been an avaricious woman, was inconsolable

at these losses

versity of her mind, she

made

and

insults to

;

which, in the per-

the occasion of

new

injuries

her daughter-in-law, saying with great

bitter-

had been free from afflictions till she came among them, and that all their troubles and losses

ness, that the family

came with

her.

Another circumstance worthy of notice, a little later in time, and having some bearing upon her religious tendencies, was a severe sickness which she had. This was in the 5.

second year of her marriage.

The

kept him much in Paris

at the time to

;

refer, the situation of his

presence there constantly.

and

affairs

business of her husband

was such

After

much

which we now

as to require his

opposition on the

part of her mother-in-law, she obtained her consent to leave their residence,

and

to

which was a short distance out of the

go for a time and reside there with him.

worthy of remark, that she did not obtain

But

this consent,

city, it

is

which

could not well be withholden without an obvious violation of

her rights, until she had called in the aid of her father, who

upon it. She went to the Hotel de Longueville, where her husband staid. She was received with every demonstration of kindness from Madame de Longueville, and from the inmates of the house and there were many things,

insisted

;

notwithstanding the generally unpleasant position of her domestic relations, which tended to render her residence in the city agreeable.

While

at the

Hotel de Longueville she

fell


OF MADAME GUTON. sick,

and was reduced felt that it

;

had

and she was willing

tions,

The

to great extremity.

that she would soon die

cerned, she

41 prospect was,

and

so far as the world

lost,

in a great degree,

The

to go.

priest

was con-

its

who

attrac-

attended

her, mistaking a spirit of deadness to the world, originating

from her

in part

inability to enjoy

for a true spirit of

it,

acquiescence in God's dispensations, thought well of her state. She seemed to him to be truly religious. But this was not her own opinion. She had merely begun to turn

her eye, as

it

too present to

were, in the right direction.

my

heart, to permit

my to it

me

to indulge in

me patience under me newer and more correct

emptiness of worldly things.

me

in

suffer 6.

sins

were

to

my

a favorable opinion as

Besides teaching

served to give

My

to

This sickness was of great benefit

acceptance with God.

me.

"

mind," she says, " and too painful

It

violent pains,

views of the

had the tendency

to detach

some degree from self, and gave me new courage to with more resignation than I had ever done." But this was not all. Death had begun to make in-

roads in her family

circle.

Her

j^aternal half-sister,

who

resided at the Ursuline Convent in Montargis, died, she in-

forms to

us,

whom

two months before her marriage.

references.

Perhaps we know too

with entire confidence.

man

To

this

sister,

she was exceedingly attached, she makes repeated little

But she seems

to

gentle in spirit and strong in faith,

world as those who are not of the world

;

of her to speak

have been a wo-

who

lived in the

and who, we

may

naturally suppose, died in the beauty and simplicity of Christian peace.

loved by

The

loss of

a

Madame Guyon,

sister, so

deservedly esteemed and

could not possibly be experienced

without making the earth less dear, and heaven more precious.

And

at the time of

which we are now speaking, the

second year of her marriage and the eighteenth year of her age, she experienced the separation of another strong tie to 4 *


42

LIFE

AND RELIGIOUS EXPERIENCE "

My mother departed this

earth,

by the

life,"

she remarks, " in great tranquillity of

loss of

her mother.

spirit,

having,

besides other virtues, been in particular very charitable to

God, who seems

the poor.

to

have regarded with favor her

benevolent disposition, was pleased to reward her, even in this life,

with such a

spirit of resignation, that,

was but twenty-four hours

sick,

she was

made

though she

perfectly easy

about everything that was near and dear to her in this world." It

7.

is

tions, that

easy to

see, in the light of these various dispensa-

God, who builds

his

bow

of promise in the cloud,

had marked her for his own. He had followed her long, and warned her often but He did not give up the pursuit. ;

He

stopped her pathway to the world

to heaven.

He drew

closely, that she

but

He

left it

open

might be separated, in heart and in

from those unsatisfying presented to her so

objects, which, in

many

attractions.

have already had occasion to

;

around her the cords of His providence

view everything in

this

life,

her early days,

She

herself, as

we

was subsequently led manner. It was God who was

to notice,

was God who, through an was laying his hand painfully but effectually upon the idols which she had inwardly cherished, sometimes trying her by mercies, where mercy might be supposed to affect her heart, but still more frequently and effectually by the sterner discipline of outward disappointment and of inward anguish. 8. It was not in vain, that He who understands the nature present in

all

these events

instrumentality of his

of the

human

heart,

own

and the

;

it

selection,

difficulty of subjecting

it,

thus

adjusted every thing in great wisdom, as well as in real kind-

The trials which He had sent, were among those which work out "the peaceable fruits of righteousness." It was the result of these various providences, afflicting as

ness.

they generally were, that she was led to the determination.


OF MADAME GUTON. (a determination

this time never was abandoned,) She had sought him before, but she But, in giving up the search and in the world, she had found that which

which from

once more to seek God.

had not found him. turning from

gave no is

43

God

to

had she learned, that,

Bitterly

satisfaction.

not rest in God, there

is

rest

she formed the religious resolve,

if

there

Again, therefore,

nowhere.

— a resolve which God enaHer feelmgs at this known religious

bled her not only to form, but to keep.

time seem to be well expressed in a well

hymn, which

who has

designed to describe the state of a sinner,

is

seen the fallacy and the unsatisfying nature of

situations

and of "

all

my plea my prayer;

Perhaps he will admit

Perhaps

But

if

And " I

will hear

I perish, I will pray,

perish only there.

can but perish I

Por I

am if

I go

if

resolved to try;

I stay away, I

must forever

know

die."

Fully established in her determination

9.

all

all

hopes out of Christ.

to

seek God, in

time to come, as her chief good, she adopted those meas-

ures which seemed to her to have a connection with that great object.

Undoubtedly they had.

of need and her deep sincerity difficult it is for

;

They show her

own methods and

simplicity of spirit to

and

the lifer

how

the natural heart, especially under certain

systems of religious belief and practice, to detach its

sense

but they indicate also

own supposed follow him who is its

It is evident,

merits,

itself

from

and in true

" the ivay, the truth,

however, although they were in

some sense only preparatory, that they had a connection with the great lesson which she was destined ultimately to learn.

Among

other things which seemed to be necessary


LIFE

44

AND RELIGIOUS EXPERIENCE

in her present state, she gives us to understand that she

ceased to give that attention to her outward appearance which she had done formerly. Fearful that she might either excite or increase emotions of vanity, she diminished very

much

the time which she had formerly occupied in adjust-

ing and contemplating her person at the mirror. to this

In addition improvement of a personal nature, she commenced

doing something for the religious benefit of the servants of

She likewise, as a part of her renewed system began a process of inward examination, often performing it very strictly, writing down her faults from week the family. of

effort,

to

week, and comparing the record at different periods, in

order to see whether she had corrected them, and to what

The

extent.

day

regularly visited, sults.

began at

it is hardly necessary to add, was a and the place of worship was not only but was attended with some beneficial re-

sabbath,

strictly observed,

She made such progress in certain respects, that she and to appreciate, much more correctly than

to see

any former period, the

and

aside

all

such

and

life,

She

laid

incompatible with

her

defects of her character

to feel sentiments of sincere

reading

as

was

compunction.

present position, and confined her attention chiefly to the

most devout works. standing

its

One

Catholic origin,

of these books, which, notwithis

much esteemed among Protest-

was the celebrated Imitation of Christ, by Thomas a Kempis a work which is widely circulated and read among

ants,

;

devout people of

all denominations of Christians. Under a simple and unpretending exterior, corresponding in this re-

spect, as

author,

we may

well suppose, with the humble spirit of

whoever he may have been,

it

its

contains the highest

Some of the works of which she mentions as having reaJ at

principles of Christian experience.

Francis de Sales

also,

an early period of her time with great interest.

life,

were consulted by her

at

this


OF MADAME GUYON. God, who adjusts the means

10.

and who

plished,

lence,

her

ferred

end

to

to

at other times, she

During

now been

re-

had opportunities, more or

being at her father's house.

less frequentlj^ of

be accom-

add other instrumentalities.

the city of Paris, which has just

and

to,

to the

not easily wearied out in His benevo-

is

was pleased

visit to

45

^

After the

death of her mother, her respect and affection for her father

seemed

especially to require

quainted with a lady,

She there became

it.

ac-

whom she speaks of as being sxi Exile,

very possibly some one of those persons, who with the Queen of England and others, had been driven away from England by the civil wars in that country, which resulted in the dethronement and death of Charles First. She intimates that this exiled lady, whose name is not given, came to her father's

house in a state of destitution

that he offered her an apartment in

and

staid there for

a long time.

and says expressly,

;

it,

which she accepted

This destitute woman,

by the

structed in the vanities of the world

trials

in-

she had

experienced, had sought and had found the consolations of

She was one of those, that, in loving God, " worand in truth." Her gratitude to M. De La Mothe, who had received and sheltered her in her misfortunes, was naturally shown in acts of kindness to his religion.

ship

him

in spirit

daughter,

And

Madame Guyon.

it

is

but reasonable to

suppose that these favorable dispositions were increased by

what she observed of her talents, her beauty, and her sorrows and still more by what she noticed of her sincere and ;

earnest desire to

know more, and experience more,

of the

things of religion. 11. Madame Guyon eagerly embraced the opportunity which was thus afforded her of religious conversation ;

and from

this

Providence the

first

to

pious

friend

instruct

distinct

her,

who was

thus

raised

up by

she seems to have received

intimations,

that

she was

erroneously


AND RELIGIOUS EXPERIENCE

LIFE

46 seeking

without faith.

what she had observed of her variof charity, that she had the virtues

exterior works

of "«?z active life"

ward

of works

system

other things, this devout lady remarked to her,

in connection with

ous

a

hy

religion

Among

activity,

that

to

is

the

say,

virtues of out-

outward doing, but that she had not

of

the " truth and simplicity of the

within."

life

In other

words, that her trust was in herself rather than in God,

although she might not be fully aware of

Guyon,

cantly, "

time

had

my

in her

not yet come

;

1 did

not understand

presence in the Christian

me more by

served

was

My

Living in

her.

But Madame

it.

in recurring to this period afterwards, says signifi-

it

did the inward spirit, something which

I thought

indicated a great enjoyment of God's presence. to try to

be like her outwardly,

inward

made

in

my own

strength, that

only by ceasing from

all

much

such

char-

is

effort,

I wanted to obtain, by

to little purpose.

all

I made

piety.

it

to exhibit that

exterior aspect of divine resignation and peace, which acteristic of true

was

she

God

I could not help observing on her counte-

life.

nance, reflecting as

an object

spirit,

her example than by her words.

but

it

efforts

which could be obtained

efforts,

and trusting wholly

in

God." In narrating the various providential dispensations

12.

and

instrumentalities,

tion of

much

it

which resulted

Madame Guyon, we costs to bring

a soul to the knowledge of God.

recital of instrumentalities

and influences does

wedded it

is

many

other

how This

not, as I sup-

anything which new mind is so human The cases.

pose, present anything peculiarly

does not occur in

in the spiritual renova-

cannot well avoid noticing

;

to its natural perverseness, that, generally speaking,

not brought into

harmony with God

at once.

those conversions, which appear to be especially

sudden, have in

many

cases been preceded

Even

prompt and

by a long pre-


OF MADAME GUYON. paratory training,

wMch

not the less real, because

is

been unseen and unknown. frequently renewed,

efforts

47

Generally speaking, resolves

made and

it

we

has see

resolves

broken, alternations of penitential tears and of worldly joys, advice and warning received to-day and rejected to-morrow,

and very frequently a long

mind

series of disappointments

and

humbled and instructed, as to renounce its earthly hopes, and to possess all things in God by becoming nothing in itself. But this state of things, which so frequently happens, and which is really so afficting, teaches us the lesson of patience and of hope. Tears sorrows, before the

is

so

may have been wiped away, and broken

;

and yet those

vain, and

those

tears,

resolutions

worse than in vain,

may have been

resolutions

which seemed

to

which seemed

may have been

have been in

to

have been

important and even in-

dispensable links in the chain of providential occurrences.

We repeat, therefore, that

conversions long delayed, although

they are calculated to try and purify our patience, ought not to extinguish

we

our hope.

" Li due season

we

shall reap, if

faint not."

13.

"We proceed

sides the lady

to say then, that another individual, be-

whose conversation and influence have

just

now been stated, had a share in that series of providences, which God saw to be necessary, in order to turn the mind of Madame Guyon from the world to himself. This was a pious person, who has already been mentioned, M. De Toissi, the nephew of M. De La Mothe. He had been to Cochin China, as a sharer in the religious enterprises which were carried on there, and after an absence of about four years,

had returned on business connected with the Mission with which he was associated. He visited the house of M. De La Mothe, where his cousin, Madame Guyon, was exceedingly glad to see him.

what was

She knew

his character.

said of his conversation

and

She remembered

his appearance,

when he


LIFE

48 visited

AND RELIGIOUS EXPERIENCE

her father's house some years before, just before his

And,

departure for the East.

in

her present state of mind,

groping about as she was in solitude and desolation of

spirit,

she eagerly sought interviews and conversations with pious

This pious cousin, impelled by natural affection as

persons.

well as by a regard for the interests of religion, did

he could

all

encourage her in her search after God.

to

were other things which gave him an increased

that

There

interest in

the case, such as her personal accomplishments, her great

wealth of her family, her position in society, and

talents, the

her comparative youth,

circumstances, which, in that age

of worldly splendor and enjoyment, were particularly adverse to the humble and pure spirit of religion.

And

it

not easy for one to see the possessor of them seeking

was reli-

gion, with a full determination to be satisfied with nothing else,

without feeling a deep interest in the result,

more

so,

probably, than would be

Madame Guyon

felt

in

— much

ordinary cases.

very freely and ingenuously stated her

views of her inward state to her cousin,

the faults of her

character, her inward sense of her alienation from God, the efforts

she had made, and the discouragements she had met

with.

He

prayed

for her.

expressed the deepest interest in her case.

He

gave such advice as he was

able.

He With

earnest exhortations he cheered her onward, not doubting

wisdom and goodness would bring

that God's

all

well in

the end. 14.

ing

Her

effect.

interviews with this good

His

affected her. stand, that he

man had an

encourag-

spiritual habits, as well as his conversation,

Among was

munion with God

in ;

other things she gives us to under-

a state of inward and continual comthat state of mind, probably, which, in

accordance with the nomenclature of the higher experimental writers,

she variously denominates, in her religious works,

as the state of " Recollection," or of " Recollection in

God

;


OF MADAME GrUlOA.

49

and which I think may be properly denominated the Prayer This state of continual prayer affected her

of Recollection.

much, although she was unable pressly admits, to understand

with interest and

profit,

its

at that time, as

she ex-

also noticed,

the conversation which passed be-

tween him and the exiled lady resident

As

has already been mentioned.

seemed

religious people, they

She

nature.

to

is

at

her

father's,

who

the case with all truly

understand each others'

"

They conversed together," she says, " in a spiritual language." They had that to speak of, which souls unconverted can never know, a Saviour "who was no longer

hearts.

as a root sprung out of the dry ground," sins forgiven,

and

joy and peace in believing. 15.

The example and

Toissi,* could not fail to

were the

tears she she.d

the exhortations of her cousin,

De

make a deep impression. Many when he departed. She renewed

She endeavored to imitate him in by offering up to God ejaculations, either silent or spoken, moment by moment. On the system of making resolutions and of mere human effort, she seems to have done all that she could do. But still she did

her solemn resolutions.

his state of continual prayer,

not understand ; a cloud hung over one of the brightest intellects

and

when

left to itself,

human wisdom, way of forgiveThose know it who

so perplexing to

so adverse to the natural heart

the

is

ness and justificiition by faith alone.

experience

come.

'^t,

and those only

;

but her hour had not yet

Hore than a year had passed

and with such

efforts,

in this state of mind,

— but apparently

in vain.

With

all

which have been mentioned, with afflictions on the one hand to separate her from earthly objects, and these appliances

* Madame Guyon [La count of

this

Vie, Pt. 1, chap, iv.)

Etrang^res, under the

name De

says, there is

work entitled Chamesson.

individual in the

some

ac-

Relation des Missions


LIFE

50

AND RELIGIOUS EXPEIilENCE

with encouragements on she

seems

still

tlie

other to allure her to heaven,

have remained without God and without

to

hope in the world.

So much does it cost, in a fallen world from its bondage and to bring it to

like this, to detach a soul

God

God

!

has not only spread the

feast, in

the salvation

which he has offered through his Son, but, by means of ministers, both providential and personal, he goes out intc the highways, and compels them to come

God was

16.

my

!

Father

incidents

"

in.

pleased to send one more messenger.

says

Madame Guyon,

" Oh,

in connection with the

we are about to relate, "it seems to me someThou didst forget every other being, in order to

times, as if

think only of

my

faithless

and ungrateful heart."

was a devout man who belonged St. Francis.

bly ever be

to the Religious

There

Order of

His name is not given, nor will it now probaknown on earth. This man, deeply impressed

with religious sentiments, spent five years in solitude, for the express purpose of spiritual renovation, and of com-

munion with God. With a heart subdued to the world's attractions, and yet inflamed for the world's good, he went

He

out into the field of labor.

him tion,

thought that

to labor for the conversion of a

who

lived in the vicinity of

his labors there

only in the

trial

proved of his

fruitless,

own

faith

God

M. De La Mothe.

and

called

person of some distinc-

But

or rather they resulted patieho.e.

The humble

Franciscan, revolving in his mind where he should next go and announce the divine message, was led by the inward monitor, speaking in connection with the indications of provi-

M. De La Mothe, with whom

dence, to go to the house of

have had some acquaintance in former timesLa Mothe, a man in whom the religious tendency

he seems

M. De was

to

strong,

was exceedingly glad

his instructions, especially as

to see him,

and

to receive

he was then out of health, and

had not much expectation of

living long.

His daughter,


OF MADAME GUTON.

Madame

his

father's house,

Her

who was

Guyoii,

assistance in

father

51

desirous of rendering

increasing infirmities, was

aUhough her own health was very

was not ignorant

on her rehgious

She

state.

infirm.

either of her outward or inward

She had conversed with him with

trials.

him every

then at her

related to

entire frankness

him the

exercises of

her mind, her dissatisfaction with her present spiritual condition, and her earnest desire to avail herself of every favor-

Her father,

able opportunity to receive religious instruction.

by the representations she made, as well as by his high sense of the piety and religious wisdom of the Franciscan who had visited him, not only advised but strongly

influenced

urged her to consult with him. 17. Attended by a kinswoman, as seemed to be proper under the existing circumstances, she visited the room of the

Franciscan, and stated to him her conviction of her need of

and the often-repeated and long-continued

religion,

she had

made without

effect.

When

the Franciscan remained silent for

He

meditation and prayer.

efforts

she had done speaking,

some

time, in inward

at length said

:

"

Tour

efforts

have been unsuccessful, Madarne, because you have sought without, what you can only Jind within. to seek

18.

and you

Accustom yourself

God

in your heart,

It is

very probable, that she had heard a similar sen-

timent before

;

but

truth always does

if it

come

were

will not fail to find him."

so, it

came

to

her as religious

to those in their natural state,

who

are permitted to hear, before grace has enabled them to un-

But now the hour of God's providence and of mercy had arrived. Clearly and strongly did the divine Spirit apply a truth which otherwise would have

derstand. special

" Your efforts have been unsucMadame, because you have sought without what you can only find within. Accustom yourself to seek God in

fallen useless to the ground. cessful,

your heart, and you will not

fail

to find

him."

These few


LIFE

52

AND RELIGIOUS EXFERIENCE mode

words, somewhat singular in the

of expression as they

are, obviously convey the great principle, that religion does

not and cannot consist in outward working,

of ceremonial duties,

in a

mere round

which comes exclusively

in anything

under the denomination of an external action. But, on the it is inward in the sense of having its seat in the

contrary,

heart's affections,

and in accordance with the great scriptural

doctrine, that the

^'^just

ment

shall live hy faiths

Madame Guyon

that

bled to see the error she had committed,

God by a system

to obtain

and

divine

Speculatively, there

God

ward, a

attraction

may be

by the

a

accordant sympathies.

of

God

objective, a

God

out-

recognized by the intellect as a great and

And

in certain re-

God which is not at variance with God can never be known to us as our

a view of

is

But

the truth.

— by the

services, rather than

majestic being living in the distance. spects this

the mo-

that of endeavoring

of outward operations,

mercenary purchase of formal natural

From

heard these words, she was ena-

still

God, he can never be brought into harmony with our nature, except

a,s

a

God inward, a God

received by faith and

made

one with us by love, and having his home in the sanctified temple of the heart. shall

'^Believe in the

ye be established.

Lord your God

Believe his prophets

;

;

so shall

so

ye

prosper." * 19.

It

may

Madame Guyon

be interesting to hear

the effect of this conversation in her

own

"

words.

said these words," she says, " the Franciscan left me.

were

me

to

asunder. love of

like the stroke of a dart,

I

God

felt ;

at this instant deeply

— a wound

might be healed.

which pierced

I had been seeking so

my

many

years

* 2 Chron. xx.

;

into

my

heart

it

never

heart what

or rather they

20,

They

wounded with the

so delightful, that I desired

These words brought

state

Having

made me


OF MADAME GUYON.

53

discover what was there, and which I did not enjoy for want it. Oh my Lord demanded only the turning of

of knowing

Oh,

thy presence.

feel

my

thou wast in

!

my

Goodness

infinite

heart,

and

make me Thou wast so

mind inward, !

to

near, and I'ran hither and thither seeking thee, and yet

My

was a burden to me, and my hapI was poor in the midst of riches, and ready to perish with hunger near a table plentifully spread and a continual feast. Oh Beauty, ancient and new Why have I known thee so late ? Alas, I sought thee where thou wast not, and did not seek thee where thou Avast It was for want of understanding these worde of thy Gospel found thee piness

not.

life

was within myself.

!

God cometh not with observation, neither Lo ! here, or lo ! there ; for, behold, the kingdom of God is ivithin you.'' This I now experienced, since

^The kingdom of shall they say,

my

thou didst become

King, and

my

heart thy kingdom,

where thou dost reign a Sovereign, and dost 20.

" I told this good

all

thy

will.

man, that I did not know what he

bad done to me that my heart was quite changed that God was there for from that moment he had given me an expe;

;

;

rience of his presence in intellectually perceived

my

soul,

by any

— not merely

as an object

application of mind, but as a

thing really possessed after the sweetest manner.

rienced those words in the Canticles cious ointment -poured forth thee'

For I

felt in

my

perfume, healed in a all

soul

;

destroy

all

I expeis

as pre-

an unction, which, as a salutary

moment

all

my wounds. I slept not my God flowed in me

oh

and burned as a that was left of self in an oil,

!

which was going to I was all on a instant. fire

sudden so altered, that I was hardly myself or others.

Thy name

therefore do the virgins love

that night, because thy love,

like delicious

'

:

to

be known either by

I found no more those troublesome

or that reluctance to duty, which

5*

faults,

formerly characterized


AND RELIGIOUS

LIFE

54

They

me.

a great

E:J^PEKIENCE

disappeared, as being consumed like chaff in

all

fire.

"I now became desirous that the instrument hereof might become my Director,* in preference to any other. This 21.

good

however, could not readily resolve to charge

father,

my

himself with

conduct, though he

change effected by the hand of God. duced him

excuse himself:

to

first

saw

so surprising a

Several reasons in-

my

person, then

youth, for I was only twenty years of age

promise he had made

to

and

;

my

lastly,

a

God, from a distrust of himself,

never to take upon himself the direction of any of our sex,

by some

unless God,

particular providence, should charge

Upon my

earnest and repeated request to become my Director, he said he would pray to God As he was at prayer, it thereupon, and bade me do so too. was said to him, Fear not that charge she is my spouse.'

him him

therewith.

to

'

This,

;

when I heard

affected

it,

me

greatly.

'

What

1

(said I

to myself,) a frightful

monster of iniquity, who have done

my

God, in abusing his favors, and re-

so

much

quiting

to offend

them with

his spouse

22.

prayer.

!

'

ingratitude,

After

this

— and now, thus

he consented to

be declared

more easy to me now than to practise Hours passed away like moments, while I could

love allowed

* Director. it is

to

request.

" Nothing Avas

me

no intermission.

It is

of

my

was a prayer of

re-

The fervency

hardly do anything else but pray.

that

my

It

perhaps hardly necessary to say to the reader,

Romish church to choose some The office of Director and of Confessor, sometimes exist in the same person, and the terms and Confessor, appear in some instances to be used as synony-

customaiy for persons

in the

ecclesiastic for a Du-ector or spiritual guide.

the office

Director,

mous with each

other.

Strictly speaking, however,

it is

not the business

of the Director to hear confessions, but simply to give religious counsel, in those various circumstances in which Christians, especially in the

beginning of the religious

life,

are found to need

it.


OF MADAME GUTON. joicing

and of possession, wherein the

taste of

God was

unblended and uninterrupted, that

great, so pure,

and absorbed the powers of the soul lection,

55 so

drew

it

into a profound recol-

a state of confiding and affectionate rest in God, ex-

For I had now no

isting without intellectual effort.

sight

All else was excluded, in order

but of Jesus Christ alone.

and energy, without any motives or reasons for loving which were of a selfish nature." * to love with greater purity

23.

Such are the expressions,

in wliich she speaks of the

remarkable change which thus passed upon her event in her

life

ings, instituted

important in

new

itself

we

circumstances,

— an

spirit,

which opened new views, originated new feelrelations,

and

its

and gave new

find her often recurring to

confiding, affectionate

Too

strength.

relations to be forgotten it

under any with those

and grateful sentiments, which

it

was

naturally calculated to inspire. ^^Qne of her religious poems,

which Cowper has which we

may

translated, expresses well the feelings

suppose to have existed in her at this time.

LOVE AND GRATITUDE. " All are indebted

much

But I far more than

to

Thee,

all

From many a deadly snare And raised from many a

set free, fall.

Overwhelm me, from above, Daily with thy boundless love.

What bonds of gratitude I feel, No language can declare Beneath the oppressive weight I

reel

'T is more than I can bear

When To *

Life of

shall I that blessing prove,

return

Thee love

Madame Guyon,

Pt.

1,

for love

chap.

viii.

1

Anonymous

Translation.


LIFE, ETC.

56

Spirit of Charity

Thy Expel

all

Drive

other spirits thence

self

from every part. Draw nigh

Charity divine

!

Break the chains All

Dispense

!

grace to every heart

selfish souls,

in

which we

lie.

whate'er they feign,

Have stiU a slavish lot They boast of liberty in vain, Of love, and feel it not. He, whose bosom glows with thee, He, and he alone,

is free.

Oh blessedness, all bliss above, When thy pure fires prevail Love * only teaches what is love All other lessons

fail

We leam its name, but not its powers, Experience only makes

*

Grod

is

it

oursP

Love, 1st Epis. John,

iv. 8,


CHAPTER Remarks on heart. tional.

Her

yil.

intellectual experience^ in distinction

from

that

of

the

Of that form of experience which may he termed appariOf that form of experience which is characterized hy joy.

experience characterized especially hy the subjection of the

Of

will.

the course to he

ings of Madame Guyon.

Her remarks on

with the divine will.

a Franciscan. jilation

of

pursued in translating from

Her remarks on

the

Conversation with

faith.

Immersion of her soul in

the writ-

union of the human

God.,

and her contem-

in her Autobiography,

makes a num-

all things in hi?n.

Madame Guyon,

ber of practical remarks on the nature of her religious

experience at this time.

Recognizing a

distinction,

which

is

important in the analysis of inward experience, she re-

garded the change which she underwent at

this period, as

not merely an intellectual illumination, but as truly a change

had received more distinctly than ever before the extreme perversity and blindness of the natural mind. She had now a clearer perception both of what God is, and of what he requires and especially of the way of forgiveness and salvation by faith in Christ alone. It is true, undoubtedly, that she

of the heart.

new

light.

She had been led

to see

;

But perception ing

is

is

not love.

The

righting of the understand-

not necessarily identical with the rectification of the

sensibilities.

The

understanding, enlightened of God, will

sometimes dictate what the heart, in will

be slow to follow.

its

This was not her

opposition to God, case.

Her

under-


AND RELIGIOUS EXPERIENCE

LIFE

58

standing was not only enlightened, but her heart was re-

newed.

And,

2.

in

connection with these remarks,

proper to add here, that there

which

is

is

not only intellectual, but which, to indicate to what

part of the

intellect

may be

belongs,

it

specifically as " apparitional."

and

found among

and

;

some

relations, as to authorize

is

so fre-

its

results

it

occurrence, as well as important in

its

more

described

It is generally

uneducated persons, but not exclusively quent in

may be

it

a sort of inward experience,

It consists, for

notice.

the most part, in sights seen and sounds heard, not excluding

addressed to the intellect through the

anything which

is

external senses;

and can justly be regarded as especially It is here, perhaps,

Hable to illusion. else,

although

all

such experience

more than anywhere

may be

accounted for to a

considerable extent on natural principles, that Satan " trans-

forms himself into an angel of of experience

is

within her " ivithout observation.^^ that of the " effectually.

message.

So

light."

concerned, the kingdom of

still

No

far as this

God was

form

erected

sound was heard but

small voice," which speaks inwardly and

There was no dream, no

Her change was

vision,

no audible

by

things seen,

characterized, not

but by operations experienced

not by revelations imparted

;

from without, and known only as existing without, but by affections inspired stituting,

by the Holy Ghost from

from the time of their

origin,

within,

and con-

a part of the inward

consciousness.

Another remark may properly be made,

3.

with what she has said on the subject.

from her statements, life, it.

that, in

she had great joy.

first

in connection

very obvious

experience of the

Joy was a marked

new

characteristic of

But taught by the great inward Teacher, she was ena-

bled to perceive from the

her

her

It is

i(j

first,

that

it

would not be

safe for

estimate either the reality or the degree of her reli-


OF MADAME GUYO?^. amount of her happiness.

gion by the

true there

It is

such a thing as joy, but such a thing as

not only

is

59

joy attendant on rehgion, and which,

religious

joy,

or

therefore,

may

properly be described, in the language of the

"joy

Scriptures, as

different thing

same

Joy

thing.

in the

Holy Ghost."

of

its

this is

not only not religion, but

is

always arise from religious causes.

new

But

a very

from saying, that joy and religion are the or causes

and sometimes very diverse.

origin are numerous,

speculative truth,

does not

it

The grounds

new views which

A

are at variance with

the truth, or even the pleasant intimations of a dream or vision,

whether more or

less

remarkable, (to say nothing of

physical causes, and of providential causes,

— causes connected

with the state of our health and with our situation

m

life,)

may be followed by a pleasurable excitement of the emotional part of our nature, which may be mistaken for true religion. Certain

is,

it

however, that no joys can be regarded as

and as involving the

really of a religious nature gion,

fact of reli-

which are not attended with repentance

faith in Jesus Christ,

and

with the renovation of the desires and

with the subjection of the

Guyon on

for sin

this subject

were

The views

will.

distinct

of

and decided.

Madame She took

the Saviour for her example, who was not the less a religious man, because he was a man of " sorrows and acquainted with grief."

God

She did not seek

sees

fit

(so far as she thought

subject of her

herself to

God

own

it

God j^rs^, and what She believed and knew,

joy, but God.

to give, afterwards.

necessary to give attention to the

personal enjoyments at

wholly, without reserve,

all,) if

she gave

God would not be

slow to take care of her happiness. 4.

The

leading and decisive characteristic of her religious

experience, in distinction from those forms

of experience

which have been mentioned, was, as she informs jection and loss of her

own

will in its imion

us, the sub-

with the Divine


LIFE AND RELIGIOUS EXPERIENCE

GO It

will.

may be

expressed in a single term,

Thou, Father, art in me, and I

— union.

"As

Thee, that they also

in

may

On this subject she makes a number of remarks, which may properly be introduced here. But in doing ONE

be

this,

in us."

I think

make a few preliminary

necessary to

it

Madame

ments.

compared well with that of other French

The

was, in some respects, defective. ladies, not

state-

Guyon's literary education, although institutions for

excluding the celebrated Seminary of

young

St.

established a few years after, did not profess to give,

were not able

was had

to give, that

in the

French

hardly necessary to

but a to

critical

is

and

And

universities.

it is

Her

eloquent and impressive in a high degree,

eye will discover in

be ascribed in part

to the cause

it

which are

deficiencies,

which has just been

In translating her statements, therefore,

mated.

and

that the greatest natural ability will

not necessarily compensate for defects in education. style of writing

Cyr,

thorough mental training which

colleges

say,,

it

ladies at that time,

it

is

inti-

often-

times necessary to analyze her thoughts and to re-arrange

them in their logical order, in order to present them to the mind of the reader in the same position, and with the same import they possessed in her also, that

uses,

own mind.

It is to

be noticed,

the theological and experimental terms which she

sometimes have a specific meaning, not unknown per-

haps in some of the mystic

v/riters,

but which can certainly

be ascertained only by an intimate knowledge of her own experience, character, and writings. tion of this remark, the

word

Take, as an

'^Puissances/'

rendered by the English word. Powers.

which

But

illustra-

is literally

it is

very

evi-

dent,

from a careful examination of her writings, that the

latter

term gives only an indefinite and imperfect idea of

She uses meaning the mental powers, but

the sense which she attaches to the original term. it

in its

not

all

mental application

of them.

She

;

distinguishes between the will, Vohnte.


OF MADAME GUYON. and the Puissances

the Understanding, Entendement,

ing generally by the

latter

61

;

mean-

term, the propensive and affec-

tional part of our nature, not excluding the appetites

;

what we

sometimes denominate by the single expression, the natural It

sensibilities.

would not be

sufficient, therefore,

methods of expression that formally correspond

own

A translation of words

language.

what she meant, and then

when they whether

are ascertained, in such a

to

them

in our

not necessarily a

is

to embody her ideas, mode of expression,

corresponds verbally and literally to the original

it

form of expression or not, reader just that

conveyed,

to

It is necessary, in the first place, to

translation of ideas.

ascertain

merely

words by rendering them with the words and

translate her

if

as will convey to the English

meaning which she herself would have

she had used the English language as an instru-

ment, and had communicated with the Anglo-Saxon mind.

Add

her statements on the same subject are often

to this,

fragmentary

;

that

is to

broken in parts, uttered

say, are

in

various and remote places of her works, and accompanied

more or part of

less

with digressions and repetitions.

my labor

to

It has

combine them together, and

in the simplest form, without repetitions.

been a

to give

them

So that what I

is, in some cases, in order to express mind of Madame Guyon, of the nature of

give as a translation

the

i.rue spirit

an interpreted than of the

and

or

translation,

letter.

so peculiar

is

a translation of the

So elevated her religious

is

dialect,

circumstances whicli have been alluded lation of

spirit rather

her religious experience,

added

to,

to the other

that a true trans-

what she was and of what she meant^ can be made And not only that, a translation, made on

in no other way.

any other

principles, would, in

my

opinion, be dangerous to

inexperienced readers, by suggesting ideas, which were never

meant

to

be conveyed, and thus leading into errors both of

doctrine and practice. 6


LIFE AND RELIGIOUS EXPERIENCE

62

With

5.

these remarks,

we proceed

to give

some of her

may

views, and shall introduce others hereafter, as occasion

present

"

itself.

exist in various

human and

The union between the soul and God mayrespects. There may be a union of the

the

divine

There may be a

perceptions.

union of the desires and affections to some extent and in

But the most perfect union,

various particulars. includes whatever

union of the

most important in the

is

human and

A

the divine will.

independently of that of the

affections,

will, if

that

union of the

we can

sup-

When

pose such a thing, must necessarily be imperfect. the will,

which

others, is the

which sustains a preeminent and controlling

tion, is in the state

of entire union with God,

brings the whole soul into subjection

;

it

it

rela-

necessarily

implies necessarily

mind into harmony with everything else. moment, our powers cease to act from any private

the extinction of any selfish action, and brings the

harmony with

From

that

itself,

or selfish regards.

and

into

They

are annihilated to

Nor do

only in reference to God.

self,

and act

they act in reference to

God in their own way and from their own impulse but move as they are moved upon, being gradually detached ;

from every motion of their own. " In such a soul the principle of faith

6.

so

much

revelations to sustain

it,

that false support which

That

is

very strong

so as to require nothing of the nature of visions

faith

and is

to

be equally independent of

derived from

which annihilates

all

human

reasonings.

our powers, or rather the

action of all our powers, in regard to ciple of holy love predominant,

;

and

self,

making the

prin-

and bringing the human

into subjection to the divine, is a light in the soul,

will

which

is

necessarily inconsistent with, and which extinguishes every

That is to say, if we go by any other light, the mere human reason, the guidance of inward visions

other light. light of

and

voices, or of stronsr emotions,

which

may

be called the


OF MADAME GUTON. by any other

lights of sense, or

light whatever, distinct

separate from that of faith, of course

we do

other light necessarily grows

moon and

and by the

not go

In the presence of the light of

light of faith.

light of the

63

faith,

every

dim and passes away,

as the

away, and

stars gradually passes

is

extinguished in the broader and purer illumination of the

This light now arose in

rising sun.

with

this faith, the fountains of the

God

I loved

Believing

heart.

with a strength of love corresponding to the

Love

strength of faith. its

my

heart were opened, and

existed in the soul

;

and throwing

influence around every other principle of action, consti-

tuted, as

it

were, the soul's dwelling place.

According

love, dwelleth

When

7.

words of

to the

God

in God, at

God was

there.

John, ^He, that dwelleth in

St.

is love J"

a certain time the pious Franciscan,* who

had been under God the instrument of her conversion, and

who now,

in accordance with the practice of the church to

which she belonged, acted as her

spiritual Director, ques-

tioned her in relation to her feelings towards God, she an-

swered

:

" I love

God

far

among men loves I make this statement easy to convey comparison, fails to

which

my

if it

as

an

meaning

illustration,

in

8.

because

it

not

is

But

any other way.

this

itself.

It is

merely an

illustration,

enable one imperfectly to conceive the strength

of that love which exists in me, but true

affectionate

furnishes an approximation to the truth,

discover the truth

may

more than the most

the object of his earthly attachment.

lover

measurement of

is

not,

and cannot

" This love of God," she adds, " occupied

constantly and strongly, that

* The Franciscans

be,

a

it."

it

was very

my

heart so

difficult for

are a religious Order in the

Roman

me

to

Catholic

Church, founded, near the commencement of the thirteenth century, by St. Francis, of

Assisium, in Italv


LIFE, ETC.

64

Nothing

think of anytliing else.

my

So much was

attention.

else

my my

seemed worthy of

soul absorbed in God, that

eyes and ears seemed to close of themselves to outward

and

objects,

to leave the soul

under the exclusive influence

My

of the inward attraction.

were

lips also

unfrequently vocal prayer, that form of

my mind

particulars, ceased to utter itself, because

Not

closed.

which deals

it

in

could not

so far detach itself from this one great object as to consider

When

anytliing else.

the good Father, the Franciscan,

preached at the Magdalen Church, at which I attended, notwithstanding the importance and interest which attached to his religious addresses, I found

impossible, to retain

any

me, and almost

for

it difficult

what he

definite idea of

and the

O my

result

was always the same.

I found that

He

said.

preached there on three successive occasions about

this

time

Thy truth, if Thy

God, springing from the original source, as

divine and eternal voice were speaking truly, yet inaudibly in the soul, its effect,

9.

its

impression on

" This immersion in

to say, to

made

seemed

God.

from God

my

and there had

heart,

without the mediation of words.

God

absorbed

to place all things in a

all

things

new position

Formerly I had contemplated things as but

;

[I could no

now I beheld

all things in

;

that

is

relatively

dissociated

the Divine Union.

more separate holy creatures from God, regarded

as the source of their holiness, than I could consider the sun's rays as existing distinct

from the sun

and shining by virtue of their own power of true of the greatest saints.

oneness.

them

all that

Him."

This was

others, as separate

they are, from

Him

I could not behold them out of

all in

and living

I could not see the saints, Peter,

and Paul, and the Virgin Mary, and God, but as being

itself,

life.]

God

and ;

in

from

Him,

in

but I beheld


CHAPTER Of

the very

marked and

conform

to

the

to

decisive nature

with her position in

Her

efforts

Her

views of providence in connection

Of

life.

the discharge

Her great kindness and

to others.

for

of her conversion. Ceases and modes of dress.

icorld in her diversions

Birth of her second son.

family and

VIII.

of her duty

to

her

charity to the poor.

of persons of her own sex. Her of souls. Conversation loith a lady of Domestic trials. Unkindness of her step-

the preservation

labors for the conversion

rank.

Happy

results.

mother and of her maidservant. Partial alienation of her husband's affections. Conduct of her eldest son. Her solitary state.

Madame Guyon

dates this great change as taking place

on Magdalen's day, as the

it is

22dof July, 1668.*

termed in the Catholic church,

She was then a

little

more than

twenty years of age. 2.

It is hardly necessary to say, that the

persons experience in their transition from the to the life of

God

tory steps,

it

at the time of

persons,

being

in others.

of nature

much more

In the case of

although slowly progressive in

its

prepara-

have been very decisive and marked actually taking place. Jt was obviously a

seems its

life

in the soul, are very different, in their

commencement, in different marked in some cases than

Madame Guyon,

change which

to

great crisis in her moral and religious being,

— one

in

which

the pride and obstinacy of the natural heart were broken

* La Vie

de

Madame Guyon, 6*

Pt.

I.

chap. 10,

§ 5.


LIFE

66

AND RELIGIOUS EXPERIENCE

down, and in which, for the

first

time, she

hope of

ling to receive Christ alone as her 3.

ture.

truly wil*

A gospel change implies the existence of a new naA nature which has life in it; and which, having

the principle of it is

became

salvation.

life in itself,

puts forth the acts of

thus that the fact, both of verified.

acter, is

wardly, in

The

true

existence and of

life

always shows

appropriate time and way.

its

says the Savior, " ye shall know themJ'

And

life.

its

its

char-

itself out-

''By their fruits

^^

No other evidence will

compensate, or ought to compensate for the absence of

this.

Madame Guyon gave. From the moment

that

This evidence

she gave herself to the Lord to be

weU

his, in

the inner spirit as

as the outward action, and in the action corresponding

to the

the language of her heart, like that of the

spirit,

Apostle Paul was, "Zorc?, what wilt thou have 4.

"I bade

which I had

me

to

do

?

"

farewell forever," she says, "to assemblies

visited, to plays

and

diversions, to dancing, to

and to parties of pleasure. The amusements and pleasures which are so much prized and esteemed unprofitable walks,

by the world, now appeared to me dull and insipid, so much wondered how I ever could have enjoyed them." She adds the remark, that for two years previously she had left off the curling of her hair, a very general and favorite practice at that time, and which, if we may believe the Marquis De Dangeau,* although his statements strictly ap-

so, that I

ply to a somewhat later period,

— was

an injurious and unseemly extent. doing this she expresses an opinion, to

in connection with

— which

honor the Saviour in a Christian

member, ment of a

sometimes carried to

And

life,

others,

who wish

might do well

to re-

that she abandoned a practice, which, in the judg-

correct taste, does not in reality contribute to the

attractions of personal appearance

* Dangeau's Memoirs of

;

and the abandonment of

the Court of France.


OP MADAME GUYON.

any great personal

particulars, this

time

living,

considered, cannot be supposed

if rightly

which, therefore, to involve

it

and

may

it

Without going

into

sufficient to say, that

from

sacrifice.

perhaps be

became her

67

object, in

her dress, in her modes of

in her personal habits generally, as well as in her

conform

interior dispositions, to

to the requisitions of the

Inward Monitor, the Comforter and Guide of holy

now began

who

souls,

speak in her heart.

to

Sustaining the relations of a wife, a mother, and a

5.

daughter, and seeing requisitions

now more

of Providence, she

clearly into the

ways and

endeavored, from higher

motives and in a better manner than ever before, to

dis-

charge the duties which she owed to her father, her husband,

and her children.

I speak of her duties to her children, be-

cause, previously to the time of

God had been

which we are now speaking,

pleased to give her another son.

The

birth

— whom she frequently names being made, through the perverting of her step-mother, a son of and sorrow, — has already been mentioned. The second of her

first

as

son,

influence

trial

son,

who gave

was born

better promise both for himself

We

in 1667.

again, although

we have

shall

and

have occasion -to recur

and occasions of

trial,

which ceased from

met

in the

felt

These

this time, at least

strength of worldly

motives or in the arts of worldly wisdom. she

him

relations furnished opportunities of duty

in a great degree, to be

alone

to

scarcely anything recorded of him,

except the few painful incidents of his early death.

new and expanding

others,

she could trust,

God, in

whom

became her wisdom

anc?

strength, as well as her consolation. 6.

may

We

may

well and truly say, whatever allowance

be necessary

to

make

for

human

infirmity, that

it

God The

was her portion. She could say with the Psalmist, " my strength in whom I Lord is my fortress and deliverer,

will trust."

The

views, which she took of religious truth


LIFE

68

AND RELIGIOUS EXPERIENCE

and duty, were of an elevated character, without being mixed and perverted, so far as Ave can perceive, with elements that are

false

this early period of if it

had an

and

It is true, that,

fanatical.

end

instinctive conviction of the

tending, took a higher position than failing to

even at

her experience, the religious impulse, as

be guided by the

spirit

to

which

was

it

ordinary, but without

is

of sound wisdom.

If she

was a woman, who both by nature and grace felt deeply, she was also a woman who thought clearly and strongly. Among other things

it is

worthy of

notice, that she distinctly recog-

nized, not only intellectually, but,

what

she recognized practically, that

God

our allotment in

life

;

God

that

is

in

is

far

more important,

orders and pervades life,

not in the miti-

gated and merely speculative sense of the term, but really

and

fully

;

not merely as a passive spectator, but as the in-

spiring impulse life,

in

aU

and soul of

all that is

not sin

the situations and modifications of

good or for

for sorrow, for

evil.

The

sort of first step towards

in

life,

life,

in all

for joy or

practical as well as

speculative recognition of this principle,

a

;

may

be regarded as

a thorough walking with God.

A heart unsubdued, a heart in which worldly principles preGod

and

tries

unceasingly to shake off the yoke of divine providence.

To

dominate, does not like to see

in all things,

the subdued heart, on the contrary,

christian principles predominate,

that yoke always

which

to the heart in

is,

and

of necessity always 7nust be, just in proportioii as such principles predominate, " the

which this.

is light."

And

this

is

easy and the burden

Heaven-taught

she was willing to apply to her

to

her own responsible

It

is

one thing

know and

yoke which

Early did

to

own

woman

learn

situation,

and

what she had thus learned. have the charge of a family, and another to relations,

to feel, that this responsible position is the arrange-

ment and the gift of Providence. Providence, whose eye is and whatever unerring, had placed her in that relation ;


OF MADAME GUYON.

69

cares or sorrows might attend her position, she

a

woman and

recognize

it

as

which God had appointed, and as

as the place

involving the sphere of duty which

But we ought

7.

felt that,

emphatically as a Christian woman, she must

God had

imposed.

her care was not limited to

to add, that

her family, to the exclusion of other appropriate objects of

She had means of doing good, which

Christian benevolence.

she did not

The income

employ.

to

fail

of her husband's

property, or rather the property of which he had the control at this time, stated in the

French currency, was about

A

thousand livres annually. period,

now

forty

very large income at that

when money had relatively a higher value than Of this amount, a certain portion was placed

has.

her hands by her husband,

to

And

might think proper.

be expended by her as she

accordingly as

opportunity, and in imitation of that Saviour

what she could

followed, she did

discharging, without

any

it

in

God gave her whom she now and the

for the poor

hesitation, duties

sick,

which would be

exceedingly unpleasant and irksome to a mind not supported by Christian principle-i-" I was very assiduous," she remarks in her Life, " in performing deeds of charity. I had feelings of strong compassion for the poor,

been pleasing

to

me

in his providence,

to

have supplied

and

all their

it

would have God,

wants.

had given me an abundance

;

and

in the

employment of what he had thus bestowed upon me, I wished to

do

all that

I could to help them.

I can truly say, that

there were but few of the poor in the vicinity where I lived,

who

my

did not partake of

among them from my own table. tribute

alms.

It

seemed as

only almoner in this neighborhood. the poor and suffering

came

to

me

benefactions were not all public.

whose business

it

I did not hesitate to dis-

the very best which could be furnished

was

to dispense

if

God had made me

Being refused by

the

others,

in great numbers.

My

I employed a person,

alms privately, without


LIFE

70 letting

it

AND RELIGIOUS EXPERIENCE

be known from

whom

thej-

being willing to accept of

it

There were

came.

some famiHes, who needed and received as a gratuity.

assistance, without

And

I reconciled

by permitting them,

their feelings with their wants,

in the

reception of what was needful for them, to incur the formality of

I speak of giving

a debt.

in the religious light, I to

God

was,

'

Oh my Divine Love,

only the steward of " thy will:

Her

8. gifts

;

but looking at the subject

had nothing

I ought

it ;

to give.

it is

My

language

thy substance

to distribute it

:

I am

according

to

good of others were not limited to

efforts for the

Those who are acquainted with

of food and clothing.

the state of things in France during the reign of Louis

Fourteenth,

The

know

that ruinous vices prevailed at that period.

profligacy of the Court, though less intense than that

which was exhibited subsequently in the time of the Regency of the

Duke

could hardly

of Orleans and in the reign" of Louis Fifteenth,

makes

imitators

fail to find

among

This

the people.

explain some further statements, which she

will help to

In a num-

in connection with her efforts to do good.

ber of instances, with a forethought creditable to her sound

judgment as well as her

piety, she informs us

girls, especially

larly characterized

by beauty of person,

some

art or trade

;

that she

such as were particu-

caused poor young

to the end, that,

to

be taught in

having employment

subsistence, they

might not be under a temp-

tation to adopt vicious courses,

and thus throw themselves

and means of away.

And

this

was not

all.

Inspired with the sentiments

which animate the hearts of some pious females of times, she did not consider

it

later

inconsistent with religion to

endeavor to reclaim those of her sex who had fallen into the grossest sins.

She

says, that

God made

reclaim several females from their disorderly

whom was

use of her to lives,

one of

distinguished by her family connections as well


OF MADAME GUYON.

who became

as her beauty,

71

not only reformed, but truly

penitent and Christian in her dispositions, and died a

happy

death.

" I went," she says, " to visit the sick, to comfort

them, to

make

I

their beds.

made

ointments, aided in dress-

ing wounds, and paid the funeral expenses incurred in the

who

interment of those

And

died."

as one of her

methods

of doing good, she adds, " I sometimes privately furnished

tradesmen and mechanics, who stood in need of assistance, with the means that were requisite to enable them to prosecute their business." rely on her acts of

own

It is

if we may we may, that in

very obvious, I think,

statements, as undoubtedly

outward charity she did much

;

perhaps

all

that

could reasonably be expected.

But it new

9.

of her

is to life,

be noticed further, that under the influences

which required her

to

go about doing good,

she labored for the spiritual, as well as the temporal benefit of others,

for the

good of their "

from her new heart of love.

was

my

souls, as well -as for that of

Before the day dawned, prayers ascended

their bodies.

desire for

o'clock to pray."

So strong, almost insatiable, communion with God, that I arose at four

Her

greatest pleasure, and, comparatively

speaking, her only pleasure, was to be alone with God, to

pray

to him,

and

to

commune with him. She

others, as well as herself. to teach all the

inoperative.

world

Her

to love

efforts

She prayed

says, " I could

Her

God."

corresponded,

feelings if

for

have wished

were not

not absolutely,

which would perhaps have been impossible, yet in a very high degree, with her desires.

She says

use of her as an instrument in gaining

Her

labors,

many

that

God made

souls to himself.

however, were more successful in some cases

than in others, as would naturally be expected. of one of the female relatives of her husband,

Speaking

who was very

thoughtless on religious subjects, she remarks, " I wanted

her to seek the religious

state,

and

to practise prayer.

In-

.J


LIFE AND RELIGIOUS EXPERIENCE

72

my

stead of complying with

ion that I

was entirely

when I had

thus depriving myself,

them, of

all

request, she expressed the opin-

make her

means of enjoying

the

the amusements of the age

since opened her eyes to

and wisdom, in

destitute of all sense

but the Lord has

;

themP

despise

" There was a lady of rank," she relates

10.

other incidents,

among

"whom I sometimes visited. She

ticular liking to

s(5me

took a par-

my

me, because, as she was pleased to say,

person and manners were agreeable to her. she observed in

She said, that me something extraordinary and uncommon.

My impression

is,

that

my

spiritual taste reacted

upon

my

my

soul

physical nature, and that the inward attraction of

appeared on opinion

is,

my

very countenance.

And

one reason of

this

day said

my

that a gentleman of fashion one

husband's aunt,

'

I saw the lady your niece, and

visible that she lives in the presence of

God

!

to

is

it

very

I was sur-

'

prised at hearing this, as I did not suppose that a person so

much

addicted to the world, could have any very distinct

idea of God's presence, even in the hearts of his

own

people.

This lady, I say, began to be touched with the sense of God.

The as,

At a

circumstances were these.

posed to

me

to

go with her

independently of

my

certain time she pro-

I refused to go,

to the theatre.

religious principles

and

feelings, I

had never been in the habit of going to such places. reason, which I first gave to her for not acceding proposition,

was of a domestic nature, namely, that

band's continual indisposition rendered

improper press

me

ought not

for

me.

Not

satisfied

was

more

too

it

this,

to

be prevented by ;

my

my

her hus-

inconvenient and she continued to

very earnestly to go with her.

from taking some amusement J;he sick

with

The to

She

said, that

I

husband's indispositions

that the business of nursing

was more appropriate to older persons, and that I young to be thus confined to them. This led to

particular conversation.

I gave her

my

reasons for


OF MA1>AME GUYON. being particularly attentive to ill

But

health.

this

was not

my all.

husband in

was

;

seasons of

;

and that I regarded

especially inconsistent with the duties of a Christian

The

lady was far more advanced in years than I

but whether

or not,

liis

I told her that I entirely

disapproved of theatrical amusements

them as woman.

7S

my

it

was owing

in part to this circumstance

remarks made such an impression on her, that

she never visited such places afterwards."

But our intercourse with each other did not end here. who was fond of talking, and had read the writings of the Christian Fathers. They had much conversation with each other in 11. "

I was once in company with her and another lady,

The

God.

relation to

learned lady, as might be expected,

very learnedly of him.

tallied

I must confess that this sort

of merely intellectual and speculative conversation, in rela-

Supreme Being, was not much to my taste. I my mind being drawn inwardly to silent and inward communion with the great and good Being, about whom my friends were speculating. They at length tion to the

scarcely said anything

left

me.

;

The next day

the lady, with

whom I had

ously had some conversation, came to see me.

had touched her heart after religion

But I

;

;

previ-

The Lord

she came as a penitent, as a seeker

she could hold out in her opposition no longer.

at once attributed this

remarkable and sudden change,

as I did not converse with her the

day previous,

to the con-

But was not the

versation of our learned and speculative acquaintance.

she assured other's

me

it

was otherwise.

conversation which

to

affected

said,

it

her, but

my

silence;

had something in it my the bottom of her soul, and that she

adding the remark, that

which penetrated

She

silence

could not relish the other's discourse.

After that time

we

spoke to each other with open hearts on the great subject." 12. " It was then that God left indelible impressions of grace on her soul

;

and she continued 7

so athirst for him, that


AND RELIGIOUS EXPERIENCE

LIFE

74

she could scarcely endure to converse on any otb r subicct.

That she might be wholly

He

affectionate husband.

At

crosses.

his,

God

deprived hci

^k

--

st

the same time he poured his grace so abun-

dantly into her heart, that he soon conquered its

:'

also visited her with other severe

it,

and became

After the death of her husband and the loss

sole master.

of most of her fortune, she went to reside on a small estate

which yet remained

to her, situated at the distance of

twelve miles from our house. consent to

my

She obtained

my

about

husband's

goin^ to pass a week with her, for the pur-

pose of consoling her under her

afflictions.

The

attended with beneficial results.

God was

pleased to

me an instrument of spiritual

good to her.

visit

was

make I conversed much

She possessed knowledge, intellectual power; but

with her on religious subjects.

and was a woman of uncommon being introduced into a world of

was surprised

feeling, she

much above what reflected

my

new thought

as well as

on

new

expressing things to her so

considered the ordinary range of wo-

1 should have been surprised at

man's capacity.

had I

is

at

But

it.

it

it

was God, who gave

myself,

me

the

he made

gift

of perception and utterance, for her sake

me

the instrument, diffusing a flood of grace into her soul,

;

without regarding the unworthiness of the channel he was pleased to

make

use

the temple of the

of.

Since that time her soul has been

Holy Ghost, and our hearts have been

indissolubly united."

Religion

13. testant.

is

I speak

the

now

same

in the Catholic

and

in the

Pro-

of the substance, and not of the form

of the internal and not of the external.

always the same

Religion, so far as

same in all lands and in all ages the same in its nature, the same in its results ; always allied to angels and God, and always meeting with the opposition of that which is not angelic and is not God.

it is

religion, is

;

the

;

It is

not surprising, therefore, that IMadame Guyon's

new


OF MADAME GUYON.

75

heart should meet with opposition from the world's

old

one.

When

"

the world saw that I had quitted

me

persecuted

it, it

became the subject o± its conversation, of its fabulous stories, and of its amusement. Given up to its irreligion and pleasures, it could not bear that a woman who was little more than twenty years of age, should thus make war against it, and overcome it." Her age was not the only circumstance that was remem That youth should quit the world was something ; bered. but that wealth, intelligence, and beauty, combined with me, and turned

youth, in the

On

into ridicule.

same person, should

merely human principles

Some were some

I

offended

it

quit

it,

was much more.

could not well be explained.

some spoke of her as a person under some attributed her con-

;

species of mental delusion

;

duct to stupidity, inquiring very significantly, " this

mean

What can

all

This lady has the reputation of knowledge and

?

But we see nothing of it." But God was Avith her. She relates that, about this time, she and her husband went into the country on some business. She did not leave her religion on leaving her home. The river Seine flowed near the place where they

talent.

14.

staid.

and

" Oji the hanks

solitary place,

of

the river,''

I sought

she says, ^'Jindmg a dry

intercourse with

husband had gone with her

my

into the country

God." ;

Her

but he did

not accompany her there. in this

There is something impressive She went alone to the banks of the the waters of the beautiful river, and into the dry

little

Seine, to

incident.

and

solitary place.

we

say that she

with her.

It

was indeed a

solitary place

;

but can

who went there, went alone ? God was God, who made the woods and the waters, and

who, in the beginning, walked with trees of the garden.

"

his holy ones

The communications

she adds, " were unutterably sweet to

my

amid the

of Divine Love,"

soul in that retire-


76

AND RELIGIOUS EXPERIENCE

LIFE

And

ment."

God

thus, with

"

her portion, she was happy

Let the world despise and leave

They have

left

Human hearts Thou '•

for

which was taken away from her.

in the loss of that portion

me

my Savior too

and looks deceive me.

art not, like

them, untrue.

Man may trouble and distress me, 'T A\i.ll but drive me to Thy breast Life with trials hard may press me Heaven will bring me sweeter rest." ;

15.

Happy would

have been,

it

if

she had been exposed

only to the ridicule and the opposition of those

Among

without.

family

less

still

the

members and

relatives of

who were her own

than ever, with the exception of her father,

did she find any heart that corresponded fully to her own. It

seems

to

have been the great object of her step-mother,

who was exceedingly

desirous to retain the influence over

her son which she had exercised previous to his marriage, to

weaken and destroy his affections for his wife. Her was cruel as it was wicked, although she probably

object

justified herself in

position of

it,

from the fear that the benevolent

Madame Guyon,

dis-

both before and after experienc-

ing religion, might result in a waste of the property of the family, if she should possess all that influence with her hus-

band, to which such a wife was entitled. law," she says, " persuaded

go to wreck, and ruined." affections

The

that, if

my

"

My

husband that I

let

mother-in-

everything

she did not take care, he would be

step-mother's plan of alienating her son's

from his wife, was seconded by the maid-servant,

who has been mentioned, a laborious and artful woman, who had rendered herself almost absolutely necessary to her master in those seasons of sickness and physical suffering of

which he had a large share. efforts was. that

The

result of their

combined

he became unsettled and vacillating

in his


OF MADAME GUYON. affections,

we may

— not

constant in his love

and even passionately

more

frequently, he

In

this

was

affectionate

distrustful

and

their influence,

at other times,

;

we

find his

equally

conflicting,

and

cruel.

perplexed and conflicting state of mind,

not surprising that equally

sometimes, and perhaps

when separated from

say always,

truly

16.

;

77

it

is

language and his conduct

Sometimes

inconsistent.

he

speaks to her in the language of violence and abuse, some-

He

times in a relenting spirit and with affection.

was not

pleased with the religious change which appeared in his " husband," she says, " was out of humor with wife.

My

my

devotion

it

;

became insupportable

says he, 'you love

So

little

God

so

much

that

to him.

you

love

me no

'

longer'

comprehend that the true conjugal love is regulated by religious sentiment, and which

which

God

himself forms in the heart that loves him."

when

is

left to his better

being present with him

saw was very you never 17.

What !

did he

that

times,

^

evident,

lose the

The

nature, he insisted

At other much on her

and frankly recognizing what he

;

he said

presence of

to her, "

One

sees plainly, that

God"

sorrow, therefore, which pained her

her conversion, remained afterwards.

It

before

life

was a wound of

the heart, deep and terrible, but which cannot well be appre-

To a woman who

ciated or expressed. fiding

and

affectionate inclinations

adorn the sex, there

possesses those con-

which characterize and

no compensation, there can be no

is

compensation, for an absence of love,

least of

all,

in that

sacred and ennobling relation, in which she gives up her heart, in the fond expectation of a heart's return.

that

it

was a marriage,

acquaintance confidence, said, that

ject

;

and

but

It is true,

in the first instance, without

much

was not without some degree of without hope. But it ought to be

still it

still

less

Madame Guyon

always refers

with dignity and candor,

7*

to this painful sub-

— not condemning

others with


LIFE

78 severity,

AND RELIGIOUS EXPERIENCE

and willing

to take

a

full

share of blame to herself.

would never have been known from her pen, had they not been written at the express and positive com-

These

mand

trials

of her spiritual Director,

At

gious duty to obey.

whom

she regarded

made

expectation that her statements would be

do not think

on

it

it

public.

necessary to repeat every thing that

this subject in

her Life

pass

away and be

more

will

a

reli-

the time of her writing she had no

;

it is

perhaps

best, that

it

is

We said

should

Only one or two statements

forgotten.

be given.

waiting-maid, who had gained so much influence " became," she says, " every day more her husband, over 18.

The

seemed as if Satan were in her, to incite her to And what enraged her most of all was, that her vexatious treatment, her fretfulness, and her impertinent complaints and rebukes, had ceased to trouble me as they once did. Inwardly supported, I remained silent. It was then that she thought, that if she could hinder me from going haughty.

It

torment me.

would give me the mistaken, O divine not was She

to partake of the holy Sacrament, she

greatest of all vexations.

Spouse of holy souls since the only satisfaction of my life was to receive and honor Thee. The church at which I worI loved to visit shipped, was called the Magdalen Church. I had done something to ornament it, and to furnish it it. !

with the silver plates and chalices of the Communion service. It

was

there,

when

house as to allow in prayer.

It

things were in such a situation at

me

was

to

do

it,

that I retired

there, with a heart filled with love, that

I partook of the holy Sacrament.*

* The enter

Catholic churches are

them

at all times,

ments are made

my

and spent hours

commonly open,

and perform

girl,

it,

who knew

so that persons can

their devotions.

also, that those Avho desire

of the sacramental element.

This

mav

Such arrange-

frequently partake


OF MADAME GUYON.

my

where

were and how

me

to

immediately ran to

One

"

tell

my

my

going thither, she

my

mother-in-law and

husband."

of their alleged grounds of complaint was the

length of time which I spent in religious services. ingly,

when

it

this

was enough

guilty

and

angry

If I said anything in

was enough sacrilegious,

to

make them speak

and

feelings.

my own

against

jus-

me

as

to cry out against all devotion.

made no answer

If I remained silent and

was merely

to excite their

took place, I had no rest from their reproofs

and invectives that day. tification, it

Accord-

the maid servant informed them, that I had gone

to the church,

Whenever

it

daily.

was otherwise, and she discovered 19.

wound them, took

Sometimes I evaded her, seasons of retirement and prayer. Whenever

my

and had it

affections

her head to watch

into

79

to heighten their indignation,

at all, the result

and

to

make them

say the most unpleasant things they could devise.

If I were

out of health, which was not unfrequently the case, they took occasion to that

my

come and quarrel with me

prayers and

my

occasions of

me

at

my bed-side,

ill,

As but

if

my

there were nothing else

devotions to Thee,

O my

!

The

20.

efforts of the

step-mother were not limited to

attempts to dissociate the affections of her husband

deavored also

to alienate

of her eldest son. there

saying

sacramental communions were the

sickness.

which could make

Lord

my

she too well succeeded

;

;

she en-

affections

although

reason to think that he came to better dispositions

is

in after

sacred

And

from her the respect and

life.

is

There was something

in this, so

deep and

a mother's love, which seems to have affected the

feelings of

Madame Guyon more

keenly than anything else

The

heaviest cross," she says,

in her domestic afflictions.

" which I

was

called to bear,

affections

and

his

"

was the

my eldest son's He exhibited so

loss of

open revolt against me.

great disregard and contempt of me, that I could not see


LIFE

80

AND RELIGIOUS EXPERIENCE

liim without causing

me

She

severe grief."

says, that she

conversed with one of her pious friends in relation to this strange and heavy

could not remedy

every thing

to

it,

trial,

whose advice was, that ^nce she

she must suffer

In general, she thought

21.

it

patiently,

and leave

best to bear her domestic

whatever they might

trials in silence,

prayer and

it

God.

faith,

be.

As a woman

of

she did not look upon them exclusively in

human light but regarding them as sent of God for some gracious purpose, she was somewhat fearful of seeking advice and consolation from any other than a divine source. the

;

Indeed she was so situated that she could not well do otherwise than she did, having but few friends at this time, with

whom

would have been prudent

it

these things.

whom

Her own mother was

accustomed in earlier

The two

to

life

sisters of

have consulted upon

dead.

she loved so much, and with

living.

him

to

The

whom

half sister,

she had been

take counsel, was no longer

her husband, constituting with

who seem to have had were almost constantly absent at the Benedictine Seminary. They were brought up under the children of their family,

all

no unfavorable

dispositions,

the care of the prioress, Genevieve Granger, a pious and discreet

woman, whom we shall have occasion to mention Those of her pious friends in whose discretion

hereafter.

she could fully trust, were not only few in number, but

it

was not always easy or safe to see them. " Sometimes," she remarks on one occasion, " I said to myself, Oh that I had but any one, who would take notice of me, or to whom I might unbosom myself what a relief it would be But it was not granted me." !

22.

It

ought to be added, however, in connection with

the domestic trials of which that they

!

were

alleviated, in

we have given some account, some degree, by the satisfaction

which she took in her two younger children.

They were


OF MADAME GUTON. both lovely, and worthy to be loved.

81

The birth of the The third child

second son has already been mentioned.

was a daughter, born the

warm

in 1669.

Of

this child she

speaks in

terms of admiration and love, dictated by the

observation of her lovely traits of character, as well as

the natural strength of motherly affection.

by

She represents

her as budding and opening under her eye into an object of delightful beauty and attraction. loveliness

;

and she loved her

She loved her

for the

for her

God who gave her. when her husband

When she was deserted by the world, became estranged from her, she pressed this young daughter to her bosom, and felt that she was blessed. This too, this

cherished and sacred pleasure, was soon destined to pass

away.


CHAPTER We

are to consult our

Her

others.

of

IX.

own improvement and

keep the outward appetites in subjection.

The inordinate

ject.

is to he

good, as well as

action of all parts

subdued, as well as of the appetites.

may

tifications

tliat

Her efforts to Remarks on this suband powers of the mind

desires to he wholly the Lord's.

Austerities or mor-

be practised without necessarily attaching to them

Statement in relation to the the idea of expiation or of merit. monks of La Trappe. Temptations to go back again to the world. Visit to Paris. Of the errors and sins she committed there. Her Her journey to Orleans and Touraine. Temptations and grief. religious infidelities

Her

sorrow.

"Thou vineyard its

ward

;

Incident on the banks of

repeated.

her sins.

Her

visit to St.

shalt love thy neighbor as thyself."

not to be neglected.

is

True

Our own

Christianity verifies

character, not merely in doing good to

its

but partly, at

nature.

Cloud.

Inquiries on the subject of holy living.

existence and

others

and falls

Her remarks upon

the Loire.

the regulation of our

least, in

It is not

enough

to visit the sick

and

own

in-

to teach

the ignorant, to feed the hungry and to clothe the naked,

while

we

leave our

own

appetites

and passions unsubdued,

unregulated. 2.

and

The

subject of this

diffusive

Memoir, however warm-hearted

may have been

there were duties which she

her charity to others,

owed

to herself.

felt that

There was

something within her, which told her that God's providence,

which searches through

all

space and reaches

all hearts,

had

designated her, not merely as a subject of forgiveness, but


LIFE, ETC. as a subject of sanctifying grace

83

not merely as a sinner to

;

own Godhead

be saved, but as a living Temple in which his should

And He,

dv/ell.

tutes its tnie

who, in dwelling in the soul

consti-

inspired desires within her, corresponding

life,

to these designs.

Referring to the great change of which

3.

some account, and which she dates

we have

specifically as

given

having

taken place on the 22d of July, 1668, she says, "I had a secret desire given

me from

that time, to be wholly devoted

my God. The language of my heart, admy heavenly Father, was, what couldst thou

to the disposal of

dressing itself to

demand of me, which I would thee

God

me

Oh, spare

?

too

not

It

!

not willingly sacrifice or offer

seemed

God

could hardly hear

or our

me

to

much, willingly or knowingly

that I loved

offend him.

I

Lord Jesus Christ spoken

of,

to

without being almost transported out of myself." 4.

And

in accordance with these views, she

endeavored " "Wliether

to recognize practically the Savior's direction,

ye eat or drink, or whatsoever ye God."

And

do,

do

the glory of

all to

"If thy right eye from thee ; for it is profitthy members should perish, and

also that other direction,

offend thee, pluck

it

out

and

able for thee, that one of

cast

it

not that thy whole body should be cast into Hell."

man

hardly necessary to say, that no

It is

can properly be ac-.

counted as wholly the Lord's, whose appetites, which have their moral

not under

as well as physical relations, are

control.

It is

Christian

;

very possible, that such a person

that

is

mitigated sense of the terms. able to say, that he

may

It

tinues to be characterized

be a

would certainly be reason

possess a soul, which

be described as forgiven

may

a Christian in the ordinary and

to say,

;

but

still it is

by undue

a

may

soul,

properly

which con-

imperfections.

He may

possess a soul, as undoubtedly he does, to which the blood of

the Atonement has been applied

;

but

still it is

a soul which


84 is

AND RELIGIOUS EXPERIENCE

l.IFK

neither fully nor adequately renovated.

the penalty of the Divine Law, in

an individual, has been

new

that the

satisfied, it

If

it

be true, that

him

application to

its

as

equally true, I think,

is

creation of the Gospel, the reign inwardly of

Holy Ghost, has not yet fully come. The great work of sanctification must be carried on and rendered complete.

the

And

man

hardly necessary to add, that the inward

it is

can-

not be sanctified without the sanctification, in some proper

sense of the terms, of that which ingly,

And, accord-

outward.

is

under the influence of such views as these, she was

enabled, with that assistance which

who add

those

faith to

their

God always

efforts,

gives to

subdue and to

to

regulate, on Christian principles, this important part of our

nature.

I

5.

to

am

aware, that some of the methods she took seem

imply an undue degree of violence

it

appropriate

their

in

may

action

are

our

to principles of

nature, which are given us for wise purposes,

and which

But

innocent.

entirely

properly be said, I suppose, that there

a prin-

is

ciple involved in the practical subjection of the appetites,

which

will in part justify her course.

nate exercise of the appetites

is

to

be termed an inordinate repression .

It

that

is,

an

inordi-

may

be overcome by what ;

that

is to

say,

by a

re-

which under other circumstances would neither be

pression,

necessary nor proper. 6.

in

She refused

for a time to

indulge them in anything,

order that she might regain her lost control, and be

enabled afterwards to employ them aright.

She curbed them strongly and strictly, even beyond what might otherwise have been necessary, not only for the purpose of breaking ^'

*'

^ir ..e

present domination, but for the purpose of annul-

terrible influence of that

their domination

its

law of habit, which gave

permanency and power.

appetites," she says, "

under great restraint

;

" I kept

subjecting

to

my

them


OF MADAME GUYON. a process of

to

and unremitting

strict

85

mortification.

It is

impossible to subdue the inordinate action of this part of our nature, perverted as

gence, unless tion.

Deny

it

we deny it

is

to

it,

by long

habits of vicious indul-

for a time, the smallest relaxa-

firmly that which gives

be necessary, give

to

it

pleasure

it

which disgusts

that

in this course, until, in a certain sense,

anything which wise, if

we

is

presented to

it.

If

we

;

and

has no choice in

it

attempt to do other-

take the course, during this warfare with the

sensual nature, of granting any relaxation, giving a

here and a little,

is

if it

and persevere

;

little

we

there, not because

it is

right,

act like those persons who,

strengthening a

man who

is

little

but because

it

under pretext of

condemned

to

be starved

to

death, take the course of giving him, from time to time, a little

nourishment, and

while they defeat their 7.

"And

who thus prolong own object."

the man's tormentSj

these views will apply," she adds, " to the pro-

pensive and affectional part of our nature, as well as to the appetites

;

must meet

and

also to the understanding

their inordinate action

will.

We

we must

eradi-

and the

promptly

;

them every motive and impulse of a aelfish nature, in them otherwise we support them in The state in which we are dying a dying life to the end. to the world, and the state in which we are dead to the cate from

which can be found

world, seem to tle

;

me

to

be clearly set forth by the Apos-

He

Paul, as distinct from each other.

speaks of bearing

about in the body, the dying of the Lord Jesus

;

but

lest

we

should rest here, he fully distinguishes this from the state of being dead, is

and having our

life

hid with Christ in God.

only by a total death to self that

state of divine union, 8.

"

But when a

experienced this

and be

lost in

we can

God."

'"

person," she remarks further, " has

loss of self,

It

experience the

and has become dead

to sin,

^^

he

has no further need of that extreme system of repression


LIFE

86

AND RELIGIOUS EXPERIENCE

and

mortification, which, in connection with the divine bless*

ing,

had given him the

was

cation

practised,

come new.

It is

The end

victory.

for

which

accomplished in him, and

an unhappy error in those good

at the conquest of the bodily senses,

have arrived series of long still

is

when

the senses

souls,

be-

who

through a

mortifications, that they should

and unremitted

continue attached to the exercise of them.

time,

mortifi-

all is

From

this

have ceased from their inordinate action,

we should permit them

to accept,

with indifference and equa-

nimity of mind, whatever the Lord sees fit in his Providence the pleasant and the unpleasant, the sweet and to give them,

the hitter" 9. " And having obtained the victory over the appetites, he who seeks after entire holiness of heart, will pass on to other parts of our fallen nature, and will endeavor to subject

the wandering intellect, the misplaced affections, and the

Severely repressive

inordinate will.

cutting off the right eye,

must be put forth here

pected to follow,

may

be,

if

And

also.

success

may be

ex-

the efforts of the creature, whatever they

(and which are always utter weakness, without the

inspiration of

God and

without the divine blessing,) are

attended with prayer, with ous and devout 10.

analogous to the

acts,

hand or the plucking out of the right

faith,

and with the

spirit of seri-

recollection."

Her views

of austerities or acts of mortification, as

they are given in her Autobiography, and as they are interpreted and perhaps somewhat modified in her Short Method of Prayer, and her other works, are less objectionable than

some might suppose, who have not It is

very probable, that her

carefully

examined them.

earliest

views on

this subject

But

after she

had become

were incorrect and dangerous.

emancipated (which was the case at an early period of her experience,) from certain early impressions,

it is

obvious that

she regarded acts of austerity and mortification as having


OF MADAME GUYON.

and not as furnishing an

relation to the laws of our nature,

atoning element

which

distinction

and not as expiatory,

as disciplinary,

;

is

87

—a

And

and of great consequence.

radical

in accordance with this view, she thought that such austere

and self-mortifying

which are

acts,

be practised with a

to

reference to certain definite physical and mental results,

In other words, when the

should continue only for a time.

end of the austerity or mortification

is

secured, the act itself

should cease. I doubt not, that the distinction which separates the

11.

idea of expiation from austere and self-mortifying acts, and

makes them merely

disciplinary,

good in many instances.

how far

may be

this

to hold to

say

the case, I will relate here a single inci-

dent, which will illustrate

celebrated monastery of

form which was

would be found

But without pretending what I mean.

La Trappe,

effected there

ingly strict in their

mode

of

The monks

of the

in France, after the re-

by M. de Ranee, were exceedlife.

The

deprivations they

endured, and the austerities they imposed upon themselves,

seemed

be as great as

to

human

nature

is

well capable of

A person at a certain time visited the monastery

enduring.

and witnessing the

austerities

which were practised, he ex-

pressed to the monks his admiration of their self-denial in rejecting those indulgences which were so persons.

The monks,

common among other

laying their hands on their hearts,

with a look of deej) humiliation, replied in words to this "

We

bless

God, that we find him

all-sufficient

effect.

without the

possession of those things to which you have referred. reject

all

claiming any merit for subjects of repentance.

purpose, had

we

formed with too be

;

We

such possessions and indulgences, but without it.

Our deepest penances

We

are proper

should have been here to

little

not learned that our penitential acts, perlittle

feeling, are not

and that our righteousness

is

such as they should

not free from imperfection


88

AND RELIGIOUS EXPERIENCE

LIFE

and and

Whatever we may endure,

pollution.

may

or for whatever

we

ascribe all our hopes of acceptance, to the blood of Christ alone." *

reason

it

The

12.

be done,

mercy

subjection of the appetites, which has a clos<

connection with mental purity, and

exceedingly important^

is

constitutes but a part,

and perhaps we may say but a small

part, of that physical

and mental contest and

which the Christian

victory, to

His whole nature, every

called.

is

thought and every feeling, every act of the desires and of the will,

be brought into subjection to the law of Christ.

to

is

We may well suppose, that the pious subject of this Memoir, with the great powers of analysis and reflection she possessed, fully understood

The

this.

But she found

wholly the Lord's. she was

summoned

we

statements which

have just now quoted from her, show that she her desire and purpose, both in body and in

It

did.

was

spirit, to

that the contest,

be

which

on with other and higher parts

to carry

of her nature, was more trying and less successful, than that

which she had prosecuted in other 13.

Under

when they that she

respects.

the influence of principles, which are good

are not inordinate, she found to her great grief

still

the natural

know more than a sanctiMan, under the influence of

loved to hear and to

fied Christianity

would allow.

life, is

disposed to difiuse himself,

to

overleap

the humbling barriers of God's providence, and to mingle in

what

is

not his own.

The

principle of curiosity, always

mind like hers, was not only more important, it ceased to be

strong, but especially so in a

not dead, but what

properly regulated. her, (more so, as

it

is

still

It was seemed

still

entire holiness of heart,) to see

* Account

of the Monastery of

Port Royal, by

a matter of interest with

to her,

than was consistent with

and

to

be seen, and

La Trappe, and

Mary Anne Schimmclpenninck,

to

ex-

of the Institution of

vol.

i.

p. 140.


OF MADAME GUYON.

89

perience the pleasures of worldly intercourse and conversation.

At one

14.

time, the contest which she experienced in was very considerable. Satan knew how and aim his arrows. He had sagacity enough to per-

this direction,

where

to

ceive

that she

was not a woman

could

that

be

easily

subdued by appeals and temptations applied to her physical nature, but that they must be made to her great powers of intellect,

her pride of character, and her desire of personal

The

admiration and of personal influence. insidiously, but

years

We

it

she had labored faithfully in the cause of Christ.

do not

mean

to

say,

that she

had struggled

but that she

it

was not

till

sin,

though sometimes

and without ever thinking,

unsuccessfully against sin,

And

had been without

faithfully,

a moment, of yielding quietly to ences.

came For two

suggestion

entered deeply into the heart.

solicitations

its

and

for

influ-

after all this favorable probation,

and with great

that the secret whisper, breathed out gently

came to her soul. It came from the source of all evil, and was applied with Satanic skill. Is it possible, that I must so far give up all to God, that I shall have nothing left art,

for the

world?

when everything

In is

this

awake

age of refinement and pleasure, to intelligence,

apparently but one voice of joy, sonable, that

my

my

lips silent ?

ness, that

is it

eye should be shut and

The

assault

and when there

is

necessary, or even rea-

my

was made with

ears closed, so

much

and

adroit-

her religious resolution, after having been strenu-

ously sustained for some time, began to waver. 15.

It is

in connection with this state of things in her

mental experience, that she speaks of a

which she made

in the city of Paris,

being a short distance out of the

visit

of some length,

— her usual residence

city.

The

reasons which

called her to reside there at this particular time, she does

not

state.

Under other circumstances she had made

8*

a


AND RELIGIOUS EXPERIENCE

LIFE

90 previous

of some

visit

to

dence there,

she

ominous import

expressions

It is

seems

to Paris at this period, she

to her,

good religious

— of

"/

convey an

relaxed in

my

exercises,

"When she first went have been compara-

clensions generally begin in this way.

tively in a

which

mind,

the religious

already

subsequent resi-

this

on account of the little time I hardly necessary to remark, that religious de-

usual religious had''

During

says, in to

we have

whicli

length,

mention.

had occasion

to

She speaks of God's grace

state.

his continual presence

and

She had expe-

care.

rienced some heavy temptations and trials before, but does

them

not appear to have yielded to

But she

felt

fessed to

had not

here, as she

walk in a new

life,

in

any great degree.

felt before, since

— the dangerous

heart,

even of the Christian heart, whenever

and

unrestrained by divine grace.

is

she pro-

power of the

it is left

to itself,

Speaking of her

inter-

nal state about this time, she says, " I seemed to myself to be like

one of those young brides, who find a

difficulty after their

marriage, in laying aside their self-indulgence and self-love,

and in

faithfully following their

cares of

To a mind

life."

the religious

life,

husbands into the duties and

that

was not

fully established in

or which was temporarily shaken in

religious principles,

temptation great

and

its

was not more the centre of civilization and of science, than it was of worldly pleasure and of fashion, was a place full of hazard. She found the ;

weakness when we to

Paris, which

it

is

human

a sad commentary on

say, that she in

some degree yielded

it.

16.

She

have done''

says,

^''

What

I did many

She mentions, however, that she felt

as one thing

an improper

tions of others.

things which

these things were,

we do

I ought

not

to

not fully know.

which gave her

trouble,

gratification in receiving the atten-

In other words her vanity

were a number of persons

still

lived.

There

in the city, apparently persons


MADAME GUYON.

OF

without experimental religion, lier

;

and

it

was one of the

committed at

91

who were extremely fond

faults

of

which she speaks of having

she allowed them to express

this time, that

their personal regard in too strong terms, without checking it

as she ought.

It

appears also from some remarks she

makes, that she regarded herself as having conformed too

much

to the dress of the Parisian

Among

ladies.

other

which indicate her sense of her danger and of her actual unfaithfulness to God, she speaks of promenading in things,

the public walks of the city

proper or did not do

company, nor

a practice not necessarily im-

to

her friends who but

;

from the unsanctified feeling of personal

dis-

But deeply

did

play, the desire of seeing-

she lament these

"As

and

for the physical pleasure

which might be expected from the practice

partly, at least,

17.

;

gives us to understand that she

merely out of complaisance

it

desired her benefit

But she

sinful.

and of being

seen.

falls.

I saw that the purity of

my

state

was

likely to

be sullied by a too great intercourse with the world, I made haste to finish the business, which detained

order to return into the country. that thou hadst given

me

me

It is true,

O

at Paris, in

God, I

with thy promised assistance, to avoid the occasions of

But I found myself,

And

I had so far yielded to the evil

which I had been exposed, that I found

cult to resist the vain

evil.

in the city of Paris, in a situation of

peculiar temptation. influences, to

felt

strength enough, in connection

it diffi-

ceremonies and complaisances, which

characterize fashionable

Invited to join in the pleas-

life.

ures to which the world was so generally and strongly devoted, I

was very

far

from tasting the

they seemed to give to others.

my

'Alas !

'

God, and nothing beside him can give

18.

"I was

satisfaction, I,

solid,

pleasure.^

not only disappointed, but I

sorrow, which always

afflicts

which

this is not

said

unfaithful souls.

'

felt

the deep

I cannot well


LIFE AND KELTGIOUS EXIM^RIENOE

92

describe the anguish, of which I was the subject. like a

consuming

beloved,

my

It

Banished from the presence of

fire.

bridegroom,

how

could I be happy!

was

my

I could

not find access to him, and I certainly could not find rest out of him. of the

knew

I

Ark

not what to do.

I was like the dove out

which, finding no rest for the sole of

;

was constrained

its foot,

but finding the window

to return again;

shut, could only fly about without being able to enter."

Her

19.

husband, with the keen eye of one,

who

did not

consider the value of her natural character as enhanced at all

by her

religious traits,

saw her

suppose secretly rejoiced at

position,

It

it.

was no

and we

may well

disquiet to him,

looking at the matter in the worldly light, that she had

made

her appearance in the fashionable companies of the most

gay

arid fashionable city in the world.

And

still

he could

not but see, that the snare, which was thus laid for the faith

and piety of

his wife, in the attractions

and assemblies of

had in some degree failed. He was not ignorant that she had both seen her danger, and had exhibited the wisdom and the decision to flee from it. But certainly, if her rehgious

Paris,

was thus severely tested at Paris, there could be to it, in her making an excursion into the country, among mountains and rivers, and others of God's great works.

principle

no hazard

This, obviously,

was a very natural suggestion.

It

was pro-

posed, therefore, that she should take a distant journey.

Her husband His

beneficial.

as

it

could go with her, and was ready to do

state of health

And

if

would be very

was such, that her

own

could hardly

fail to

it.

be

health should not be improved,

likely to be,

And

it

it

would certainly contribute

was an incidental consideration which had its weight, that her parents came from Montargis, the place of her early life and recollections, which could be

to

her happiness.

visited in the

way.

to visit in the tour,

it

it was contemplated was a celebrated and beautiful city.

Orleans, too, which


OF MADAME GUYON.

Nor was

93

a small thing to an imaginative mind like hers, to

it

tread the banks and to behold the scenery of the magnificent

With

Loire.

had been wedded Briare

;

were some interesting

that great river there

Not many years

recollections connected.

to those of the Seine

before,

its

waters

by the canal of

an astonishing work, which was a monument of the and the principal source

enterprise of her husband's father,

Hence

of the wealth of her family.

think,

arose the journey to

This

the distant province of Touraine.

may

be dated, I

from a comparison of different parts of her narrative,

in the spring or

But

20.

this

summer

of 1670.

journey

also,

undertaken under more favor-

able auspices than her visit to Paris,

temptation and

During the

sin.

life

was attended with of her husband, she

generally journeyed in a carriage, and with such attendants

and equipage as was thought suitable ety, or as

And

to

her position in

soci-

her husband's desires and tastes might dictate.

as she travelled

from town

to town, in the Orleanois

and down the banks of the river Loire, the Loire known

in

history and song, her eye betrayed her heart, and she found

the spirit of worldly interest again waking up within her.

But the company of tions

and

others, involving as

it

does the sugges-

solicitations of unsanctified nature, is

sometimes

more dangerous than the sight of cities or of the works of nature and art. In that part of France her father's family and her husband's had been known, so that her movements were not

likely to be kept secret.

had preceded markable

;

exert them. wealth.

her.

Her powers

and were always

Men

felt

were taken

Her

personal reputation

of conversation were re-

when she was disposed

also with her beauty

to

and her

" In this journey," she says, " abundance of visits

and applauses were bestowed upon

me

;

and

I,

who had

already experienced the pangs of being unfaithful to God,

found emotions of vanity once more springing to

life

within


AND RELIGIOUS EXPERIENCE

LIFE

94 me.

Strange as

it

may

appear, and after

I had experienced, I loved

perceived

And

folly.

its

human

I loved that in myself which

caused this applause, while in the ings, I desired to

the bitterness

all

applause, while I clearly

conflict of

be delivered from

my

The

it.

mind's feel-

life

of nature

was pleased with public favor but the life of grace made me see the danger of it, and dread it. Oli, what pangs the heart ;

which

feels

which

rendered

my

my

Deep was

!

cost

the affliction

me

What

!

more dangerous was, that they not youth and beauty, but passed compHments But this I could not receive. I had been

position the

my

only praised

upon

in this situation

is

combat of grace and nature

this

virtue.

too deeply taught that there

is

nothing but unworthiness

and weakness in myself, and that

goodness

all

from

is

God." 21.

"We

met with some

accidents," she says,

"in

this

journey, which were sufficient to have impressed and terrified

any one.

And

it is

proper for

though the corruptions of

me

with

to say,

my nature

gi-atitude, that

prevailed against me, to

manner which I have just mentioned, my Heavenly Father did not desert me. He kept me submissive and resigned in dangers, where there seemed to be no possibility of escape. At one time, as we were travelling on the banks of the Loire, we got into a narrow path, from which the extent and in the

we

could not well retreat.

The waves

of the river

washed

the base of the narrow road which was before us, and partly

undermined

it,

so that

it

was necessary

for our

footmen to

support one side of the carriage, in order to pass

All around lity.

might

22.

terrified

Indeed, sensible of still

desire, that trials

me were

;

my

but

God kept me

would take

of the world,

me

over.

weakness, and fearful that I

more dishonor Him, I seemed

He

it

in tranquil-

to

have a secret

out of the temptations and

by some sudden stroke of

his providence."

It is obvious, I think, that in this excursion,

which


OF MADAME GUYON. slie

95

designates as her journey to Orleans and Touraine, she

yielded in some degree to the temptations to which she was

Such was her own impression,

subject.

sorrow and depression of her

and teachers,

religious friends

backslidings.

But they did "

into her feelings.

God condemned

spirit,

;

and

in the

and lament her

to confess

not, or

They did

at least

she went in search of

perhaps could

not, enter

not condemn," she says, " what

and treated those things as excusable and me to be disapproved and even

;

proper, which seemed to detestable in

extenuated

His

my

But

sight.

faults,

in saying that they wholly

them very

or did not consider

great,

I ought to add, that they did not understand, (nobody but

myself could understand,) how much Instead of measuring

my

faults

God had done for me. by the mercies and graces

which God had conferred upon me, they only considered what I was, in comparison with what I might have been. Hence, instead of blaming me, their remarks tended rather to flatter

my pride, and to justify me

in things

which incurred

the Divine displeasure and rebuke. 23.

" It

is

an important remark, that a

measured merely by

by the

its

state of the person

faithfulness in a wife is affects

him more

and neglect

sin is not to

be

nature, in itself considered ; but also

who commits

more

it

;

as the least un-

injurious to a husband,

and

deeply, than far greater acts of unkindness

in his domestics.

I had given myself to

God

in

a bond of union more sacred than any human tie. Was it possible, then, to bestow my thoughts and affections on another, without offending

My

Him

to

whom my soul had

already

were connected, in part, with the fashions of those gay times, the modes of dress, and methods of personal intercourse. It seemed to me, that the betrothed itself?

trials

dress of the ladies, with

whom,

in

my

journey to Orleans

and Touraine, I was led almost necessarily

to associate,

was

hardly consistent with Christian, or even natural modesty


96

AND RELIGIOUS EXPERIENCE*

LIFE

and decorum.

I did not wholly conform to the prevalent

modes, but I went too far in that direction. " It

24.

my

is true,

time, assured

my attire

in

my

that

;

me

that I

be nothing amiss in

which

what

me

told to

it is

that

it

going, thou "

Christian-like

my dress, there

liked

could

But there was something within me, was not so. The Christian knows

God

hear the voice of

voice troubled me.

me

it.

for females at that

was quite modest and

my husband

and as

covered

associates, seeing that I

neck much more than was common

It

whom my

seemed

This inward

in his soul. say,

to

soul loveth "

?

whither art thou

Divine love drew

sweetly in one direction ; while natural vanity violently dragged me in another. I was undecided gently and

;

loving God, but not wholly willing to give up the world.

My heart was rent asunder by 25.

the contest."

This was indeed a sad state to be

to say, that there

was one marked

in.

But

it is

proper

between the

difference

present and her former state.

In the days of her

life

at least in that period before

which God began

to operate in

of nature,

her by his Holy Spirit, she not only sinned, but had in reality

no disposition different

now.

to

sirous to do right,

though often

was not enlightened

— she

She loved

do otherwise.

Renovated, though imperfect,

in the

way

failing to

It

was

sincerely de-

so,

because she

of holy living by faith alone,

could not fall into transgression without experiencing

the deepest sorrow and torment of mind.

sweetness which once characterized ceive, that

The

Sin had She began

lost the

to perfail

wretchedness, therefore, which

occasioned,

when

against her

Heavenly Father, was

If,

it.

even the smallest transgression cannot

separate from God.

26.

do

to sin.

to it

she found in any case that she had sinned inexpressible.

under the impulse of an unsanctified

gave an unguarded look,

if in

curiosity, she

a moment of temptation she

uttered a hasty reply to the rebukes and accusations of


OF MADAME GUYON. others, (moral delinquencies

very great,)

— she found

which some might not regard as

that

when she dispensed her

Even

cost her bitter tears.

it

munificent charity, which brought

and

consolation to the poor

97

suffering, she

sometimes found,

with sorrow of heart, that the donation which ought to have

been made with " a single

was corrupted by a glance

eye,"

rewards of self-complacency and of worldly applause.

at the

"The God

27.

of love," she says, "so enhghtened

and so scrutinized

heart,

defects

its

became exposed.

my

In

conversation with others, I

could often discover some secret motive which was

was

my

in consequence compelled to silence,

my

secret springs, that the smallest

when examined by

keep

evil,

And

silence.

and

even

the aid of the divine light,

was not exempt from imperfection. If I was led to converse about myself, and said anything in my own favor, I discov-

And

ered pride.

I could not even walk the streets, without

sometimes noticing in of

self."

my

She seemed

the seventh chapter of

apply both

to

movements the impulse of the

life

be in the condition described in

Romans,

—a

description

which

to the struggles of the enlightened sinner

will

when

deeply convicted of his transgressions, and to the inward " I delight in

conflicts of the partially sanctified Christian.

the law of

my

law in

God

!

;

but I see another

me

into captivity to the

law of

my

mind,

sin.

" It must not be supposed, however," she adds further,

28.

God

man

members, warring against the law of

and bringing " that

after the inv^ard

God

suffered

— with what

my

faults

to

go unpunished.

Oh,

my

rigor dost thou punish the most faithful,

the most loving and beloved of thy children

!

The anguish

which the truly devout soul experiences, when it sees sin in The method which God takes initself, is inexpressible. wardly

to correct those

and completely, must be

whom felt,

he designs

in order to

anguish of the soul^ in consequence of 9

to purify radically

be understood. The its

inward conscious-


AND KELIGIOUS EXPERIENCE

LIFE

98

ness of failing to do

by calling it

its

duty, can perhaps best be expressed

a secret burning,

it

may be compared

to

sant torment, until the bone soul

is

tempted

creature

and

it

;

to look to

but this

endure patiently, to

till

internal

is

Or perhaps is

in inces-

Sometimes such a

replaced.

men and

fire.

which

joint,

to seek consolation in the

in violation of God's designs

is

cannot in that

— an

a dislocated

way find any God sees fit,

true rest. in his

remove the agony, and thus learn

own

upon

it,

It is best to

time and way,

effectually the bitter-

ness of transgression." 28.

In

divided state of mind, continually striving for

this

a better religious

state,

and yet continually faltering and had most seriously made, she

failing in the resolutions she

received an invitation to visit St.

make one

in a fashionable party to

This beautiful village, situated on the banks

Cloud.

of the Seine, at the distance of only six miles from Paris,

was then, as Celebrated for

it

is

its

now, the resort of fashionable

natural scenery,

cent palace and gardens of the

its

society.

park, and the magnifi-

Duke of Orleans, it was the many families of wealth

chosen spot for the residences of

and

taste.

"Without supposing that

with her present movements,

it

it

had any connection

may be worthy

of notice,

Comp-

that one of the country residences of the celebrated

— whose son many years afterwards married — was the second daughter of Madame Guy troller

Fouquet,

on,

delightful place.

It

happened that other

situated in this

ladies,

with

she was well acquainted, were invited to the festival

would seem that their her to go with them.

solicitations

She yielded

out condemning herself for doing 29.

were employed

;

whom and

it

to induce

to them, but not with-

it.

" I went," she says, " through a spirit of

weak com-

Everything and from the impulse of vanity. connected with the entertainment which was given us, was

pliance,

magnificent.

It

was an occasion especially adapted

to

meet


OF MADAME GUYON.

99

the wants and views of the votaries of worldly pleasure.

The

who

ladies

attended me, wise in worldly wisdom, but

not in the things of religion, relished

me with bitterness. Him whom I ought most

filled

But

it.

I pleased others

me,

as for

it

but I offended

;

to have pleased. Rich were the were spread, but I could eat nothing. The sounds of festivity and joy arose on every side ; but it was

that

tables

me

not possible for

to enjoy anything.

Pleasure shone in

the looks of other visitants, but sorrow was written upon

Oh, what tears did

mine.

this

false

withdrew entirely the favors of his presence. nothing but an angry

God

My

!

I could see

before me."

The good of others, who may read

30. it

me

step cost

For above three long months he

Beloved was offended.

this account,

makes

proper to say, that there was one important lesson which

she learned from these temptations and as important as

—a

follies,

lesson

any which the nature of the Christian

renders indispensable,

life

that of her entire dependence on

" I became," she says, " deeply assured of

divine grace.

said, '^Except the Lord keep the city, watchman waheth hut in vainP When I looked to Thee, my Lord thou wast my faithful keeper thou didst con-

what the prophet hath the

O

;

!

alas

!

all

kinds of enemies.

But,

myself, I

was

all

weakness.

How

easily

enemies prevail over

me

when

my

did

my

heart against

tinually defend

left to

victories to their

attribute

me.

them

to

own

fidelity.

!

Let others ascribe their

As

for myself, I shall never

anything else than

I have too often experienced, to

Thy

my

paternal care over cost,

what I should

be without Thee, to presume in the least on any wisdom or efforts of

that I

my

faction, that I

31. to

own.

It is to

owe everything

am

!

And

Thee, it is

God,

my

Deliverer,

infinite satis-

thus indebted to Thee."

It is not surprising, that she

pause and

O

a source of

reflect.

From

now found

this time,

it

necessary

she gave her mind to


AND RELIGIOUS EXPERIENCE

LIFE

100

the great subject of holy living, with a deep and solemn

She

earnestness, which she

had never experienced before.

began

tremendous import of those solemn

to realize the

words of the Saviour, (words which have an import that is .not generally understood, though it is not possible that their

meaning should always be hidden,) "iVb man can two masters other

or

;

;

for

else

either he will hate the one

and

he will hold to the one

and

despise the other,

Te cannot serve God and Mammon.^' 32. There is but one way for the Christian It is not possible that there should be any other.

and narrow a is

difficult

way,''

it is

true

;

but

Undoubtedly

way.

naturally averse to

it,

it

;

to

and

times the difficulty which

very great.

is

and the influence of old habits is,

is

in.

a heart that

it.

experienced within these

But when once the process

had been experienced,

walk

it is difficult

such a heart to become entirely naturalized to

is

to

"-4 straight

properly speaking, not

still,

it is difficult

to enter into

serve

love the

is fairly

to

Somelimits,

begun,

broken, the difficulty which

in a great degree,

removed ; and

it

becomes true, as the Saviour has said, that his " yoke

is

easy,

33.

and

his

burden

is light."

But people do not understand

this

;

first, because,

make the experiment at all, they do not even enter into the way ; and secondly, because they do not persevere in the experiment when

in a multitude of cases, they do not

made,

sufficiently

difficult

long to render

it

a

fair one.

But whether

or not, whether the difficulty continues for a longer

or shorter time,

it

is

God's way, and, therefore, the only

But why is it described as a straight true and safe way. and narrow way? I answer, not because it is or can be diffi3ult to one whose heart is right, but because it is a way in which every step is regulated by God's will. It is a way of i>ne principle, and cannot, therefore, be otherwise than both straight and narrow. Any deviation from that will, however


OF MADAME GUYON.

101

It slight it may be, is necessarily a step out of tlie way. may be concisely described, therefore, as a way in God's And this truly is the way of life. It is not only the will. way which leads to life, as the Scriptures express it but it ;

does of will, is

itself constitute

in

life,

and

life is

John, "is the Eecord, life

;

life ;

and

and

a

=*

because he,

who

is

in God's

" This," says the Apostle

in him.

— That God hath given

to us eternal

the Son, hath hath not the Son of God, hath not life^ *

this life is in his he, that

life,

Son.

He, that hath

First Epis. of John,

9*

Till.

11,12.


CHAPTER Reference

her early views of her Christian

to

at the discovery

of

the

ance and advice from

Dame

others.

Remarks on

surprise

Seeks assist-

the religious character

Attends religious services at the church of

the Benedictines.

Notre

Her

state.

remains of sin in herself

Consults with Genevieve Granger, the Prioress of

that age.

of

X.

On

in Paris.

way

her

thither she

has an extraor-

a person unknown. His advice to her. Renewed consecration, in which she gives up all without reserve. dinary interview

laith

Treatment experienced from her step-

Attacked hy the smallpox. mother.

Death of her youngest

writings.

In

Justice of

this season of

God

Her feelings. Her poetical

son.

amiable.

temptation and penitence, of

trial

and

of comparative despondency, she looked around for advice

and

assistance.

Not

fully informed, as she herself expressly

states, in respect to the

nature of the inward

life,

perplexed and confounded at the knowledge of her

In the

ation.

to

first

she

own

felt

situ-

joy of her spiritual espousals, she seems

have looked upon

herself, as is frequently the case at that

period of religious experience, not only as a sinner forgiven for the sins

which are past but what ;

is

a very different thing,

as a sinner saved from the commission of sin for the present,

and in

all

Looking

future time.

cited state of her

young

love,

at the subject in the ex-

when

the turbulent emotions

perplex the calm exercises of the judgment, she appears to

have regarded the victory which God had given

which would stand against ness

of her triumph

for

all

possible assaults

to-day, scarcely

her, as one ;

the great-

exceeding the


OF MADAME GUYON.

103

She

strength of her confidence for to-morrow. in her conscience

How

2.

period,

and and

was she

surprised, then,

more

after a

that her best acts fection

sin

;

felt

no

sting

she bore no cloud on her brow.

;

close

to find, after

a short

and thorough examination,

were mingled with some degree of imper-

and that every day, as she was increasingly

enlightened by the Holy Ghost, she seemed to discover more and more of motives to action, which might be described as

After

sinful.

all

her struggles and

herself in the situation of being

enemy

secret but terrible

circumstances religious

Were

it

in her

was natural

person,

all

her hopes, she found

condemned

for her to look

same

situation ?

"Was

be always sinning and always repenting

in the grave

to

do

Under

?

these

around for some

it

Was till

assistance.

our destiny to there really

we might

find

Such were some of the questions which

?

arose in her mind.

how

bear about a

who might render her some

others in the

no hope of deliverance from transgression it

to

own bosom.

Who

could

tell

her what to do, or

it ?

3. This was not an age, so far as I can perceive, which was distinguished for piety. I speak particularly of France. Pious individuals undoubtedly there were, but piety was not its characteristic. The Spirit of God, operating in some

hearts, carried

on the great work of mental renovation.

cannot well forget, that

it

was

We

in this age, that the Port

Poyalists acquired a name, which will long be celebrated.

From

time to time, some gay young people of Paris or of

the provinces, sick of the vanities of the world, went into religious retirement,

and were known no more, except by

pious works and prayers. Bouthillier de Ranc^, signalized almost

Others, like the. celebrated

possessed of talents that

any name, found

M.

would have

their career of aspiring

worldliness coming in conflict with the arrangements

of

Providence, and were ultimately led in the way, which at


LIFK AND RELIGIOUS EXPERIENCE

104 tlie

time seemed

hand which

of sorrow and perplexity, to adore

full

We

secretly smote them.

thcJ

cannot well forget,

that the daughters of the great Colbert, the Sully of the age

of Louis Fourteenth, ladies alike distinguished

and by position in

society, set

an

illustrious

by character

example, in a

corruj^t period of the world, of sincere, decided,

This was the age, and

fected piety.

this

Nicole and Arnauld, of Pascal and Racine.

ment St.

of

La

Trappe, as well as in the

Cyr, and, strange

Bastille, prayers

we

to say,

and unaf-

the country of

In the

cells of

retire-

Port Royal, at

within the terrible walls of the

ascended from devout hearts.*

And may

not say, with good reason, that, in every age and every

country,

God

has a people

that, in periods of religious de-

;

clension as well as at other times, he has his followers, few

though they

may

be,

who

are known, appreciated and be-

by Him whose favor alone is life. 4. But however this may be, it is still true, that Madame Guyon did not find, in the situation in which she was placed, those helps from personal intercourse, which would have been desirable. Christian friends of deep piety and of sound judgment, were few in number. But there were some such, loved,

to

whom

she had access.

One

of

whom,

in particular,

Gene-

vieve Granger, the devout and judicious Prioress of a com-

munity of Benedictines established a short distance from the place of her residence, she often mentions.

To

the acquaint-

ance of this individual she had been introduced some years

by the Franciscan, whom Providence had employed means of her conversion. The acquaintance thus formed was rendered the more natural and easy by the before

as the special

^

I refer in this remark,

tioned, to the

among

of the Oratory, and to that of Royalist and a

other instances which might be

men-

case of Father Seguenot, a priest of the Congregation

man

dungeons of the

M. de

St.

Claude, a distinguished Port

of great piety, both of

Bastille.

whom

were confined in the


OF MADAME GUYON.

105

circumstance, that her husband's sisters were at this time,

and had been Prioress.

any

It

some time previous, under the care of the to her, more freely and more fully than to

for

was

made known

other, that she

experienced, and the

falls

the temptations she

had

of which she had been guilty.

This pious woman, who, from a personal observation

5.

of her course, as well as from private conversation, understood

Madame

much

in her

Guyon's rehgious

position,

encouraged her

hopes and purposes of a new and amended

She probably had some Providence might

call

she might exert.

Certain

foresight

life.

of the position which

her to occupy, and of the influence it is,

that she felt

it

her duty to

explain to her the great difficulty of uniting a conformity

with the world, even

to that limited extent in

found herself involved in Christian obligations.

it,

Her own

personal experience was

calculated to add weight to her suggestions. principle, that

it

is

tions of the present

willing to see

possible for us, even life, to

which she had

with an entire fulfilment of

wholly

live

to

Adopting the

amid the temptaGod, she was un-

any one, especially such a person

as

Madame

Guyon, adopting a standard of feeling and action, which should fall anywhere below the mark of entire consecration and of perfect 6.

It

was

faith

and

love.

at this period of her personal history, that the

subject of this

memoir began to have a more distinct and what is implied in a sanctified life.

realizing perception of

Some

portions of her reading, as

rience,

had been favorable

Madame

weU

to this

as her personal expe-

result.

she found the doctrine of holiness, so far as

posed filled

In the Life of

de Chantal, which she had read with great interest,

to consist in a will subjected to

it

may

be sup-

God, and in a heart

with love, illustrated in daily living and practice, as

well as asserted as a doctrine.

The

writings of Francis de

Sales are characterized, in distinction from

many

other de-


AND RELIGIOUS EXPERIENCE

LIFE

106

vout writings of the period in whicli he lived, by insisting on continual walking with God, on the entire surrender of the

human will to the divine, and on The writings of this devout and be"en her constant

the existence of pure love.

learned

companions through

Thomas a Kempis, another

of Christ, generally ascribed to

the works with which she was familiar,

same

spirit

is

ways and under

of

animated by the All these writers,

of high Christian attainment.

in different

man seem to have The Imitation

life.

different forms of expression,

agree in strenuously teaching, that the whole heart, the

whole

life

should be given to

God

;

and that in some true

sense this entire surrender, not excluding, however, a constant sense of demerit and of dependence on God, and the constant

need of the application of less practicable 7.

than

Her mind,

it is

Christ's blood, is in reality not

obligatory.

therefore,

had been prepared both by what

she had read and by what she had been inwardly taught, to receive promptly, and to confide strongly

in,

and admonitions of the Benedictine Prioress.

the suggestions

And

fidence seems to have been very properly placed.

we must judge, at

her conIt is true

the present time, of the character of Gene-

vieve Granger, the individual to

whom we now

refer,

from

the few facts which can be gathered from the writings of

Madame Guyon. But these are enough to show, that she was a woman who combined strength of intellect with humThe world did not know her, but she was not Him who made the world. She may be deI think, as one of those who live in the world with-

ble piety.

unknown scribed,

to

spirit, and of whom it can language of Scripture, that " the secret of the with them that fear him'"' And it is well for those

out the debasements of a worldly

be

said, in the

Lord is who are seeking

religion, or

who

are inquiring the methods

of progress in religion, to learn of those taught.

who have

thus been


OF MADAME GUY ON. 8.

At

107

most interesting juncture in her religious expe-

this

rience, an incident occurred, which

was somewhat remarkable, and which made a deep impression on her mind. It was an incident, an occurrence, (speaking after the manner of men,) but the hand of the Lord was in

She went

it.

certain time, from her residence, to attend services

of Notre

which were

Dame

some

to take place in the celebrated

at Paris.

As

at a

religious

church

the weather w^s inviting, she

did not take a carriage as she usually did, but decided to

walk, although her house was some miles distant.

She was by a footman, as she generally was at this whenever she went abroad. Just as they

attended, however,

period of her

life

had passed one of the bridges erected over the River Seine, a person appeared at her side and entered into conversation ;

a

man

and and intercourse, but so poor and almost repulsive in his attire, that, at their first meeting, thinking him an object of religiously solemn

charity, she offered

him

instructive in his

appearance

alms.

man spoke to me," she says, " in a wonderful manner, of God and divine things. His remarks on the Holy " This

9.

Trinity were more instructive and sublime, than I had heard

on any other occasion or from any other person. conversation was chiefly personal.

but he seemed in some

knowledge of

my

way

to

numerous

nized

all

that

charities to the poor.

was good and

duty to speak to

me

I was too fond of

my

my

characterized this period of

my

life.

God

his

was,

me

as

told

felt it his

me, that

and enumerated, and imperfections which ;

And

higher tone of religious precept, he gave that

me, he

He

faults.

faults

my

it

And, while he recog-

personal attractions

one after another, the various

But

how

love to God, and of

christian-like in

plainly of

not

professed to regard

a Christian, and spoke especially of

my

know

have acquired a remarkable

He

character.

I

then, assuming a

me

to

required not merely a heart of which

it

understand could

onlj'


108

lAVi:

be said in

which could properly, and

forgiven, but a heart

it is

some

AND liELlGIOUS liXrEKIENCK

real sense, be designated as holi/

sufficient to

escape

but that he

hell,

jection of the evils of our nature,

that

it

was not

also the sub-

and the utmost purity and

The

height of Christian attainment.

;

demanded

circumstance of his

wearing the dress of a mendicant, did not prevent his speak-

There was something

ing like one having authority.

him

in

incapable of ^eing concealed by the poverty of his outward

appearance, which

The

spect.

The words fore,

and

of this remarkable man,

whom

Deeply

soul.

commanded my silence and profound reGod bore witness to what he said.

Spirit of

whom

I never saw be-

I have never seen since, penetrated

my very

and overcome by what he had

affected

said,

I

had no sooner reached the church than I fainted away." 10. Previously to this period,

Madame Guyon had learned God in his Providences.

the great lesson of recognizing

And

under the influence of

who

this indispensable

knowledge,

was that was speaking to her in Aroused by what she had exthe voice of his servants. perienced of her own weakness, and startled into solemn she could not doubt

it

thought by these repeated warnings, she gave herself

Lord

dneiv.

11.

And

important

here, I think,

crisis in

we may mark a

distinct

day, this hour, if

The world

it

Taught

utter impossibility of

bining the love of the world with the love of God. this

the

and very

the history of her spiritual being.

by sad experience, she saw the

to

"

com-

From

be possible, I will be wholly the

have no portion in me." Such was the language of her heart such her solemn determination. She formed her resolution after counting the cost, a Lord's.

shall

;

resolution

own

;

which was made in God's strength and not in her

which, in after

and tried in the

fire

we know anything

;

life,

but,

was from

often smitten this

by the storm

time onward, so far as

of her history, was never consumed,

— was


OF MADAME GUi'ON. never broken.

109

She gave herself to the Lord, not only to be and mitigated sense of the terms, but to and to be \n& forever ; to be his in body and in

his in the ordinary

be his wholly, spirit

;

be his in personal

to

and

in all that she was,

and influence

efforts

in all that

it

was

to

;

possible

be his

for her

to

There was no reserve.

he.

Her

12.

consecration,

made

in the spirit of entire self-

renouncement, was a consecration

own ;

fallen nature

God's

to

God would have her

be what

to

would have her

and not

will,

to be,

to

her

and not what her

Two years after this time,

to be.

she placed her signature to a written act of Covenant or act of Consecration, (a circumstance which to

mention in

ously,

made

stance

it

place,) but. the act

its

now, and made

it

was written

in the heart,

for a time to be recorded,

God

Ghost.

it

properly add, that he

himself,

spired 13.

who

made

she

In

irrevocable.

wherever

else

it

previ-

its

sub-

might

fail

and was witnessed by the Holy

is

to

be sincere.

knew

it

to

And

perhaps

we

be sincere, because he

the Author of every good purpose, had in-

it.

Desire, even religious desire, without a strong basis

of sincerity, often stops short of affecting the religion especially, desire without

value.

have occasion

shall

accepted the offering of herself which she thus

made, because he knew

may

it

we

itself,

But the

did not attach to

error which

is

wiU

is

will.

But, in

practically of no

alluded to in this statement,

Madame Guyon

at this time.

She not only

desired to be holy, but she resolved to be holy.

Her

was

action the

in the thing,

the will, which constitutes in

unity of the whole mind's action, and which

only certain

is

its

will

the true and

exponent of the inward moral and religious

condition.

14.

And

we may be permitted to say, in this here that we find the great difficulty many religious men at the present time>

perhaps

connection, that

it

in the position of

is

10


110

AND RELIGIOUS EXPERIENCE

LIFE

They

profess to desire to be holy;

desire

it.

They pray

for

it,

and perhaps they do

as well as desire

But

it.

after

too often the case that they are not willing to he

all, it

is

holy.

They

by a consecrating

are not ready,

on

act, resting

a deliberate and solemn purpose, to place themselves in a position, which they have every reason to think will, by This

God's grace, result in holiness. haps, as a nice distinction

seems

to

me

to lay

the cases to which strength,

is

may

when

be regarded, per-

rightly understood,

deep and unchangeable in the mind.

we

refer, the desire,

whatever

may

not strong enough to control the volition.

will, therefore, is

will,

but

;

not brought into the true position.

it

In

be

its

The The

considered in relation to the other powers of the mind,

constitutes the mind's

man, therefore, 15.

added

And

is

unity.

The

will is

wanting.

The

wanting.

in corroboration of these remarks,

it

may be

further, that in repeated instances individuals

been known frankly

to

have

acknowledge, that these statements,

or statements the same in effect with these, truly described

Whatever may have been

their position.

their desire to

experience the great blessing of inward sanctification, they

have nate

said, that the desire itself in

They

was not strong enough

could not say, or rather they would not say, I will

They had

be the Lord's.

not placed themselves, and in

their present state of feeling they

selves

to termi-

a 'purpose.

by what may be termed a

'•'•

would not place them-

volitional'^ act, (an act of

the will representing the whole mind, an act constituting a decisive

and irrevocable mental movement,)

in

a situation in

which the Lord could consistently and effectually operate upon them by his Holy Spirit, and thus complete this great

They had been made willing, as it seemed to them, God should save them from their past sins in his appointed way and they did not cease to be willing that

work. tliat

;


OF MADAME GUYON. their salvation

from the penalty of

death

;

all

such sins should con-

They had

tinue to be by Christ alone.

Ill

thus died the

first

but they were not willing to die what I think

may

properly be called, in the progress of inward experience, the second death. 16. is

And

with

many

no second death

it

seems

to

be an opinion, that there

Already dead

to die.

to all claims of

personal merit in the matter of salvation, and thinking that

they their

may now live on their own stock, and own vitality and power, they do not

in the strength of

understand, (alas,

how few do understand it !) that they must not only die to their own 3IERITS, but must die to their own life that they must not only die to Christ on the cross that they may begin ;

to

have the true

cross, that

they

life

may

;

but that they must die to Christ on the continue to have

In other words,

life.

they must not only be so broken and humbled as to receive Christ as a Savior from

renouncing

all

hell;

but must \^ willing

natural desire and

all

human

wisdom and man's hope, and all self-will, ceive him as a Savior, moment by moment, from sin.

all

of man's

17.

And this

the necessity of

also,

strength,

and

to re-

(perhaps because they do not fully understand it)

they are not willing to do

;

and therefore,

although they have God's promise to help them, they will not

purpose and resolve to do

it.

with what must be, with what

Their

God

wills

do not correspond

requires to be, and can-

not do otherwise than require to be, just so far as

He

carries

on and completes the work of sanctification in the soul namely, that God's own hand must lay the axe of inward crucifixion unsparingly at the root of the natural

God

life

;

that

Holy Ghost, moment by mo-

in Christ, operating in the person of the

must be the principle of inward inspiration ment, the crucifier of every wrong desire and purpose, the Author of every right and holy purpose, the Light and Life of the soul.


AND RELIGIOUS EXPERIENCE

LIFE

112 18.

But upon

this altar of sacrifice, terrible as it is to the

Madame Guyon did not hesitate to place herbelieving that God would accomplish his own work in

natural mind, self,

his

own time and way.

stroyer, that she

might

which should be

slain.

She invited the hand of the deagain from the ruins of that

live

He, who does not willingly

them

his children, but rather pities

the

afflict

as a Father, accepted

work which was thus committed to him. It is someGod subdues and exterminates that inor-

times the case, that

dinate action of the mind, which

the

of nature

life

conveniently denominated

is

by the inward teaching and operation of

Holy Ghost, independently, in a considerable degree, of marked providences. Such cases, however, are rare. Much more frequently it is done, by the

the

the agency of any

appropriate

application of his providences, in

connection

with the inward influence. 19. this

It waS|JJiis

Memoir,

combined process,

;

which the subject of its

The one followed Knowing

without delay and without misgiving. resolutions,

to

de-

God

and he did not long withhold, or conceal

the evidence of her acceptance.

own

own

She had given herself

struction, submitted herself.

without reserve

to

a heart that seeks

in the spirit of

and her

that her

independent-

spirit of self-sacrifice,

ly of his foresight and assistance,

the other

would be of no

avail,

He

arranged a series of physical and moral adjustments, which resulted in blow after blow,

till

the pride of nature, which

sometimes stands like a wall of adamant, was thoroughly broken.

It

was then, and not

into that state of purity

denominated

its

and

till

rest,

then, that her soul entered

which she has

state of '^simplicity

soul has but one motive, that

;''^

of God's

source of happiness, that of God's glory.

a

state of consecration to

and

rest in his will.

God's will

;

significantly

a state in which the will,

and but one

It is not

merely

but a state of union


OF MADAME GUYON.

The

20.

He

thing

first

did

was

The summer was over

to the waters

of the Loire

;

(she

mark

particular to

is

race, the small-

her ear no longer listened

;

the festivities of St. Cloud

On

and Paris had passed away.

smite her beauty

to

human

with that dreadful scourge of the pox.

113

the 4th of October, 1670,

month and the

the

day,) the blow

came upon her like lightning from heaven. This dreadful disease was not then shorn of its terrors by that merciful Providence, which directed the philosophic mind of Jenner in the discovery of

when

thus smitten

years of age, not cease

to

its

And

wonderful preventive.

— a period

she was

more than twenty-two life when beauty of person does When it was discovered that

she was a of

be prized.

little

the hand of the Lord was thus uj)on her, her friends, not

excluding those in

who had endeavored

probability

all

lead her into the follies of fashionable

They came around her

emotion.

forgetting that her

life

was

bedside,

and almost

in danger, deplored in feeling

language the mysterious and

which was thus

fatal attack,

made upon charms which had been

so

much

celebrated.

Alluding to the temptations she had experienced,

21.

and

to

her

fashionable

temporary indulgence

life,

she

I resembled

ease

in

those

animals,

under

destined

and bring

in

pomp

into the city, before

She represents the disease

My

whole body,"

leper.

All,

she

who saw me,

shocking spectacle.

But

as having

says, said,

for

this

they

slaughter, flowers,

kill

them."

been very severe.

" looked

like

that

of

a

they had never seen such a

'My

soul

was kept

of contentment, greater than can be expressed.

I indulged the hope of

in a state

Reminded

my religious trials and regaining my inward liberty by

continually of one of the causes of

10*

dis-

the devastation without was coun-

terbalanced by peace within.

falls,

of

displays

the

says, " before I fell

which on certain days- they adorn with greens and

"

to

exhibited great

life,


114

LIFE

AND RELIGIOUS EXPERIENCE had been

the loss of that outward beauty which

This view of fied

and

condition rendered

so united to

condition

its

my

God, that

my

grief.

soul so well satis-

would not have exchanged

it

most happy prince in the

of the

that

for

my

world."

Every one thought I should be inconsolable. Sevfriends came around me, and gave utterance to their regret and sympathy in view of my sad condition. A sad condition, indeed, as it appeared to them but far from "

22.

eral of

my

;

being sad, as

it

appeared to me.

As

I lay in

my

bed, suffer-

ing the total deprivation of that which had been a snare to

my

pride, I experienced a joy unspeakable.

None ever heard any

in profound silence.

my

me, either of

I praised

God

complaints from

pains or of the loss which I sustained.

Thankfully I received every thing, as from God's hand ; and I did not hesitate to say to those who expressed their regret

and sympathy, that I rejoiced so

much 23.

up

in

my

which they found

at that in

cause of lamentation."

" When my bed, I

I had so far recovered as to be able to

sit

ordered a miTror to be brought, and indulged

curiosity so far as to

view myself in

I was no longer

it.

what I was once. It was then that I saw that my heavenly Father had not been unfaithful in his work, but had ordered the sacrifice in all

me

a favor in

its reality.

my supposed

Some

affliction,

persons, thinking to do sent

tum, which they said would have the hollows of the small-pox, and to restore

me

a sort of poma-

effect to

my

had myself seen wonderful effects from it when and the first impulse of my mind was others But God, jealous of merits in my own case. ;

would not

suffer

something in fair,

24.

my

I would

it.

The inward

heart,

have

which

left thee

said,

fill

up the

complexion. tried

I

upon

to test its

his

work,

There was ''If I would have had thee

voice spoke.

as thou wertJ"

" Fearful of offending

God by

setting

myself against


OF MADAME GUTON. the designs of his Providence, I

115

was obliged to lay aside the I was under the neces-

remedies which were brought me. sity of

going into the open

face worse.

As

into the streets

air,

and places where I had been accustomed

go previously, in order that

During these

my humiliation

my unholy

the very places where 25. "

which made the hollows of my

soon as I was able, I did not hesitate to go to

might triumph in

pride had been exalted."

afflictions the trials

which I had expe-

my husband's family, continued. At the commencement of my sickness, I was so much neglected by my mother-in-law, that I was on the point of dying for want of succor. Such was the state of my husband's rienced in connection with

health at this time, that I was necessarily degree, to her care.

At

the

needed the immediate aid of a physician allow any physician but her

left,

commencement of

own

;

in a great

my

attack I

but she would not

to prescribe for

me

;

and

yet she did not send for him for some time, although he was

He came

within a day's journey of us.

some

providentially received

and when he could be of but

my

extremity I opened not

little

mouth

I looked for life or death

succor.

at last,

when I had

from another source,

assistance

In this any human

service to me. to request

from the hand of God,

without testifying the least uneasiness at so strange a course

The peace

of conduct.

perfect resignation in so great, that

it

made me

violent maladies 26.

"And

I enjoyed within, on account of that

which God kept

was thus

my

her unkind

And

in

my

sickness,

my

it

could not well

my

God had

from me.

away

wliatever there was of beauty in

now, as

She did not cease

recovery.

efforts to alienate

tions

to

was

step-mother would exhibit any more

favorable dispositions after

seemed

his grace,

and pressing dangers."

if it

be expected that

at all in

me by

forget myself, in the midst of such

husband's affec-

smitten and taken

my

countenance, he

be more susceptible than ever of any unfavorable


IIG

AND RELIGIOUS EXPERIENCE

LIFE

impressions, which others might endeavor to cause against

me.

In consequence of

my

to

to him more listened to upon me more fre-

than formerly, repeated their attacks quently and more boldly.

Thou

change.

Thou

me

who spoke

the persons

this,

disadvantage, finding themselves

me

didst smite

Others changed, but

O my

only,

not cease to increase

didst

God

did not

remain the same.

without, but didst not cease to bless

In augmenting

within.

God!

my

my

exterior crosses, thou didst

inward graces and happiness."

27. But the work of God was not yet accomplished. If he had smitten and demolished one dear idol, there were others which remained. God had given her two sons. The eldest

was

in the sixth year, the youngest in the fourth year

She loved them both

of his age.

The

the son of her affections. love

;

but one was especially

;

eldest she could not cease to

but she loved him with some alternations of feeling,

The same causes which operated to and alienate her husband's affections, had their influ-

and in deep sorrow. disturb

He

ence here.

had been designedly subjected

of training, which resulted in violations of

sad disregard of a mother's love.

young

Certain

affections

it is,

and

that, in the favorable

intellect,

mother's fondness and hopes.

he

filled

Her

But God, who knew on which

him.

her Jacob, and 28.

had

The second

He

to

a process

duty,

and

left

the measure of a

side

danger

lay, took

her Esau.

was seized with the same

me

di's-

opening of his

heart was fixed upon

terrible disease,

so nearly proved fatal to his mother.

says, " struck

in

son was not

Perhaps he had naturally more favorable

thus injured. positions.

filial

to the heart.

my

which

" This blow," she

I was overwhelmed ; but

I loved my young boy tenderly but thbugh I was greatly afflicted at his death, I saw the hand of the Lord so clearly, that I shed no tears. I offered him up to God and said in the language of Job;,

God gave me

strength in

;

;

weakness.


OF MADAME GUYON.

117

" The Lord gave and the Lord hath taken away.

Blessed

be his name."

During these successive

28.

hand that smote

her,

trials,

and blessed

it.

she recognized the

Her prayer

was, that

God, in the work of destruction, would take from her entirely the

power of displeasing him.

"Art thou not strong enough,"

me

she exclaimed, " to take from

mind, and to

this

unholy duplicity of

make me one with thyself?"

She says that it was a consolation to her to experience the rigors of God. She loved God's justice. She rejoiced in his holy administration, however it might touch and wither all her worldly She felt that he was right as well as merciful, prospects. and that both justice and mercy are to just as well as good ;

be praised. It is about this time that

attempts at poetry. strong feeling.

she had

She

felt,

made attempts

nothing said of

it.

we

Poetry

find the first

mention of her

the natural expression of

is

and she wrote.

It is possible that

of this kind before

Voltaire,

who

;

but I find

goes out of his appropriate

sphere of judgment in discrediting her religious pretensions, speaks lightly also of her effusions in verse. quire a

more intimate knowledge of French

would

It

re-

poetical diction

than I profess to have, to give an opinion of her poetry, so far as the expression

is

concerned.

But I do not

hesitate to

say, with great confidence, that this portion of her writings,

with some variations, undoubtedly, exhibits in a high degree the spirit of poetry. feeling.

The

The

There

following poem, translated

critics,

some is

thought in

it;

there

is

by Mr. Cowper, whom some

I think, would not place below Voltaire, either as a

writer or judge of poetry,

and

is

highest kind of thought, the deepest feeling.

particulars, of

may

be regarded as expressive, in

her religious experience at

probably to be referred,

this

time

in its origin, to this period of


118 her

AND RELIGIOUS EXPERIENCE

LIFE life.

deep sense of her unworthiness, and

It indicates a

a humble and approving resignation

to

God's

will,

heaviest inflictions of His providence.

DIVINE JUSTICE AMIABLE.

Thou Or

hast no lightnings,

Andf if thou

strike

me

O

thou Just

know

I their force should

;

_

into dust,

My soul approves the blow. The heart, that values less its Than it adores thy ways,

ease,

In thine avenging anger sees

A subject of

its

Pleased I could

praise.

lie,

concealed and

lost,

In shades of central night

Not to avoid thy wrath, thou know'st. But lest I grieve thy sight. Smite me,

And The

O

thou,

whom

I will love thee

I provoke

still.

well deserved and righteous stroke

Shall please me, though

it kill.

Am I not worthy to sustain The worst thou

canst devise

1

And dare I seek thy throne again. And meet thy sacred eyes ? Far from affictmg, thou

And

in

art

kind

my saddest hours,

An unction of thy grace I find, Pervading all my powers. Thou sparest me yet again And when thy wrath should move,

Alas

!

under the


OP MADAME GUYON. Too

gentle to endure

Thou

sootKst

me

my pain, with thy

love.

I have no punishment to fear But, ah

!

that smile

from thee

Imparts a pang far more severe

Than woe

itself

would

be.

119


CHAPTER f^aitlifulness in trial.

General remarks on

Spiritual consolations.

her experience during the year 1671. other duties.

XI.

Trials in relation to

Discharge of domestic and her seasons of prayer. Of

of which she considered herself guilty at this period. Remarks on a regard for God's providences. Her first acquaintthe faults

La Comhe. Some account of The impression made uppn him hy her conversations. Her The account she gives of her will, as subdued growth in grace. ance, July 1671, with Francis

him.

in

its

operations, hut not ivholly renovated in

marks on

In

the trials which she

all

the afflictions of her ite

son,

it

Re-

nature.

its

this subject.

may

was thus

own person, and

be said of her, as

naturally called to

mind by the

she " sinned not, nor charged

called to endure, in

in the loss of her favor-

it

was of Job,

— who —

story of her sufferings,

is

that

God foolishly J' So far, at least, now been mentioned, are

us the occurrences, which have

concerned, the sincerity of the consecration which she had

made tried

of herself and of all her interests to God, had been

and through the grace of God

;

it

had not

been

found

wanting. 2.

It

is

possible, that the suggestion

may

arise in the

minds of some, that God compensated her outward

And

giving an increase of inward consolation. case, undoubtedly, just so far as

desirable. lamb.''

He

never

fails,

The hand which

he found

" to temper the

afflicted did not

it

trials

by

such was the

necessary and

wind

to the

shorn

allow her to sink


LIFE, ETC.

And, accordingly,

under the blow.

12. in giving

some account

of her feelings at this time, she speaks very fully of the supports and consolations she received, although they were

mingled with some alternations of states of

and with some

feeling,

inward experience, which she did not then fully

understand. 3. " I had a great desire," she says, " for the most intimate communion with God. For this object, my heart went forth in continual prayer. He answered my supplica-

The sensible emotion and joy tion richly and deeply. which I experienced, were sometimes overwhelming. My heart was

filled

with love, as well as with joy

love which seeks another's will, and which

quish and sacrifice 4.

with that to relin-

own.

" But this state of mind did not always continue.

other times,

and not men,

its

;

ready

is

it

my

mind seemed

be dry,

to

arid,

*

fully understanding the nature of his dealings with

seemed

to

me

for

something, had

(for

such I supposed

at such times that

it

to be for some fault mourned deeply, I was

The

me.

left

it

God, being offended

pain of his

crucified not only to the

I did not then under-

inconsolable.

inward death, I must be

outward joys of sense, and

pleasures of wordly vanity, but also, which

and trying

crucifixion, that

is

to th^

a more terrible

I must die to the joys of God, in If I had

order that I might fully live to the will of God. that this

ahseiice

Thinking was very great. of mine that he had thus left me, I to be)

stand, that in the progress of the

known

At

unemotional;''

was one of the

states

through which I must

power of sanctifying She had not yet reached that state, (that is to say, permanently and fully, although she had at times some touches of it,) which may be denominated the Prayer of God's will and which says con pass, in order to experience the full

grace, I shoulu not have been troubled."

;

tinually, " I

come

to

do thy

11

will,

God."

" It

is

my

meat


122

AND RELIGIOUS EXFEKIENCE

LIFE

and drink

do the will of

to

blessed will

it is

my

To

heavenly Father."

this

true that she was consecrated; and that in

the fulfilment of this consecrating act, she lay patiently and passively on the altar of sacrifice. true, that she

had not

But I think

it is

equally

as yet experienced all the results

which flow out of such a consecration, when it is attended by and when God has accomplished his work. As

full faith,

we have

already expressed

it

fully consecrated to the will of

rest

and union in the

in another passage, she

was

God, but had not fully found

God.

will of

During the year 1671, the hand of the Lord, consid-

5.

ered in comparison with

been

former dealings, seems to have

its

God had found

staid.

her faithful

and her

;

soul,

without having entered into the state of permanent rest and union, experienced,

ward

consolation

amid

her

all

a high degree of in-

trials,

She was

and peace.

patient

in the discharge of domestic duties, regular

and

faithful

and watchful in

her seasons of private devotion, and prompt in performing the duties of kindness and benevolence to others.

mating that her

trials

those of the preceding year,

was without

trials

;

but,

supported under them.

In

inti-

were diminished, as compared with

we do

not

mean

to say that she

whatever they were, she was greatly

And

may

be added,

that,

both by the griefs she suffered, and by the duties she

dis-

I think

it

charged, and by the supports and consolations which were afforded her, the process of inward crucifixion

was continu-

ally going on.

There were some

6.

at this time, faults.

this

One

things,

however, even in her course

which she was afterwards led

to regard as

I give in

thing she mentions, in particular.

instance, however, as well as in others, her meaning,

rather than her precise form of expression.

She was more attached

It

was

this.

to the retirement, the exercises,

the pleasures of devotion, than she

was

to the efforts,

and

min-


OF MADAME GUYON-

123

gled as they oftentimes were with teraptati(ms and

As God had

present and practical duty. his

abode in her heart,

— which

is

trials,

of

not fully taken up

the only appropriate and

adequate corrective of dangers from

this source,

— she found

him, as Christians in that imperfect stage of Christian ex-

and

perience generally do find him, in particular seasons places.

And

the consequence was, that she not only loved

such seasons and places, and sought them very much, which

was very proper, but she gives us to understand that she sometimes loved them, and sought them in such a way and to such a degree, as to interfere with the wants and happiness of others.

enemy which

is

It is

thus that self-will, the last inward

subdued,

may

find a place

even in our most

sacred things, hut never without injury. 7.

The

principle which she adopted, at a subsequent

and

more enlightened period of her Christian experience, was, that the true place of God,

any where out of the indeed, that God's

heart,

kingdom

when we speak

is

is

of God," says the Saviour, " also, that

he holds

his

of God's place

in his Providences. "

in the heart. is

But

within you."

kingdom

It

true,

is

The kingdom it is

true

and that he reigns

there,

there, in connection with his providences. 8.

And

as these

remarks are made in connection with

special times or seasons of devotion,

added, that the providences of place, in the widest sense.

So

God far

may

it

properly be

include both time and

from excluding times and

places, such as are set apart for devotion or for other pur-

poses, they recognize

and establish them

;

but,

what

is

important, they hold them also in strict subordination.

very

These

divine providences are in themselves, and emphatically so,

the time of tirnes

and

the place

of places.

And

all

other

times and places, which are approved of God, exist by ap-

pointment under them. 9.

Undoubtedly, in an important sense of the terms, the


LIFE

t24

AND RELIGIOUS EXPERIENCE

religious man's place

is

" Enter into tliy closet,"

his closet.

says the Saviour, " and pray to thy Father,

The

secret."

an indispensable place

closet is

whenever he goes there in

who

seeth in

to him.

But

violation of God's providences,

it

ceases to be a place of God's appointment, and he goes there

without God.

It should

God

who

it is

himself,

profitable one.

never be forgotten, therefore, that

consecrates the place, and

And He

will

of his true locaUty, which

is

makes

it

a

never consent to be jostled out always ascertained and desig-

human down as an

nated by His providences, by means of any merely arrangements.

And

accordingly

we may

important practical principle, that the

lay

it

times and places

which are erected within the sphere of God's providences, and are in harmony with them, are right and well and that ;

all

other times and places are wrong.

"All

10.

my

crosses," she

says,

"would have seemed

little, if

I might have had liberty, in those seasons

desired

it,

to

be alone and

and husband, who acted

to pray.

me much.

The

many

when

it

was understood

my

that I

religious

other things, re-

subjection under which I

brought, was painful to me, exceedingly

when I

mother-in-law

in concert in respect to

exercises, as they did in regard to stricted

my

But

had retired

was thus

Accordingly,

so.

for a season of

my husband would look on his watch, to see if I staid half an hour. He thought that half an hour was

prayer,

above

enough

for that purpose.

If I exceeded that time, he

very uneasy, and complained. 11. " Sometimes I used a little poses.

artifice to effect

my

grew pur-

I went to him, and asked him, saying nothing of any

devotional exercises, if he would grant

me

an hour, only one

hour, to divert myself in some way, or in any way, that to my own mind. If I had specified some known worldly amusement, I should probably have obtained

might be pleasing

my

request.

But, as he could hardly

fail

to see that

I


OF MADAME GUTON.

125

He

wanted the time for prayer, I did not succeed.

my

have granted

prayer he would 12.

*'

request for other diversions;

not.

my

I must confess that

my

sad.

But

it

half-hour

was

I,

made

my husband, who

understood

ought

to

it

I often

trouble.

husband was angry, and I was

who

myself, in part at least,

occasion for what I was

well as

my

;

imperfect religious knowl-

me much

edge and experience caused

exceeded

would

but for

"Was

to suffer.

thus gave

not God, as

it

me ?

I

then.

I

placed this restriction upon

afterwards, but did not understand

have looked upon

my

it

captivity as a part of God's

providences and as an effect of His

If I had separated

will.

these things from the subordinate agent, and looked upon

them

in the true divine light, I

I might have been happy.

When

things.

might have been contented,

In time I understood these

months and years had passed away, God

erected his temple fully in

and I entered with him.

my

He

heart.

entered there,

I learned to pray in that divine

and from that time I went no more out." She thought, therefore, with some reason, that

retreat; 13.

period of her

at this

she might have failed, in some degree, in

life

her duty to her husband and her family, in consequence of

God

not fully understanding the will of

And

providences.

this

as developed in his

view of things perhaps gives a

sig-

nificancy to a remark, which her husband once made, that " she loved

God

It will help

so

much

that she

had no love

left for

which we are now trying

to explain, if

we

give one or two

She had a

other facts, which involve the same principle. beautiful garden.

And

often walked there.

in the time of fruits

But such was the

him."

and trouble

to illustrate the source of error

and

flowers, she

intensity of her con-

templations on God, such "her inward attraction," as she

expresses

knew

it,

that her eye

nothing,

seemed

comparatively

11*

to

be closed, and she

speaking,

of

the

outward


126

and religious experience

lifp:

beauty

wliicli

And when

surrounded her.

she went into the

house, and her husband asked her how the fruits were, and how the flowers grew, she knew but little about it. And it was not surprising, I think, that it gave him considerable oflPence.

Again,

14.

it

oftentimes happened that things were re-

lated in the family,

which were osity

which wete not without

The

entitled to consideration.

was awake then,

history then, as

and remembered

as

it

;

is

now

;

and mankind had

its

Others conversed and listened

has now.

it

and

interest,

principle of curi-

but so entirely absorbed was her mind in

another direction, that she was scarcely able to do either.

And when

came up

these topics subsequently

for

remark,

although they were entitled to notice, even from a Christian,

was found that she knew nothing of them. This seemed want of respect for the feelings of others, if not an obvious disregard of duty. And as she viewed the sub-

it

to indicate a

ject subsequently,

seemed

and

in the light of a higher experience,

to her, that the course

it

which she pursued was erro-

neous.

The

15.

highest form (not that which appears to be

but that which really

m harmony with present duty.

always feeling,

and no degree of

feeling,

which

It admits is

The

God

highest love to

inconsistent with

requires us to violate our duty, nor does

When

ity," it is

desires,

with

its

;

when

does

other conquests,

all

it

it

do

it

It neither

in point of

but partially controls the

not always a safe guide it

breaks

truly establishes the throne of it

may-

our religious experience stops in " emotional-

apt to do this

it is

it

does not require us to violate

our duty to our neighbor, or even to our enemy.

fact.

is

no kind of

the requirements of our present situation, whatever be.

so,

such) of Christian experience

is

God

things right and well

;

but when, in connection

down

all

self-will,

and

in the centre of the soul, ;

first,

by estimating

all


OP MADAME GUYON. things in themselves and

tlieir relations

127

just as they ought to

be estimated, and then by corresponding to this just estimate

by an equally

To

just conduct.

this

state

she had not as

yet fully attained. 1 6.

It

is

during this period of her personal history, as

given in her Autobiography, that

As

of Francis de la Combe. individual

may

it

we

this

it is

mention made

first find

somewhat

distinguished

closely connected with a portion of her history,

is

be proper

to

say something of him.

He

was born

at

Thonon, a flourishing town of Savoy, situated on the borders of the lake of Geneva.*

In early life he was the subject of religious impressions and in accordance with his design of devoting himself formally to

God

in

Barnabites, pne

Church. talent,

was

He

a religious of the

on

and commanding

he seems

to

whom

to God's

in religious missions,

the responsibility of such

when he was

which

and

Impressed with the importance of reH-

have given his whole heart

French church, particularly in

He

in his personal appearance,

was frequently employed

time,

to the

Orders in the Catholic

was possessed of a high degree of natural

naturally eloquent.

He

he attached himself

which was improved by a finished education.

tall

gion,

life,

religious

work.

by those

movements rested in the and about that

in the year 1679,

sent to the province of Chablais, in Savoy,

his native town,

Thonon, was

situated.

He

also

labored as a missionary at Annecy, another town of Savoy,

from the city of Chamberry. His labors were not exclusively of an active kind.

situated not far 17.

He

published a small treatise, entitled

struction, in

=^

which he endeavors

Relation de

LOrigme, du

en France, Livre Premiere. Geneve, Livre Hi. chap.

iv.

Progr^s,

— La

et

A Short Letter

of In-

to point out the principles

de la Condemnation du Quietisme

Vie de Jean UAranthon, Eveque di


128

LIFE

AND RELIGIOUS EXPERIENCE

of groAvtli and of the higliest possible attainment in the Christian sis

life.

His principal published work was

his

of Mental Prayer, Orationis 3fentalis Analysis

ally written in Latin,

and afterwards translated

into

Analyorigin-

;

French.

This work, which inculcates the necessity and the principles of experimental religion in its highest forms,

condemned by the

authorities

decree of condemnation

Some

is

at

Rome

was

The

as heretical.

dated the 4th of September, 1688.

portions of his religious correspondence, also, which

possess a high degree of interest, have been preserved. letters to

Madame Guyon

His

are to be found, some of them, in

the collections of her writings, and others in the large collection of the terest, is

Works

A letter of considerable

of Bossuet.*

addressed to

M. D'Aranthon, titular

in-

bishop of Geneva,

found in the Life of that prelate. 18.

His personal activity and influence were such, com-

bined with the influence of his writings, that Louis Fourteenth,

who was extremely

sensitive to

any deviations from

Romish Church, thought it necessary to shut him up in prison. He was first confined in the chateau of Lourde he was subsequently transferred the established doctrines of the

;

to the castle of Vincennes, near Paris,

was imprisoned

and

at

a later period

in the castle of Oleron, situated in the Isle

of Oleron, a place celebrated for having given

name

to

a

portion of maritime law, but which derives some portion of its

notoriety from the persons

dungeons of its prison.

who have

suffered within the

His imprisonments, as I find

in one of the writers

whom

it

stated

I have consulted, extended

His persecutors at last had some pity on him. Just before his death, when body and mind had both been prostrated by his sufferings, he was

through twenty-seven years.

placed in the Hospital of Charenton.

* CEuvres Completes de

Bossuet,

He

died in 1714.

Eveque de Meaux, tome 8me.


OF MADAME GUTON. 19.

what

It

129

was in June or July of 1671, (she speaks somea letter was brought

indefinitely as to the month,) that

Madame Guyon from her half-brother, Father La Mothe. The bearer was La Combe, who was then young, but came highly recommended from La Mothe-, who wished his sister to

to see him,

and

regard and treat him as one of his most

to

Madame Guyon

intimate friends.

new

willing at this time to form

was un-

says, that she

acquaintances

;

but desirous

of corresponding to the request of her brother, she admitted

him. jects.

»

The conversation turned chiefly upon religious With the clear insight of character which she become deeply interested

sessed, she could not fail to

subpos-

La

in

Combe,

as one on

whom many

pend.

But

she could not at that time fully decide

still

religious interests

might de-

whether she should regard him as truly a possessor of gion, or as

merely a seeker

after

it.

reli-

" I thought," she says,

" that he either loved God, or was disposed to love him state of things

which could not

the great desire of

my

me, as

fail to interest

it

a was ;

heart that everybody should experi-

ence this divine love."

As God had

already

made use

of

her as an instrument in the conversion of three persons,

members of

the Religious Order to which he belonged, she

indulged the hope that she might be

And

although she says, she

acquaintance, she 20.

La Combe

now

felt

left her,

felt

made a

benefit to him.

a reluctance

a desire to continue but he was not

dence had brought him in contact

Avith

begin the

to it.

Provi-

satisfied.

a mind

either grace or nature, or both in combination,

to

which

had given

power over other minds. He desired, therefore, to see more and to hear more. And, accordingly, on the basis of the acquaintance which had thus begun, he repeated the visit after a short time. Madame Guyon remarks, that La Combe, who seems to have been a man not only of intelligence but of vivacity and generosity of ff eling, was very acceptable to


AND RELIGIOUS EXPERIENCE

LIFE

130

On

her husband.

husband

what unwell

second

this

he conversed with her

and with the view of recovering and refresh-

;

ing himself in the open

Soon

garden.

visit,

During the interview, he was taken some-

freely.

he went out and walked in the

air,

Madame Gujon,

after,

at the particular re-

quest of her husband, went out for the purpose of seeing

him, and of rendering any assistance which might be needed.

She availed herself of the opportunity which was thus him what she denominates the interior or inward way, " la voie de Vinterieur " a way which is afforded, to explain to

inward because

way which prepared

is

upon God,

rests

it

in distinction

outward, and which rests upon man.

to receive

fr»m the

He

her remarks, because he inwardly

was felt

the need of that form of experience which was involved in

them, and because he perceived, from her countenance, her

and her

conversation,

he

felt

La Combe

21.

life,

that she possessed that of which

himself to be destitute.

always admitted afterwards, that

versation formed a crisis in his

by

life.

Her

divine power, sunk deep into his soul.

there, that he

this con-

words, attended

It

was

then,

and

formed the purpose, with divine assistance,

God was

to

Madame

be wholly the Lord's.

"

Guyon, "

of such an unworthy instrument as

to

make use

pleased," says

myself, in the communication of his grace.

owned

to

quite another

him

man.

I ever afterwards

for I could not doubt that

;

the Lord.

But I was

have occasion

22.

has since

far

to

felc

an interest in

he would be a servant of

from foreseeing, that I should

ever go to the place of his residence." shall

He

me, that he went away at that time changed into

Of La Combe we

speak again hereafter.

Whatever mistakes she may have committed

we

in the

now speaking, it is evident that she was growing in grace. The world had lost, in an increased degree, its power. Her inward nature had become more

period of which

are


OP MADAME GUYON. conformed

131

We

to the requisitions of the gospel law.

Among

evidence of this in various ways.

have

other things,

speaking of Paris, which had formerly been to her a place of temptation and injury, she remarks, in ccnnection with a visit

which she was obliged

place

now no longer

true, there

draw me

into

the streets only

Paris was a past.

It is

same

attractions, the

but the crowds of people served only

;

The

deeper religious recollection.

augmented

my

noise of

inward prayer."

afflictions

grace, to keep

my God subservient to my will, but thine

my will,

!

'Not

could say practically,

When is

''

She adds, " under the pressure of the daily troubles which befel me, I was enabled, by divine

23.

and

there,

were the same outward

thronging multitudes to

make

to

be dreaded as in times

to

two well-tuned

thine.

lutes are in perfect concert, that

which

not touched renders the s^ame sound as that which

touched.

There

is

I

be done.'

is

the same spirit in both, the same sound,

one pure hai'mony.

It

was thus that

my will

seemed

to

be

harmony with God's will. Grace conquered 24. " This was the result of grace. rather than in its operations, in its nature it was but nature My will was subdued in its operations in particuessence. lar cases, so that I could praise the Lord for entire acquies-

in

;

cence

but there

;

when a out

of

that

remained in

still

harmony, and

have since found,

became

were, not only in tendencies,

they are far from

would

how much

fully

present, to

itself

in

who it.

I had to

broken down,

selfish

its

and changed in

persons there are,

put

to

a secret tendency,

in the strange conditions I

obliged to pass through, fore the will

it

opportunity should

favorable

suffer be-

very nature.

In hard temptations and is

it

selfish

its

How many when

think their wills are quite lost

find that a will submissive

I

have been

annihilated, as

operations but in its

break

revolt.

trials,

not a will lost

;

they

a will


LIFE AND RELIGIOUS EXPERIENCE

132

not rebellious,

is

Who

not a will annihilated.

does not wish something for himself;

is

there,

— wealth, honor, And

ure, conveniency, liberty, something?

who

pleas-

he who thinks

mind loose from all these objects, because he possesses them, would soon perceive his attachment to them, if he were once called upon to undergo the process of being his

On

wholly deprived of them. fore,

particular occasions, there-

although the will might be kept right in

so as to be in feel the

harmony with the

sharp struggle coming out of the

consciousness would testify, that he

moment by moment, only by

its

operations,

divine will, he would

is

will's life

;

still

and

his

rendered victorious,

divine grace."

These remarks indicate how closely Madame Guyon marked her inward operations. The reality or fact of the 25.

distinction

which she makes, between a will submissive or and a will lost in its nature, is unde-

lost in its operations

The

niable. lost,

explanation of

is

it

an absurdity.

A loss

doubtful.

A will

The

moral obligation, but of

explanation, therefore,

with the law of habit. second nature.

habit will attach to

and

It is

And

is

of the will in that sense would neces-

sarily imply, not only the loss of

moral agency.

sive

more

a will annihilated, in the absolute sense of the terms,

it

is

a

common

is

all

in connection

saying, that habit

is

a

certainly a remarkable fact, that

any of our

desires, to

affectional principles, (and the

any of our propensame may be said

of the will,) a tendency so deep, so controlling, so impulsive, that

it

has the appearance, as

it

has

all

the results, of being

an inherent and original part of our mental is

this terrible

been so long in

tendency, (the penalty sin,)

which plants

and truly regenerated is likely,

although

victorious, to cause

it

man

constitution.

we pay

for

It

having

in the path of the penitent

a thousand dangers, and which

will not necessarily prevent his being

him a

every step which he takes.

struggle,

more or

less severe, at


OF MADAME GUYON. 26.

The

or nature, in distinction from

its

mere

And

a divine nature.

which

in the

shows

itself.

it

this false

is

and

evil nature,

unrenewed and unsanctified man continually Its original hfe, such as it had when it came

from the hand of God,

not necessary to destroy

it is

necessary, indispensably necessary, to destroy

and

false

mense

which

vitiating life,

sin,

5

but

all

it

that

availing itself of the im-

influence of the law of habit, has incorporated so

strongly with the will's original nature that they to

calls the

operations.

will has a false nature, a satanic nature, as well as a

true,

is

Madame Guyon

It is this tendency, whicli

will's life

133

now seem

be one. 27.

And

although

hence the is

it

renovated in

which she properly makes,

and the same

operation,

its

dued nor renovated

will,

neither sub-

So that the Christian may be victorious over his enemy, when he in its

properly be said to

knows

distinction,

not often made, between a will subdued and

life.

that the enemy, until he has experienced the blessing

of sanctification in ing in his

highest sense,

its

own bosom.

is still

"What she means

sleeping or watchto say, therefore,

in connection with her experience at the present time,

that she

was made

but not over

its

is,

victorious over the will's evil operation,

evil nature

;

that she

was kept from

sinning,

but that there was yet some unconquered law of her nature,

which required her

to

always struggling.

She kept her enemy

not

victorious, but

slain.

She was

a conqueror, but not at ence witnessed a

still

be always watchful, always praying,

rest.

still

A later period of

greater victory.

12

he was She was

at bay, but fighting.

her experi-


CHAPTER

XII. A message

Presentiment of her father's death.

Incidents of 1672.

reaches her soon after with the news of his last sickness.

His

Affectionate eulogium on her daughter.

Her

death.

Remarks.

sickness

and

Preference to the renewed

death.

had made of herself

cration lohich she

and

entire conse-

in the year 1670.

This

and signed for the first Instrumentality of Genevieve Granger in

act of consecration reduced to writing time, Julij 22d, 1672. this transaction.

riage covenant.

taken at

Thus

Form of this consecrating act or spiritual marRemarks. Dangers connected with a journey

this time.

Refections upon

am

connecting the dealings of

tion

life is

am

particular in

tlie

peri-

able to ascertain them, which

not always easy to be done.

ward

I

passed the year 1671.

ods of time, so far as I

it.

And

God and

the reason

is,

that

is

by

the progress of the in-

with specific times and situations, the mental opera-

aided,

and we can hardly

have a clearer idea Another year had now

fail to

of the incidents which are narrated.

opened upon her, and found her renewedly consecrated

to

God, and growing wiser and holier through the discipline of Her trials had been somewhat less in bitter experience. this

year than in the preceding, but

wholly suspended. be wholly

his,

were designed

And

as

God

still

they were not

designed that she should

there were other trials in prospect, which to aid in this

important result.

therefore, in our narrative, with such incidents

we

We

proceed,

and

facts as

are able to gather from the sources of information foimd


LIFE, ETC.

^

in

135

her own writings and in the writings of some of her con-

temporaries, which remain to us. 2.

not always easy to explain the impressions which

It is

exist within us.

very possible, that some remarkable

It is

impressions or presentiments principles

may be

explained on natural

but there are others, of which

;

might not be

it

easy to give a satisfactory account in that manner.

been led

to this

On

her history.

I have

remark, from an incident which I notice in a morning of July, in 1672, she awoke

very early, with such an impression on her mind.

"

At

four

o'clock in the morning," she says, " I awoke suddenly, with a

strong impression or presentiment that

And

contentment, yet such sion I

my

my was my

though at that time

had of

soul

my

father

had been

in

was dead. very great

love for him, that the impres-

his death affected

my

heart with sorrow, and

body with weakness."

3.

I

do not mention this incident, because I think

important, or because I have any comments to make. sufficient to say, that it

was not a mere

it

very It is

transitory impression,

but a presentiment so sudden, so deeply imprinted, so controlling, as to

She was by the conviction of which she was made

fake entire possession of the mind.

so deeply affected

the subject in this remarkable maimer, that she says she

could hardly speak.

we are now speaking, she was She had been residing some days at a Monastery, the Prioress of which was a personal friend. It was some leagues distant from her usual place of resiShe had gone there for religious purposes, as the dence. place was favorable to retirement and to religious contemAt the time she left home, her father was residing plation. It was on the afternoon of the same day in at her house. 4.

At

the time of which

not at her

own home.

which she experienced the strong presentiment or impression of Avhich

we have

spoken,

tliat

a

man

arrived at the


136

LIFE

Monastery

AND RELIGIOUS EXPERIENCE

He

in great haste.

brought a letter from her

husband, in which he informed her of her father's dangerous

Prompted by

illness.

mediately set out to dence, she found 5.

To her

by duty, she im-

affection, as well as

him

visit

;

but on arriving at her resi-

him dead.

father she

was tenderly attached.

And

it

would seem, from what we learn of him, that she had reason to be so. " His virtues," she says, " were so generally known that

unnecessary to speak of them.

is

it

silence

I pass them in

or only with the simple remark, that as he passed

;

through the scenes and ited great reliance

wonderful."

trials

of his closing days, he exhib-

His patience and

on God.

was thus that another

were

faith

was and the freedom of the soul, which is liable to be contracted and shackled even by the domestic affections, sundered

It

to the earth

tie

;

when they

are but partially sanctified, grew wider and

stronger from the bonds that were broken. 6.

Another

himself to

affliction

God

to

was near

ations of sanctifying grace, objects,

He who

at hand.

must be willing

however dear they may

be,

to give

inconsistent with a divided

misplaced love, whether object, is as really,

it

all

divine love, and

which he does not love in and for God alone. fication of the heart, in the strict

up

which he does not hold

in strict subordination to the claims of

is

gives

experience under his hand the transform-

and

The

sancti-

full sense of the term,

and wandering

be wrong in

its

affection.

A

degree or

its

though apparently not as odiously,

sinful,

as a misplaced hatred. 7.

She had a daughter, an only daughter

true, only three years of age, or but

years of age loved as she

;

and

was

yet, in

her

truly lovely"

own

a

little

young it is more than three ;

language, " as dearly be-

" This

little

the mother, " had great beauty of person

;

daughter," says

and the graces of

the body, which distinguished her, were equalled

by those

of


OP MADAME GUYON.

mind

the to

so that a person

;

137

must have been insensible both

she was, she had a perception of religious things to

Young

beauty and to merit, not to have loved her.

have loved God in an extraordinary manner.

Often I

found her in some retired place, in some corner, praying.

was her

whenever she saw

habit,

And

join with me.

if,

at

had been praying without

any

me

as

and seems

;

at prayer, to

It

come and

time, she discovered that I

her, feeling that something

weep

was

wrong, or that something was

lost,

and exclaim

Ah, mother, you pray, but I saw my eyes

in her sorrow,

When we

do not pray.'

;

Jesus

"

my

seasons of in-

'

Ah, no ? You are praying

'

and

to our dear

and dropping on her knees before me, she would

'

begin to pray 8.

in

would whisper, 'Are you asleep ?

recollection, she

then would cry out,

bitterly,

w^ere alone, if she

would naturally be the case

closed, as

ward

'

she would

too.

So strongly did she express her desire and her deter-

mination to give herself to the Lord, and to be one with him in spirit, that

it

gave occasion

But

grandmother.

She was very

alter her expressions.

her endearments little

angel.

Her

for reproof

great,

as

much

and contempt.

what

my

affection for

been subjected

to the

many were

To

her mother she

her heart, than

I looked upon her as

only consolation on earth

me

;

for she

as her surviving brother,

my had

who had

most unhappy influences, had aversion

She died of an unseasonable bleeding. But she died by the hands of Him, who was me of all." Both her father and daughter

shall I say,

pleased to strip

;

qualities of

father doated on her.

beautiful person.

and almost

dutiful

and she was innocent and modest as a

;

was endeared much more by the by those of her

on the part of her

she could not be prevailed upon to

still

died in July, 1672. 9.

latter

We

have already had occasion

to notice, that in the

part of the year 1670, more than a y^ar and a half

12*


AND RELIGIOUS EXPERIENCE

LIFE

138

we

previous to the period of which

had anew given herself

seemed

to

to her, without

now

are

God, in great

By

any reserve.

speaking, she

sincerity, and, as

a solemn

it

act, to

which God himself was a party, she had placed herself on the altar of sacrifice,

never more

God, both

to

" the altar which sarictijies the

be taken from

in doing

She had

it.

and suffering

;

left

gift,^^-^-

herself with

and whatever might take

place in the fulfilment of his will, she could never wish

be otherwise.

In

the trials to which he had seen

all

it

to

fit

to

word of murmur, worthy of notice, that

subject her, no whisper of complaint, no

had ever escaped her

But

lips.

it

is

she had not as yet committed her reUgious purposes to the

At

formality of a written record.

of any such thing. to

Him who

is

It

least,

we have no mention

was a mental purpose, communicated

emphatically

Mind

;

a simple transaction

between her soul and God, of which God alone was the witness.

It

was

possible,

however, that she might forget, that

she might be faithless.

There were yet many and heavy

before her.

trials

10.

Her

pious and deeply experienced friend, Genevieve

Granger, Prioress of the Benedictines, had never ceased to take an interest in her spiritual progress.

It is probable

was indebted for the incidents and results of her

that she well understood (and perhaps she

the views she entertained to

own

past experience) that there were some things in the

process of inward crucifixion, some things in what I think

may

be appropriately termed the " baptism of

She did not

remained unaccomplished.

jire,^'

which

cease, therefore, in

accordance with that direction of Scripture which requires us to " bear each other's burdens," to sympathize in the vari-

ous

trials

which Madame Guyon had been called

things, she

to pass

Among

other

wished to add new solemnity and interest

to the

through, to pray for her, and to advise her.

matter of her consecration

;

a consecration made on prin-


OF MADAME ciples of

139

(^iUYON.

an entire and permanent surrender of

God, which have already been explained. object into effect, she selected as a ate to her purpose, the

Madame Guyon had

lierself to

In carrying her

day especially appropri-

22d of July, the month in which

experienced the heavy

which we have just spoken, although

it

of

afflictions

was not selected on

that account. 11.

It

was on

day and month, four years

that

years of inquiry and struggle, that she had

Lord Jesus Christ

the

in such a

soul the sense of forgiveness, It was, therefore,

we

as

find that

and

manner to

first

hefore, after

believed on

as to bring into her

fill it

with inward peace.

a day to be remembered with gratitude

it

was remembered through her whole

life.

Genevieve Granger, in the course of that friendly correspondence which had existed between them for some years, sent

word

to her, that

she wished her to notice the approach-

ing anniversary of that day in a special manner, by acts of

worship and by alms. if

she approved of

it,

She wished her also to examine, and what might perhaps be called a

to sign

marriage covenant with the Saviour, which she had herself

drawn

up, in very concise terms, for

Perhaps she had

in

mind

Madame

Guyon's use.

that interesting passage of the

" The marriage of the Lamb is come and his made herself ready and to her was granted that

Scriptures,

wife hath

;

;

she should be arrayed in fine linen, clean and white fine linen is the righteousness of saints J^ *

for the These suggestions, ;

coming from a source which she had been accustomed greatly to respect, could not fail to so,

be attended

to.

as they corresponded entirely with her

feelings.

The

And

especially

own views and

act or covenant of Consecration,

drawn up

in

accordance with those expressions of Scripture which speak of the church as the bride or spouse of God, with her signature appended,

was

as follows

*Rev.

xis. 7.8.


140

AND RELIGIOUS EXPERIENCE

LIFE

/ henceforth receive

him

take Jesus Christ

as a husband to me.

unworthy though lam, this

marriage of

mind tvith him, God's

spirit with spirit, that

— meek, pure, nothing in lam

will.

And, pledged as

my

marriage portion,

part of

the crosses

and

he mine.

A7id

he his

to

I promise to I give myself to him, spouse. I ash of him, in to

the

the

he

myself,

to he his,

to

of

the

same

and united

I accept,

temptations

contempt which fell

Jeanne M. B.

I may

and

in

as a

sorrows,

him.

De La Mothe

Guyon.

Sealed with her ring. 12. This transaction, simple in appearance but carried through with sincere and earnest solemnity of spirit, was

much

blessed to her. From this time onward, she could not look upon herself as her own, even in that limited aud mitigated sense which often characterizes a high state of religious experience.

She

felt that

there was a sanctity in

the relation which had thus been voluntarily established,

which it would have been the highest impiety, as it would have caused the deepest sorrow, ever knowingly to violate.

She had an inward and deeper sense of consecration, both spirit, such as she had not experienced at any

of body and

time before. ing of those to

them."

God himself has condescended to say, speakwho constitute his true people, "I am married

Jer.

iii.

14.

In examining the record of her Hfe, I find an incident mentioned without date but from the connection in 13.

;

which

it

appears, I refer

she says, " and

both

I,

took a

it

to this period.

little

" My, husband,"

journey together, in which

my resignation and humihty were exercised

difficulty

or

constraint, so powerful

was the

;

yet without

influence of

divine grace.

"We all of us came near perishing in a river, which we found it necessary to pass. The carriage, in passing through the water, sunk in the moving sand at the bottom, whirh rendered our position very dangerous. Otb-


OF MADAME GUYON. ers,

who were with

141

threw themselves out of the carriage,

us,

But I found my thoughts so much taken up with God, that I had no distinct sense of the danGod, to whom my ger to which we were really exposed. mind was inwardly drawn, delivered me from the perils to which we were exposed, with scarcely a thought on my part in excessive fright.

It is true, that the thought of being

of avoiding them.

drowned passed across tion or reflection in

and willing that

my mind, but

me than

it

this,

should be

it

caused no other sensa-

that I felt quite contented

so,

if it

were

my

heavenly

Father's choice. 14. " It

was rash

may be

said,

and perhaps with some reason, that I

in not exhibiting

greater effort to escape.

more anxiety, and in not making But I am obliged to add, in justi-

fication of myself, that it is better to perish, trusting

calmly

make our escape from danger, trusting in ourselves. But what do I say? When we trust in God, it is i7npossihle to perish. At least it is so in the in God's providence, than to

Trust itself

spiritual sense.

my

is salvcdion.

happiness, to be indebted to

this state of

mind, I cannot

which he sees

fit

escence in God's long, than put

to

will,

an end

fail

God to

send upon me.

It is

them

in

pleasure,

be content in the

In the

spirit

In

trials

of acqui-

them all my life a dependence on myself."

I would rather endure to

my

for every thing.


CHAPTER Her

Birth of a son.

this

and

supports.

Death of

religious state at this jJejiod, 1673.

Their intimacy with each

Genevieve Granger.

on

XIII.

Remarks

other.

General remarks on worldly attachments

affliction.

Her second

visit to the city

view and conversation with a Jesuit.

of Orleans.

Remarks upon

Inter-

it.

Com-

ments on undue spiritual earnestness or spiritual impetuosity. Writes

a person of

to

Withdraws her

Marks of

request.

distinction between the

Her conduct

Lawsuit.

fied mind.

and merit for his advice. and remarks upon this incident. wholly and the partially sancti-

distinction

Result,

in connection with

Re-

it.

marks.

One

of

tlie

incidents of the year 1673, to

now

series of events child,

a son,

of the too

whom

much

Providence had given her in the place

idolized boy,

This son,

before.

who seems

whom

to

she had lost two years

have proved himself worthy

of her affections, grew up to manhood.

God

which these

bring us, was the birth of her fourth

But the grace of

enabled her to love him with that pure and chastened

affection

which holds every thing

in

subordination to the

divine will. 2.

At

of the

the time of the birth, and during the early period

life

of this child, she speaks of herself as being

subject of great inward support

ings ist,

may perhaps

consolation.

Her

th'*

feel

be expressed in the language of the Psalm

— language, which,

a response in

and

many

in various ages of the world, has found

pious bosoms, " Blessed be the Lord,

because he hath heard the voice of

my

supplications.

The


LIFE, ETC.

Lord

is

him, and

143

my strength and my shield. 3fy I am helped ; therefore my heart

heart trusted in greatly rejoices

;

and with my song will I praise him.'' * 3. But this season of consolation was succeeded by a trial unexpected and severe. This was the sickness and death of her religious friend and confidant, Genevieve Gran-

To

ger.

gone

and pious woman she had often and support, when her way seemed dark,

this intelligent

for advice

Many were

and when her heart was sorrowful. which she had passed with her in

the hours

religious conversation

some cases she looked to her more, and was entirely consistent with a simple and unwavering dependence on God alone for wisdom and strength. Perhaps it would not be too much to say, that at this period, and for some years previous, she regarded her, in her trials and her want of experience, as almost indispenand perhaps

in

relied on her more, than

Certain

sable.

it is,

that she repeatedly mentions

of her heavy domestic

made

prevent her interviews,

to

solation

afflictions,

which seemed

to

be

it

as one

that great efforts

— the

left to her,

were

only worldly con-

— with

this pious

woman. 4.

It increased

her

her death. Reine.

She was absent

Near

she was not enabled to

affliction, that

be present with her in her

last sickness

the close of the

spoke to her in relation to

and

at the time of

at the time, at a place called St. life

of the Prioress, some one

Madame Guyon,

with the design,

would seem, of awakening her from a lethargy into which she had fallen. Her mind rallied at a name so dear, and it

she

made

the single remark, " I have always loved her in

God and for God."

These were her

last

words.

She died

soon after. 5.

"

When

I received this news," says

* Ps.

xxviii. 6, 7.

Madame Guyon,


144

AND RELIGIOUS EXPERIENCE

LIFE

" I must confess, that

was one of the most

it

afflicting strokes

which I had ever experienced. I could not help the thought, that, if I had been with her at the time of her death, I might to her, and might have received her last inShe had been a great help to me. In some of

have spoken structions.

my

afflictions, it is true,

made

to

prevent

I could not see her.

months before her death. thy of

spirit,

But

He

tion.

me

attachment to her, and that

it

me.

The afflic-

inwardly, before her death, that

me

its

to

my

on her, were so great, be deprived of her."

being keenly painful to nature.

Those who experience the

crucifixion of nature, in

the full extent of those terms, will find

human

to

this event, considered in its religious

bearings, did not prevent

all

the thought of what

renewed and heavy

my dependence

would be profitable for

But the necessity of 6.

were

such was our sympa-

— was a support

merciful, even in this

had taught

still,

remembrance,

that the

she might have said or done,

Lord was

Efforts

This was especially the case for a few

it.

attachments,

— not

it

necessary to die to

in the absolute sense,

it is

true,

because such attachments are undoubtedly right and well in their place least, as

;

but

it

will

which interferes in the God.

be necessary

to die to

them, so

far, at

they imply a reliance and confidence in the creature,

For wise

least

degree with entire reliance upon

reasons, therefore,

God saw

fit

to take

from

her this prop. 7.

"

" Oh, adorable conduct of

my God

There must be no guide, no prop

!

"

for the

she exclaims.

person

whom

thou art leading into the regions of darkness and death.

There

niust be

no conductor, no support. to the

thou art determined

man whom

by the entire destruction of Every thing upon which the soul rests, to destroy

the natural

life."

out of God,

must be smitten, whether reputation, or prop-

erty, or health, or

symmetry of person,

or friends, or father,

or mother, or wife, or husband, or children.


OP MADAME GUYON. 8.

He^ who

add, "

We

his

loses

shall Ji7id

life,

are found by being lost

we

are built up

it.

we

;

by being

145

Well does she by being

are saved

Man

destroyed

;

erects his

inward temple with much industry and care

he

is

obliged to do

this structure

demolished.

may

it

be carried,

up of the old Adam.

is

But

a

it

may

into the soul,

and All

be and

to

new modeling and

all this is

removed, and

cannot be otherwise than removed and destroyed,

comes

;

with such materials as he has.

it

and superstructure, whatever

whatever extent building

first

when God

and builds a new and divine temple,

—a

temple not made with hands, and of materials which endure forever.

Oh, secrets of the incomprehensible wisdom of God,

unknown

to

any besides himself and

especially taught,

to those

— yet man, who has

just

whom

begun

he has

his exist-

and set bounds to it Who is it, mind of the Lord, or who hath been his counsellor ? It is a wisdom only to be known through death to self, which is the same thing as death to every thing that sets itself up in opposition to the true light." ence, wants to penetrate

that hath

9.

known

!

the

I will here mention an incident of a religious nature,

which seems

to

be worth noticing.

In the

latter part of the

year 1763, she visited the city of Orleans a second time, for the purpose of being present at the marriage of her brother.

While

there, she

became acquainted with an individual of who exhibited some interest in

the society of the Jesuits,

hearing the details of her religious experience.

ponded

to this desire,

with

much

She

corres-

vivacity and very fully.

The

effort to relate her feelings reacted upon herself, and gave a high degree of sensible satisfaction, in distinction

from that of duty,

satisfaction

feelings at

which

so that she

much

results solely

was led

length.

to

from the discharge

speak of her views and

This conversation, which to most

persons would have appeared commendable

rather than

otherwise, caused her considerable regret afterwards.

13

She


146

AND RELIGIOUS EXPERIENCE

LIFE

began

to s€^, that, in the progress of religion,

necessary to do the right thing, but to do

The

spirit.

it is

not only

in the right

it

source of her sorrow was, that she found on

had spoken from the

reflection that she

of nature, not

life

excluding a degree of self-gratulation, which she probably did not perceive at the time,

— and not wholly from a

single

eye to God's glory. too forward," she says, "

was him of " I

10.

ing to

and free in speak-

spiritual things, thinking I

was doing well

but I experienced an inward condemnation for

The

it

afterwards.

conversation, in itself considered, might not have been

objectionable spirit of

it,

but the manner of

;

was

to

it,

or rather the inward

And

some degree wrong.

I was so sensi-

ble that the spirit of nature, in distinction from the spirit of

what I was kept, with divine

grace, dictated in part

said,

that I

aid,

How

again.

fault

often do

we

and was from

Far from

it.

A

it,

mistake nature for grace

Sanctification does not necessarily ness.

so afflicted at

falling into the like

imply a want of earnest-

holy soul, feeling the

importance

of hoHness as no other one can, cannot be otherwise than

But

earnest.

God, of

is

all

that holy earnestness which

comes wholly from

entirely inconsistent with the presence

those influences, whatever they

may

and operation

be,

which are

separate from God." 11.

There

is

much

truth in these views, which

here and elsewhere in her writings.

There

is

such a thing as spiritual forwardness, (perhaps it

religious

impetuosity,)

appearance, but which

purely religious than

it

is

which

is

sometimes

seems

to be.

it

is

we may

Eminently

a greater or

call

much

less truly

and

This state of mind

less degree, hy the

religious persons, as they go

is

element

constituted of the religious element, impelled

influenced, in

find

eminently rehgious in

not, generally speaking, destitute of the religious

but

we

undoubtedly

and

natural element.

on from one varia-


OF MADAME GUYON. tion

and degree of inward experience

147

to anotbei, generally

pass through this state at some stage of their experience

and

generally a long time before they can perceive

is

it

clearly, in opposition to their

former views, that

They

highest and best state.

learn

after

it

it is

not the

a time.

They

perceive, in the result of their inward teachings, that there

is

nothing absolutely true and absolutely safe in religion, except what

is

done in

recollection ; that is

to

say,

which

is

done deliberately, in the clear perception of the object, and is

done conscientiously, in the clear sense of religious duty.

He who

and only

acts recollectedly,

he, can say with confi-

dence, that he acts with a single eye to God's glory.

Another

12.

incident,

to me to indicate her may properly be introduced

which seems

progress in inward sanctification, "

here.

One

day," she says, " laden with sorrow, and not

knowing what

wished

to do, I

to

have some conversation

with an individual of distinction and merit, into our vicinity,

I wrote him a

gious.

who

often

came

and was regarded as a person deeply

reli-

which I requested the favor

letter, in

of a personal interview, for the purpose of receiving from

him some

instruction

But reflecting on the seemed to me that I of God seemed to utter itself

and advice.

had written the

subject, after I

letter, it

had done wrong. The Spirit What in my heart, and to say, '

Art thou unwilling imposed upon you

to

Is

?

13. "

In

this state of

whom

dost thou seek for ease ? is

thus

necessary to be so hasty in throw

it

ing off the yoke, grievous though

individual

!

bear the Lord's hand, which

it

be

?

mind, I wrote another letter to the

I have mentioned, in which I withdrew

request, stating to

him

that

my

first letter

had been

my

written,

I had reason to fear, without a suitable regard to God's

providence and

will,

selfish suggestions

what

it

was

to

and

partly, at least,

of the

be faithful

life

to

of nature

from the ;

and

as

fearful or

he kjiew

God, I hoped he would not

dis-


LIFE

148

my

approve of

AND RELIGIOUS EXPERIENCE acting witli

simpKcity.

Christian

this

I

supposed, from the high reputation which he enjoyed as a Christian, that

he would have appreciated

have received

this

spirit in

which I hoped

" But, to

14.

he resented

it

my

motives, and

second communication in the Christian

my

it

was

surprise,

And

highly.

written.

he did

On

not.

the contrary,

thmk we may

I

well inquire,

what explanation shall we give of this sort of Christianity ? That this person was religious, in the imperfect or mitigated He seems to have been sense of the term, I doubt not. regarded as eminently religious

;

but

whatever may have been

it is

true, that his

still

it, was mixed up, pervaded and animated, more or less, on different Certain it occasions, with the life and activities of nature. is, that the life of nature, or that life which has self and not

religion,

God

for its basis,

was not wholly

could not say, under

all

the degree of

slain within him.

circumstances,

He

Thy will

It is well.

'

be done!'" 15.

In connection with the conduct of

this individual, she

Referring to the important

makes some results which characterize the experience of what she appropriately tei-ms inward death, she says, that the soul, which profitable remarks.

comes out of

it

in the brightness of the

rection, " is purified

nace, states

and

from

in the nature

Formerly, although

its

new

spiritual resur-

like gold in the fur-

finds itself clothed in those dispositions

which shone

matter of

its selfishness,

its

it

and

had submitted

salvation through Christ,

own wisdom, and

life

itself to it

was

seeks

inordinately attached to

all its

its

sidered

will.

little

Formerly,

its rights, it

in the

proud of

own

life

will

of sanc-

wisdom from God, renders obedience

with the simplicity of a but God's

God

still

but now, in the crucifixion of nature and in the tification, it

and divine

of Jesus Christ.

child,

and recognizes no will what it con-

selfishly jealous of

was ready

to take fire

on

many

occasions


OF MADAME GUTON.

149

which presented themselves, however unimportant they might but now, when it comes in conflict with others, it yields ;

be

and without reluctance.

readily

It does not yield, after a

great effort and with pain, as if under

but naturally and

justly be said to be religious to

up

at times with

now,

more or

some

Formerly, although

iation.

more, and placed

itself

it

still

itself, is

it

could

self-conceit,

but

meekness, humil-

loved others, ;

it

was puffed

it

loved itself

it

but now, rejoicing

possesses a boundless

neighbor, bearing with his faults and weak-

and winning him by

nesses,

which

its

and

spirit,

above them

equally in the happiness of others, charity for

process of discipline,

extent,

less of vanity

loves a low place, poverty of

it

a-

Formerly, even when

easily.

The rage

love.

of the wolf,

remained in some degree, and sometimes showed

changed into the meekness of the lamb."

Such are the accurate terms in which she discriminates between the Christian life in its ordinary appearance of partial sanctification, and the same life when it becomes a " new Christ," by experiencing a more full and complete regeneration into the purity, simplicity, and beauty of the divine image. 16.

About

this time,

a matter occurred which illustrates

her character in other respects.

name

is

A

certain person,

whose

not given, prompted either by malice or by avarice,

attempted, by false pretences, to extort a large

The

from her husband.

claim,

sum

of

money

which had the appearance

of being one of long standing, was for two hundred thousand livres,

which the claimant pretended was due

Madame Guy on and

her brother conjointly.

to

The

him from claimant

was supported in his unjust demand, for what reasons is not known, by the powerful influence of the king's eldest brother, They tampered with her brother, the Duke of Orleans.

who was

so

young and inexperienced as not th"*. case, in such a manner as

the merits of

18 *

to

understand

to obtain his


160

LIFE

AND RELIGIOUS EXPERIENCE

signature to certain important papers which were to be used in the

They had given him

trial.

to understand, that, if

they succeeded in the establishment of their claim, he should not pay anything.

Madame Guyon of the

Duke

that a great

felt

Her husband, perplexed by

done.

affair,

or perhaps terrified

wrong was about

by the

influence of the

And

of Orleans, was unwilling to contend.

nished occasion, without any good reason, for faction with his wife,

When

and

for

new marks

of

new

fur-

it

dissatis-

treatment.

ill

the day of trial came, after her usual religious duties,

which we may well suppose that she commended

in

to be

the apparent intricacy

ing business to divine direction, she says that she

this try-

her

felt it

duty to take the unusual course of going personally to the

making her representations of the case before

judges, and

them. " I

was wonderfully

assisted," she says, " to

and explain the turns and judge

whom

so different

exhorted

I

first visited,

artifices

was

it

to see the other judges,

before, that

he himself

and especially the In-

who was just then going was quite misinformed about the matter.

tendant, or presiding judge,

Court, and

enabled

me

to manifest the truth

gave such power to

me

for

my

The

so surprised to see the affair

from what he thought

me

understand

of this business.

to the

in so clear a light,

God and

words, that the Intendant thanked

having so seasonably come to undeceive, and set him

to rights in the affair.

He

assured me, that,

taken this course, the cause would have been

if

lost.

I had not

And

as

they saw the falsehood of every statement, they would not only have refused the plaintiff his claim, but would have

condemned him to pay the costs of the suit, if it had not been for the position of the Duke of Orleans, who was so far led astray by the plaintiff, as to lend his name and influence to the prosecution.

In order to save the honor of the prince,


OP MADAME GUYON. it

151

was decided that we should pay to the plaintiff fifty so that his claim of two hundred thousand livres

crowns

;

was satisfied by the payment of one hundred and fifty. Thus moderately and speedily ended an affair, which at one time appeared very weighty and alarming. My husband was exceedingly pleased 17.

We

attending

mention

it,

at

what I had done." and the circumstances

this prosecution

not merely as an incident which

may

properly

be regarded as constituting a portion of her life, but as illusIndependently of the grace of God, trative of character.

which gave

to

her character

have in some incidents of

this

its

crowning excellence, we

kind an evidence of what she

was by nature of her clearness of perception, her firmness She had a mind, that was of purpose, and her eloquence. formed by the God who made it to influence other minds. It was only necessary to see her and to hear her, in order to feel her ascendency not an ascendency which was de;

;

rived from position, but an ascendency which carried title

in itself; jiot

ascendency given.

its

an ascendency that was assumed, but an


CHAPTER Co7nmencement of her

1674.

XIV. of privation or

state

desolation.

Her account of it. Method of proceeding, in correctly estimating this part of her life. Analysis and explanation of the state into had

lohich she to

it.

Joy not

fallen.

Her remarks on

merely an incident

Advice of Monsieur Bertoi Unfavorable results. Advice of another

in relation to her state.

distinguished individual.

enced from him.

religion, hut

the subject.

Unkind treatment which she

experi-

Remarks.

Correspondence with a Jesuit.

It was in the beginning of the year 1674, (unless perhaps

we should

assign

it

arrangement which

ame Guyon

finds

something in

its

favor,) that

Mad-

entered into what she terms her state of priva-

tion or desolation. for

near the close of the preceding year, an

It continued,

with but slight variations,

something more than six years.

2.

Her

experience at this time was in some respects

peculiar, so

much so as to require explanations at some make it understood in itself, and to make it in

length, both to

some degree

profitable to others.

down," she says, " as

it

"I

seemed

to

myself cast

were, from a throne of enjoyment^

like Nebuchadnezzar, to live among beasts, a very trying and deplorable state, when regarded independently of its relations, and yet exceedingly profitable to me in the end, in

consequence of the use which Divine Wisdom made of it. Considered in comparison with my former state of enjoyment,

it

went

far

3.

was a state of emptiness, darkness, and sorrow, and beyond any trials I had ever yet met with."

In giving an account of this portion of her

life,

a


LIFE, ETC.

make

person would be likely to

153

mistakes, if he proceeded

without a careful comparison of the statements If suitable care

her writings.

different parts of

be found

this respect, there will

view of

in giving a correct

it.

be no

to

The but

Christian

proceed, therefore,.

it

live

This

was not a privation of debut of sensible consolations.

not

life

4.

God

is

to

draw our by

to live

activity

a

;

designed to ;

make her

he wished her

life

faith.

Joy

own, in the highest and

his

is

life,

not true

;

the

life

in other

which flows directly and unceasingly from the

divine nature.

we may

by

life.

to possess the true

unmingled with any element which words, a

and our hope from

sight rather than

but merely an incident of

fullest sense

if

is

generally admitted and understood;

is

does not appear to be equally well understood, that to

by emotions,

sensible joys, is

;

which she speaks o^

in the highest sense of the terms,

life,

of faith.

life

I think^

we

incipient state,

its

of hope, and of holy purpose

ditficulty,

at the subject with

the aids which are thus afforded us,

sire,

in

taken in

Looking

to say, that the privation or desolation,

particularly in

made

is

And

so express

in order to

do

this, it

became with Him,

a matter of necessity, that He should

it,

take from her every possible inward support, separate and distinct

faith"

And

from that of unmixed, naked says the apostle, "

again, "

The

life

and not by

which I now

"

faith.

sight."

"We walk by

2d Cor.

v. 6, 7.

live in the flesh, I live

by the faith of the Son of God, who loved me, and gave himself for me." 5.

Galat.

Accordingly,

He

ii,

20.

so ordered

it

in his providences, that

those inward consolations, which had hitherto supported her

except those so much in her trials, should be taken away which are based upon the exercise of pure or simple belief The joys which arise in the divine word and character. ;

from

this

source, although they

may

temporarily be per-

plexed and diminished by counteracting influences, arise by


154

LIFE

AND RELIGIOUS EXPERIENCE

a necessary and unchangeable law, and can never

But a

exist.

fail

to

large portion of her inward consolations, as

is

generally the case at this period of religious experience,

arose from other causes and in other ways, connected in

some respects and

to

some

extent,

faith she possessed, but not directly

God saw

fit

to take

away.

tinctions in the case,

what she had

lost

And

it is

it

All this

it.

not making the proper dis-

and estimating her

might arise from, was gone.

more by seemed to

situation

than by what she retained,

her, that all peace, that all consolation,

source

probable, with the

based upon

it

whatever cause or

So

far as joy

was

concerned, her heart was desolate. 6.

And

this

was not

all.

In

this state

of things, she com-

mitted the great mistake of looking upon the absence of joy as evidence of the absence of the divine favor.

was

After men-

without friends and other sources of consolation, she adds, " to complete my distress, / seemed tioning that she

to he left

without

left

God

himself,

in such a distressing state."

who That

alone could support is

me

to say, if I rightly

understand her meaning, finding that her joys were gone,

which had been as a the conclusion, that

sort of sunlight to her soul, she

God was

gone.

I

am

drew

ready to concede

was an easy and perhaps a natural one, but was none the less a mistake a mistake vital in its principle and terrible in its consequences. The reader will that the mistake

it

;

notice, that since the time she

Lord terms,

to

be wholly

his, in

God had been

had consecrated herself

to the

the full and absolute sense of the

pursuing a course which was wisely

He

adapted to secure her whole heart to himself.

had

tried

her sometimes in one direction and sometimes in another,

and through grace had found her these trials

it

will

faithful.

But during

all

be noticed that she was sustained, with

the exception of a few short intervals, by inward consolations.

There way, generally speaking, a high

state of pleas-


OP MADAME GUYON.

155

ant and frequently of joyous emotionality. So that, instead of living upon " every word which proceeds from God's

mouth," in other words, instead of living upon God's which, more

anything

appropriately than

may

and which, whatever

called angels' food,

else,

will,

may

be

be thought

and can be the only true bread of life, she upon her consolations. Strange it is, that we find

to the contrary, is

was it

living

so difficult to perceive, that the joys of

God

are not

God

himself. 7.

God

It is true, undoubtedly, that

in the joys of

a degree of

may

will.

we

;

that

we may

is to

enjoy the will of

say, while

we may

take

satisfaction in the consolations themselves,

rejoice in

the divine

God

them But

chiefly

we

and especially as indicative of

in the earlier periods of Christian ex-

much more apt to rejoice in our joys, than The time had come, in to rejoice in the God of our joys. which God saw it necessary to take away this prop on which perience,

are

she was resting, in some degree at

She could love God's

will,

least,

without knowing

trying though

it

often

was

it.

to

when it was sweetened with conBut she was now called to endure another and a solations. deeper trial. The question now proposed to her was, whether she could love God's will, when standing, as it were, alone, when developing itself as the agent and minister of divine her natural

sensibilities,

providences which were to be received, endured, and rejoiced in, in all their bitterness,

8.

simply because they were from God.

This was a question, which, under the circumstances

of the case, could not well be tested, except in connection

with that state of inward aridity, to which

a

state,

nated as painful and is

we have

referred

which, in itself considered, cannot properly be desigstill

less as

sometimes described as a

to say, dead, not in the sense of

dead in respect

to

condemnatory, but which

lifeless

or dead state

;

that

is

being without religion, but

a particular kind or class of emotions

;

a


LIFE AND RELIGFOUS EXPERIENCE

156 state

which

without

is

life in

the sense of

being imemo*

its

In other words, joyous emotions have either ceased

tionair

to exist, or their natural results are overruled

by

influences

God's hand

originating in feelings of a different character.

and it is w^ell that it should be so. As in this result men may make a God of their own intellect, by being proud of their intellect or may make a God of their own will, by being proud of their will so they may make a God of their

is

;

;

;

joyous emotions, by taking a wrongly placed pleasure in

And

them.

just so far as this

is

the case,

it is

proper for

God, in the exercise of his gracious administration,

away such

emotions.

He

to take

turns their channels back;

he

smites our earthly delights, and opens the sources of providential sorrow,

And

and overwhelms them, and they disappear.

he does not take away men's religion, but away an idol or if that term be too strong, he takes away that, whatever we may name it, which

in doing this,

rather takes certainly

;

perplexes and injures religion.

But

9.

this is

a subject, which involves so nice an analy-

of the mental operations, that I think

sis

delay upon

a

it

moment

necessity of an inward tion or basis

We

life,

we may

When we

longer.

which

is

separate in

from emotions, we do not mean

properly

speak of the its

founda-

all emotions.

have particular reference, as the reader may have and we do not mean to joyous emotions

ready noticed,

of them.

;

We

ought to add, therefore, in order not

misunderstood, that the emotions which

may

to

safely

sometimes profitably be taken away, are emotions in

wrong place ; and

when we add

this

remark

be

and the

further, that religion, considered in its element

God and

in those

desires

and purposes which naturally flow out of such

This

the true religious

10.

all

will be the better understood,

or foundation principle, consists in faith in

is

al-

faith.

life.

Emotions (we speak now of joi/02is emotions, and not


OF MADAME GUYON.

157

of any other) are the incidents or attendants of this

not the

and accordingly

life itself;

which 'precede the mistaken for

we have God,

all

are not the

life,

and

life,

although sometimes

Whenever we have faith in

Faith, at least, must go before.

it.

pleasant emotions in God, before

must be a God of our own making

it

life,

those joyous emotions

such an one as

;

those false gods that are described by the Psalmist, " the

work of men's harids" * and who are as feeble as those who and we build, therefore, upon a sandy fountrust in them And whenever such emotions, (those which go dation. before faith, and also those Avhich are not founded upon it,) ;

interfere with,

and perplex the

life

of faith,

God

acts wisely

and kindly in taking them from us. 11.

We

hope we

be understood, in these re-

shall not

marks, as denying or doubting the existence of true Christian joy.

Certain

it is,

that there are true joys, joys

approves, joys of faith as well as other joys.

which God

And we may

add, I think, with great confidence, that these joys exist

He, who has

a necessary law.

and what

is

only

he

this,

faith,

more, he cannot help having them.

may

justly regard

may

And

as an evidence or as

such a sign he

he will be careful

I repeat, that

to

do

it

cautiously and wise-

we may properly and

safely

make

joys of faith a distinct subject of contemplation, and rejoice in it is,

;

not

rejoice in his joys, as well as in the object of his

joys, if ly.

them

And

sign of a good religious state.

by

has the joys of faith

them

which

is

to

some

extent, as a sign of that,

the foundation or basis of them,

thing signified or substance. process,

which not unfrequently

to explain

it,

we

the

may

whatever

— namely, the

But whenever by an inward exists,

although

it is difficult

rejoice in the joys of faith in themselves,

and

not as a sign, instead of rejoicing in the objects of faith, such

* 14

Ps. cxv. 4

8.


LIFE AND RELIGIOUS EXPERIENCE

158

as God, God's inherent goodness and holiness, God's ise,

and the

prom-

God and

caring in reality nothing about

like,

his

approbation, but only about the happiness he gives, thus

placing the

gifts

upon a wrong

before the Giver, our experience

track,

and

in the destruction of faith 12.

In the case of

will result soon, if

it

is

entirely

continue thus,

itself.

Madame Guyon,

it is

very

true, that

more and sometimes less, reher trials. But the joy which

the joys of faith, sometimes

mained with her amid

all

she took in her joy, in distinction from the joy which she took in the

God

were not founded of God,

who

is

of her joy, and also in faith,

all

other joys which

and which she rested

in instead

the great object of faith, were taken away.

And

so great was the change, although ordered in the greatmercy on the part of God, that she seemed to be like one smitten, cast out, and hopelessly desolate like Nebuchadnezzar, as she expresses it, who was suddenly deprived of his power and his glory and dwelt among the beasts of the field. Sad condition, as it seemed to her and in some respects, undoubtedly, it was very trying. Especially when she regarded it as an evidence, as she did, that she had committed some aggravated sins, although she did not understand what they were, and that God was displeased with her on account of them. Having lost her consolations, she supposed, as we have already intimated, that she had lost all. Not being happy, or at least not being so happy as she had been, she concluded that she was not a Christian, or at least not so much a Christian as she had been. And this impression reacted upon her own mind, and rendered her more unhappy still, and tended to increase the sad conviction, that she had in some manner grievously offended God. " I have 13. She herself subsequently understood this. est

;

;

learned," she says, in words to this effect, " from this season

of deprivation, that the prayer of the heart, the earnest


OP MADAME GUTON.

159

desire and purpose of the soul, to be and to do what the when, in consequence of not being Lord would have us, attended with excited and joyous emotion, it appears most dry

and barren, and all

is

nevertheless not ineffectual in

persons would assent to

And

best for us, though not

or wish

they would only remem-

this, if

God, in answering such a prayer, gives us what

ber, that

what

in our ignorance

from complaining

regard the situation in which

all their life long,

God

best suited to them, and would

sees

employ

the process of inward crucifixion. incidents attending

death,

we most

is

relish

If people were but convinced of this great

for.

truth, far

ward

results,

its

not to be regarded as a prayer offered in vain.

is

upon such a

it is

ral, spiritual,

and

it

And

they would

to place

them, as

faithfully in aiding

hence the

afflictive

situation, in causing us in-

would procure the true

wonderful as

fit

undeniable, that

life.

all

eternal, consists iik

It is

a great

truth,

our happiness, tempo-

one thing, namely, in

resigning ourselves to God, and in leaving ourselves with

Him,

to

14.

do with us and in us just as he pleases.

"When we

stricted

arrive at this state of entire and unre-

dependence on God's Spirit and providence,

we

what we experience is just God is truly good, he could not

shall then fully realize, that

what we need, and

that if

All that

do otherwise than he does.

is

wanting

is,

to leave

ourselves faithfully in God's hands, submitting always and fully to

The

soul

all

his

operations,

must submit

whether painful or otherwise. be conducted, from moment

itself to

to

moment, by the divine hand and to be annihilated, as it were, by the strokes of His providence without complaining, If it would or desiring anything besides what it now has. only take this course faithfully, God would be unto it, not ;

only eternal Life, but eternal Truth. into

the truth, so

far

as

it

We

should be guided

might be necessary

for

us.


160

LIFE

although

AND RELIGIOUS EXPERIENCE

we might

not fully understand the method of

its

being done. adds, "

But the misfortune," she

15. "

is,

that people wish

God, instead of resigning themselves to he directed

to direct

They wish to take the lead, and to follow in a way own selection, instead of submissively and passively to conduct them. following where God sees And hence it is, that many souls, who are called to the enjoyment of God himself, and not merely to the gifts of God, spend all hy him.

of their

fiLt

their lives in pursuing

resting in

them

and in feeding on

little

consolations

as in their place of delights, and

;

making

their spiritual life to consist in them."

These remarks were written many years after the life, to which our attention is now particularly

16.

period of her

written, it would seem, to her surviving children, had been the subject of persecution and of imprisonment for the Gospel^ sake. And this explains what immediately follows. " For you, my dear children," she adds,

directed

;

after she

" if

my

chains and

pray that they

my

may

God for himself

imprisonment 'any way

alone,

and never

to

you, I

to desire to possess

but by the death of your whole selves.

dren of God, seek

afflict

serve to engage you to seek nothing hut

Never, as the

be anything in your own ways and

but rather to enter into the most profound nothingness." 17.

But

be gone.

more some

seemed

him chillife .

at this time, as I

have

And what had

a tendency to confirm her the

in these desponding views,

individuals, hi

said, all

to

her to

was the course taken by

whose opinions

in respect to her reli-

gious state, she naturally placed a considerable degree of confidence.

I refer in this remark, in part, to the mistaken

but well meant course of Monsieur Bertot, a ing and piety,

whom,

church, and at the

man

of learn-

in accordance with the practice of her

suggestion

of her friend, Genevieve

Granger, she had some time before selected as her spiritual


OF MADAME GUYON,

161

It was proper, therefore, that she should consult She went to Paris for this purpose, where he resided.

Director.

him.

But embarrassed by the to

peculiarity of her situation,

haye mistaken almost entirely

was, if

we

its

correctly understand the statements

anew her

subject, that she should begin

he seems

His advice

true nature.

made on

the

religious efforts

practising those incipient methods of religious reading

by

and

make a religious impression, known what religion was, or

prayer, which were calculated to just as if she

did not 18.

now

had

either not

possess

it.

This advice she was not disposed

to receive,

there was something in her which seemed to

tell

was mistaken advice, and was not applicable

because

her, that

it

her case.

to

The consequence was, that Bertot, who was a conscientious man, thinking that some other person might be more judicious, or more successful, as her spiritual counsellor, wrote to

her that he wished to resign the

she had so

office

which he sustained

This course, on the part of one in

as her Director.

much

confidence,

whom

made a deep and unfavorable

Madame Guyon. She says, " I God had revealed to him, that I had be-

impression on the mind of

had no doubt

that

come a transgressor

and that he regarded the

;

inward aridity and desolation into which I had cartain 19.

mark

my

of

of

state

fallen, as

a

reprobation."

She mentions another

individual, who, if

we may

judge from some intimations which are connected with

this

reference to him, was probably one of the sect or party of the Jansenists

a party which at that time possessed

;

influence in France

;

and which, as

it

has since been historically celebrated. she says,

''

who

"

He

was a man,"

held a high position in the church

his manners, obliging in his temper,

share of talent."

Pleased with

much

well deserved to be,

;

polite in

and who had a good

Madame Guyon, and

desir-

ous to bring her into harmony with himself on some points

14*

t


LIFE

162

AND RELIGIOUS EXPERIENCE

of religious doctrine in which they seem to have differed,

This intimacy was after a time

he often visited her house. broken

who

off,

and he added himself

number of

to the

those,

at this time formed and expressed unfavorable opinions

in regard to her state. 20.

"

The

quence of

inability," she says, " I

my

was now

had done

those exterior acts of charity I

person with a pretext to publish that

and under them. alone to

had enabled me

distinct allusion to

me

was owing

to him,

now had

lost

my

to do,

he went so far as

who

in his sermons, as one

had once been a bright pattern in scandal.

before, served this

it

and advice that I had formerly done ascribe to himself the merit of what God

his grace

make a

but

in conse-

his influence

Willing to

by

in,

discouragements and depression, of doing

religious things to others,

and had become a

interest in them,

I myself have been present at such times, and

what he said, noticed and understood as it was by others, was enough to weigh me down with confusion. I received what he said, however, with submission and patience, believing as I did that God was offended with me, and that I abundantly merited 21.

much worse

treatment.

up

his

virtue of others with respect.

I

" Confused, like a criminal, that dares not

upon the

eyes, I looked

lift

could see more or less of goodness in those around me, but in the obscurity

and sorrow of

my

mind I could seem

nothing good, nothing favorable in myself.

spoke a word of kindness, and especially to praise

me,

gave a severe shock

it

said in myself, they

l^now the state trary, tion,

when any spoke " It

is

know my

from which I have

I agreed to

22.

little

it

and

true, that nature

to see

others

they happened feelings,

miseries; they

fallen.

And

in terms of reproof

as right

this abject condition,

if

my

to

When

and I little

on the con-

and condemna-

just.

wanted

to free herself

but could not find out any way.

from If I


OP MADAME GUYON.

made an

I tried to

effort, if

163

make an outward appearance

my

righteousness by the practice of some good thing, in secret rebuked

me

as guilty of hypocrisy, in wanting to

And God, who

appear what I was not. I should

suffer,

of

heart

thought

best that

it

did not permit any thing of this kind to suc-

Oh, how excellent are the crosses of Providence.

ceed.

All other crosses are of no value. " I was often very

23.

and

ill

in danger of death

and

;

darkness brooded upon the future as well as upon the present

;

so that I

knew

not

how

myself for that

to prepare

Some

change, which sometimes seemed near at hand.

my

of

pious friends wrote to me, requesting an explanation of

some

things,

whom

which the gentleman,

spread abroad concerning

me

;

I have mentioned,

but I had no heart to justify

myself, and did not undertake to do self innocent of unfavorable things

day being in great desolation and

it,

although I

which were

distress,

knew myOne

said.

I opened the

New

Testament, and chanced to meet with these words, which for

a

little

thee ;

time gave

for

24.

my

Even

me some

strength is

My grace

relief.

is sufficient for

made 'perfect in weakness"

the pious Franciscan,

whom God had

as an instrument in effecting the great moral

employed

and

religious

change, which she experienced in the year 1668, was' per-

plexed about her case, and was incapable of giving her any

With

profitable advice.

his request.

In

this individual she

had

for the past

kept up an occasional correspondence at

five or six years

this

season of her inward deprivation and

sorrow, of which he had learnt the particulars, she received

from him a

letter

which tended

to increase the discourage-

ment she already experienced, and

to

add keenness

to

her

pangs. 25.

Another

member of the religious who had formerly held her piety

individual, a

tion of the Jesuits,

estimation, " wrote to me," she says, " in

14*

a similar

associain high strain."


164 "

ETC.

i'lFK,

No

doubt," she adds, in the spirit of that invaluable habit

which she had of referring

all

things to God, "it

was by the

divine permission, that they thus contributed to complete

my

Discovering in their letters kind feelings, I

desolation.

thanked them in

my

reply to their communications, for the

had taken in me, was painful to be thus unfavorably estimated by those who had the reputation of being people of piety ; but there was a greater pain, Christian and friendly interest which they

and commended myself

to their prayers.

It

made

this

which, on the principle of contrast,

be

pain appear to

I refer to the deep sorrow I had experienced in

less.

connection with the thought of having displeased God." 26.

These

facts, illustrative

relation to her spiritual state,

of the opinions of others in

show

us,

how

little

dependence

on mere human judgments. On the principle on which these persons judged Madame Guyon, what would have been thought of hundreds and thousands

we can

safely place

of Christians, the most eminent for their devotedness to God,

who have been inwardly and outwardly

What

afflicted?

would have been thought of the Saviour himself, persecuted, We buffeted, amazed, weeping, and dying on the cross? ought not to forget, that here on earth Christianity is on the battle-field of its trials,

their issue,

Jerusalem. into rest

;

— and not It

may

trials

which are often doubtful in

in the victorious repose of the

conquer,

it

is

true

;

and

" but this does not imply, that the

it

may

enemy

New

" enter

will not

renew the contest, and that the rest will not be distuibed.

We must

conquer in our armor rest, so far as rest is

;

and here on earth at least, we ivith our armor on.

given us,


CHAPTER XV. Events of the year, 1676.

His

Sickness of her husband.

traits

of

Affecting incident resulting in their mutual reconcil-

character.

His pious

dispositions near the close of his life. His Occupied in the settlement of her estate. Chosen as Judge or arbiter in a lawsuit. Result. Reference to her inward iation.

death.

Separation from her mother-in-law.

dispositions.

This

of

state

had continued

things

Years do not

years.

pass, nor

character and their incidents

which help aspect

physical infirmities of her husband increased to

be obvious, that the end of his

approaching. shall

2.

and generally the incidents

them, are very various in their

and dark with sorrow.

seemed

and

;

nearly two

for

even days, without their

.sometimes bright with joy, but not less frequently

;

stained

The

to characterize

Remarks.

He

We

shall delay

have occasion seems

to

to

upon him

life

for a

;

and

it

was rapidly

few sentences

speak of him no more.

have been a man of considerable powers

of intellect, of energy of character, and of strong passions.

He

was too

own

rights,

high-spirited

and of

and proud, not

his personal position

both loved and hated strongly

;

to

be jealous of his

and

influence.

He

but both his love and his

hatred were characterized by sudden alternations of feeling,

which can be explained, in

part, in connection with that trait

of quicksighted jealousy, which has been mentioned.

His

were of a mixed character.

She

feelings towards his wife

says of

him

expressly, notwithstanding the trials she expe^


LIFE

166

AND RELIGIOUS EXPERIENCE

he

was

And

inconsolable."

When I was

me much.

rienced at his hand, " he loved

sick

she adds, making an exception

undoubtedly of certain individuals, who had insidiously obtained a control over him,

"whenever he heard of other

persons having made unfavorable remarks in relation to me,

he

felt it

keenly, and expressed himself in terms of exceed-

And

ing indignation.

I have great confidence, if

been for the unpropitious influence of maid-servant

whom

I have mentioned,

very happy in each other.

we

it

had not

mother and the

his

should have been

Faults he had undoubtedly.

And

most men, I suppose, have some defects of character, some undue passions and it is the duty of a reasonable woman to bear them peaceably, without irritating them by ;

unkind or unsuitable opposition." * 8.

But

That he loved her, therefore, there can be no doubt. which was marked and passionate, was

his affection,

modified by a sense of intellectual inferiority, as compared

with his wife in that respect, which was humbling to his pride.

This, probably,

was one source of

irritation.

Add

and the benevolence of heart which characterized the one, and the habits of parsi-

to this the disparity of their age,

mony and seemed

acquisition, bordering

gious, a seeker of religion

wards a possessor of

it.

in experience, although

respect for world.

woman

perhaps upon avarice, which

to characterize the other.

It

it.

is

Again, the one was

reli-

when she married, and soon afterThe other was without religion

he seems always

The one loved God,

lo

have had some

the other loved the

not surprising, therefore, that his mother, a

of art and energy, availing herself of these sources

of distrust and repugnance, should have been successful in

diminishing his affections for his wife, and for some short periods of time, in totally perverting them.

^ La Vie de Madame Gnvon,

ch. 6.


OF MADAME GUYON.

When

4.

left

to himself,

wife's ascendency.

he acknowledged and

His pride

to take that direction,

at such times

in her,

when

added strength

it

to his affection

But exposed

to powerful influences, constantly operating

spirit

felt his

was permitted ;

and

he gave no ground of complaint by withholding

the testimonies of confidence and love.

was

167

as

he

upon that

of jealousy which seems to have been a strong charac-

teristic,

he was at times

duty and affection than

less true to

And

he would otherwise have been.

on some occasions,

driven to a sort of madness of exasperation, originating from the sources of influence which have been mentioned, com-

bined with the goadings of physical suffering, he was unjust

and cruel

But

some satisfaction to and love enough left, to estimate and acknowledge the wrong in his better moments. It was at such a time, and in such a spirit, that he made some conciliatory remarks to her some years in a high degree.

it is

know, that he had perception enough

le'ft,

before, in his journey to St. Heine.

"

desirous," she says, " of having

me

He

And

have any other besides me.

willing to

appeared very

attend him, and was not

remark, referring to those who had

he made the

me, if they were not in the habit of speaking against you, I should be be more satisfied and easy, and you would be more happy." 5. As the clouds were gathering over him, and the sun of his

life

seemed about

to

be

setting,

afflicted

Madame Guyon

felt

that she could no longer consistently or rightly submit to an

interference even on the part of one,

who

sustained the rela-

which had been attended with such unhappy results. She asserted her rights with dignity and decision, as she might have done without any failure of protion of his mother,

priety at a crisis

find

much

earlier period.

Feeling that at this solemn

there should be a full reconciliation between herself

her husband, and that what remained of

life to

them


168

AND RELIGIOUS EXPERIENCE

LIFE

should be spent in a different manner, uninfluenced and

unmarred by

others, she

approached the matter of their

merely in the

differences, not

woman and a

a

spirit of

wife,

but in that also of a Christian. " I took some favorable opportunity," she says, " and

6.

his bed, I kneeled down and admitting in what I said to him, that I probably had done things which had displeased him, I assured him, however, that I jhad not

drawing near

;

wronged him in any case deliberately and intentionally. And, for whatever I had done amiss, under whatever circumstances, I now begged his pardon. He had just awoke from a sound

He

his countenance,

said to me,

yourself.

Strong emotions appeared deeply

sleep.

marked upon It is

*

I

It is I

as I uttered these words.

who have done wrong

who beg your

pardon.

rather than

I did not deserve

you.' 7.

open

He

seems from

to the arts

felt that he,

who assumes

tween husband and

by in

this

time to have had his eye fully

which had been practised upon him. wife,

and of disturbing

alienating their affections, does its results,

than

in its character.

it is

It

an

more

terrible

malicious and morally reprehensible

was her

privilege to watch at his bed-

drops of anguish from his brow

;

to

;

and

was inwardly

tried

wipe away the

speak words of

to

And

Christian consolation to his dying heart. soul

their happiness

evil not

side during the remainder of his days

when her own

He

the responsibility of coming be-

she did

by the deepest

this,

fears

and sorrows. 8.

It is hardly necessary to

attention,

say, that this kindness of

and these instructions and advice must have been

no small privilege to a that she advanced

much

man

in his situation.

It is true,

afterwards in the knowledge of the

Scriptures and in Christian experience

;

but even at this


OF 31ADAME GUYON.

169

time, and with all the perplexities and sorrows which weighed down her own mind, there can be no doubt, that

her sympathy, her advice, and her prayers were of unspeak-

On

able value.

we

a dying couch,

when

it is

emphatically true

by bread alone, but by spiritual nourishment, by the Word, and by the consolations of the Holy that

live not

Ghost, such a friend and adviser

a special

gift

God was his

last

days,

earthly prospects

open

its

The

bed-side.

left his

his death,

alleviation of physical

was not the only result -of her watchings and labors. pleased to bless them also to his spiritual good.

suffering

dawning

light, feeble

he died.

and

be regarded as

For twenty-four days immediately preceding

9.

she scarcely

In

may justly

of Heaven.

— important

days to him,

grew dark, the

it was, because it was was resigned and patient

died, so far as could

began

all

to

In the mild radiance of that

in the soul.

though

He

— when

light of religion

in its beginning, in his

sickness

;

be judged, in the exercise of truly

Christian dispositions, after having received the sacramental

His death took

element in a humble and edifying manner.

"I was not Out of tenderness to

place on the morning of the 21st of July, 1676. present," she says,

when he

me, he had requested

me

"

expired.

to retire."

was thus that her own person had been smitten and that within a few years she had seen her beloved son and daughter taken from her, and her father and her hus10.

band

And

It

;

also, after short intervals of time, laid in the grave.

she was a

to its

woman whose

heart,

from

dying throb, gushed out with

one of the marked

traits

naturally almost in excess.

of her character,

No

young beat This was which existed

its first

sensibility.

daughter loved her parents

no mother possessed more more tenderly than she did depth and sacredness of maternal affection no wife appreciated more fully the sacred nature and the value of the ;

;

15


170

AND RELIGIOUS EXPERIENCE

LIFE

But of those who sustained these invaluhow many were gone Like summer flowers,

conjugal relation. able relations,

!

or like leaves of autumn, they had fallen on her right hand

and out

She stood alone

left. ;

she repine ?

In

11.

Did she indulge

we do

all this

fould be said of her, as

who was

tried

by a long

tions, " in all this she

Or

;

smitten within as well as with-

and without a single friend

these

if

in a

But

console her.

to

murmuring

did

spirit ?

not hesitate to repeat again, that

it

was

it

said of the ancient Patriarch,

series of

outward and inward

sinned not, nor charged

expressions should

afflic-

God foolishly.

^^

be regarded by any as

some approximated sense So far from complaining and rebelling, she knew well the hand of the Lord and her soul did not hesitate a

too strong, they can be applied, in at least.

;

moment

bow

to

in

submission before

it.

It

sullenness of despair, which yields because

otherwise

ties of

cannot do

but the calmness of Christian submission and

;

She could say with the Psalmist,

hope.

was not the it

in allusion to the

earth which had been separated, however painful the

" 0, Lord, truly

process was to the natural affections, thy servant

;

lam

thou hast loosened

thy sei^vant,

my

bonds

;

and

the

I will

I am

son of thy handmaid;

offer to thee the sacrifice

of thanksgiving, and will call upon the name of the LordP * This was the passage of Scripture, she informs us, which particularly occurred to her

mind

She knew, whatever

events.

in connection with these

trials

might exist here, that

there was a hidden mercy concealed beneath them

a

rest,

;

and that

pure and permanent, remains for "the people of God.

She was twenty-eight years of age, when she was having been married twelve years and a widow four months. Having buried two of her children at an early period of their lives, she was now left, at the commencement 12.

thus

left

;

* rs.

cxvi. 16, 17.


OF MADAME GUYON. of her widowhood, with three others

;

171

who have

the two sons,

already been mentioned, and an infant daughter, born but a

This daugh-

few months before the death of her husband. ter,

who was given her

whom

lost one,

and

to take the place of that earlier

she so dearly loved and so deeply lamented,

womanhood, and became by marriage the Her husband was son of the celebrated comptroller, Fouquet, of whom we have some notice in Voltaire's Life of Louis Fourteenth, and who is frequently

grew up

to

Countess of Vaux.

mentioned in the writers of that period. 13.

God may be

regarded, in a special sense, as the friend

and father of the widow and the orphan. Many are the passages of Scripture, which express the deep interest he takes in those

who

"

are in this trying situation.

says the Psalmist, " preserveth the stranger, the fatherless

and

the

widow" *

True, indeed,

many

of Providence, in

the aspects

that

God

did not desert her

;

and

does not " willingly grieve and

respects,

But

before her, both within and without.

The Lord,"

and rdieveth

it is

was, that

it

were dark

equally true,

that, in his goodness, afflict

which

the children of men,'*

he could not desert her, in her new and sorrowing

state.

Nor, on the other hand, though she was sometimes heavily tempted, could

be said with propriety or truth, that she

it

deserted God.

apostle, "

She could say with the

troubled on every side, yet not distressed

but not in despair.

;

we

Persecuted, but not forsaken

but not destroyed.

Always bearing about

We

are

are perplexed, ;

cast

in the

down

body the

dying of the Lord Jesus, that the hfe also of Jesus might be manifest in our body." f rity, true to

herself,

her

Unshaken

first

and great inquiry now, as

times past, was, " Lord, what wilt

*

in her Christian integ-

the altar of sacrifice on which she had placed

Ps. cxlvi.

9.

t

it

had been

Thou have me

2d Cor.

to

iv. 8, 9, 10.

do "

in ?


LIFE

172

She seemed

AND RELIGIOUS EXPERIENCE

to

have an inward conviction, that the time

had nearly come in God's providence, when she would be enabled to devote herself exclusively to the cause of

But she knew

gion.

that

God

reli-

does not require of us duties

which are contradictory in their nature and that her first cares and labors, under the existing circumstances, were ;

especially due to her family.

The

14.

administration of a large estate devolved, in a

considerable degree,

not consider

it

upon herself; a duty

to

which she did

inconsistent with religious obligation to give

This was the

all suitable attention.

business to which

first

Providence, whose indications she regarded with great care,

seemed

She says, " I had received no training and was in a great degree ignorant

to lead her.

in matters of business,

But being

of them.

to this matter,

called in the divine providence to attend

I received from

God

that strength

and wis-

dom, which were necessary

for the occasion.

I omitted nothing, which

was necessary or proper

for

me

I paid

all

the

I arranged

to do.

all

it

my

husband's papers

which he required

legacies

assistance

to

be paid

;

;

I believe that

and did

all

without

from any one, excepting always that divine

ance, which

God never

failed to give

assist-

me, whenever he im-

posed any special burden." 15.

"

My husband,"

she adds, " had a large amount of

writings and papers of various kinds left with him, to which

other persons had a right. tion.

These

also required

I took an exact inventory of them

;

my

atten-

and had them

sent severally to their owners, which, without divine assist-

me

ance, would have been very difficult for

husband having been a long time greatest

confusion.

This

sick,

circumstance,

arrested the attention of the persons to

were

sent,

business,

gained

me

a reputation

the reputation of a to

;

because,

my

everything was in the

which

naturally

whom the papers woman of skill in

which I regarded myself as having


OF MADAME GUYON. but very

little

this time,

added

16.

The

claims.

Another

which she

to

affair

her husband resided,

who

And

piece of property.

among

which occurred

at

to this favorable impression."

There were a number of persons

culty

affair,

173

alludes,

was the

following.

in the neighborhood

fell into

where

a dispute in relation to a

not being able to settle the

diffi-

themselves, they chose, rather than to bring

before the courts, to refer

it

to

him

for his decision.

it

As

he was acquainted with most of these persons, and had a particular esteem for some- of them, he took charge of the

was not very appropriate to his situation and his mental habits. There were no less than twentytwo persons more or less concerned in this affair, which rendered it one of considerable delicacy and perplexity. business, although

it

Either for want of time, or distrusting his abihty to

settle

the dispute alone, he employed some persons skilled in the law, to assist

were

opinion. 17.

him

in the examination of the papers,

him

before him, and to aid

laid

It

was

in

which

forming a just

at this stage of the business that

he

died.

" After his death," she says, " I sent for the persons

who were

concerned, and proposed, as I had done in other

them their papers. They were troubled. They anticipated the greatest evils, and perhaps the ruin of some of their number, if a settlement of the difficulties could cases, to return

not be had.

In

this state of things

take the place of

my

between them.

A proposition,

they proposed to

me

to

deceased husband, and to act as judge apparently so impracticable

and absurd, could not have been entertained for a moment, had it not been for the urgency and the real necessities of the This gave to the proposition the aspect parties concerned. of a Christian duty. I laid it before the Lord and relying ;

on His strength and wisdom, it

necessary to give

had

thus, as

it

my

seemed

15*

felt it

mind to

me

my duty

to try.

fully to the business,

I found

which I

with the divine approbation,


174

LIFE

AND RELIGIOUS EXPERIENCE

And

voluntarily assumed.

days, not going out at all except to

my closet my meals

understand the merits of the case. the examination, formed

my

The

it

together

and without reading

up

in writing.

decision was, they accepted

it

parties

upon the subject, were summoned

knowing what

or

it

and signed

abroad everywhere.

my

I afterwards

it.

commended it much, but published The hand of the Lord was in it. It

was God who gave me wisdom. and so ignorant I

to reli-

they were so well pleased with what I had

that'

done, that they not only it

and

I at length completed

final opinion

and drew

learned

all

about thirty

All this time was necessary, in order to

gious worship.

;

laying aside

accordingly,

otter business, I shut myself up in

am

I now, of

So ignorant was I then,

affairs of this nature, that

hear persons conversing about them,

it

appears to

when

me

like

Arabic." 18.

At

years, her

this period, life,

tired, domestic,

and during a number of succeeding

considered in

its

outward

and in many respects

relations,

quiet.

The

was

re-

time had

not come, which was destined to open to her the path of

more

public duty.

sense this remark

Inwardly she was is

still

desolate.

In what

be understood, we have already

to

She was without that experience of inward joy which had once supported her. But in saying that she had lost her joy, we do not mean to say that she had lost her explained.

God.

She was desolate

to the eye of faith.

To

But

to

the eye of sense only, and not

this

she did not as yet understand.

her the desolation appeared complete.

unappeasable. her, she

But though

acknowledged

it

Her sorrow was

seemed to her that God had

fully the rectitude of all

left

His dealings,

Him. She followed him in woman, whose faith the Saviour tried so keenly by calling her, by implication at least, in the exclusive and ride form of expression, which the Jews applied to

and

felt that

she could not leave

tears ; like the Samaritan


OP MADAME GUYON.

175

; and who gave the memsame Saviour has left on record in all coming time, Truth, Lord;

the people of other nations, a dog orable answer, which the for the world's actmiration yet the dogs eat the

^'^

crumbs which fall from

their master's

table:'*

After the death of her husband, she

19.

made some

attempts towards a reconciliation with her mother-in-law.

On

following Christmas

the

proached her, and said

to

day,

in

particular, she ap-

much

her with

affection,

mother, on this day was the King of Peace born.

"My

He came

I beg peace of you in But her stern heart was unmoved. Or, if it were otherwise, she would not let it appear. The question then arose, whether she should leave her. A number of into the world to bring peace to us. his

name."

whom

persons in

she placed confidence, advised her earn-

believing as they did that she had already

estly to

do

suffered

enough from that source.

She was cross,

it,

fearful of offending

She had doubts about

God by

heavy though it was, which Wisdom imposed upon her.

it.

desiring to throw off a it

Divine

seemed

to

her that

Undoubtedly she was

But the same Providence, which imposed this In the winter her, in its own time removed it.

correct.

upon

cross

of 1677, the winter following the death of her husband, and

a few weeks after the conversation to which we have just

now

referred, her mother-in-law

gave her notice, in express

terms, that they could no longer live together. 20.

my

" This," says

discharge.

measures

My

to retire

Madame Guyon, scruples

"

was

fairly giving

were now removed.

me

I took

from the house where we had resided

together, as quietly as possible, as I did not wish to give

occasion for surmises and evil remarks.

of

my

widowhood thus

far,

I

During the period

had not made any

* Mat. XV. 27

visits,


176

LIFE, ETC.

except such as were of pure necessity and charity. not wish to speak of

my

known

in

any way.

God had

There

is

nothing, which makes nature die

quicMy, as

to

consolation.

I did

make them go to him alone. so deeply and so

troubles to others, or to

taught

me

to

find and to seek no earthly support, no earthly I went out, therefore, from my mother-in-law

In winter, in the cold of mid winter, when it was difficult to obtain suitable accommodations elsewhere, I went out to seek another habitation, with my three surviving in silence.

children, 21.

and

We

my

little

daughter's nurse."

leave her mother-in-law here.

The

Scripture

says in language, which has a true and mighty meaning to the holy heart,

a God above

^^

Judge

us,

who

not, that ye he not

judged."

There

is

not ignorant of those weaknesses,

is

temptations, and sorrows, existing in every heart, which are

known to him only. which

is

condemn

Until

we have the

attribute of omniscience,

requisite for a perfectly just judgment, let us never others,

however defective

their characters

may

without leaving a large place for pity and forgiveness. I think, were obviously the feelings of

be,

Such.

Madame Guyon

in

unhappy matter. For more than twelve years her mother-in-law had embittered her domestic life. But she did not fail to recognize the hand of the Lord in it. She was led to see, that God, who accomplishes his purposes by instruments, made use of the jealousy and jfiercerelation to this

ness of her mother's temper to humble and purify her lofty spirit.

God educed

her good out of another's evil.

was a mystery which she could adore and could not fully understand silence

;

it.

She went

with tears, but without rebukes.

own It

love, although she out, therefore, in


CHAPTER

XVI.

Her outward charities. Incident illustrative of Tier benevolence. Her interest in the education of her children. Attempts to improve her own education. Study of the Latin language. Continuance of her sad state of imvard desolation. Her temptations. Writes

to

La

Combe.

Receives a favorable answer.

1680, the day of her deliverance

and of

the

July

ing grace^ after nearly seven years of inward privation. ence

her

to

trative

ivorJc, entitled the

of her

state, translated

illus-

by Coivper.

Established once more little

Refer-

Poem

Remarks.

Torrents.

22c?,

triumph of sanctify-

in her

own

family around her, she lived a

life

residence, with her

more

retired than

ever.

" I went," she says, " after no fine sights or recrea-

tions.

When

see and

others went, I staid at home.

know nothing but Jesus

Christ.

I could contemplate on divine things, was

The queen

I wanted to

My my my

closet,

where

only diversion.

neighborhood of France was at one time in mind was so taken up with other things, that she had not attraction enough to draw me out with the multitude but

;

my

to see her." 2.

But retirement from the world

tirement from duty.

In her

seclusion from wordly society, thize with the poor

desolate tions to

;

but

it

and the

was not

make her

not necessarily re-

is

widowhood and of she did not cease to sympastate of

Her own

afflicted.

in the

heart was

power of her personal

forget, that others also

As she turned her mind upon her own

had

afflic-

their sorrows.

situation,

and as she


178

AND RELIGIOUS EXPEEIENCE

LIFE

looked upon her fatherless children, she remembered the

widow and

the orphan.

had

that she

outward benevolence than is

she gives us to understand,

Still

energy and made

less

proper to add, that

but

works of

But

it

to

to

a

a change of principle

be ascribed partly to feebleness

to

is

in

periods.

(which certainly was not

activity, so far as it existed,

;

effort

diminished degree of external

this

very great extent,) was not owing or a want of pity

less

some former

at

of health, and partly to that state of inward desolation, of

which we have spoken.

Her

strength, not only her physical

vigor but her energy of purpose, was in some degree broken

but the true

remained in do

all that

life,

which burns without being consumed,

And

it.

if in

still

her weakness she was unable to

might have been desired, I think

it

can be said

with truth, in the language which the Saviour applied to the

woman, who poured the ointment of spikenard on his head, what she could" * 3. One day she relates, that one of the domestics connected with the family came in, and told her that there was a poor soldier, lying in the public road, sick, and apparently that she " did

She gave

unable to help himself.

brought

He

in.

ged, unclean, and debased,

and without

orders, that he should be

was one of those wrecks of humanity, rag-

who appear

whom

to

be without home

but that God who watches all men, and who inspires pity in the hearts of those who are like himself. For fifteen days she watched friends,

and

over him personally, with

mother or

sister

;

all

performing

no one

pities

the care and assiduity of a

offices

which, independently of

the principle of benevolence which inspired them, must have

been repugnant manners.

to

a person of her refinement of feelings and

This was his

last earthly habitation.

her house. * Mark

xiv. 8.

He

died at


OF MADAME GUYON. 4.

At

179

period she felt herself called to give some

this

On

special attention to the education of her children.

subject of early education,

the

and especially on the influence

of mothers in the forming of the intellectual and moral habits of children, she reflecting

mind

had bestowed much thought.

very likely to suggest

itself;

as she often did, the loss

experienced in early this respect.

especially in atively

new

At its

;

life,

especially

when she

To

a

would be

like hers, this important subject

recollected,

and injury which she herself had from some degree of inattention in

that time the subject of early education,

relation to those of her

own

sex,

was compar-

a subject, which since her time, beginning with

the valuable and interesting

work of Fenelon on Female

Education has been discussed, analyzed, and applied with the most successful results.

In her Autobiography, in the

second chapter, she has given some views on the treatment of children, particularly of daughters, views characterized

by

close observation

and sound judgment, which

it

would be

well worth while to repeat here, were not the subject so well

understood at the present day. 5.

She embraced the opportunity, which Providence now to afford her, to revise and extend the elements of

seemed her

own

education.

Light literature, as

it

is

sometimes

termed, including romances and those works of poetry which are addressed chiefly to the natural, in distinction from the religious tastes, she

had

laid aside years before.

Her

read-

ing was limited, for the most part, to the Bible, and to those

works by various authors which are designed to elucidate the Bible, and to throw light upon man's character, his continual need of divine grace, and his growth in the religious life.

Many

of the works on these subjects, which from her

position in the Catholic church she

would be inclined to

a consult, were originally written in the Latin language language which to this day is the sole repository of many ;


LIFE AND RELIGIOUS EXPERIENCE

180

valuable works of this kind.

was under these circum-

It

commenced and prosecuted

stances that she

the study of the

Latin, without perhaps distinctly foreseeing efit

it

would be

But

it

was here,

us in a

to

how much

everywhere

as

way we know

not,

else, that

God, who guides

always has an eye, in his present

dispensations and discipline, to future results

are

known

to him,

paring her,

ben-

her in her future inquiries and writings.

though hidden from

m what

;

which was pre-

results

He

us.

she was called to do, as well as in what

she was called to suffer, to accomplish his

own

The

will.

same individual who taught her the Latin language, taught also her eldest son, both in Latin and other branches of

But who he was, and what claims more than a

knowledge.

simple knowledge of the Latin language, he had to be em-

ployed in her family,

we

remark that he was an

mended by M.

find

no mention, except the single

ecclesiastic,

Bertot, in

whom

and came highly recom-

she continued to place great

confidence.* 6.

During the period of which we are now speaking, em-

bracing the three years immediately preceding the death of

her husband, and something more than the three years immediately subsequent to

it,

namely, from 1673 to 1680, she

endured without cessation, but with some variations in the degree of severity, the pains of inward and of outward cruci-

One

fixion.

source of the suffering which she experienced,

in this season of 'privation or desolation as she terms

have not as yet particularly mentioned. fact, that,

We

it,

we

refer to the

notwithstanding the consecration she had

made

of

herself to God, to be wholly and forever his, she experienced

commit

With a

heavy and

direct temptations to

lution into

which she had thrown the whole power of her

* Relation de FOrigine vsmts p.

5.

dii

sin.

reso-

Progres, et de la Condemnation du Quiet

— La Vie de Madame Gnyon,

Pt.

I,

ch. 24.


OF MADAME GUYON.

181

being on the one hand, and with temptations as heavy and severe as she could bear on the other,

how Her

terrible dt times

we may

well imagine

must have been her mental

language, (impossible

it

is

true in

its

conflicts.

application, but

strongly expressive of her feelings,) was, that she would

still

rather endure the sorrows of eternal banishment from God's

presence, than knowingly sin against him.

Undoubtedly,

although she did not as yet fully understand the applications

and the power of conflict in

she was successful in this severe

faith,

And

a considerable degree.

yet regarding the

sorrows she endured, in the course of God's providences, as evidences of his being offended, she erroneously drew the conclusion, that sin attached to almost all the actions in

which she was thus strenuously endeavoring This was her mistake

;

to

do his wiU.

but there were some things, which

she learned at this time, which were true. 7. felt

"It was under these circumstances," she says, " that I

the truth of

what thou hast

judgest our righteousness

Thou

!

"Who can comprehend

after another, the secret ties

which God,

after

Oh my

said,

God,

that thou

Oh, how pure, how holy

!

which bound

he had brought them

successively cutting asunder.

art

I was led to see, one

it ?

me to

to earth

my

and

;

notice,

was

All inordinate interest which

I had taken in created things, (that

is to

say, all interest in

them out of God, and out of their true relations and true degree,) was gradually taken away. It was thus, that the process of inward crucifixion, often severely trying me, went steadily on. !

8.

" Oh, holy Jesus " she exclaims, in looking back

what she then passed through, " / was that Israel

whom

thou didst come

to save.

Thou

save her, who could, find no salvation out of stout

and righteous men

!

as you please, of the value

Speak

as

upon

lost

sheep of

didst

come to Oh, ye

thee.

much, and as proudly

and excellence of what you have


LIFE

182

AND RELIGIOUS EXPERIENCE

As

done for God's glorj. mities, since they

"

9.

for

me, I glory only in

me

have merited for

Loaded with miseries of

my

infir-

such a Saviour."

all sorts,"

she proceeds to

remark in connection with her inward experience at this time, " weighed down with the burden of continual crosses, I The darkness of an eternal night at last gave up hope. Looking upon myself as a victim settled upon my soul.

doomed

for destruction, I

had not the

emerging out of the distressing

As

self

which I found my-

in the case of the Saviour in the extremity of his

sufferings,

be

least expectation of

state, in

God seemed

to his grace,

my

bowed

and holy submis-

in entire

Lost as I was, or rather as I seemed

sion.

But thanks

have forsaken me.

to

heart

myself to be,

to

I could not cease to love. Believing, as I did, in the strange position of that I could never again be acceptable to God,

my

mind,

and never be

received by him, I distinctly and fully recognized his justice

and goodness

had

to

;

and could not repress the longing desire I

do something, or to suffer something,

name

to

promote his

Lord out of the Such is depths, to which no lower deep seemed possible." the import of the terms, in which she expresses herself. 10. At this time, finding no satisfactory advice and relief glory.

I could praise the

whom she had previously written, she wrote De La Combe. Of this individual, of acquaintance with Madame Guyon, and of the effect

from others

to

a

Francis

letter to

his first

of the

we have already had occasion The special occasion of her writing at this time One of the male domestics, resident in her family,

of her conversation upon him, to speak.

was

this.

becoming interested

in religious

subjects,

was desirous of

connecting himself with the religious fraternity or Order, called the Barnabites.

ame Guyon on

He

the subject.

Madown ignorance of

naturally consulted Avith

And

in her

the method of proceeding in the case, she was advised by


OF MADAME GUTON. her half-brother,

whom

La Mothe,

to

Thonon " to

write to

La Combe,

they were both acquainted, and who, as he

situation of Superior of the

site

183 with the

filled

association of Barnabites at

in Savoy, could undoubtedly give

them

all

the requi-

information and advide.

The

circumstances of the case were such," she says, " as

render

it

necessary for

me

to write to

him

and as I had

;

always retained for him a secret respect and esteem, as one

who was

truly devoted to

God, I was pleased with

opportunity of recommending myself to his prayers.

this

I gave

him an account of my depression and sorrow of mind, and of what I then supposed to be the case, that God no longer took pleasure in me, but had separated himself from me." 11. La Combe, who, in consequence of his ecclesias-

we

position

tical

shall

Combe, was a man of experience.

He

make a

whom

had been taken by others

His experience enabled him

distinction

the opinion she

La

inward

took a view of her case, entirely differ-

ent from that which

had consulted.

Father

hereafter designate as

ability as well as of personal

between sorrow and

had formed, that the

sin

;

and

griefs she

she

at once to to reject

experienced

were an evidence of her having offended God.

On

the

contrary he took the ground, that she ought to regard these afflictions as

who was

an evidence of the goodness and mercy of God,

thus painfully but kindly removing the earthly

props on which her spirit had leaned.

was

so entirely different

this

time by herself, could not

This view, which

from the opinions entertained fail to

at

give her some encour-

agement, although she was not as yet able fully to receive 12.

it.

The correspondence with Father La Combe, which at intervals for many years, commenced early

was kept up in the

year 1680.

About the middle of July of

she wrote to him a second time.

that year

In this letter she

made


184

LIFJ^

AND RELIGIOUS EXPERIENCE

the particular request, that, if he received

it

before the 2 2d

of July, a day memorable in her religious history, he would

make her tant,

its

destination

And

the day before the time specified.

whom

it

was addressed had

too

much

offered in such It

letter

was quite

dis-

the person to

piety and too deep a

sense of his obligations to the author of

heeded.

The

the subject of special supplication.

arrived, although the place of

it,

a humble and sorrowing

to let

a request,

spirit,

pass un-

was a day of prayer both with him and with

her. It was a day also of the hearing of prayer. The King was on his throne. The sceptre of mercy was extended. On that favored day, after nearly seven years of inward and outward desolation, the cloud which had rested so dark and

deeply passed away, and the light of eternal glory settled

upon her

soul.

She was led for the first time to see, under the intimations of the Holy Spirit, that all things were just the that afflicreverse of what she had supposed them to be, tion is mercy in disguise, that we possess by first being 13.

deprived, that death precedes

life,

spiritual experience

renovation, that out of the

turns

to

that destruction in the

sorrows and silence of inward crucifixion, and from no other source, must grow the jubilees of everlasting bliss. God was given back and all things with him. All sights and sounds, all beauties of heaven and of earth, the trees and flowers below, and the stars of heaven in their places, and ;

social pleasures

and earthly

friendships,

whatever the

intel-

lect could perceive or the heart could relish,-^ she could

receive and enjoy

them

all,

in their appropriate place

degree, because, in her victory over

self,

and

she was enabled to

them in their true and divine relation, and God in all. It was thus that the Lord

place and appreciate

all

in God,

turned her captivity, as he did that of his

servant Job,


OF MADAME GUTON.

185

and made the end better and more glorious than the beginning.

"It was on the 22d of July, that happy day," she

14. says,

"the 22d of July, 1680, that

from

all its pains.

From

my

first letter

which I had from Father

recover a

new

and who

who

possession perfect

raised

is

up

is

to

and

set

life

of hope rather than of actual

God

And

lost,

down under and

he returned

me

were, to

the burden of sorrow.

lost forever

to

it

I was no longer de-

wholly at liberty.

pressed, no longer borne

I had thought

I began to

in the beginning of his restoration,

a

but on this day I was restored, as

;

life,

again.

La Combe,

I was then, indeed, only like a dead

life.

person raised up,

was delivered

soul

the time of the reception of the

;

him

but I found

with unspeakable magnifi-

cence and purity. " In a wonderful manner, which all

that

it is difficult

to explain,

which had been taken from me, was not only

re-

was restored with increase and with new my God, I found it all, and more advantages. In Thee, than all The peace which I now possessed, was all holy, stored again, but

!

What

heavenly, inexpressible. before, in the period of lation,

peace — the

my

I had possessed some years

spiritual enjoyment,

God

gift of

was conso-

rather than the Giver

;

but

now, I was brought into such harmony with the will of God,

whether that

now be

will

of consolation 15.

was consohng or otherwise,

that I might

God God of peace''

said to possess not merely consolation, but the

It

;

was

not merely peace, but the at this time,

and not

that she began to speak of the

"

within her.

My intellect,"

life

at

any

earlier period,

of nature as fully slain

she says, " free from those dis-

turbing influences which originate in selfishness, was unper-

plexed and clear

in its action.

which had formerly

now

at rest

;

flitted

My

so far at least that

16*

wandering imagination,

about from object to object, was its

action, easily regulated


186

AND RELIGIOUS EXPERIENCE

LIFE

and providences, ceased

in accordance with the divine will

That

me.

to trouble

where I had formerly detected

heart,

many evil motives, was now, so far made pure. I did all sorts of by a new and imperative law, written in

in their secret places so

was enabled

as I

good, as

my

it

heart

were,

to perceive,

naturally, easily, without premeditation, as

;

Whenever a

without selfishness.

was present to my mind, upon any subject in its

that

is

^

self-refiective*

to say,

relation to

my

it

was

thought

a thought reflective

personal interests, in

it was instantly reby some ever present but invisi-

relation to self in the selfish sense,

its

jected

and a

;

curtain, as if

was drawn in the soul before

ble hand,

myself obliged

present with me.'

principle of action did not

without

it

within.

was done

16. This

felt

'

seem

to

be from motives applied

but rather to be involved in a

;

and operative and

I no longer

it.

when I would do good, evil was Doing good was now my nature. The

to say that,

All was done in

life

springing up

God and

for

God

quietly, freely, naturally, continually."

was indeed

"And

liberty.

she says, " by which I

mean a

this

liberty

inward

liberty,"

from that secret

power within us which continually draws us to evil, was not only great in the beginning, but it grew more and more

And

extensive.

my

was for

it

hope, at

some time

;

was unchangeable

first,

but

little

so great, so immutable as

did I think that it

K

was.

good by the trouble which precedes estimated to

as

it

was great. It happy state

that I should enjoy this

one

it,

my

happiness was

may

judge of a

I leave mine to be

by the sorrows I experienced before I

attained

it.

"

The

present

apostle

Paul

tells

us, that

'

How

prepared for

us.'

present

One day of this

life

'

the sufferings of the

are not to be compared with the glory that

life

I

true

is

this

is

remark, even of the

happiness, [which consisted in

simple rest or harmony in God's

will,

whatever that will


OF MADAME GUYON. might be,] was

sufficient to

187

counterbalance years of suffering.

This true peace of mind was worth

gone

all that I had underwas then only in its dawning. "Sometimes, it is true, a sad suggestion presented

although

;

17.

it

The thought sometimes

itself.

occurred, which could not

but be painful for the moment, that the in

some way,

spirit

within me.

meet and repel the approaches of

grace, to

In this renovated

tion.

any thing

who had

my

felt

from what I had no disposition to

Certainly it was uot

to myself.

fastened

evil in that direc-

state, so different

experienced for some years before, I attribute

of nature might,

life

So that there was a wakeful I watched; and was enabled, by divine

reinstate itself.

soul to

operations of a providence, just but inexorable, if I

may

so express

now.

the blood of the

I did not understand

last drop. it

it,

It

18.

part

myself,

me

then

it.

It

had drained,

of nature to

life

its

but I understood

;

was God that de-

the true Hfe."

Such are the terms, re-arranged and interpreted, one by another, in which she speaks of this remarkable In one of her books on religious experience, entitled

result.

the "

it

was the Lord that did

stroyed me, that he might give

I,

the Cross, and under the

Torrents,"

in

which she endeavors

to describe the

progress of the soul towards God, illustrating the subject torrents taking their rise in

hills

"

rolling

and mountain

tops,

by

and

onward towards the ocean, she has given her views

of the process of inw^ard crucifixion, derived from her

experience.

It should, in fact,

own

be regarded as a statement

what she herself passed through ; and ought to be read, it seems to me, in connection with, and as illustrative of what she has said, on the same subject, in her Life. of

as

And

this reference to the "

to

me to remark may be desirable

Torrents " leads

— a remark which on some accounts giving her views on remember —

again

that, in

I have not limited myself to her remarks

it

particular subjects,

made

at

a particu-


LIFE

188

AND RELIGIOUS EXPERIENCE liberty, in order to give

have taken the

lar time, but

precise views, to combine together statements

made

My object

ent times and at different places of her works.

has not been

to give

a

literal translation

her

at differ-

of her writings just

as they stand, which, under all the circumstances of the case,

would have been doing great studying their

by

spirit,

the separation of what

injustice to her,

but,

re-adjusting their arrangement, is

essential

and what

is

by by

not essential,

and by a judicious combination, to give the true picture, so far as can now be done, of what she was, her thought, her feeUng and action, her 19.

And

it

is

trials

and triumphs.

in accordance with these views,

which re-

what she has said on different occasions in relation to the same subject, that I think we may properly At what particular time introduce here one of her poems. But whatever it was written, cannot now be ascertained. quire us to consult

was the time of

its

origin,

sentiments, to the period

have just attended.

evidently has reference, in

it

and the experience,

to

its

which we

In a figurative or poetical manner,

it

happily describes the situation of a soul deprived of the natural its

life,

by being

successively deprived of the objects of

natural desire and love,

till,

by wholly ceasing

to desire

or love anything out of the will of God, whatever that will

may

be,

it

finds the true life, the life divine.

THE DEALINGS OF GOD OR THE DiVINE LoVE IN BRINGING THE SOUL TO A STATE OF ABSOLUTE ACQUIESCENCE. WAS my purpose, on a day, To embark and sail away. As I climbed the vessel's side, Love was sporting in the tide 'T

"

Come," he

Launch

said,

"

ascend

5

— make haste,

into the boundless waste."


OF MADAME GUYON. Many

mariners were there,

Having each his separate care They, that rowed us, held their eyes Fixed upon the starry skies Others steered or turned the

To

sails,

receive the shifting gales.

Love, with power Suddenly

my

divine supplied,

courage tried

In a moment it was night, Ship and skies were out of sight On the briny wave I lay, Floating rushes

Did

all

my stay.

I with resentment

burn

At this unexpected turn ? Did I wish myself on shore. Never

to forsake it

more ?

No — ''My soul,'' I cried, If I must be lost, I will:'

"6e stiU;

Next he hastened to convey Both my frail supports away Seized

my rushes

5

bade the waves

Yawn into a thousand graves. Down I went, and sunk as lead. Ocean

closing o'er

my head.

life was safe him turn and laugh

Still,

however,

And

I saw

" Friend," he cried, " adieu

!

lie

low,

While the wintry storms shall blow; When the Spring has calmed the main,

You

shall rise,

and

float again."

Soon I saw him, with dismay. his plumes, and soar away

Spread

Now I mark his rapid flight Now he leaves my aching sight He is gone whom I adore, 'Tis in vain to seek

him more.

189


190

AND RELIGIOUS EXPERIENCE

LIFE

How I trembled then, and feared, When my Love had disappeared "

Wilt thou leave

"

Whelmed

me

thus," I cried,

beneath the rolling tide

Vain attempt to reach his ear Love was gone, and would not

" "i

hear. t

Ah See

return and love

!

me

Frown Only

me

subject to thy

still

wiU

witli wrath, or smile

let

me

with grace,

see thy face

Evil I have none to fear

All

good,

is

Thou

if

Yet he leaves me, Leaves

Have

me

in

art near.

— cruel

my lost

I sinned

Oh, say wherein 1

1

Tell me, and forgive

my

whom

King, and Lord,

Be

not angry

Henceforth

sin!

I adore,

more ?

Shall I see thy face no \

fate

estate

— I resign

all

my will

to thine.

I consent that Thou depart.

Though thine absence breaks Go then, and forever, too; All

is right tliat

Thou

my heart

wilt do.

Love intended He was now no more offended

This was just what

Soon as I became a Love returned Never ^Timxt

to

strife shall

the

child.

me and smiled. more

betide

Bridegroom and his bride


CHAPTER XVII. Remarks on

sanctification as

importance

Madame Guyon Some

Singular

between

common

perience which lohether all

from

own

experi-

others.

Of

the depth

On

of

the ex-

the question

same amount of suffering in experithe joy of the cross.

the

Her poem on

Theologians very and

of

entitled the Torrents.

implied in true sanctification.

must endure

the

hy which she shows the difference

and

Christians

is

encing sanctification.

justification

On

as descriptive of her

it

illustration,

On

the state

Justification.

Her work,

at this time.

sentiments given

ence.

compared with

of striving after sanctifcation.

properly

sanctification.

make a distinction between The two great moral and

religious elements, namely, entire self-renunciation

and

entire

faith in Grod through Jesus Christ, are involved in both of

these religious experiences, and give to tionship; without, however, confounding

them to

one.

They

them a close relathem and making

are related to each other, without ceasing

be separate. 2.

Justification, while

it

does not exclude the present, has

special reference to the past.

Sanctification,

which

is

subse-

quent to justification in the order of nature, has exclusive reference to the present and future.

How

shall the sin,

tion inquires,

How

which

is

shall

we

ent time and in time to

upon

individuals,

past,

Justification inquires,

be forgiven

?

Sanctifica-

be kept from sin at the pres-

come

?

Justification, in its result

removes the condemnatory power or

guilt


192

AND RELIGIOUS EXPERIENCE

LIFE

while sanctification removes the power of sin

of sin;

it-

self*

No man

3.

no

can be a Christian, who

He

alone.

may be removed

hungers and

be a Christian, and yet has not

"

that

is justified.

shall

know them."

A

it

known

is

the

and describe

only another expression for a

is

may

it,

is

expressions

excluded, and which lovgs

From

Whether we assurance of

call, this

whether faith, is

time onward,

this

cut off from every other

and had learned the great lesson of

God

may

be described, I think, as a

God with all its power of love. Madame Guyon, who had been

perfect love,

ye

fruit.

A holy heart, whatever other

alone, professed to love

thirst-

has no good reason to

the blessedness of a heart

Sanctification

heart from which selfishness

resource,

He

"

He, who professes

their fruits," says the Saviour, "

sanctified heart

holy heart.

apply to

By

may be

hungering and

this

sanctified,

is

believe that he has ever

4.

with justification

— taken away.

thirsts after righteousness."

ing after a heart that

But

not justified.

is

satisfied

earnestly desires, not only that his sins

forgiven, but that they

to

can rest

intelligent Christian

living

by

faith

with such love.

state of experience

we denominate

perhaps not very

it

pure love or or

sanctification

essential.

Certain

it

seemed to her, without professing or presuming to be beyond the possibility of mistake, that she loved her heavenly Father, in accordance with what the Saviour reis,

that

it

quires of us, with her whole

power of

loving.

And

accord-

ingly she could no longer hesitate to apply to herself some

of the strongest expressions, descriptive of the inward

which are found apostle, " I live

in the Scriptures. ;

yet not

* For some remarks on

I,

She could

but Christ liveth in

life,

say, with the

me and

this subject, see the Interior or

;

Hidden

the

Life.


OF MADAME GUYON.

193

which I now live in the flesh, I Mve by the faith of the Son of God, who loved me, and gave himself for me." * She understood, as she never did before, the import of what the same apostle says in the eighth chapter of Romans. " There is now no condemnation to them which are in Christ life

Jesus,

who walk

not after the flesh, but after the spirit

the law of the spirit of

life

and death." f time before believed herself outcast and

free from the law of sin

now

lost forever,

— a courage based upon deepest humility — appropriate

the faith and the courage

and adorned with the nor

powers, nor things present, nor things

the

"

/ am persuaded,

'principalities,

to

separate us

In the

experience.

state of

her mind, as

making any

it

it,

at this period

distinct reference first

;

she describes the without, however,

except that she

to herself,

person, as if forgetting for a

the style of narration which she had adopted.

some parts of what I understand her

will give here

herself;

latter part of

was

occasionally speaks in the

moment

a work drawn chiefly from her

It is obviously

Torrents.

own

to

of God, which is in Christ Jesus our Lord^ have already alluded to the book, entitled The

the love

We

5.

nor

come, nor height,

nor depth, nor any other creature, shall he able

from

had

to

;

nor angels, nor

life,

for

faith

same chapter

beautiful conclusion of the that neither death,

;

made me She, who a short

in Christ Jesus hath

to

I

say of

substituting the first person for the third person,

and translating not merely her words, which, taken as they stand,

would convey but very imperfect and perhaps

false

what I suppose her to mean by them. This is the import of some of her remarks. 6. " Great was the change, which I had now experienced ideas to an English reader,' but

but

still

in

my

exterior

life,

under the observation of * Gal.

ii.

20

that part of

others, I

+

17

my

life

which came

appeared to them quite

Rom

\nii.

1, 2,

38, 39.


194

AND KELIGIOUS EXPERIENCE

LIFE

my

soul

And

and common.

simple, unobtrusive,

that

was not only brought

into

reason was,

tlie

harmony with

and with God, but with God's providences.

itself

In the exercise

of faith and love, I endured and performed whatever

came

God's providence, in submission, in thankfulness, and

in

I was

silence.

there

is,

is

as

now in God and God in me and where God much simplicity as power. And what I did ;

was done in such simplicity and childlikeness of the world did not observe anything which

spirit, that

was much

calcu-

lated to attract notice. 7.

"I

had a deep peace

vade the whole that all

my desires

a peace which seemed to per-

;

A peace which resulted from the fact,

soul.

were

fulfilled in

to say,

I feared nothing, considered in

relations, all

I

because

perplexities

now

state

God.

my

and

mind the

its

strong faith placed

ultimate results

God

at the

is

and

head of

I desired nothing but what

all events.

had, because I had a of

I desired nothing

I feared nothing; that

feared nothing; willed nothing.

full belief, that in

my

present

each moment, considered in

results of

relation to myself, constituted the fulfilment of the divine

I willed nothing

purposes. I

had no

will of

my

harmony with the

own.

;

meaning

As

in the statement that

a sanctified heart

is

always

such providences are the true and

divine will, of which

appropriate expression.

than a deep peace,

How

could such a soul have other

— a peace which was not

limited to the

uncertainties of the emotional part of our nature, but

pervaded and blessed the whole mind diminish 8.

it

;

nothing troubled

" I do not

I could not be

in

divine providences, I had no will but the

mean

which

Nothing seemed

to

it.

to say, that I

afflicted.

!

was

in a state in

which

My physical system, my senses, suffering. My natural sensibili-

had not lost the power of Oftentimes I suffered ties were susceptible of being pained. much; But interiorly, in the centre of the soul, if I may so


OF MADAME GUYON. express

195

there was divine and supreme peace.

it,

soul, or the soul

considered in

jects immediately

around

it,

its

The lower

connection with the ob-

might at times be troubled and

but the higher or central soul, or the soul consid-

afflicted

;

ered in

its

relation to

God and the divine will, was entirely The trouble at the circumference,

calm, trustful, and happy.

originating in part from a disordered physical constitution,

did not affect and disturb the divine peace of the centre. ''

9.

One

characteristic of this higher degree of experi-

My mind

ence was a sense of inward purity.

had such a

oneness with God, such a unity with the divine nature, that nothing seemed to have power to purity.

and

soil it

to diminish its

experienced the truth of that declaration of

It

Scripture, that to the pure all things are pure.

As God

is

present to dinners in the matter of instructing and reproving

them, and also in that of physically upholding and sustaining them, even in the very act of

sin,

and yet without being ren-

dered sinful or contracting any moral

who

sinful

evil,

so the person

may see sinful acts, may hear impure and conversation, or may otherwise be brought, providen-

is

truly pure,

tially

and

rities

without contracting any stain from them.

have no surrounds

mud

in the discharge of duty, into connection with

affinity

with the pure mind.

has no power upon

it,

it

The

stains

pollution

which

as the dark

;

impu-

Such

and impure it,

which

rather appear brighter and purer from the contrast.

The

does not defile the sunbeams that shine upon

soul, bright

to

with the brightness which comes from God, seems

have no knowledge of any darkness or " But, though I

much

evil in itself.

was not conany merit, nor tempted by any suggestions of merit myself. Indeed, I seemed to be so united with God, so

10.

was

so

blessed, I

scious of in

made one with

the centre and

sum of

all

good, that

my

thoughts did not easily turn upon myself as a distinct object of reflection

;

and, consequently,

it

would not have been an


LIFE

196

easy thing for

me

AND RELIGIOUS EXPERIENCE myself the ideas of desert or

to attach to

had done virtuously and meritoriously by a laborious effort, the idea of merit would more naturally and readily have suggested itself, and I might have been tempted

merit.

If I

But now that God had become the inward operator, and every movement was a movement originating, as it were, in a divine inspiration, and as a holy life had become as natural to me as the life of nature formerly had been, I could not well attribute to myself, and certainly had no disposition to attribute to myself, what evidently belonged to God. To him, and to him only, to indulge thoughts of that kind.

to his goodness

and

his grace,

I attributed

all

worthiness, all

praise. 11.

"It was one of the characteristics of

at this time, that I could not

move

from the principle of

into action,

my

experience

myself, or bring myself

self,

because self was gone.

unmoved in the midst of God's providences, until the time of movement came, which was indiThen I decided, when God cated by these providences.

I stood silent and

called

me

Every

decision of the judgment, followed

action,

seemed

to decide,

principle of acts,

to

and with God

be from God; so

movement.

In

to help

me

to decide.

by a movement or that God became the

this state of

or acts which turn back upon the

mind, self-reflecting

mind and seek

for

own interest, are taken away. 12. " From this time, I found myself in the enjoyment of what may be termed liberty. Being free from all natural

motives in

its

or unholy desires, which cannot

fail to restrict

the ease of the mind's action,

my

markable presented

facility in

its

re-

doing and suffering everything which

itself in the

order became

and embarrass

mind experienced a

law.

order of God's providence.

In

no inward repugnance, but

fulfilling this law, it

fulfilled its

own

God's

experienced

highest wishes,

and therefore could not but be conscious of the highest inward


OF MADAME GUYON.

When the

liberty.

which is

soul loses the limit of selfishness,

fixes the soul in itself,

"What

without limits.

length and breadth of

"I regard

13.

and

197

its

it

freedom

?

the deprivations and the sufierings of Job,

festations of the divine favor, as

experienced by those

is

to the

a history which

as if in a mirror, the process of inward death

resurrection which

the state of full interior transformation.

away

And

fold.

so in the inward

and inward

who God

life.

mani-

illustrates,

arrive at

took

first

everything, and then restored everything, as

an hundred

who

can be placed to the

limit, then,

subsequent restoration to prosperity and

his

a limit

has no limit but in God,

it

were,

Our worldly

possessions, our property, our influence, our reputation, our

health, are taken away, if

God

sees

it

necessary

;

he then

smites our domestic and other affections, which have persons for their objects rather than things, either

by smiting and

withering the affections in themselves, or in the objects to

He

which they are attached.

then proceeds to crucify the

subject of the divine operation to

any reliance on

his

In

acceptance.

mind dies also inward exercises and virtues, so far process stop,

and of

till

the

nate attachments,

to

and

death to everything where self reigns

its

instead of God, the

self-gratulation

any attachment

outward works as a ground of merit and

is

any sense of

its

own

as they are a ground of

interior complacency.

life

cannot live without a

to

Nor does

this

of nature, which consists in inordi-

But the soul There are but two,

entirely exterminated. life

of some kind.

and can be but two principles of moral life in the universe one, which makes ourselves, or the most limited private good, the centre

;

makes God, who may be called And by that necessary law life there must be a principle of

the other, which

the Universal Good, the centre.

which life,

says,

where there

when one

from

its

is

of these principles dies, the other emerges

state of

abeyance and

17*

inactivity,

and takes the place


LIFE

198

AND RELIGIOUS EXPERIENCE So

of that which has passed away.

God

the soul,

lives

;

when

self

that

when

annihilated,

is

self dies in

God

en-

is

throned. 14.

mind I did not

" In this state of

That

as virtues.

to say, I did not

is

objects of contemplation,

and endeavor

practise the virtues

make them

to practise

distinct

them, as a

person generally does in the beginnings of the Christian

life,

by a separate and constrained effort. I seemed to practise them naturally, almost instinctively. The effort, if I had made one, would have been to do otherwise. It was my life to

Charity, sincerity, truth, humility, submission,

do them.

and every other virtue, seemed to be involved in my present state of mind, and to make a part of it ; being, each in its appropriate place, an element of iation, for instance,

in a certain way,

and

such an

act,

life.

A formal act of humil-

performed interiorly at a certain time

would have been impossible, because

or such an experience, would have implied, that

it, was taken out of a state which was not humble whereas humility, or that state of mind which the term humility expresses, is an essential part* of

the soul, in undergoing ;

the soul's state, so long as

formed or has,

sanctified.

immanent or

can be said to be truly trans-

it

I repeat, therefore, that the holy soul

interiorly inherent in

itself,

the essence of

Christian virtues and duties, which, naturally and with-

all

as if a man should have them without knowing had them, develop themselves on their appropriate occasions, by their own law of action, and as the result of a

out

effort,

that he

life

which

15.

is

a true and operative

Among

life."

other things, which

of her writings, she says, that

fall

common

from her in

tians in the ordinary degree of experience, to a

pump.

The

mark. water

is

this part

Christians, or Chris-

may

be compared

And

she gives a significant reason for the re-

idea

is

this.

thrown out by

The pump has water; but

effort,

by the

agitation resulting

the

from


OF MADAME GUYON.

199

So common Christians have But the life of Christianity, as it develops itself and throws itself

them

exterior appliances.

in

the water of

exists in

life.

these Christians,

were, periodically and on particular occasions

off,

as

it

under the

;

reproofs of a Christian brother, under the excitements of a

prayer meeting, under the pressure of a powerful sermon, in the presence and under the impulse of large ecclesiastical

and

some other

assemblies, or under

clerical

So that the

pressure exteriorly applied.

are the possessors, although

it

is

the true

has not power enough to operate of

itself,

to

life

undoubtedly,

may

but

And

be compressed or forced out of them.

instigative

of which they

life

be said

those

who

to

are

be benefited, must be present at a particular time, with

and

their pails

basins, in order to receive that

which

is

thus

extracted, before the outward pressure ceases. 16.

But

Christians in a higher state of religious experi-

ence, those especially

may

love,

who

be compared

are in a state of assured faith and

to fountains

which flow out of them-

In the language of the Saviour, the water which

selves.

is

of water springing up

to everlasting life^^

It is true, that, like the waters of Siloa

which came from

in them, is a " well

the sides of

and

Mount

to his people,

Sion,

and which

they generally flow

ly true, that they flow abundantly

a small

thing, that they

•were pleasing to softly ;

but

it is

and constantly.

do not flow in

artificial

Nor

for them, but in those

God

own sweet

has expressed

own.

And

it,

;

" at their

and yet

will," as

in reality without

any

is it

channels,

which men's hands have cut has appointed

God

equal-

which

some one

will of their

bearing Hfe to others, as well as having

life

in

themselves, the trees grow and flowers bloom on their banks

and when the weary

traveller

comes there, he

;

finds the cool-

ing shade above, as well as the refreshing draught beneath. 17.

I think that, in view of the narrative which has been

given thus

far,

we may very

properly and justly conclude,


200

AND RELIGIOUS EXPERIENCE

LIFE

that the

work of

wherever

sanctification,

which enters deeply

exists, is

it

experience, nor Scripture, authorizes us to speak of it

truly exists, as a superficial

work

;

that

near the surface and easy to be done.

which

cation of something

merely.

a work

Neither reason, nor

into our nature.

is

it,

to say,

when

a work

It is not the appli-

and polishes the outside properly speaking, a remodeling and im-

It is not,

alters

provement of the old nature, so much as a renovation. 18.

There are some

There

is,

things,

which go under the name of

which that term

sanctification, to

is

not strictly applicable.

.

what may perhaps be termed a physia sanctification which is limited by the

for instance,

cal sanctification

;

epithet applied to

it,

ment of our physical

government and the develop-

to the

But

nature.

hardly necessary to

it is

say, that the regulation of the appetites

may

exist without

a

proper state of some other modifications of desire, and with-

The man,

out a spiritual will.

of

whom

in the Gospel, could say, very truly,

week ; I give

tithes of all I possess

*•

the Saviour speaks

I fast

" but

;

it

twice in the is

very

clear,

was not a man who was approved and accepted

that he

all respects.

Many

outward

to the greatest

they were

still

persons

who have

austerities,

in

subjected themselves

have complained that

the subjects of an inward rebellion

;

and did

not experience that communion and acceptance with God,

which they had anticipated as the

result of their assiduous

methods of physical restramt and culture. fication,

which

exterior nature,

of the

man ;

Physical sancti-

relates particularly to the appetites is

and the

undoubtedly a part of the sanctification

but differs from

it

as a part

diflfers

from the

whole.

There are some persons, who, cation of the outward nature,

of inward experience which

is

in addition to the rectifi-

have had a degree and kind truly remarkable.

It is not

an experience, which, properly speaking, can be described


OF JIADAME GUTON. as sanctification

sons have been

but

;

much

is

sometimes taken for

These per-

it.

exercised on the subject of a holy

they have experienced

consequence of the

201

much

anxiety in regard to

new views they have

it

;

life

and in

had, and the inward

have obtained, have been the subjects of a high degree of joy. Sometimes the joy, owing in part, I victories they

suppose, to some peculiarities of mental character, intense, overwhelming.

and forever conquerors.

is

sudden,

They suppose themselves wholly Not being in a situation fuUy to

analyze their feehngs, either their origin, their nature, or

permanency,

it

is

nature

to grace

attributing to religion,

;

make

not wonderful that they

and that they ascribe wholly and pure, what belongs

which

what is

is

mistakes,

partly due to

always benevolent

to physical or selfish excitement.

Experience often shows, that the

sanctification

which they

profess under such circumstances, has not those elements of

kindness, of forbearance and meekness, of permanent faith

and of inward subjection and nothingness, which are necessary to characterize it as true. In other words, it is a sanctification

which

although

it

is

evidently limited and imperfect, because,

has some elements of good in

it, it

has pervaded

only the intellectual and emotional part, including the desires

perhaps to some extent, without being able to reach

and subdue that

terrible refuge

and

fortress of evil, the natu-

ral will. 19.

If these views are correct, they tend to diminish very

much

the dangers which are sometimes supposed to attend

the agitation of this subject.

few words,

is this.

tion in the present

sons

who

we life, we If

The

danger, expressed in a

allow the possibihty of sanctificashall,

from time

to time, find per-

will profess this blessing, without possessing

it

mistake which cannot well exist without being more or injurious.

may

The same danger

possess

religion

in

attends the doctrine, that

;

a

less

we

any degree whatever short of


202

A man may profess religion without

sanctification.

ing

AND RELIGIOUS EXPERIENCE

LIFE

and the mistake may be very

it,

where the profession

cases whatever,

the reality, those evils cannot rally attendant

But

20.

sented

and

it

upon

fail to

is

follow which are natu-

such a work as

we have

He,

truly ascribed, tions

a

;

is

to is

repre-

thoroughly explorative and renovating,

be generally understood

detected.

in all

not accordant with

be what

to

it

people will be cautious in making the profession. if the profession

possess-

And

error.

if sanctification is

to be, so

if it

injurious.

falsely

whom

really

At

made, the error will easily be

the grace of sanctification can be

one with Christ, and has Christ's disposi-

man meek,

contented, benevolent, and devoutly

acquiescent in whatever bears the stamp of providence

man who

is,

least,

;

a

goes hither and thither on errands of wisdom and

mercy, without tumult and noise out asking or expecting return

;

doing good to others with-

in his spirit,

;

where the Holy

Ghost dwells, always divinely peaceful, because he

is

in har-

mony with God, and consequently in harmony with all things of which God is the life. Such a man, on his lips, his countenance, his actions, his

life,

has a divine

be mistaken, except by those, in natural

life,

spiritual

seal.

whom

It cannot easily

the abundance of the

which perplexes, the natural and especially the

judgment, has taken away the power of divine ap-

preciation.

There

21. Is

it

is

one question, which naturally arises here.

absolutely necessary, to undergo all which

Guyon

Madame

passed through, in order to experience these results

I think that negative.

this question

may

?

properly be answered in the

Some resist the operation of God, because they God some, because in the process of the in-

are afraid of

;

ward operation they do not understand what he is doing and to what Tie is tending and still more because they love the ;

world and the things of the world, more than they love

God


MADAME GUTON.

OF iind the things af

aggressive acts of

Him

part of

Resistance on the

God.

whatever cause

ture,

203

may

it

trial,

whose right

of

pai't

of the crea-

arise from, implies

and requires

and of reproof, on the

infliction,

it is

And

to rule.

the greater the

must be the blow which aims Those, who resist much, will suffer much.

resistance, the greater

due

it.

22. " In

some persons, though not

in

to sub-

many," we have had

occasion to remark in another place, " the natural man, in

the

comparative sense of the terms, dies

easily. These seem to have an appreciation of what God justly and necessarily

persons, these chosen ones of the Lord, intuitive

requires.

They

with the clearness of

see,

light, that it

is

God and Mammon.

impossible at the same time to serve

Accordingly, they submit themselves to the leadings and the

power of God, without resistance. willingly, like the lamb that is led result

is,

They

yield readily

to the slaughter

is

personally less

The Holy Ghost

afflictive.

proceeds gently but constantly in his operations tie

and

and the

that the inward crucifixion, though not less deep

and thorough, every

;

of nature

fastens the soul to the earth, until, in

slavery of the world,

;

unbinding

cutting loose every ligament which

;

it

its

freedom from the

expands and rejoices in the liberty

of God. 23.

" Other persons, and

we may

add, the great majority

of persons, are not brought to this state of freedom from the

world and of union with God, without passing through exceeding afflictions, both external and internal. And this happens partly through ignorance, and partly and more generally through self-will. They are slow to learn what is

to

done.

be done, and equally reluctant

God

desires

to

submit to

the hour of their inward redemption not

they to

still

love the world.

one object and then

They

to another.

its

shall

be his

bemg

fully

and intends that they

being ;

but

come,

attach their affections

first

They would perhaps be


204

AND RELIGIOUS EXPERIENCE

LIFE

God

pleased to have

for their portion

ine that they would like to have

same

And

time.

but they must have

;

In other words, they vainly imag-

something besides God.

God and

their idols at the

there they remain for a time, fixed, obsti-

But God loves them. Therefore, as they by kindness, they must learn by terror. The sword of Providence and the Spirit is applied successively to every tie that binds them to the world. Their property, nate, inflexible. will not learn

their health, their friends, all fall before

fabric of hopes

pride had

and

waters

;

where

self-love

burned with

fire

;

They

they learn in this dreadful Baptism the

till

;

inconsistency of the attempted worship of

same time, and are led to see, the true and only sovereign." *

to be,

But

24.

souls in

or above the cross.

but

whom grace is

God and Mammon God is and ought

that

triumphant, are not beyond

Such grace enables us

does not deliver us from

it

are smitten

overwhelmed with the

peeled and scathed and blasted to the very extrem-

;

endurance

at the

The inward

it.

was nourished and

leveled to the dust.

its nest, is

within and without

ity of

joys,

it.

to

bear the cross,

Christ was holy

not on that account cease to be a sufferer.

;

but he did

was by

It

suffer-

Madame Guyon was Saviour whom she loved,

ing that his divine graces were tried. willing to follow in the steps of the

and haps

to

be as

He

was.

Christ had crowned her

was a crown of thorns. and that was enough to make Spiritually, she

had entered

;

it

infinitely

into rest.

sleeps

amid

its

nature,

roses,

and

it is

is

it

dear to her heart.

But the

rest of earth

ought not to be confounded with the rest of heaven. the same in

and per-

But he himself had worn

it

different in its locality.

wraj^ped in sunshine

;

If

it is

The one

the other has

a dwelling-place with clouds and tempests for its canopy, with thorns and briars for its covering. She welcomed,

* See

Principles of the Interior or

Hidden

Life, Pt. IT. chap. 10.


OF MADAME GUYON.

now and

205

in all time to come,

therefore, the cross

still,

her head should be

laid in the grave.

The

following

expresses some of her sentiments on this subject.

THE JOY OF THE CROSS. Long

plunged in sorrow, I resign

My soul to that dear hand of thine, Without reserve or fear ;

That hand

Or

shall

wipe

my streaming eyes

into smiles of glad surprise

Transform the

falling tear.

My sole possession is thy love In earth beneath, or heaven above, I have no other store

And And

though with fervent

suit I pray,

importune Thee, night and day,

I ask thee nothing more.

My rapid hours pursue

the course,

Prescribed them by love's sweetest force.

And

I thy sovereign will.

to escape my doom Though still a sufferer from the womb, And doomed to suffer still.

Without a wish

By

command, where'er I

thy

Sorrow

attends

me

all

stray,

my way

A never failing friend And,

Thy

if

my

praise,

behold

Let Sorrow It cost

me no

Who followed And

may augment me well content.

sufferings

still

attend

regret, that

site.

Christ, should follow

Thorns spring spontaneous

at her feet,

I love her, and extract a sweet

Erom

me

though, where'er she goes.

all

her bitter woes.

18

till

Poem


206

AND RELIGIOUS EXPERIENCE

LIFE

Adieu

ye vain delights of earth,

!

Insipid sports,

and

childish mirth,

you

I taste no sweets in

Unknown All joy

delights are in the cross,

beside, to

And Jesus The

Cross

me

is

dross

thought so too.

Oh. ravishment and

!

How grateful

e'en its anguish

Its bitterness

how

sweet

There every sense, and

In

all

bliss

is

the mind,

all

her faculties refined,

Taste happiness complete. Souls, once enabled to disdain

Base, sublunary joys, maintain

Their dignity secure

The

fever of desire

And love has Is delicate

Self-love

taste.

and pure.

all

own

sees.

peculiar ease

knows Love employ.

the bliss she

But nobler aims In

genuine

no grace in Sorrow

Consults her

'T is

passed.

is

all its

true

self-denial is her joy,

In suffering her repose.

Sorrow and Love go

Nor

by

side

side

height nor depth can e'er divide

Their heaven-appointed bands

Those dear

Nor

till

associates

still

the race of life

is

are one,

run.

Disjoin their wedded hands. Jesus, avenger of our

fall,

Thou faithful lover, above all The cross have ever borne

Oh

tell

me,

How much And

life is

in thy voice,

were thy choice, and ease thy scorn

afflictions

sloth

!


LIFE, ETC.

Thy

choice

and mine

sJiall

be the same^

Inspirer of that holy flame,

Which must forever

blaze!

To take the cross and flyllow Thee, Where love and duty lead, shall be My portion and my praise.

207


CHAPTER Temporary uncertainty in regard

Had

XVIII. to Tier

future course of action.

thoughts of entering into a Nunnery.

Decides not

take

to

Some reasons for this decision. Proposals of marAll such propositions and views decided against. Remains

this course.

riage.

uncertain what course

still

to take.

parative retirement and peace.

In

new and encouraging state now pressed upon the mind

this

question

What life ?

Has a

short season

of com-

Extract from one of her Poems.

of her feelings, the

of

Madame Guyon,

course should she take during the remainder of her

When

the probabilities of a course of action were so

balanced that she

knew

not what to do,

been a principle with her position,

and not

some support

to

for

to

She

do anything.

her

it

seems to have

remain patiently in her present believed,

and she had

belief, in the scriptures, that inaction,

or rather a suspension of action, until Providence indicates the course to be taken, with

only true and safe action. reasons perhaps

known only

some degree of clearness,

At such

the

is

times, Providence, for

to itself, requires

no other kind

of action than that of waiting. 2.

And this

such as it

it

action,

ought

if

such

to be, is far

it

may be called,

— when

it is

from being unimportant, because

implies a resigned and submissive spirit, a rejection of all

unholy motives and impulses, a sincere desire truth,

impart

and a recognition of God's it.

Indeed, to

make men

wait, to

submissively and patiently, until he sees

to

know

and readiness

ability

the to

make them wait

fit

to

permit and


LIFE, ETC.

209

own time and a part, and a merciful and important

autliorize their action in subordination to his

manner of

action, is

part, of God's discipHne of his children here

The

3.

first

plan which suggested

which occupied, to arrange

her

for

a time, more or in such a

affairs

There, in retirement and silence,

sideration, that she

its first

her mind, and

less of

her thoughts, was

manner

as to relieve her

from the personal care of them, and looked at the subject on

on earth.

itself to

it

to

go into a nunnery.

seemed

to her, as she

being presented to her con-

might serve God and benefit her fellow

which she had formerlynames which she cherished in her own personal recollections, many were the names celebrated in history, of those, worn out with the cares and sorrows of the world, who had thus sought God and that peace of God which passes understanding, in places of religious seclusion. She thought of Genevieve Granger, her creatures, without the hazards to

Many were

been exposed.

associate

and adviser in

sainted sister,

who

first

the Ursuline seminary

other times, the recollection.

De

;

the

religion

;

she thought of her

own

watched over and instructed her in the

Marys and

the Catharines of

Chantals and the St. Theresas, came to

But she had already

learned, that

His providences are

in his providences.

loved, his chosen home.

And

it

his

God moves home his ;

required no great reach of

thought to come to the conclusion, that those

who go

to the

convent, or to any other place, without being led there by the

wisdom and signature of an overruling providence, to find

God, whatever

may

will fail

be the professed object of their

search, either as the guide or the end of their journey. She had religion enough, and of course religious wisdom enough, to

know, that there was another and a higher question

to

be answered.

Looking will,

at this

And

that question was.

What

is

first

God's will ?

proposed course in the light of the divine

know 18*

and, in order to

that will, considering

it

in its


210

LIFE

'

AND RELIGIOUS EXPERIENCE

connection with what she

she decided against

The

4.

to

her family and the world,

situation of her children, in particular,

The two youngest were

in this decision.

seemed

owed

it.

demand an

to

oversight from her, if

her personal attention.

cially require

had weight

of an age which it

She

did not espe-

intimates, soon

after the death of her husband, that his death did not leave

her entirely at liberty to pursue what course she might

She was

choose.

disregard

the head of a family, and could not

still

and duties which that responsible

the claims

" I

imposed upon her.

relation

was

still

restricted in

movements," she says, " in having two children given in so short a time before

been otherwise,

if

my

I had been

husband's death.

left

with

my

If

it

my me had

eldest son alone,

I might have been justified in adopting some plans in ac-

my

cordance with

ideas and wishes of religious retirement.

I should probably have placed him at some college, and

have gone myself

But the

into the

situation of

my

Convent of the Benedictines.

younger children precluded

God had

thoughts of this kind.

all

other designs upon me." *

Among

other things, which were presented for her

consideration,

and which had a connection with her future

5.

life,

was the question of a second marriage. Propositions made to her, which brought the subject

of that nature were

woman, them by without some she herself states, were

before her in such a manner, that she could not, as a

and

more

still

Proposals of marriage, as

attention.

made of

to

life,

as a Christian, pass

At

her by three different persons.

the middle age

possessed of great wealth, with a high reputation for

intelligence

and refined

on other accounts, the question

=*

to

culture,

move

and

entitled,

was one which brought La- Vie de

on these and

in the leading circles of society,

Madame Guyon,

Pt.

itself

I.

home

chap. 22.

to

her


OP MADAME GUYON.

her sympathies, and her prospects of usefulness.

Bituation,

Carrying

who

211

matter, as she did everything else, to God,

this

alone

came

the author of the true inward light, she

is

to the conclusion,

and could not

a moment doubt, tl^t

for

she was called to another sphere of responsibility and duty.

The her,

question, independently of the individuals

was decided on general She

for all time.

says, in relation to this subject, "

was one of these persons, amiable exterior

who

in particular,

qualities, might,

my

have had an influence on

sought

and

principles, for all persons

There

whose high birth and

under other circumstances,

But I was

inclinations.

re-

solved to be God's alone."

Thus bidding adieu

6.

without shutting

to the world,

herself out of the world, she awaited the course of events.

Her

present position, however, pleasant as

respects,

and her present

field

That

tively limited, did not satisfy her mind.

had an inward

She seemed

away

;

but she

voice in her ly,

to see

which

;

is

to say, she

not fulfilled in

There seemed

it.

to

be a

were other duties and other crosses

Providence had not unfolded

God had

and could not doubt, that

awakened 7.

God were

not whither.

she knew, that the sign of tation

many

a voice uttered secretly but authoritative-

said, that there

before her.

in

a hand in the clouds, which beckoned her

knew

spirit,

was

being discontented or

conviction, without

anxious, that the purposes of

it

of labor, which was compara-

spirit in his

own good

it

its

its

intentions.

But

appropriate interpre-

would be written on her

time.

In the meanwhile she enjoyed a short season of com-

parative retirement and rest.

It

was now the summer of

my Lord," she says, "what happiness did I not largely taste, in my solitude and with my little family, where Living near Paris, but nothing interrupted my tranquillity. 1680.

out of

''

Oh,

its limits,

I

enjoyed the advantages of the country as

well as of the city.

My younger

children were of an age


212

LIFE, ETC.

which did not require from attention, especially as I

by persons well

was

me much

personal care and

assisted in taking care of

the sorrows which had so long borne

me

them

Disburdened of

qualified for that office.

down, and availing

myself of these propitious circumstances, I often retired into a forest near my residence and many were the hours and ;

days of rehgious communion and happiness which I passed In the simple and

there."

affiscting

language of one of her

poems, "

Here sweetly forgetting and wholly forgot By the world and its turbulent throng, The birds and the streams lend me many a That aids meditation and song.

Ye

note,

desolate scenes, to your solitude led,

My life I in praises And

scarce

know

employ,

the source of the tears that I shed,

Whether springing from sorrow

or joy.

Though awfully

silent, and shaggy, and rude, charmed with the peace ye afford Your shades are a temple where none will intrude, The abode of my lover and Lord.

I

am

Ah, send

me

not back to the race of mankind.

Perversely by folly beguiled

For where

The Here

A

let

I

me, though fixed

little

Though

crowds I have left, and heart of a child 1

in the

spirit

one,

whom

in

a desert, be

free,

they despise

lost to the world, if in

am holy,

shall I find

union with Thee,

and happy, and wise."


CHAPTER

XIX.

Remarkable incident in a cliurch at Paris. Effect of it Consulted a person on the subject of going on a mission to Siam. Asks his opinion on her proposed plan of going on a mission to the neighborhood of Geneva. His advice.

1680.

%

on her mind.

ject.

of Bishop D'Aranthon at Paris. Consults him on the subDecides to leave Paris for Gex, a town not far from Geneva.

Her

charities

Visit

efforts

for

during the scarcity in the winter of 1680. Her Preparations for degood of others.

the spiritual

the opinions formed

It

to

is

Her remarks upon them and upon

Trials of mind.

parture.

of her by

this period, either the

autumn, 1680, that

we

Having entered

into

or early in the

to Paris

" I was

about some business.

a church that was very dark, I went

to the first confessor I

up I had never seen him I

summer

refer the following incident.

obliged," she says, "to go

since.

others.

found there.

before,

made a simple and

I did not

know him.

and have never seen him

short confession

;

but with the

confessor himself, aside from the religious act in which he

And had aided me, I did not enter into conversation. accordingly he surprised me much in saying of his own I know not who you are, whether maid, wife, or accord, widow but I feel a strong inward motion to exhort you to do what the Lord has made known to you that he requires ^

;

of you. 2. little

I have nothing else to say.'

"I answered him. Father, I am a widow, who have What else could God require of me, but to children.


214

LIFE

AND RELIGIOUS EXPERIENCE

He

take due care of them in their education ?

know nothing about you that

He

this.

You know

if

God

requires something of you, there

replied,

leave one's children to do thisJ

remark, coming in

This

3.

is

nothing in

had gradually formed

unexpected manner,

this

The

and higher than earthly

itself in

will.

"

touched her in a point of great interest. originating under other

I

manifests to

the world which ought to hinder you from doing his

One must

'

conviction, influences,

her mind, that she must leave

her present residence, and labor somewhere at a distance, she

knew

dren ?

But how could she leave her

not where.

chil-

This question caused her some perplexity ; but she

was not long

in perceiving, that

to leave one's children, affections,

it is

easier to the holy

however strong

their claim

mind

upon the

than to leave any path of duty which God's provi-

dence clearly points

The

out.

words, which she had heard

under circumstances so singular, reminded her of the words of the Saviour, uttered and recorded for "

occasions. is

He

times and

all

that loveth father or mother

all

more than me,

; and he that loveth son or daughter more not worthy of me^ *

not worthy of me

than me, 4.

is

In her deliberations on

this

important subject, she had

nearly come to the conclusion, though with some doubts attending

it,

that she

was

called to religious labors in that

part of France and Savoy which borders upon the Republic

of Geneva, and perhaps in the city of

Geneva

itself.

If,

in

the present state of her affairs, she could not very conveniently, or consistently, go

devote herself to labors

on a

among

strictly foreign mission,

(one of the plans which, there

suggested

itself at this

and

the unchristianized heathen, is

some reason

to think,

period to her mind,) she would, by

laboring in the distant and rude towns and provinces which

* Mat. chap.

x. 37, 38.


OF MADAME GUYON.

215

lay at the foot of the Alps, sustain a position of benevolent action hardly less trying in

itself,

or less beneficial in

its

con-

While her mind was in this position and deliberating upon this subject, she was visited by a religious friend from a distance, who came to her house, in part, for sequences.

the purpose of consulting her in relation to a design, which

he himself cherished, of going on a religious mission

With some

reluctance, the cause of which

he opened the tant

that

As he was

to disqualify

him

to

Siam.

not explained,

a man, whose age and for so difficult

and

dis-

enterprise, she did not hesitate to discourage him.

an

said she to her friend, " I

But

5.

subject.

seemed

infirmities

is

God

have reason

to think,

has sent you here not merely to get an opinion in

regard to your mission, but to give an opinion in regard to I need your assistance, and must lay your services

mine.

under

Her

contribution.

religious friend,

I desire you to give

the subject under consideration for

added prayer

deliberation,

to

me

your advice."

whose name she does not he

some days

at last

;

give, kept

and having

gave an opinion

favorable to her plans, subject only to this condition, that

she should

who bore

first

the

submit the matter to Bishop D'Aranthon,

title

of bishop of Geneva, although he resided

Geneva, and

at the city of Anneci, twenty miles south of

under whose directions she would naturally be placed in going into that part of France. person, that if

It

was the opinion of

D'Aranthon approved, she should go

he was in a situation especially

not, as

fitted to

;

this

but if

judge of

it,

she should give up the design. 6.

To

seemed

this

view of the subject she readily assented.

so important, both to her

and

to the

person

It

whom

she had consulted, to ascertain fully the views of Bishop

D'Aranthon, and such was the interest

felt in

her proposed

mission by this person himself, that he offered to go personally to the city of Anneci, the distant residence of the Bishop,


LIFE AND RELIGIOUS EXPERIENCE

216

Madame Guyon

and lay the subject before him.

somewhat upon full

this proposition, because,

of rehgious fervor, and wished to spend his last days the Siamese, he

in attempting to convert at

unfitted,

his period of

life,

i^^nforms us, that

two

was physically

endure much hardship.

to

While they were thus considering what she

hesitated

although he was

it

was proper to do, them rehgious

travellers, both of

persons, called at her house, with no object apparently but that of resting themselves, and stated to

D'Aranthon was then there some weeks

;

them

but living at this time

that Bishop

He

in the city of Paris.

much

had been

retired, she

had not heard of it. As Protest7. D'Aranthon was a humble, sincere man. ants, we might naturally suppose him to be in some errors ; but he had the great merit of being sincere

The

people, over

for the

whose

religious interests

he presided, were

most part a poor people, engaged

and simple in

pursuits,

he believed

what he believed.

to act

up

;

to

and he endeavored

strongly,

their thoughts

in agricultural

and manners.

dwelt partly in Savoy and partly in France

;

They

in sterile but

romantic regions, situated at the foot of the Alpine ranges.

Sympathizing with a people, whose

lot could

be mitigated

and rendered happy only by the influences of the religious

them most

sin-

satisfaction to

him

sentiment, he loved them, and labored for

cerely and faithfully. to find

And

it

any person, especially such a woman as Madame

Guyon, willing

to cooperate with

them the knowledge of Jesus 8.

On

hearing, in the

that Bishop

Guyon

was a great

way which

D'Aranthon was

visited

him

him without

in spreading

among

Christ.

has been mentioned,

in the city of Paris,

delay.

she speaks of but one visit to him.

Madame

In her Autobiography

The

of D'Aranthon says, that there were a

author of the Life

number of

inter-


OF MADAME aUYON.

217

The good Bishop

This was probably the case.

views.*

She

received her frankly and kindly.

the experience she had passed through

stated her situation

and her fixed pur-

;

pose to devote herself to the service of

God

But how and where, she knew not

time.

;

in all

coming

except that the

concurrence of providences, combined with something within

seemed

her,

to indicate, that she might, perhaps, labor profit-

ably in the distant part of France and the contiguous portion of Savoy, which was included within his Diocese.

occurred to her

be done,

to

also, as

It

had

a thing which might be proper to

employ the substance which God had given her,

in forming a charitable establishment for the resort of those

who might be found might need such

my

truly willing to serve

aid.

"

The Bishop,"

God, and who

she says, " approved

design."

9.

Under

these circumstances, with no desire but that of

accomplishing God's

will,

she was enabled, in the spirit of

consecration and of prayer, to bring this matter, which

occupied

much

of her thoughts, to a decision.

She

had

deter-

mined, in coj;icurrence with the views of D'Aranthon, and also

of her former acquaintance

Combe, whom,

and

friend.

Father

La

in consequence of his residing in that part of

the country, she had thought

it

proper to consult by

to leave her present residence in the

letter,

neighborhood of Paris,

as soon as her affairs could be adjusted,

and take up her

abode for a time at the town of Gex, until Providence should indicate

here,

is

some other the

name

field of labor.

Gex,

it is

proper to add

of a place in the extreme eastern part of

France, within the limits of the modern department of Ain,

and is

at the distance of only twelve miles

from Geneva.

a town of some note, situated at the foot of Mount * Vie de Messire Jean D'Aranthon D'Ale», Ev6que de Geneve,

3d, ch. 4th, Ed. Lyons, 1699.

19

It St.

Liv.


LIFE AND RELIGIOUS EXPERIENCE

218

Claude, one of

summits which constitute the celebrated

tlie

Alpine range, called the Jura mountains.

As

10.

evident, however, that the arrangements

was

it

for so long a journey,

and

for

so complete a

change of

circumstances, could not be fully made, until late in the

autumn,

it

spring or

was determined

summer

to

postpone her departure

however, she was not

idle.

the

till

In the meanwhile,

of the nei^t year.

In addition

to the cares

and

labors incident to her removal, she declined no labor, which

the warmest Christian charity and fidelity required her to

undertake for others

mand, sometimes

administering, as the case might de-

;

to their spiritual

and sometimes

to their

temporal necessities.

In the winter of

11.

It

this year, the

winter of 1680, which

very long and severe, there was a scarcity in France.

T\^as

was

and

its

so great, that,

suburbs,

Aroused by the

it

amid the dense population of Paris

might perhaps be denominated a famine.

cries of distress

which she heard around

Madame Guyon made every effort which her allowed, to relieve the many persons who stood

situation

her,

For a considerable time she

distributed

in need.

some hundreds of

loaves of bread at her house every week, besides charities

more private nature.

of a

In addition to

them

God

at work.

12.

God

enabled her to do

means

but she adds, that he " gave such blessings to

my family

lost

and kept

girls,

it.

not only gave her strength and

I did not find that

made

this she

arrangements for a number of poor boys and

my

anything by

to

do

it,

alms, that

it."

" True

charity," she remarks further, " instead of wasting or lessen-

ing the substance of the donor, blesses, increases, and multiplies it profusely. this,

how much

that

K men is

now

fully understood

and behoved

uselessly dissipated,

would be

given to the poor, w4iich would scarcely bless those

might receive

it

more than those who might

give."

who


OF MADAME GUYON. 13.

During

this period,

tween her decision

219

namely, the time intervening be-

to leave Paris

and her departure in the

succeeding summer, she was assiduous also, although in a

somewhat private manner, for the spiritual good of others. She mentions a number of individuals, and one whole family in particular, whom she thinks she was the means of greatly benefitting in this respect.

It

is

unnecessary

perhaps to repeat her statements, as the cases were simto

ilar

many

others

of her history

to

which she alludes in the course

but they show, that the sentiment of be-

;

nevolence, the principle of doing good, had taken strong

True

and permanent possession of her mind. although

may

way,

disclaims action in

it

in

?

last day, "

Lord,

when saw

?

Saviour at the

When saw we

or in prison, and

as ye have done

ye have done

it

:

or thirsty, and gave

Or when saw we

?

And

?

I say

Verily

thee sick,

the Ki7ig shall an-

unto you, Inasmuch

unto one of the least of unto me^ * it

these,

my

hrethren,

the day of her departure approached, she

every preparation which seemed

to

made

be proper and necessary.

Some important arrangements were to

?

thee a stranger, and took thee

came unto thee

swer and say unto them

As

own

righteous

or naked and clothed thee

14.

its

The

thee an hungered and fed thee

thee drink

Christianity,

strength and

justly be described as operative.

shall say unto the

we

own

its

to

be made in respect

her property, of which she regarded herself as merely the

stewardess

ploy

it

;

and which, therefore, while she could not em-

in personal gratifications

not wholly neglect on the other.

on the one hand, she could What these arrangements

were, she does not clearly specify

;

but they were undoubt-

edly such as would

commend themselves

and benevolence.

In making them she did not forget the

needy.

to Christian truth

She made such provision as seeme(^o be * Mat. XXV. 37-40.

desirable,


LIFE

220

AND KELIGIOUS EXPERIENCE and

for tliose of her friends

whom

relatives, as well as for others,

Providence had made especially dependent on her.

Her two

sons she placed in the care of persons,

who would

be likely to see every thing done, which could reasonably be expected little

it

was her intention

But she experienced,

15.

inward and outward,

at this juncture,

which

to

may

it

to

her

dence, there were others to

day," she says, "

I found myself looking than in God's gered.

light,

The thought

moment an visiting at

trials,

both

and

it

was

she had confi-

appeared objectionable.

it

when I was at them in

my

thinking over

human

the

plans,

light rather

found myself tempted and stag-

I

SLYose,

perhaps

came

Ecclesiastic

my

whom

strongly as

whom

in,

I am

me

house, and said to

At

mistaken.

who was

this

in the habit of

very promptly, that the

undertaking was rash and ill-advised.

some

some

be proper briefly to

own mind, and

approved by many religious persons in

One

with her.

to take

Clear as the course which she had proposed to

allude here.

pursue had become

"

Her

be done, for their morals and education.

to

daughter

I confess, that I had

feelings of discouragement.

16.

"But

find there, I

going to

my

teenth verse, as follows

ye men of Israel.

:

what

Bible, to see

opened at the ^

Fear

light I could

chapter of Isaiah, four-

forty-first

not,

thou

worm

Jacob, and

I will help you, saith the Lord, and thy

Redeemer, the Holy One of

And

Israel.'

opening a

little

farther on, at the forty-third chapter, I read as follows ^

"When thou passest through the waters, I will be with and through the rivers, they shall not overflow thee.

thee

;

When

thou walkest through the

neither shall the flame kindle

thy God, the Holy read,

my

One

fire,

thou shalt not be burnt

upon thee

heart was strengthened.

My

Relying on G(M, what occasion had I to go,

;

for I

am

of Israel, thy Saviour.'

the

As

Lord

I thus

doubts fled away.

to fear ?

I resolved

although I might appear a fool in the eyes of others

;


OF MADAME GUYON. regardless of

tlie

who know

censures of those,

not what

be a servant of God, and to receive and obey his

to

is

it

221

orders." *

Her

17.

erable

regard to her children was very consid-

trial in

but she was enabled, through grace, entirely to sur-

;

She loved them " especially," she says, " my whom I had strong reasons for loving. I saw him inclined to good, and everything seemed to favor the hopes I had conceived of him. I was not insensible to the risk of leaving him to another's education. My daughter I designed to take with me, though she was at this time ill of

mount

it.

;

youngest son,

a very tedious fever. order

to

it,

Providence was pleased, however, so

that she recovered her health in season to take

the journey with me.

The

closely united to himself,

ties

were

The laws

of flesh and blood.

which I had given myself

with which

to the

my

of

me

spouse whithersoever

it

Though from time

after him.

me

sacred marriage, in

was to

me

to give

up

all,

to

his pleasure to call

time I had doubts, and

of mind, before I went upon this religious mission, I

trials

ought its

my

held

than those

Lord, to be his in the most

sacred and intimate relations, obliged follow

God

infinitely stronger

to say, that, after

my

departure, I never doubted of

being God's will that I should go.

"And

18.

though men, who judge of things only accord-

ing to the success which follows them, have taken occasion,

from

my

calling,

subsequent disgraces and sufferings, to judge of

and

to

tion, it is that

crosses

which

it

run

it

down

as error, illusion

very persecution, and the multitude of strange

has drawn upon me, {of which

I now

my

and imagina-

suffer is one,'\')

* La Vie de Madame Guyon, Pt. i. chs. 28, 29. t She wrote this when confined as a prisoner Marie, in Paris.

19*

this

imprisonment

which have confirmed

in the

me

in

Convent of St


222

LIFE, ETC.

the certainty of

its

Nay, I

truth and vaHditj.

am more

than ever convinced, that the resignation which I have of everything,

Gospel

is

in pure obedience to the divine will.

effectually, in this point,

shows

itself to

has promised to those that shall leave

God,

*

an hundred fold in

"And have

19.

this life,

made The

be true, which

for the love of

all

and persecutions

also J

not I infinitely more than an hundred fold,

in so entire a possession as

Thou,

my God,

hast taken of

in that

unshaken firmness which thou givest

ferings

;

me

in

my

me suf-

in that perfect tranquillity in the midst of a furious

tempest, which assaults

me

on every side

;

in that unspeak-

able joy, enlargedness, and liberty, which I enjoy, at the

very time of an imprisonment which

is

rigorous and severe

?

my imprisonment should end before I love my chains. Everything is equal to no will of my own, but purely the love and

I have no desire that the right time.

have

me, as

I

will of

Him who

possesses me.

My

senses indeed have not

my heart is separated from them, and borne over them and my perseverance is not of so that I can say with myself, but of him who is my life the apostle, It is no more I that live, hut Jesus Christ that And if his life is in me, so my life is in him. liveth in me.' any

relish for

such things

;

but ;

;

'

It is

he in

*

whom Hive, and

Life of

Madame Guyon,

move, and have

my

heingT *

chap, xxix., Brooke's Translation.


CHAPTER XX. Manner of

July, 1681, leaves Paris.

Her companions.

and fastens them

crosses

and reasons of it. child, who makes her mother's garments, and then

References to

to

leaving

lier

little

weaves a crown for her.

Stops at the town of Corheil.

Meets

there the Franciscan, icTio

had formerly been instrumental

in her

Conversation with him.

conversion.

on her

tations trative

She

References

situation.

Sails for to

Melun.

Medi-

Poem

her poetry.

illus-

of her situation and feelings.

left

Paris, as near as can

in July, 1681.

It is

now be

ascertained, early

worthy of notice, however, as indicating

the circumstances in which she was placed, that she did not

leave by the customary public conveyances. opposition to her designs manifested itself in

which rendered secretly ure.

it

possible, at least, that efforts

and perhaps violently made

Her

Considerable

some

half-brother.

to prevent

La Mothe, who seems

had some claims, or her property, had influence

that he

the archbishop of Paris,

at least

quarters,

might be

her departto

have

felt

some expectations, on

in high places, especially with

who had

influence with the king

was not impossible that he might employ against her. That was not a period when much regard was paid to the liberty of the subject. Not unfrequently persons, and sometimes those who had given of France.

but

little

This influence

it

occasion for being so treated, were seized suddenly

and unexpectedly, and were sent

to the prison of Vincennes,


224

AND RELIGIOUS EXPERIENCE

LIFE

or to the Bastile, by orders secretly and maliciously obtained.

Madame Guyon knew

2.

her

life

this

;

and

she had the experience of

at a later period of

She thought it best, where any

it.

therefore, not to place herself in a situation,

attempt of this kind could be

made upon

Accordingly

her.

she departed privately from Paris, in a boat on the river

Seine

;

a method of conveyance which would be likely to

In July, 1681, she de-

escape notice and to elude pursuit.

parted from Paris privately in this manner,

daughter five years of age,

— with her

herself a widow,

little

— attended only

by a devout woman, whom she calls Sister Garnier, and with one of whom, I suppose, was the two female domestics ;

maid-servant, to

who shared 3. still

for

She went with so

whom God

many

gave so much of her

spirit,

forth with a definite object before her

much

and

years her labors and imprisonments.

uncertainty attending

it,

;

but

that she might

say in some sense, that she went forth " not knowing whither

She was now

she went." age,

in the thirty-fourth year of her

and had been trained

to the Christian

discipUne, inward as well as outward,

her both for duty and

trial.

be said to know no more

what she aptly

calls

ishment."

were her 4.

God

she became a representative of

the " apostolic

life,"

with the world for

all

"Wanderings, persecutions, imprisonments, exile, portion.

Alone upon the waters, she adored and rejoiced in Still there was something within her, which

in silence.

whispered intimations of sadness tion

fitted

and friends she might

mankind for her brethren. From this we may number what she calls her " years of ban-

her country, and time also

;

Home

warfare by a

which eminently

seemed

went up,

to

to

her heart.

Her

situa-

resemble that of the apostle Paul, when he

for the last time, to Jerusalem.

says, " in the spirit unto Jerusalem, not

" I go bound," he

knowing the things


OF MADAME GUYON. that shall befall

me

there

save that the Holy Ghost wit-

;

and

nesses in every city, saying, that bonds

Her

me."

little

225

afflictions abide

daughter, afterwards the Countess of

and by a second marriage the Duchess of child, sat in the boat,

Vaux

Sully, then a little

and employed herself

in cutting the

leaves and twigs, which she had gathered on the river banks,

or as they had floated

In

crosses.

this

way

by on the water,

she

made a

shape of

into the

number

great

and then,

;

apparently unconscious of what she was doing, she went and fastened

many

mother, at

doing

;

of them to the garments of her mother.

first,

but directing her attention to

found herself almost

her

little

literally

and seeing but

soon afterwards, she

covered with crosses, which

Having borne

daughter had thus made.

in times past,

it

little

would be called

the cross

prospect of a different

result in future, she could not h'elp looking

child as a sort of

Her

what she was

did not particularly notice

on the act of her

symbol and foreshadowing of what she

And

to endure.

this

seems

to

have been

woman whom who remarked to Madame

the view of one of her companions, the good

she denominates Sister Garnier,

Guyon, " The doings of

this child

appear to be mysterious."

And turning to the child, she said, me some crosses too." " No," she

my

"

My pretty

said

;

But she gave her one

dear mother."

child, give

" they are all for to stop

her im-

portunity. 5.

But what was

the surprise of

she saw her daughter a

little

Madame Guyon, when

afterwards weaving together a

crown of leaves and river flowers. When she had comit, she came and insisted on placing the crown upon her head saying, ^^After the cross you shall be crowned^ pleted

;

This perfected the symbol.

reward

;

and the noon-day of Crown.

First the

trial,

and then the

the night of affliction succeeded by the dawning

This gave

joy. to

First the Cross, and thea the

\hQ transaction, though the doings


226 of a

AND KELIGIOUS EXPERIENCE

LIFE

afflictions

" awaited her, she could add,

with the apostle, that " no7ie of these things onove count

I my

life

And

the character of a sign of Providence.

little child,

though " bonds and

me ;

dear unto me, so that I might finish

neither

my

course

with joy."*

Their boat stopped for a short time at the town of

6.

Corbeil

a pleasant town of some

;

Her

seventeen miles from

size,

But she met there the pious Franciscan, whose conversation had been so much blessed to her in the early part of her religious history. She had kept up a written correspondence with him for many years and had long looked upon him as one of the most experiParis.

stay

was

short.

;

enced and valuable of her religious friends.

view recalled many pleasant to

fill

recollections,

She related

their hearts with gratitude.

dealings of

ent design

;

God

inter-

to

him the

with her, which had resulted in her pres-

a design formed, as she hoped, under a divine

In the accomplishment of

guidance.

Their

and was calculated

now on her way

to

The

inhabitants in the extreme eastern part of France.

Franciscan,

was

this design, she

seek out and to labor with the rude

now advance*

in years

and mature

in judgment,

approved her plans, and invoked the divine blessing upon them.

Once more upon the waters of the

7.

pleasure the impulse of oar and to its

Melun.

The

tree

could dissociate from

;

went

to his ;

home,

;

saw with

the flower bent

the breeze wafted odors

;

the birds

But there was nothing which she

God

she saw God's glory.

bank

Seine, she

which bore her onward

grew upon the banks

stalk to the waters

sung in the branches.

all

sail

;

in all she heard God's voice

She saw the husbandman

his cottage beneath the trees

and she could not help thinking, in the *

Acts, XX. 24.

on the

;

in

as he river's

secrets of her


OF MADAME GUYON. heart, that earth

had no home

grim, she was not alone tion not

made with

her a

to

reality,

But though a

for her.

pil-

though homeless, she had a habita-

;

In God, whose presence became

hands.

wherever her

eye wandered, she found

227

all

foot trod

and wherever her

embodied, and far more than

home

embodied, which she had ever found in

all

or country, in

friends or kindred.

The

8.

state of

her mind, as

it

existed at this period,

is

found delineated in her Poems, as well as in her Autobiogra-

Perhaps we

phy. the

shall find

present, for the

stanzas,

fitting

occasion than

of the following beautiful

which are evidently drawn from her own experi-

No

ence.

no more

insertion

person but a Christian of confirmed and thor-

ough piety could have written them. expressed ; or

if this

be thought not

Poetry to

be

the heart

is

strictly true,

on

the ground that this statement does not include enough, I

we can

think

fully acquiesce in the reverse of the proposi-

tion,

namely, that there

The

poetry of

is

no poetry where there

Madame Guyon, whatever

thought to attach to

it

in

some

stanzas which follow, conform to her situation as

They

ments of the day and the hour world's wanderer

from the

ties

;

felt.

it

The

then was,

the spirit and voice of the

and influences of a

— whose

;

who, detached

partial locality, loses the

home and

centre

is

in

God

alone.

GOD EVERYWHERE TO THE SOUL THAT LOVES Oh Thou by long experience tried, Near whom no grief can long abide My Lord How full of sweet content, I pass my years of banishment. 5

!

be

are emphatically the senti-

and the world's benefactor

earthly in the divine,

may

respects, has the merit of

expressing precisely what she was, and what she

both inward and outward.

no heart.

is

defects

HIM.


LIFE, ETC.

•i28

All scenes alike engaging prove,

To

souls impressed with sacred love

Where'er they dwell, they dwell in Thee,

In heaven, in

To me remains

on the

earth, or

Tior

sea.

place nor time

My country is in every clime lean

calm and free from care

he

On any

While place we

seek, or

is there.

place

we

shun,

soul finds happiness in none;

The But

God

shore, since

ivith

a God

^Tis equal joy

guide our zvay,

to

to

go or

stay.

Could I be cast where Thou art That were indeed a dreadful lot But regions none remote I call,

God

Secure of finding

My coimtry, Lord, art No

in

point where all

My law, my love

;

all.

Thou ahne ;

other can I claim or

The

not,

own

my wishes meet,

life 's

only sweet.

I hold by nothing here below

Appoint

my journey,

Though

pierced

I

feel the

good,

by

and I go

scorn, opprest

feel

by

pride,

nought beside.

No frowns of men can hurtful prove To souls on fire with heavenly love Though men and devils both condemn, No gloomy days arise for them.

Ah then to His embrace repair My soul, thou art no stranger there !

There love divine shall be thy guard, peace and safety thy reward.

And


CHAPTER XXI. Remarks.

Arrives at the city of Lyons. to

Proceeds from Lyons

Anneci, in Savoy the residence of Bishop D'Aranthon. ^

remarks on

this

journey.

Francis de Sales.

Her

Religious services at the tomb of

St.

Arrives at Gex on the 23d of July, 1681.

Death of her Director, M. Bertot. Appointment of La Comhe in his place. Her inward religious state. Benevolent efforts. New views of the nature of the mission which

with

La Combe.

The

Favorable

God now imposed upon Her personal labors

Visit to Gex.

Sanctification hy faith.

her.

results.

boat stopped at Melun, a pleasant town, twenty-five

miles south-east of Paris.

Immediately on arriving there,

she took passage, with her companions,

— with the exception —

who stopped at Melun, in one of the public conveyances, that travelled between Melun and Lyons. The

of Sister Garnier

city of Lyons, formerly the second city of France for beauty, commerce and opulence, is situated at the confluence of the Rhone and Soane, two hundred and twenty miles south-east of Paris. Distmguished as it was for its public structures,

besides other objects of interest such as are most likely to be

found in the most celebrated in

it,

cities,

she spent no longer time

than was necessary to recover a

tion of her journey, having suffered

had arrived

little

from the exhaus-

much from

fatigue.

at that state of religious experience,

when

conld not indulge the principle of curiosity, innocent as

20

She she it

is


230

AND RELIGIOUS EXPERIENCE

LIFE

generally supposed to be in

its

action, except in subordina-

tion to the claims of religious duty 2.

From Lyons

and of God's glory.

she took the most direct and expeditious

route to Anneci, in Savoy, the residence of Bishop d'Aranthon, with

whom

at Paris.

Speaking of

The

fatiguing.

she had recently formed an acquaintance

toils

this journey, she says,

My daughter,

sleepless nights.

five years of age, got scarcely

And

a night.

falling sick

ness,

yet

we

"It was very

of the day were followed

by almost

a very tender child and only

any

sleep,

perhaps three hours

both bore so great a fatigue without

My daughter

by the way.

and made no complaint.

At

showed no uneasi-

other times half this

even the want of rest which I endured, would

fatigue, or

have thrown

me

into a

fit

God

of sickness.

both the sacrifices which he induced

me

to

only knows

make, and the

joy of my heart in offering up every tiling to him. Had I been possessed of kingdoms and empires, I should have offered them all up with the greatest joy, in order to give

him the highest marks and evidences of love. 3. "As we passed from town to town, I made practice,

when we

it

my

arrived at the public inn, to go into the

my time in acts of devotion, till I my meals. And when we were travelling,

nearest church, and spend

was summoned

to

I did not cease to pray inwardly and to

although those least did not

and

my

spirits

commune with God,

who were with me,

did not perceive, or at

My

communion with God,

comprehend

it.

strong faith in him, had a tendency to sustain

and

to

render

me

cheerful.

world, and devoted exclusively to God's

found myself uttering the pleasure of songs of praise. especially

We

my

Disengaged from the

work and

my

will,

I

heart aloud in

passed through some dangerous places,

between Lyons and Chamberri.

our carriage broke down.

And

at

one time

But God wonderfully preserved


OP MADAME GUTON.

He

US.

seemed

231

be to us a pillar of fire by night, and a

to

pillar of cloud by day."

She arrived

4.

at

Anneci, the residence, as already stated,

The next

of Bishop d'Aranthon, on the 21st of July, 1681.

day, some religious services, which had special reference to

her arrival, were performed by the bishop at the tomb of Francis de Sales,

ory of

this

who was buried

truly pious

exceedingly dear to her.

at this place.

man and distinguished writer, was So much had she read his writ-

and so deeply studied and imbibed

ings,

St.

The mem-

his views

and

temper, that she seemed to feel a special union with him,

and

to hold, as

it

were, with his departed

intercourse of friend with friend

and with Christ dead and the 5.

in

;

God, who binds

living, in

spirit,

united with all his

one immortal

him

" the holy in Christ,

people, both the

tie."

This day, the 22d of July, was a day which, since the

year 1668, when she

first

knew

the blessedness of believing,

she had never permitted to pass by without special observ-

On

ance.

this day, nine

years before, namely, in the year

1672, she had repeated her personal consecration, and had

given herself to

God

most solemn manner, without

in the

reservation either of purpose or of time, and with the formality

of a

vjritten act.

says, " It

was

I renewed

my

spiritual

did every year on

to this

It is

there, at the

tomb of

act she refers

when she

Francis de Sales, that

St.

marriage with

my Redeemer

;

as

I

In the renewal of her vows on

this day."

and

this interesting anniversary,

in dwelling on the sacred-

ness of what she terms her spiritual nuptials, in which she

had the

faith to believe that

and joyful party, she

God made

says, that she

himself a reconciled

was refreshed by the

recollection of the striking passage in the prophet Hosea,

^^And

I will

hetroth thee unto

me

in righteousness^

thee unto

me forever ; yea, Iivill hetroth and in judgment^ and in loving


232

AND RELIGIOUS EXPERIENCE

LIFE

and in mercies. I will even betroth thee and thou shalt know the Lord^ *

kindness,

unto

me

in

faithfulness;

On

6.

the 23d of July, she continued her journey,

a short stop in the consul,

was

where

city of

Geneva

at the house of the

making French

were performed while she

religious services

She speaks of it as having been a day of much " It seemed to me," she says, " as if consolation.

present.

spiritual

God

me

and special mansame day, she passed again within the limits of France, which she had left in going to Anneci and Geneva ; and, making her way along the base united himself to

Near

ner."

in a powerful

the close of the

of the Jura mountains, reached the town of Gex, where she

proposed

to reside for

a time.

She took up her residence

the house of the Sisters of Charity,

who

at

received her very

kindly, 7.

It

may

be in place to refer here to an event, which,

in the order of time, might properly before.

I refer to the death of

M.

have been mentioned Bertot,

whom,

as her

Madame Guyon had consulted for many years, and in whom she placed great He seems to have been a man of learning and confidence. authorized Director in spiritual things,

by a high degree of caution. She says and difficult of access ; and not at all inclined to think favorably of any religious experience, which partook much of the marvellous and extraordinary. Nevertheless, on being consulted by her in relation to her piety, characterized

of him, that he

was

retired

departure from Paris and her mission to the eastern part of

France, he gave his approval of

saw him on

this

subject,

works, containing some letters of itual subjects,

* Hosea,

were published

chap.

ii.

ill

time after she

and

died.

Madame Guyon

on

His spir-

after his death.f

19, 20.

See Lettres Chretiennes p 464. Lond. Ed. 1768. \

A short

it.

he was taken

et Spii'ituelles

de

Madame Guyon, Tome V


OF MADAME GUYON.

By

8.

233

going to Gex, which was within the limits of the

came under

diocese of Bishop d'Aranthon, she naturally

And

spiritual care.

of the

first

to assign to

The

her a Director in his place. this

whom we

Combe,

The

her arrival at Gex, was

acts of the bishop, after

he selected for

selection,

his

having learned the death of Bertot, one

responsible situation,

person,

have already had occasion

although made,

whom

was Father La to mention.

quite possible, without

it is

any consultation with Madame Guyon, nevertheless met her Bertot's views and experience were not

views and wishes.

altogether accordant with hers

;

and although

was done

it

with the best intentions, he sometimes took a course which

seemed unnecessarily her inward

life.

to perplex

and

Her knowledge

history led her to anticipate a

of

restrict .the

growth of

La Combe's

more favorable

religious

direction

and

influence from him.

Madame Guyon speaks of the early part of her resiGex as being characterized by sweet and happy

9.

dence at

peace of mind and the most intimate communion with God.

She mentions, that a number of times she awoke with such a presence and possession of that she could no longer sleep, but arose

forcibly,

On

one of these

were connected with the

of the passage of Scripture, " Lo, I

O God;"

in her soul,

and spent hours in

prayer and praise and divine communion. occasions, her exercises

at midnight,

God

am come

to

recollection

do thy

will,

a passage which was brought to her mind very

and

so applied to her

feelings as to cause the

own

situation

and her own

most devout and pleasing

reflections.

"It was accompanied," she says, "with the most pure, pene-

and powerful communication of grace that I had ever

trating,

experienced." 10.

my its

"

soul

And

here I

may remark,"

was truly renovated,

pure and

holy love, as to

20*

she adds, " that, although

much so in the exercise of know nothing but God alone,

so


234 yet

AND RELIGIOUS EXPERIENCE

LIFE it

was not which

subject,

and immutability of renova-

in that strength

tion in

has since been.

it

from time

[That

is

to say,

to time, to severe temptations

;

it

was

it

was

and perhaps shaken, by the storms to which it was exposed.] To speak properly, it was a beginning life and a rising day, which goes on increasing to that sometimes

assailed,

fuU and bright meridian, which no cloud darkens and no

And

night follows."

common

this,

I suppose, agrees with tbe more

or general experience of those

If

this state.

it

who have been

persons whose hearts are wholly given to God, and perfected in love,

in

can be truly said of them, that they are

it is

still

true that they

may

who

are

be subject to

heavy temptations, and that their faith is liable to be shaken. Time, with prayer and watchfulness, gives strength. Every day brings them more closely and fixedly into divine union. Till, at length, the soul, strong

becomes established, as

by grace and strong by

Madame Guyon

habit,

intimates, in com-

parative immutaUlity, 11.

She was now on a

of labor remote from the

field

which she had looked She had come without any

noise and the temptations of cities, to

forward with great

interest.

prescribed or stipulated course of action before her. this

was not of great importance.

a true missionary,

He who

will find something

which can be done

benevolently and religiously, wherever he goes too,

But

has the heart of

;

and that

without the formalities and aids of antecedent arrange-

God opens

ments.

the

way

she always found to be true

;

to those that love him.

with other religious persons, with ciated at

Gex, she endeavored

ignorant

and

suffering, as

This

and accordingly, in connection to

whom

she became asso-

do good to the poor, the

opportunities presented

them

selves, especially in giving religious instruction.

12.

The

full details

of her labors, which could have con

tinned in some of these forms only for a short time and to a


OF MADAME GUYON. limited extent, she does not give

235

and perhaps did not think

;

She merely alludes to them, from time to time, hicidentally and briefly. One plan of benevolent operation which she entertained, was not carried into at least not in the way in which she first contemeffect it

desirable to give them.

;

it shows her dispositions. She says she was making various ointments and in applying them to wounds, and thought she might be very beneficial to those who were afilicted in that way, especially the poor. And

but

plated;

skilled in

at one time she

contemplated devoting herself wholly to

benevolent measures of this kind, the

— influenced

consideration, that benevolence

though diversified in

its acts

;

among many

divided

efforts

nature,

its

and that unity of

particular form of benevolence, will result in

benevolent

probably by

one in

is

effort, in

a

more good than This plan,

objects.

however, which will be readily appreciated by those who are acquainted with the methods of benevolent action in the Catholic church, was not carried into effect

;

and

it

was

obviously her expectation, as a general thing, to labor very

much

as she

had labored

now her

difference, that

different situation

it

to the

;

praying, instructing,

needy

;

with the simple

labors were to be performed in a

and among a

But though she kept no did not think

in times past

and giving

visiting the sick,

different class

specific record of

advisable to do

it,

of people.

what she

did,

and

her labors and charities

were such, both in the degree and the manner, that they attracted the special attention of Bishop D'Aranthon,

wrote her a polite 13.

But

itself in

it

letter,

was not long before a new voice began

her heart.

voice of nature

;

Some

might, perhaps, designate

but there

me, for regarding

it

who

expressive of his gratitude.

is

much more

reason,

as the voice of God,

who

it

to utter it

as the

seems to

speaks,

and

cannot help speaking, in the thoughts and decisions of the sanctified heart.

And

the thought, or the voice, which

God


AND RELIGIOUS EXPERIENCE

LIFE

236

puts within us,

often at variance with

is

In more than one sense can

dom.

mere human wis-

be

said, that "

God's

own

coun-

Keeping

thoughts are not as our thoughts."

and developing only a part of

sel,

it

his

one

his providences at

way which which we are now re-

time, he not unfrequently leads his people in a

they

know

not.

lating, it is

And

in the events

certainly not too

much

he had

to say, that

purpose in every thing which had taken place

;

his

but as the

appointed hour had not yet come, he had not fully disclosed it.

In God's view the time of the thing

is

as essential as the

was his purpose, from this time onward, to lead her by faith and not by sight, and therefore, in all cases, to hide his object from her outward vision, till faith

thing

itself.

It

had accomplished

its

appropriate work in her heart.

And

accordingly, in sending her from Paris to the foot of the

Jura mountains, among a poor and unknown people, he

imposed a mission upon her which she did not know, and

which he did not design that she should know,

— a burden

which she understood afterwards, but not now. 14.

The

voice inwardly, in the form of a

new and impe-

There was something within her which seemed to say, that this was not the work, or rather was not the special and great work, which God had called her to perform. Her mind was perplexed, and she was at a loss what course to take. At this time Father rious conviction,

began

La Combe came

to

at

to

Gex.

speak.

His usual place of residence was

Thonon, a town about twenty-four miles from Gex,

ated on the other side of the

Leman

or

Genevan

where he had charge of a congregation of the

situ-

lake,

religious sect

She mentioned the uncertainty and perplexity which she felt, to La Combe. We have already had occasion to say, that, by the appointment of or Order of the Barnabites.

Bishop D'Aranthon,

La Combe had

been constituted, in

accordance with the arrangements of the Catholic church,


OP MADAME GUYON. She was naturally

her spiritual Director. consult

him

237

On

in this emergency.

led, therefore, to

learning her state of

mind, he advised her to set apart a season of special suppli-

more definitely what But on the examination of

cation for the purpose of ascertaining

the will of the

Lord might

be.

her feelings, and on endeavoring to carry effect,

she thought

advice into

this

best to leave the subject to the de-

it

In her present

cisions of Providence.

state of experience,

her mind rested calmly and unchangeably in one truth and in one form of religious exercise, thy will be done.

15.

God's

The time and manner and degree a part of the will

will, constitute

has failed, and never will

own time and way,

to those

In

hearts to do his will.

providences

And

;

fail to

of manifesting

make known

who have

God never

itself.

his will, in his

true and unreserved

fact, his will exists in his

they are the

letters

in

which

it

is

present written.

the heart that perfectly corresponds to God's proviIt was God's will knowing whither she went. cloud

dences, perfectly con^esponds to his will. that she should go, not

A

rested upon her path.

The

suggestions and advice of

La Combe, a man much less advanced

of her mission was not yet broken. What could she do then but wait, adore, and be silent. And this was her answer, practically at least, to the gious experience, but

seal

still

of true reli-

than herself.

" God," she thought in her heart, " will not fail to indicate to

me what course me ready to

finds

he

ready

is

fore,

to

I should take, when, on the one hand, he

do his commands, and when on the other

make

his

commands known.

I leave, there-

everything with him, and with the mighty mind of his

Thy will be done." The work which the Lord had

providences. 16.

assigned her, and

which she did not yet understand, was wholly

different

from

what, in her limited view of things, she had anticipated.

God

often works thus.

It is often the case, that

He

forms


LIFE AND RELIGIOUS EXPERIENCE

238

a sentiment in the bosom, and causes

which he who

know

the instrument of

is

And

the full import.

still less

it

its

to

be uttered, of

utterance, does not

does he understand the

hidden influences of divine providence, which have placed the burdfen upon his heart, rather than upon the heart of another, and have caused

He

priate time.

prophets,

to

be proclaimed at the appro-

God

;

and, like most true

so absorbed in the object as to be hardly con-

is

scious of his

of a

it

a prophet of

is

own

little child,

relations to

he utters

it

truths,

so that, with the simplicity

;

which are so broad and

effec-

tive in their application, that they affect the happiness of

nations,

and take hold of time and

Thus

17.

eternity.

at the foot of the Alps,

great business was to

make

when she thought her

ointments, and cut linen, and

bind up wounds, and tend the sick, and teach poor children alphabet and the catechism, (important vocations to

the

those

whom

Providence

calls to

from her burdened heart, in her

them,) she uttered a word simplicity, without

how widely it would affect the humanity, or through how many distant ages or thinking

it would be word was, Sanctification by Faith. Both the thing and the manner of the thing struck

re-echoed. 18.

those

knowing

interests of

And

that

who heard her with was repugnant

and

astonishment.

Sanctification

by faith inexplicable. In the Protestant Church, it would have been hardly tolerable but in the Catholic Church, which is characterized, much more than the Protestant, by what may be termed itself

;

sanctification

;

ceremonial observances, the toleration of a sentiment which ascribes the highest results of inward experience to faith

was impossible. So that, instead of being regarded humble and devout Catholic, as she supposed herself to

alone,

as a

be, she found herself suddenly

the

and

Word was in

in her heart,

denounced as a

formed there by

But wisdom

heretic.

infinite

obedience to that deep and sanctified conviction


OF MADAME GUYON. constitutes the soul's

which uttered

now, and uttered

it

it

239

inward voice, she uttered always,

''

it;

though bonds and im-

prisonments awaited her."

She used

19.

however; but not hypocrisy.

discretion,

She did not esteem

it

advisable to propose the highest re-

life to those who had hardly made a who had not, as yet, experienced the blessing But when she met with those who believed justification.

of the religious

sults

beginning, and of

in Christ as a Saviour from the penalty of a violated law,

she seemed to be impelled by a sort of rehgious instinct, originating in her

Him

also

Saviour

as

own

blessed experience, to

recommend

a Saviour from present transgression, as a

who can and

does communicate his

truth, meekness, gentleness, purity,

those who, in the

own

spirit of

and holiness of heart

spirit of entire self-renunciation,

to

look to

She said what him believingly for these great blessings. was in her, in God's time, without variation and without fear, scarcely knowing what she did.

Her

20.

can

whom

find

it

and correspondent, the Francis-

religious friend

met at Corbeil, in her journey from Paris, had made some suggestions on the course which she might she

expedient to pursue.

He

seems

the state of things at Gex, especially

persons

entitled

the

New

to

have understood

among

CathoHcs, with

that class of

whom

it

was

thought probable that she might be called particularly to " He mentioned," she says, " a number of ^things labor. about them, in order to show experience, and that

my

me

that

experience

my

ent from what I should be likely to find

gave

me

faith

;

views on religious

itself,

were quite

differ-

among them.

He

must be very cautious in letting them know that I walked in the inward path ; that is to say, in a life which is inward, and which rests upon to understand, that I

assuring me, if I were not

so,

that I could reasonably

expect nothing but persecutions from them."


240

LIFE

But

21.

AND EELIGIOUS EXPERIENCE

was

it

and

for her, in the simplicity

difficult

fuUness of her heart, to understand and receive this advice,

who was God had become perceive how others,

although coming from a very good man, but one

The way

not inwardly where she was.

so clear to her, that she did not readily

of

in the foolishness of the natural heart, might stumble at

And

if

they did stumble at

And

still ?

ought

it

it,

was

not the

it

way

not to be proclaimed as such

it.

God

of

At any

?

with a will renounced^ she had neither the inclination

rate,

nor the power dence.

" It

is

to

make any

stipulations with worldly pru-

in vain," she remarks, in connection with this

conversation, " to contrive to hide ourselves from the blovr,

when God

sees

it

best for us to suffer,

and especially when

our wills are utterly resigned to him, and totally passed into Saviour, king of divine lovers

his.

submit to the blow, yea,

how

How

!

didst thou

didst thou smite, as

it

thy Father's holy will

were,

am

upon

thyself, in submission to

thine,

solemnly devoted to the one thing of being like thee,

Thou

of being conformed to thee. suffer with thee.

own hand 22.

shall strike the

And

didst suffer

If

I refuse nothing.

wound

in accordance

into

it

I

and I

;

be thy

my own

!

will

will,

my

bosom."

with these views, she

said,

on

proper occasions, what she had to say without concealment.

And, although she did not understand first

pose,

coming,

it

it

at the time of her

was now evident that God,

had sent her

there.

very pur-

for this

time

we have had reand place and God

God

sent her abroad, that

Everything, as

peated occasion to remark, has

its

alone knows the truth of either.

;

He placed she might preach the more effectually at home. her at the circumference, that beginning, not " at Jerusalem," but at the furthest place from Jerusalem, she might operate back from the circumference to the centre.

woman's voice that uttered

itself

in

The

self-devoted banish-

ment, at the foot of the Jura mountains, was heard, in due


OF MADAME GDYON.

241

When

time, in the high places of Paris.

she had spoken,

her eyes were opened in relation to her position. believed and rejoiced

Some

some disbelieved and reproached her, Truly enough, without specifically intend;

and were angry. it, and yet in God's

ing

results

by and

she had

commenced the

proclaiming the Gospel iu the highest

tolic life," its

will,

;

either

now

or

m prospect, with

" apos-

form of

sorrows and

with persecutions attending her.

At

23.

this juncture, of those,

whose learning and position

in society rendered their concurrence particularly important,

one individual only stood by her, both in sentiment and acFather La Combe. Providence favored and supported

tion,

He

her here.

was her

spiritual Director

her principles and experience

as yet lingering far behind her, of the

ward

On

life.

his return

her to go with him.

;

he understood

he had something, although

;

from

Gex

to

same thorough

in-

Thonon, he invited

This invitation she accepted, as the

excursion would be favorable to her enfeebled health, and

would be entirely within the

limits of

what she considered

Instead of taking the

the present sphere of her labors.

route of Geneva, they decided to take across the

Leman

lake.

which offered them a passage. sel, it

may

the

nearest

way

Boats were continually crossing,

Embarked

in her little ves-

not be out of place to remark, that she was

now

on the wave of those waters, and in the bosom of those mountains, which philosophers and poets have delighted to behold, and have loved to celebrate. " Clear, placid

Leman

!

Thy

contrasted lake,

With the wide world I dwelt in, is a thing Which warns me, with its stillness, to forsake Earth's troubled waters for a purer spring."

It

was

in sight of the place

where she now was, that Gibbon

and Voltaire subsequently resided and wrote. 21

These very


242

AND RELIGIOUS EXPERIENCE

LIFE

waters,

and the

and cottages and snow-crowned sum-

cliffs

mits that hung over them, have since inspired the genius of

With deep

Eousseau and Byron. these wonderful works

works, admired them

she,

;

admired

more, as the mighty mirror of the

still

God who made them.

feeling they

with no less admiration of the

They drew their inspiration from the

mountains, which, though formed of adamant, must sooner or later crumble and pass

away

;

she

drew her

inspiration

from the God of the mountains, who endures forever. 24.

Before they reached the eastern side of the lake,

upon which Thonon

is

fierce storms arose, to

The dark

clouds

situated,

which

one of those sudden and

body of water

this

wrapped them

;

is

subject.

their little boat dashed

upon the waves the boatmen were in consternaBut to her the storm brought no terror. Faith,

violently tion.

;

which places God in the

centre,

— God, who

is

Love under

circumstances, in the storm as well as in the sunshine,

all

had equalized protected the

Calmly she awaited the

all.

little

result.

company and they arrived

God

safe at their

place of destination. 25.

Twelve days she

Convent.

A portion

staid at

Thonon, at the Ursuline

of the time she spent in retirement,

God was with her. now felt was proclamation, to all who bear

separate from the world, but not alone.

But she never committed the

name

forgot the mission which she

to her,

— namely, the

upon Faith, as their was to accomplish her

of Christ, of Holiness based

present privilege and possession.

It

work that God had not only established her position and had given her vast powers of thought, but, what was still more necessary, had subjected her inmost nature to the terrible discipline of his providences, and to for this

in society,

Holy Spirit. When God, in his command, she spoke now, and always. time her mind was very much taken up with

the flaming scrutiny of his providences, gave the 26.

At

this


OF MADAME GUYON.

243

La Combe. Nominally, La Combe, human instrumentalities and arrange-

the spiritual condition of in the fulfilment of

ments, was her Director.

But

and

really,

in the fulfilment

of God's appointment, the spiritual direction was with the

one

to

whom God had

actually given the deepest experi-

ence and the largest measures of his grace.

was

It

well,

however, that the relation in which they stood to each other,

gave them frequent opportunities of conversation, which they might not otherwise have enjoyed.

He

was prepared

to listen to her, independently of other considerations, be-

many

cause she had been the instrument,

advancement in

his

rience.

ought

to

She saw that he had much have more.

His

27.

;

but she

Intellectually

something

he did not doubt

;

On

and he seems

to

His prayers,

sancti-

this point

have aimed sincerely

the inward realization of what he believed and to possess.

was pre-

he received the doctrine of

be experienced now.

to

it,

expe-

that he

felt

religious state, as she has delineated

cisely this. fication, as

years before, of

religion, if not of his first religious

felt

at

he ought

his resolutions, his efforts, attended

by divine grace, were not in vain. He received much, but he had not received all. His experience failed, in having and emotional.

too large a share of the apparitional

He

attached an undue value to sights and sounds, and to emotions of

mere

joy, considered as the exclusive, or the princi-

pal evidences of religion.

him

to

It

was obviously very hard

walk in the narrow way of faith

"Father La Combe," she

28.

says,

"having walked a

long time by testimonies, as he called them, that

by

sensible

marks and

from that way of

signs, could not easily

living,

it

seemed

human

to

sense and

me,

to

is

to say,

remove himself

and enter upon a better one.

the support of his religious hopes he was too as

for

alone.

much

In

disposed,

seek for those things which satisfy

human

reason.

Hard was

it

for

him

to


AND RELIGIOUS EXPERIENCE

LIFE

244 walk

and low and despised way of entire selfI felt for him ; I labored

in the poor

renunciation and of simple faith.

No

with him.

one can

formed according entirely to

to die

tell

what

to the will of

it

cost

God.

It

I did not grieve

self.

and

crosses

afflictions

have wished him

my

Lord, who had placed complaint,

who

He

lay like a heavy burden

I had no resource but to carry

spirit.

the

all

imaginable, that might have conduced

and blessed end.

to this great

ject

for him when I saw him

I had such a desire for his spiritual progress and

suffer.

perfection, that I could willingly

upon

me, before he was

was hard

it

upon me.

To him

I

to the

it

my

made

graciously encouraged me, both on this sub-

and on that entire dependence on himself which he like a new-born

gave me, which was such, that I was infant."

29.

Her

efforts

blessed them.

Combe and

herself,

ity of experience.

He

all.

were not

From

this

a union of

He

He who inspired them we may date, between La

in vain.

time

spirit,

renounced

all,

founded on a similarthat he might receive

wanted no other signs or tokens of

his acceptance,

than the declaration of God's words, that themselves to him to do his will in

faith,

who

give

are safe.

He

all

could not but foresee, that doctrinal views so different from those which were generally entertained, and inward experi-

ence so variant from that which characterized the mass of Christians, cite

must occasion remark, and would probably ex

permanent and deep opposition.

But whatever might

be before him, he had grace and strength all in

sufficient to

leave

Madame Guyon, the instrument,

under

the Lord's hands.

30.

Recognizing in

God, of his own

spiritual renovation

and progress,

it is

not

surprising that he entertained for her those sincere senti-

ments of respect, and of Christian natural

affection,

which both her

and Christian character seemed justly

to

claim.


OF MADAME GUYON.

From

this

time onwai'd,

history

is,

to

some

extent,

Their views of Christian experience were

linked together.

the same.

tlieir

245

They had a common

object,

ored to promote, both by their personal

which they endeavefforts

and

writings.

Believing that the gospel had power to purify and perfect, as well as to save from the infliction of punishment, they

did what they could to realize this great result, and to their fellow-beings

in their

common

and endeavored

holi/.

In their common

labors, they

trials, as

make

well as

sympathized with each other,

to strengthen the latter,

and

to alleviate the

by a written correspondence, mutually carried on, for many years. They met with rebukes, with opposition, with imprisonments. But God, who had given them the promise, was with them to the end. former,


CHAPTER Account of the Tlionon

Gex.

to

liermit

of Tlionon, called Anselm.

Thrown from a

Gex.

Illustration

XXII.

of them in

and

horse

La Combe

erty

Proposes

Labors at

Sermon of La Combe ground of

called to account, on the

preaching heretical doctrine. d'Aranthon.

return from

of a poor woman, whom

the case

she was the means of spiritually henef ting.

on Holiness.

Her

injured.

Views and measures of Bishop to give up her prop-

Madame Guyon

to

and become prioress of a Religious House

Her

at Gex.

Remarkable conversation between d'Aranthon and La Combe, in relation to Madame Guyon's course. Remarks upon

refusal.

d'Aranthon's course takes

and upon

ground in opposition

of her inward experience "

At

Thonon," she

to

his

character.

Madame Guyon.

He

gradually

Some account

at this time.

says, " I found

a hermit,

whom

the

He

was a person of the most extraordinary sanctity that had appeared for some time. He was from the city of Geneva and God had wonderfully drawn him from thence, at twelve years of age. With the people called Anselm.

;

permission of the cardinal,

who was

at that time

Archbishop

of Aix, in Provence, he had taken the habit of hermit of St.

Augustine, at the age of nineteen.

person lived together in a

little

This

man and

another

hermitage, which they had

prepared for themselves, where they saw nobody but such as

came

to visit

them

in their solitary place.

twelve years in this hermitage. but pulse, prepared with

salt

He

He

had lived

seldom ate any thing

and sometimes with

oil

;

with


LIFE, ETC. the exception that three times a

He

bread and water.

wore

247

week he made

for a shirt

He

and lodged on the bare ground.

his

meals of

a coarse hair

cloth,

was a man of great

and in the greathad been the instrument, in God's hands,

piety, living in a continual state of prayer,

of

He

humihty.

est

many remarkable

things.

who had been acquainted with Father and who had learned something of me, seemed to have a clear perception of the designs of God in relation to us. God had showed him, as he assured us, that we were both destined, in his providence, for the guidbut that this mission of God would ance and aid of souls " This good hermit,

La Combe

for

some

time,

;

not be fulfilled in us, without our experiencing at the same

time various and strange crosses." 2. At the expiration of twelve days she returned from Thonon to Gex, by the way of Geneva, a longer route,

but which had the advantage of avoiding the exposures of an

open boat on the lake.

French

consul's

presented

itself,

At Geneva

she called again at the

and as no immediate means of conveyance he proposed to her to complete the remain-

;

der of her journey, only ten miles, on horseback for this purpose

one of his own horses.

and offered

;

" I had some

culty," she remarks, " in accepting this proposal, as I

not

much

The

acquainted with riding on horseback.

diffi-

was

consul

assuring me, however, that the horse was very gentle and that there

was no danger, I ventured

was a

sort of smith standing by,

wild,

haggard

mount him.

to

who looked

me

at

There with a

This man, just as I had got fairly

look.

seated upon the animal, took

it

into his head, to strike

him

with a heavy blow upon the back, which made him start

very suddenly.

The

the ground violently

;

result was, that I falling

upon

my

was thrown upon

temple, and injuring

two of my teeth and the cheek-bone. I was so much stunned and hurt, that I could not proceed immediately but after ;


248

LIFK

AND RELIGIOUS EXPERIENCE

resting awhile and recovering myself, I took another horse,

and with a rider beside me, ance, I proceeded on 3.

At Gex,

to

whom

woman who came ing country. the

common

any necessary

assist-

which she thus safely returned, she con-

tinued to labor, as those, with

to render

my way." God gave her

opportunity.

Among

she became acquainted there, was a poor to

Gex from some

She seems

to

place in the neighbor-

have been a religious woman, in

acceptation of the term, and even eminently so.

" She was one," says

Madame Guyon,

" on

whom

the

Lord

She was in such high religious reputation in the place from which she came, that Our Lord brought her to me, she passed there for a saint. in order that she might understand and see the difference between that religion which consists in the possession of spiritual endowments and gifts, and that which consists in had conferred very singular graces.

the possession of the Giver." 4.

This woman, with

whom

she thought she might profit-

ably labor, passed through the same struggle and experi-

enced the same blessing which others experienced

;

no

longer a great Christian by being great, but

by being little no longer great in her own eyes because she had experienced much, but great in the eyes of God, because she had become nothing in herself. Instead of seeing God in dreams and visions, which placed him in the past or future, she now saw him in the unfailing mirror of the present moment. In;

stead of looking chiefly for consolations, and judging of the

amount of her

religion

by the amount of her

joy, her true

and chief consolation was in enduring and doing God's accepting, with an equal

will

and thankful mind, the cloud and

the sunshine, the suffering and the pleasure.

Of this propitious result God was pleased ame Guyon the instrument. And this case nature of a portion of her labors at this time.

to

make Mad-

illustrates the

She endeav-


OF MADAME GUYON. ored to establish and Christianity

permanent principles of

instil

practical

believing, as she did, that true Christianity,

;

considered in

249

renovating and sanctifying relations, does

its

not consist in having God's gifts merely, but chiefly and

God

especially in having

union with his

upon

himself in the soul by a perfect

She

felt

herself particularly called

to point out this difference,

namely, between possessing

will.

possessing God himself; between emowhich feeds upon what is given, both good and bad, and volitional experience, which feeds upon what or what is the same thing, is, namely, upon God's will alone

the gifts of

God and

tional experience,

;

upon " every word which proceedeth out of on the basis of

his

And

mouths

she sometimes intimates, that

this distinction,

the doctrines of sanctification, or of inward holy living,

may

be reduced, for the most part, to the two great principles of self-renunciation

on the one hand, and of perfect union with

He, who has nothing

the divine will on the other. self,

has

5.

It

all in

in him-

God.

was about this time that Father La Combe was on some public occasion. The new docit was termed, was not altogether a secret. Public

called to preach trine, as

curiosity

had become

rious within

;

passage,

is

'''•The

her clothing

What we have

He

excited.

passage in Psalm xlv. 13. is

chose for his text the

king's daughter is all glo-

of wrought gold."

say in regard to his exposition of the

to

but there probably

partly conjectural;

doubt that by the king he understood Christ

;

by the

His doctrine was, whatever might be

daughter, the church.

true in regard to men's original depravity, that those

are truly given to Christ and are in are delivered from

Like

it

;

Christ, they love

with pure love. the Father.

that

is to

God

full

is

who

harmony with him,

say, are " all glorious within."

with a love free from selfishness,

Like Christ, they are come

Christ

no

is

king's

formed

in

them.

to

do the will of

They

not only have


250

LIFE

AND RELIGIOUS EXPERIENCE

and

faith in Christ,

now

God through

faith in

have

result of this faith, they

They

are

in a situation to say of themselves individually, in the

language of the Apostle Paul, " I live

So

Christ liveth in me."

hut

;

God

and being

;

and

in this divine

and continually drawing strength from a divine source,

reflect the divine

6.

and yet not I

;

that they are one with Christ,

through Christ are one with unity,

they

Christ, but as the

Christ's disposition.

He

image.

did not maintain that all Christians are really the

subjects of this advanced state of Christian experience

;

endeavored

how-

to

ever intense

show, that this

human

depravity

is

a possible state

may

;

that,

be, the grace of

but

God

has

power to overcome it that the example of Christ, the full and rich promises, and even the commands, give encouragement to effort, and confidence in ultimate victory. And without making allusions to himself, or to the remarkable woman whose experience and instructions had revived the ;

doctrine of present sanctification,

now

almost forgotten,

al-

though not unknown to the pious of former times, he could not hesitate to maintain that there have heen, that there he,

and that there

On

world.

HOLINESS

;

m

are, truly holy hearts

this basis,

and

this

may

depraved

name, he preached

in Christ's

not merely as a thing to be proclaimed, but to

be experienced

;

not merely as a theme of pulpit declamation,

but as a matter of personal realization. 7.

Great was the consternation when

men were

not merely

required

practically a different thing, requisition

was admitted

;

to

was found,

it

that

be holy, but, what

were expected

to

but the belief of

its

be holy.

is

The

practical pos-

and the expectation of the fulfilment of that possibility, which would imply a close scrutiny into the irregular lives of ni-any, were rejected as visionary and condemned as sibility,

heretical.

La Combe,

accordingly, although he

whose lea/ning and eloquence entitled him of consid'sration, was called to account.

to

was a man

no small degree


OF MADAME GUYON. 8.

When

251

sermon was preached, there was an

tliis

astic present, of considerable standing,

This

ence with Bishop d'Aranthon. that the sermon

was

full

ecclesi-

who had much

man

influ-

not only declared

of errors, but, conscious perhaps

of some irregularities, which the doctrine of practical holiness might not easily tolerate, he took the position that

it

Certain it is, was preached against himself personally. whether influenced by zeal for the church or by enmity to La Combe, he drew up eight propositions, expressive, as he alleged, of sentiments which ought not to pass unnoticed.

Madame Guyon

asserts, that

tions statements or sentiments

he inserted in these proposi-

which

La Combe had

not ad-

vanced, and that he adjusted them, in their relation to each other, as

maliciously as possible.

himself, he sent

them

to

Preparing them

to

suit

one of his friends at Rome, in order

that their heretical character might be ascertained

by the

proper ecclesiastical authorities there, and that the author of them might repressive

feel, in

hand of the

due season, the discriminating and No formal condemnaInquisition.

however, was pronounced. Probably the authorities at Eome, watchful as they generally are in the matter of heretical tendencies, did not consider the movements of an eccletion,

siastic as

yet almost unknown, and residing in a remote and

obscure place, as threatening any very great evils, even if considerably divergent from the strict line of Catholic ortho-

doxy.

La Combe The

escaped this time.

which were taking place, reached the ear and attracted the notice of the good Bishop d'Aranthon. He had the sagacity to perceive, whatever might be true of La Combe, that the responsibility of this movement, which both 9.

things

excited his curiosity and alarmed his fears, rested chiefly

upon Madame Guyon.

He

did not hesitate to express his

sincere regard for her talents and virtues

;

but he could not


AND RELIGIOUS EXPERIENCE

LIFE

252

conceal from himself the

fact, that

her piety and intellectual

ascendency rendered her opinions the more dangerous,

He

they were not true.

determined, therefore,

if

— and

it

would seem, from some remarks made, that he did it after considerable consultation with some of his ecclesiastics, that she should not continue to exert her labors

and influence

within the limits of his diocese, unless she could be led to do it

in a different

way and on

invited her, or rather

He

different principles.

had approved of her coming,

had

as an

executor of charities, and not as a teacher of dogmatics.

And

her new vocation, although she justly thought that

in

God had herself

plan,

new and higher

anticipated,

and of duty,

safety 10.

assigned her a

had not

he deemed

mission,

to interpose his ecclesiastical authority.

But in bringing about his more ingenious than it was

object,

he adopted a novel

wise.

He

her property, or that portion of

to give

mained within her Houses

at

which she

the part both of

it

control, to

Gex, and

to

proposed to her

it

which

re-

still

one of the permanent Eeligious

become herself the prioress of

Desirous of preventing her departure, consistently with other views

and other

if it

it.

could be done

interests,

he reasoned

very naturally, that her position as prioress of a religious

community, would give scope ers of thought diffuse

and

to her fertile

and active pow-

piety, without furnishing opportunity to

her exertions and influence beyond

its

limits,

and

thus good would be realized, without what he considered the existing dangers.

been in

all

The

proposition does not appear to have

respects impracticable.

have had no

difficulty in disposing

She probably would of that portion of her

property which had not been settled on her children, and

which pose

;

still

stood in her

own name,

for

some

religious pur-

indeed, she repeatedly declared her readiness to do

but the inward voice, the voice of God in the soul, of which she so often speaks, and which, it seems to me, is the

it

;


OP MADAME GUYON. true

name

253

for the decisions of a truly sanctified judgment,

declared clearly and imperatively, that the objects of the

new and higher

which God had called

mission, to

her, could

She communi-

not be fulfilled by her taking such a course.

cated, therefore, to the bishop, that she did not see the

open

with his plan

to accord

;

way

basing her refusal, as she ex-

pressly states, upon two propositions

first, that she could

;

not consistently and regularly become prioress, because she

had not passed through the regular period prescribed to and, second, because by remaining permanentnoviciates ly at Gex, she would incur the hazard and the sin of oppos;

ing and defeating the obvious designs of

The good man had

11.

his heart too

God upon her. much set upon

his

design to receive this unfavorable decision with entire equa-

In

nimity.

this position of affairs.

Father

La Combe

Thonon, on some business, which required him city of

Anneci, the place of d'Aranthon's residence.

found the bishop somewhat dissatisfied and the following conversation, as it,

afflicted;

Madame Guyon

left

to visit the

He and

has reported

took place between them.

D'Aranihon.

You must

absolutely engage this lady to

House

give her property to the Religious

get her consent to become the prioress of

La told

You know,

Combe.

sir,

at

Gex, and must

it.

what Madame Guyon has her, and of what she

you of the dealings of God with

has considered her religious vocation, both at Paris,

and

also

been

since she has

has given herself up to do God's

will.

she has quitted

and

all

other things

;

she will accept your propositions,

with the

God

it

this

She

one thing,

I do not believe that

she has any fear that by

out of her

in regard to

sisters at

For

power to accomplish the She has offered to stay the Religious House at Gex, as a boarder.

so doing she will put

designs of

if

when you saw her

in this region.

her.

If they are willing to keep her as such, she will remain with

22


LIFE AND RELIGIOUS EXPERIENCE

254

them if not, she is resolved to retire, temporarily, some convent, till God shall dispose of her otherwise. ;

BAranthon.

she

is

so

into

I know all that but I hkewise know that veiy obedient to you as her spiritual adviser and ;

you lay your commands upon

director, that, if

her, she will

assuredly comply with them.

La

That

Comhe.

sir, why I hesitate. we should be very care-

the very reason,

is

Where great confidence ful how we abuse it. I

is

reposed,

shall not compel Madame Guyon, on the ground of the confidence she has reposed in me, or of the spiritual authority which I possess over her, coming

as she does from a distant place, sacrifices of

after

having made such

her property as she has, to give up the whole of

the remainder of

to

it

a Religious House, which

and which,

fully established,

if it

is

not yet

ever should be, cannot be

of any great use under the existing circumstances.

D'Aranthon.

Your

I do not accept your view of the subject.

reasons, permit

without value.

me

to say, are without application

If you do not

make her do what I have

and said,

I will suspend and degrade you.

La death

Be

Combe.

be wrong. I itself,

Having

am

it so, sir.

I cannot do what I believe to

ready, not only to suffer suspension, but even

rather than do anything against

said this,

The

bishop was

had

verified, in

La Combe

left to

12.

life

La Combe

conscience.

himself, conscious, undoubtedly, that

one instance at

least, the

— a doctrine almost as common then remains of the

my

respectfully took his leave.

as

he

prevalent doctrine,

it is

now,

that the

of nature exist even in the best of m^n.

could not but perceive, that these things

harmony and safety. Not knowing but some sudden measures might be taken, which would prejudice her security, he immediately sent to Madindicated anything rather than

ame Guyon some account it

was

all

well with her.

of this interview, by express.

She continued calmly

in

But

her work


OF MADAME GUYON. at

Gex

inculcating

God gave her

upon

And

which

and instructing

visiting the sick, relieving the poor,

;

the ignorant, as

God.

255

is

all

opportunity

and

;

especially-

the necessity of a heart wholly given

began

in doing this, she

to touch

upon a

to

subject,

rather of a delicate nature in the church of which

She thought

she was a member. sible discretion

and kindness,

it

necessary, with

to distinguish

all

pos-

between the

reli-

gion of forms and the religion of reality, between outward religion

and inward

of the cross

religion,

made upon

between genuflexions and signs

the exterior of the person, on the

one hand, and prostrations and crucifixions of that which interior,

This seemed

on the other.

to

is

her very important,

although she admitted that forms and ceremonies were good,

and in

to

some extent necessary,

In doing

in their place.

this,

which undoubtedly she had the guidance of a higher wis-

dom

than man's wisdom, she took a course which was never

forgotten nor forgiven. 13.

But

the Bible.

this

was not

When

She had learned the value of

all.

in the eleventh or twelfth year of her age

she resided as a pupil in the Dominican convent at Montargis, she

one day found a Bible in the room which was

assigned her.

By

whose instrumentality

dentially left there, she never knew.

" whole days in reading

it

;

it

was thus provi-

" I spent," she says,

giving no attention to other

And

books or other subjects from morning to night. ing great powers of recollection, I committed to historical parts entirely."

dear to her.

Her

From

that time, the Bible

constant references

to

hav-

memory

the

the

was

scriptures

would be a decisive proof of this, even if we had not the additional and remarkable evidence, that she afterwards wrote and published, in the French language, twenty volumes of practical and spiritual commentary on the sacred writings.

She

felt it

her duty, therefore, in opposition to the prevalent

views among her own people at that time, to recommend


256

AND RELIGIOUS EXPERIENCE

LIFE

and

to

She regarded

urge the reading of the Bible.

And

essential.

this as

was another and great ground of

this

offence.

Previous to the time of which

15.

we

now

are

Bishop d'Aranthon, with a kindness creditable

man and

She speaks of

this visit in the following

my

Gex, Bishop d'Aranthon came

terms

much

;

"

as a

at

Gex.

Soon

after

I

to see us.

He

spoke to him of the religion of the heart. convinced, and so

speaking,

him

Madame Guyon,

a Christian, had visited

arrival at

to

was

so clearly

he could not forbear

affected, that

He opened his heart to me on what him. He confessed to me his own devi-

expressing his feelings.

God

required from

ations

and

Every

infidelity.

time,

when

I spoke to

him on

these subjects during his visit at Gex, he entered into what

I said, and acknowledged

was the Spirit of without

whom

it

be the truth

to

who

degree by others.

said

As

me

inspired

I should be only a

of what I

effect

truth

to

;

as indeed

mere simpleton.

was done away soon as persons

it

speak to him,

But the

in a considerable

who sought

for pre-

eminence, and could not suffer any good but what came

from themselves, spoke to him, he was so weak as

to let

himself be imposed upon with impressions against the truth.

This

foible,

with others, has hindered him from doing

all

the

good which otherwise he might have done in his diocese." 15.

D'Aranthon, judging from the

have been given of him, seems sincere, benevolent, laborious.

of

Madame Guyon

into

his

to

He

full

accounts which

have been a good man encouraged the coming

diocese

;

and the statement

which has just been given, shows that he received her with kindness and respect.

When

she conversed with him on

the importance of possessing a heart truly redeemed and sanctified

through the blood of Christ, uttering her remarks

with an air of simplicity and of piety the truth of which could not be mistaken, and yet with remarkable grace and


OF MADAME GUYON.

257

eloquence, the good bishop could not but feel, that her con-

woman though

versation,

better

man.

and wished

she was,

made him a wiser and a many excellences,

But, although he possessed to

know what was true and to do what was right, Madame Guyon intimates, in one valua-

he was wanting, as ble

and even necessary

persons in responsible situa-

trait in

When he left her and whom he was accus-

tions, that of fixedness

of purpose.

propounded her views

to others, with

tomed

advise on ecclesiastical subjects, he too readily

to

more recent influences. There were those who were jealous of woman's influence there were others, who loved sin more than they yielded to the IG.

;

who would have

feared woman, and

Madame Guyon's

eloquence,

if it

denouncing their own baseness

;

felt

no uneasiness at

had not been employed

and there were

others,

in

who

very sincerely supposed that her doctrines were more nearly allied

the heresies of Protestantism, than to Catholic

to

These

orthodoxy.

of d'Aranthon, tance, 17.

who

assumed the In

effect

gradually, but apparently with reluc-

this state of

mind, he returned from

course subsequently taken

his

sermon on practical

of distrust and unbelief. this state, it

Gex

by La Combe, and

to

Anneci.

especially

holiness, already mentioned, in-

creased his fears, and tended to establish

ened liim in

different

upon the mind

attitude of opposition.

The

involving as

from

different persons, acting

views and different motives, had an

It naturally

when he

did the free and

him

in his position

confirmed and strength-

learned that the

common

new doctrine,

use of the Bible, and

the validity of ecclesiastical observances and ceremonies, was

extending sitions

itself.

In

this state of

mind, he made the propo-

which have already been mentioned, namely, that she

should give her property to a Religious House at Gex, and

should herself become the prioress of

it

;

thinking that her

time would be so occupied with the duties of her position as

22*


LIFE AND RELIGIOUS EXPERIENCE

258

to prevent tlie efforts

which she would otherwise make in and that if it were not

the dissemination of her doctrines so,

;

her poverty, incurred by the alienation of her property,

would render her dependent, and that they could thus extract compliance from her weakness, which they had no expectation of extorting 18.

But

from her moral

by a regard

for

stated, she could not

from

this

a desire to detain

For reasons which have already

failed.

been

And

do any thing of this kind.

time d'Aranthon,

he could not

if

garded as an enemy, ceased left

which was dictated in part

Madame Guyon, and by

her at Gex, entirely

was

principle.

this singular course,

to

And thus whom

be a friend.

in a distant land, without

be re-

strictly

could rely for adequate protection, exposed to various

which were calculated greatly

Her

to test

she

any one on

she

trials,

her patience and

faith.

was denounced as heretical her character was aspersed ; and she was exposed to personal inconveniences and dangers, even at the hour of midnight, which were the doctrine

;

result of a ferocity not

19.

We have

this time,

which

some

may

more brutal than notices of her

was cowardly.

perhaps be interesting to the reader.

Referring to that state which

her state of deprivation or

we have

loss,

trial

already described as

she says

with increase every thing which I had long state of special

it

inward experience at

;

" In

lost for

and deprivation,

God

him.

my

I found

In

my

seven years'

my intellect, as well as my heart, seemed to be But when God gave back to me that love which I had supposed to be lost, although I had never ceased to love crucifixion,

broken.

him, he restored the powers of perception and thought

That

intellect,

which I once thought I had

lost in

also.

a strange

was restored to me with inconceivable advantages. was astonished at myself. I found there was nothing which it was not fit for, or in which it did not succeed. The understanding, as well as the heart, seemed to have received

stupidity,

I


OF MADAJIE GUYON.

250

an increased capacity from God so much so, that others It noticed it, and spoke of its greatly increased power. seemed to me that I experienced something of the state ;

which the apostles were in, after they had received the Holy Ghost. I knew, I comprehended, I was enabled to do, intellectually as well as physically, everything which was requiI had every sort of good thing and no want of any

site.

I remembered that fine passage, which

thing.

the

Wisdom

[apochryphal] book called the

found in

is

of Solomon.

Speaking of Wisdom, the writer, in the seventh chapter, says,

^

I prayed, and understanding

upon God, and

the spirit

her above health

and

light;

for

was given me;

of Wisdom came

heauty,

and

to

me.

chose to have her instead of

comeih from her never goeth

the light that

I called I loved

out.

All

me with her, and innumerable riches in her handsJ Wisdom came to me in Christ. When Jesus Christ, the Eternal Wisdom, is formed in the soul, after the death of the first Adam, it finds in him all good

good things together came

things communicated to 20.

It is possible

been quoted

may

stand from

them

to

it."

that the expressions

We

be misunderstood.

which have just are not to under-

that God, in all cases, or even generally,

accompanies the renovation and sanctification of the heart with a greatly increased expansion and power of the lect.

It is true, that religion is

helps the intellect

;

good for the

intel-

intellect;

it

clearing the mists of passion and remov-

ing the incumbrances of prejudice, and giving an increased

degree of clearness and energy, both of perception and combination.

than

We

this in

do not suppose that there

ordinary cases; and

might naturally be expected, In the case of that her powers

amples

;

is

this,

is

anything more

although

it

is

what

a great blessing.

Madame Guyon,

it

should be remarked,

were rapid and vast beyond ordinary ex-

and having been prostrated so

many

years, they


LIFE AND RELIGIOUS EXPERIENCE

260

appeared at the time of her restoration the more rapid and more vast and wonderful by the contrast. Add to this that clearness and energy, which the renovation of the heart, by being formed into Christ's image, always gives, and I think

we have an

adequate explanation of the strong terms in

which she expresses 21.

herself.

Speaking further of her experience during her

dence at Gex, she says

be the subject, as

it

"

:

During

seemed

to

this period

resi-

I continued to

me, of purity, of love.

loved God, so far as I could perceive, with

my whole

I

heart

without any views of interest, without any division of the affections,

without any reserve.

Other terms will describe,

however, not inappropriately, what seemed to be I

may

cause

describe

God had

perhaps as a state of

it

taken from

me

my

state.

'perfect poverty, be-

everything which I had once

called

my

call

perhaps, the state of perfect obedience to the will of

it,

Or I might

own, both inwardly and outwardly.

God, as I was not conscious of having any will but God's

When by the loss of ourselves, we have passed into God, and have become in some sense divine by returning

will.

spiritually to that

that our will

is

from which we came, then

made one and

according to the prayer of the Saviour art in me,

The

and I in

what God 22.

;

works

which

is

is

— 'As Thou,

Thee, that they also

will in this position

It wills nothing

it

obvious

the same with the will of God,

easily,

may

Father,

he one in us.*

and works with power.

not done, because

it

wills only

wills."

" It was

my practice," she

for purposes of devotion.

says, " to arise at midnight,

I did not find

it necessary to wind up my alarm-watch, in order to awake at the proper time. I saw that God had the care of a father and a spouse over me and it seemed to mo that he came to me at the precise time, and awoke me from sleep, that I might enjoy him. When I was out of health or greatly fatigued, he did not ;


OP MADAME GUYON. awake me

but at such times I

;

He

singular possession of God.

seemed

to

pervade

my being,

at

—a

my sleep, a much, that ho

even in

felt,

me

loved

so

a time when I could be only

My

imperfectly conscious of his presence.

times broken,

261

.

sort of half sleep

but

;

be awake enough to know God, when

it

sleep

my is

some-

is

soul seems to

hardly capable

of knowing any thing else." 23. "

she adds, " made

The Lord,"

persons, that he designed

me

it

known

also to

many

mother of a numerous

The

and childHke.

people, but a people simple

whom

for a

persons to

these intimations were given, coming, as they sup-

posed from a divine source, took them in a literal sense and accordingly thought that I should be called in provi-

dence to take the charge, in the capacity of superior or prioress, of

appeared

some Religious House. But to me the matter I had reason to think, (and such, was

differently.

the interpretation which I gave to these intimations,) that

God would make me an instrument, in his hands, of spiritual To these persons, in some instances to many persons. at least, I supposed that God might give the same union of

good

affection towards

myself as that of children for a parent, and

perhaps deeper and stronger."

The

results

seem

to

have

justified this view.

Many were

the persons for whom, with God's blessing, she labored not Many were the persons who looked to her with in vain. affection

"

24. itself

and confidence, as their spiritual mother and guide. soul," she remarks further, " passing out of

The

by dying

object.

out of

This self,

is

to itself, necessarily passes into its divine

the law of

which

consequently

is

is

evil, it

and Universal, which Good.

My

tion of this.

its

When

transition.

limited and therefore

is

it

passes

not God, and

necessarily passes into the Unlimited is

God, and therefore

own experience seemed

to

me

My spirit, disenthralled from

to

is

the

true

be a verifica-

selfishness,

became


AND RELIGIOUS EXPERIENCE

LIFE

262

united with and lost in God, its Sovereign, who attracted it more and more to himself. And this was so much the case, that I could seem to see and know God only, and not myself. My soul at first seemed to pass into him, and then to be lost in him like the waters of a river, which pass into the ocean, and after a short time are so entirely united as to become one with it. It was thus that my soul was lost in God, who communicated to it his qualities, having drawn it out of all that it had of its own. Its life is an inconceivable innocence, not known or comprehended of those, who, still remaining ;

in the

life

"

25.

of nature, are shut

The

great, that

it

up

in themselves.

which such a soul possesses in God,

joy,

royal prophet,

'

All they,

who

are in thee,

like persons ravished with joy.'

To

of our Lord seem to be addressed

:

take from you.' peace.

It

player

Its

is,

as

'

finds that

is continual.

Oh, unutterable happiness

!

to

seemed

Lord, are

Your joy no man

Nothing can hinder

'

I sleep but

It

my

even sleep does not hinder

that a soul, which

O

shall

were, plunged into a river of

it

those words in the Canticles, it

so

such a soul the words

praying to God, or from loving him.

for

is

experiences the truth of those words of the

Who

amply

it

from

verifies

heart waketh it

;

from praying.

could ever have thought

be in the utmost misery, should

ever find a happiness equal to this

? Oh, happy poverty, happy nothing, which gives no less than God himself in his own immensity, no more circumscribed to the limited manner of the creature, but always drawing it out of

happy

that, to

loss,

plunge

"Then

26.

it

wholly into his divine essence.

the soul

knows

that all the states of self-

pleasing visions, of intellectual illuminations, of ecstasies and raptures, of whatever value they might once have been, are

now

rather obstacles than advancements

;

and that they are

not of service in this state of experience, which

them

;

is

far

above

because the state which has props or supports, which


OF MADAME GUYON. is

in

263

the case with the merely illuminated and ecstatic state, rests

them

in

some degree, and has pain

But

them.

to lose

the soul cannot arrive at the state of which I

am now

ing, without the loss of all such supports or helps.

are verified the words of an experienced saint

:

speak-

In '

this

When

I

would,' says he, ^possess nothing through selfishness, every-

thing

was given me without going

after

of the grain of wheat, which makes fold

!

The

soul

so passive,

is

Oh, happy dying

produce an hundred

then so submissive, and perhaps

that

say,

is to

is

It receives both the

we may say

so disposed equally to receive

from the hand of God either good or ishing.

it J

it

evil,

as

is

truly aston-

one and the other without any

them flow and be lost as they came. and pass by, as if they did not touch us because the soul takes nothing except what God brings, and with equal readiness and happiness leaves selfish emotions, letting

They come, and do

their office,

;

or loses

God's is

not

unity,

it,

life

;

when God

sees

fit

to take it

and God's

life

is

in his

only the development, but

and the

full realization

away.

Its life is in

Will, because is

his will

the completion, the

of himself."


CHAPTER Approaching

trials.

XXIII.

Consolations fro7n Scripture.

A dream.

Some

of the opposition which existed against her. She frustrates the wicked designs of an ecclesiastic upon an unprotected girl. The opposition and ill treatment which arose from

of

the causes

A party formed against her at Gex.

this source.

of

the persecutions

of

this parti/, she

resided there about eight months.

Lake

Thonon.

to

It was likely to

now

Crosses the Genevan or

Leman

A poem. which would be

fully evident, that trials,

be very severe, awaited

Madame Guyon.

The

had made and the benevolence of her mission,

sacrifices she

were no security against them.

Such was the view which

she herself took of the state of things. " that crosses in

The sky

In consequence

leaves Gex, after having

" I saw," she says,

abundance were likely

gradually thickened

;

to fall to

my

lot.

the storm gathered darkness

side. But I found support and consolation in God Word. A passage in the twelfth chapter of HeLet us run with brews was particularly blessed to me.

on every

and

his

*

patience the race that

is

set before us, looking unto Jesus,

the author and finisher of our faith, who, for the joy that set before him,

down

endured the

cross, despising the

was

shame, and

hand of the throne of God. For who endured such contradiction of sinners against himself, lest ye he ivearied and faint in your minds.^

is

set

at the right

consider him,

Affected with a sense of

my

situation, I

had no sooner read


LIFE, ETC.

than I prostrated myself, for a long

this consoling passage,

time, with

my

face on the floor.

to receive at his

might see thuie

fit

hand

all

that thou didst

I offered myself to Grod,

the strokes which his providence

I said to him.

to inflict.

own beloved

265

2.

fitted to

didst not spare

It

most fully bear his image, thou dost

most

Thou

was thy holy one, thy loved one, account worthy to suffer. And in such as son.

find those

still

who

are

bear the heaviest burden of the cross."

Even her dreams, which by a

natural law of the mind's

action repeat, although they sometimes greatly diversify, our

waking perceptions and thoughts, seemed mysteriously to concome sorrows, which

firm her forebodings of sorrows to

would not be likely to be limited

;

to herself, but threatened all

who sympathized in her doctrines and in her holiness of life. "I saw," she says, "in a sacred and mysterious dream, (for such I may very well describe it,) Father La Combe fastened to an enormous cross, deprived of clothing, in the manner in

I saw around him, while

which they paint our Saviour.

hanging and suffering in

which had the

effect to

manner, a frightful crowd;

this

cover

me

with confusion, and threw

back upon myself the ignominy of a punishment, which at first'

seemed designed

appeared

to suffer the

heaviest reproaches. this 3.

dream

Her

for

him

I

So

alone.

most pain,

it fell

to

that,

my

although he

lot to

bear the

have since beheld the intimations of

fully accomplished."

doctrine

The

was unpopular.

her doctrine rendered her personally quarters than she had been.

Her

unpopularity of

less acceptable in

refusal to give

some

up the

re-

mains of her property to the Religious House in Gex, and to defeat the obvious designs of providence,

prioress of

it,

was another source of

tion of the feelings of

by becoming the

trouble.

The

aliena-

Bishop d'Aranthon, which could not

long be kept secret, had

its

influence.

faithfuhiess in proclaiming salvation

23

But

by the

still it

was her

cross of Christ,


LIFE AND RELIGIOUS EXPEKIENCE

266

and her fixedness of purpose ness wherever she found

in practically

opposing wicked*

which arrayed against her the

it,

greatest number, and those the most virulent and

uncom-

promising.

A single

4.

instance will illustrate and confirm this re-

There was an

mark.

ecclesiastic residing at

Gex, who was

prominent alike by his position and his personal influence. This person, whose name

is

not given, endeavored, with

purposes which could not have been right or honorable, to

form an intimacy with a beautiful female resident at the Re-

Madame Guyon was at this time a Her greater knowledge of the world Madame Guyon to see, much more distinctly than

House, of which

ligious

temporary inmate. enabled

the unprotected and unsuspicious maid herself, the dangers to

which she was exposed.

Animated by sentiments of hu-

manity, as well as of Christian charity, she not only warned the girl of the dangerous

endeavored

to instruct

artifices

which beset her, but

her in the principles of religion, and

The

her to a knowledge of Jesus Christ.

to lead

girl

was

distinguished for powers of mind, as well as for beauty of

person "

and gave her most vigorous thoughts

;

subject,

which was thus presented

God

so blessed

this interesting

my

says

efforts,"

to the great

to her.

,

Madame Guyon,

" that

maid, under the guidance of the great inward

Teacher, became truly religious

giving herself to

;

One

parently with her whole heart."

God

ap-

of the results of this

was, as might naturally be expected, that she became re-

served and guarded towards the ecclesiastic mentioned.

This man,

who was

thus frustrated in his plans

had arisen of

at

Madame Guyon, and 5.

by the new

Gex, became from of

all

head of

it,

this

spirit

of piety which

time the bitter

who sympathized

This ecclesiastic formed a

at the

who has been

not ignorant that he was

little

enemy

with her.

party and put himself

the sole object of which was, whatever


OF MADAME GUYON.

267

might have been the motives of some of those who were concerned in

to

it,

Madame Guyon's

render

and ultimately

fortable as possible,

situation as

whom

Beginning, after the manner of those with sanctifies the

uncom-

her from Gex.

to drive

the end

means, with secret insinuations unfavorable to

her character, he pursued his object in various ways, with a perseverance worthy of a better cause. she says, " began to talk privately of

me

lated to bring

he was doing

;

into contempt.

I

me

" This ecclesiastic," in a

manner

calcu-

was not ignorant of what

but having, by divine grace, learned the great

lesson of pitying

and forgiving

my

enemies, I

let

everything

pass unnoticed and in silence. " It

was

at this time that there

came a

certain friar to see

whom I am speaking. The friar, who knew La Combe approved of my views and practices,

the person of

that Father and who mortally hated that Father, on account of his greater regularity and religious principle, combined his efforts with that of the other, for the purpose of driving

Religious

House

in

me from

the

which I resided, and thus leave them

own way, without any opposing

to

manage

there in their

ences.

All the means which they could devise, they prac-

tised for that purpose.

They

influ-

succeeded, after a time, in

gaining over to their party one of the sisters of the House,

who

acted in the capacity of house-steward

;

and soon

after-

wards they gained the Prioress." 6.

As

situation possible.

a part of the plan which had been adopted, her was rendered as uncomfortable and unpleasant as It is painful to add, that the house-steward and

the prioress,

who had been

the eye-witnesses of her benevo-

lence and piety, were participants in this course.

" I

was

disposed," she says, " to do all the good I could, physically as well as mentally

but

little

aid

me and my

strength.

;

but being of a delicate frame, I had

I had employed two maid-servants to

daughter, but finding that the Religious


268

AND KELIGIOUS EXPERIENCE

LIFE

House

or Community, in which I resided, had need of them,

the one for a cook, and the other to attend the door and for

other purposes, I consented that they should have their ser-

In doing

vices.

them

I naturally supposed that they would

this,

me

occasionally allow

had given

their aid, especially as I

had But

the funds which I then had in possession, and

all

thus put

it

my

out of

power

to

employ other persons.

under the new influences and designs which had sprung up, I was not allowed to realize this reasonable expectation.

was compelled

to

my

do

I

sweeping and washing and other

which I had a right

domestic

offices,

at least,

from them, and which

my

to expect, in part,

and

physical habits

strength, rendered, if not unsuitable, at least inconvenient

and painful."

Another part of the system of vexation

7.

was

subjected, consisted in attacks

By some made

who were

in the secret, frightful

The

sounds were uttered.

at night.

images were

appear in her room or at the windows.

to

which she

which of course was known

sort of contrivance,

only to those

to

upon her room

sashes of the

But though she was thus subjected

Frightful

room were broken.

to inconvenience

and

disturbance, she says that the calm peace of her soul

was

wholly unbroken.

Among

other things, the ecclesiastic

who was

at the

head

of these movements, caused all the letters which were sent to

her from friends abroad, and also the

He had

sent to them, to be intercepted.

two intercepted

letters lying

she says, " to have

it

in his

on his

power

to

letters

which she

at

one time twenty-

table.

His object was,

make what

impressions

he pleased, no matter how unfavorable, on the minds of others,

and

to

do

neither be able to

send

my

treated."

friends

it

in

know

such it,

a manner that I should

nor to defend myself, nor to

any account of the manner

in

which I was


OF MADAME GUYON. 8.

269

She had ties which bound her to Gex. She had made The which could not easily be obliterated.

impressions

good

girl

clesiastic,

whom

she rescued from the artifices of the ec-

she says, " grew more and more fervent, by the

practice of prayer, in the dedication of herself to the Lord,

and more and more tender in her sympathy with me.'* And this was only one instance among many. But still she thought the providences of

God

indicated, that the time

had come when

she should leave the place.

she decided in

God's

light,

And whenever

what she ought

to do,

she of

course realized her decision in action, at the earliest practicable moment.

It

seemed

to her, after

a deliberate and

prayerful consideration of the subject, that, at the town of

Thonon, on the other side of the

Leman Lake, where

could more easily receive advice and assistance from

she

La

Combe, she might suffer less, and at the same time be the means of doing more good. And accordingly we find her, few days more, embarked again in a little boat, with her two maid-servants and her young daughter, upon the water. From a comparison of dates, and from the light in-

in a

cidentally but obscurely offered

by the circumstances of her

was early in the spring of 1682. If this be a correct view, she had resided at the place from which she was now departing, something more than half a history, I suppose

year.

Lake.

it

This was the second time she had crossed the

There were no storms that day.

Leman

If there were no

storms without, neither was there storm nor trouble within. lake, decorated in its vernal beauty, was nature's happy image of her own pure and peaceful mind. Without complaint, believing that God was glorified in what she had done and in what she had suffered, she went forth once more, a pilgrim and a stranger, to seek other associates, to meet other trials, and to sow the seed of God in other

The calm

places.

23*


270

LIFE, ETC.

9. The following poem, breathing the same devout spirit which characterizes the others that have been quoted, de-

scribes her feehngs at this time.

THE christian's HOPES AND CONSOLATIONS, CONTRASTED WITH THE world's UNBELIEF AND RUIN. "

My heart is

easy,

and

I smile, though sad,

The more

my woes

my burden

when God

is

There, while a solemn

And

Thy

sight-

Thee more.

my

world suppose

soul

me

around,

abound

lost in care.

of angels unperceived I share.

creatures

Thou

my

stillness reigns

and hope, within

Avhile the

The joys

in

in secret 1 deplore,

I taste thy goodness, and I love

Eaith, love

light

wrong Thee,

O Thou

Sovereign

Good

art not loved, because not understood;

This grieves

me

most, that vain pursuits beguile

Ungrateful men, regardless of thy smile.

and false Jumor are adored ; they scorn and trifle with thy word; Pass, unconcerned, a Saviour's sorrows 6y, Frail beauty

While Thee

And hunt

their ruin with

a zeal

to

die"


CHAPTER XXIV. Arrives at

Thonon

La Comhe. marks

God

to

in

He

him at

spring of 1682.

tlie

Intervieio with

Her

of his departure.

the time

looidd justify her from the aspersions cast

of religious in the faith.

Endeavors

inquirij.

wag of faith. References

d'Aranthon.

Some

to

characteristics

her daughter.

Renewal of

Cases

her.

who came

of a soul

that lives by

the proposition^ that she should

Final decision against

Catholic church.

References

to

it.

to her,

Thonon hy Bishop

Visited at

Prioress at Gex.

re-

confidence that

upon

to teach those

Father

Her

Thonon for Aost and Rome.

leaves

become

Her position

in the

persons who have attempted a

reform in the Catholic church, while remaining members of it. Attacks upon the character of La Combe in his absence. General

Her manner of treating inquiHer vieios of sanctification. The pious laundress. Oppomade by priests and others. Burning of books. Remarks:

attention to religion at Thonon. rers.

sition

In the spring of 1682,

in the

month of April, as I suppose,

she reached the town of Thonon, and took up her residence

Thonon

there.

is

a considerable place, sixteen miles north-

east of the city of Gleneva, situated

Leman It is

or

Genevan

lake, near the

on the eastern side of the

mouth of the

river Drance.

the capital of Chablais, one of the provinces of the

Duchy

of Savoy.

Having reached

this place she

became

resident, as a boarder, in the Ursuline Convent, with her

family, consisting of her daughter 2.

The day

after

little

and her two maids.

her arrival. Father

Thonon, which was the usual place of

La Combe

left

his residence, for the


272

AND RELIGIOUS EXPERIENCE

LIFE

some

city of Aosi,

unexpected

Leamii

sixty or seventy miles distant.

Madame Guyon, which seems

the arrival of

he visited her before he

to him,

pressed his sympathy in the

and said that he was sorry

to

He

left.

ex-

she was called to endure

trials

to leave

g,

have been

;

her in a strange country,

persecuted as she was by every one, without any persons to advise and aid her.

And

more

the

of a religious nature, to the city of sible, that

he might be detained

authority over him, for

Undoubtedly

3.

Guyon,

(that

of

sense

is

to

at

And it was posRome by those who had

was a disappointment to Madame it was a disappointment in the

say,

from what she had

different

wish anything, which came

dence,

to

be otherwise

"My

plied to him,

When God

pain.

thankful for

his inten-

Rome.

but she was inwardly prepared for

pated,)

not

was

some time.

this

being

its

so, as it

from Aost, where he was called on business

tion to proceed

than

to

her in

God's provi-

She

was.

says,

I re-

me no creatures, I am

Father, your departure gives aids

me

through his

But I value

it.

it

antici-

She did

it.

their instrumentality

and

aid,

only as they are subordinate to God's glory, and come in

When God

God's order. tions

and aids of

them. season

sees

fit

his people, I

to

am

withdraw the consolasatisfied

to

do without

And much as I should value your presence in this of trial, I am very well content never to see you

again, if such

is

God's

Well

will."

her in

satisfied to find

such a frame of mind, he took his leave and departed. 4.

It

may

be proper to say here, (as

impropriety have

made

not the practice of

sequent period, so different

Madame Guyon,

to he

we might

without

the remark elsewhere,) that

in haste

either

now

to justify herself.

from that which

is

it

was

or at a sub-

This course,

commonly pursued, which

might perhaps appear a questionable one to some persons, she adopted on religious principle. At Gex her doctrines


OF MADAME GUYON.

273

had been attacked her peace had been assailed by personal rudenesses and violence and what must have been deeply ;

;

afflicting to

a

woman

constituted as she was, secret insinua-

unfavorable to her moral character, were circulated

tions,

But she

with unjust and unfeeling industry.

She believed

God. find,

and truth

speak for those, never will he

fail

with

left all

always

will

Never

God's time and way, a protector.

in

fail to

that innocence

he

will

to act for those,

described as the innocent and the upright,

who can be

if

they will only put their trust in him in this thing as in I think

others.

gious truth, that

defence, any

we may we are

say, let

God to

it

down

as an important reli-

not at liberty to

more than we

thing else, without

always

lay

move in our own move in any-

are at liberty to

guide us.

The

truly holy heart will

God's will be accomplished upon me, as well

as accomplished for me.

If

it

be God's

suffer rebuke, misrepresentation,

will, that

and calumny,

desire the removal of the yoke of suffering

has imposed upon me, until

h£i

let

which

I should

me his

himself shall desire

not

hand I

it.

from his hand, than be without suffering This seems to tlu-ough any other instrumentality than his. have been the Saviour's state of mind. This was hers. She

had rather

left

suffer

her vindication with

5.

It

weeks

seems

to

God; and

she

after her arrival at

Thonon

so.

to

spend a few

in retirement.

rest, both physically and mentally, she

her to do

found him faithful.

have been her intention felt it

Needing

was proper

for

Accordingly she had a small room, appro-

own private use, where, with her Bible before many hours in acquiring spiritual knowledge and in divine communion. But there was this thing remarkable in relation to her. Wherever she went, after the time of that deeper experience which we have mentioned, The divine nature, the Holy Ghost seemed to attend her.

priated to her

her, she passed

something at least which had more of heaven than earth in


274

LIFE

AND RELIGIOUS EXPERIENCE

breathed in her voice, embodied

it,

her manners,

itself in

So was not necessary for her to set up formally as a preacher ; and it is very obvious that she had no inclination Her life and presence, bearing as it did a divine to do so. and shone that

in the devout serenity of her countenance.

it

signature, constituted a divine announcement.

was her tion of

And

life

and her eloquent

;

only

lips

made

Her sermon the applica-

it.

the consequence was, that wherever she went, she

found those

whom

she calls her children; that

persons under convictions of

way

aid in the

of

life.

sin,

is

to

say,

and seeking her advice and

They came

to

her continually that

she might break to them the living bread. 6. " My inward resignation and quiet," she says, speaking of the state of things after her arrival at Thonon, " was

For a few days I remained alone and undisI had full leisure to small and solitary room. commune with God and to enjoy him. But after a short very great.

turbed, in

my

time, a good sister,

who

desired conversation on religious

me. I entered into convereverything she desired, not only from and answered sation a regard and love for the girl herself, but from a fixed prinsubjects, frequently interrupted

ciple I

had of

dence seemed that,

strictly

conforming

to require of

me.

to

whatever God's provi-

And

I would remark here,

although this season of solitary communion with

God

was very precious to me, I was obliged to interrupt it, w^henever His providence required. As soon as any of those, who sought salvation through Christ, call

them

me

to

that

it

such,

admit the interruption. is

my

came and knocked

little

at

In

my

this

children, if I

door,

God

may

required

way he showed me,

not actions, in themselves considered, which please

him, but the inward

spirit

with which they are done

;

and

especially the constant ready obedience to every discovery

of his will, even in the minutest things, and with such a sup-


OF MADAME GUYON.

mind as not to adhere to anything, any and every direction where he

pleness or flexibility of

move

but to turn and

in

This disposition of mind, so exceedingly valuable,

shall call.

My

Grod was pleased to give me.

that

it

to

pleases. will,

It is

such a

which God guides

soul,

to

me

in

any way

seemed

soul

which the wind moves

like a leaf or a feather,

on his

275

to

be

a soul entirely dependent

into the truth.

7.

" I endeavored to instruct the good sisters,

me

from time

to time, in the best

way

who came Some of

I could.

them could perhaps be regarded as truly religious but after It was my object to instruct them in the way of living by simple faith, in distinction from the ;

an imperfect manner.

way

them

of living ceremonially ; and thus to lead

upon God alone through

to rest

I remarked to them, that

Christ.

the way of living by faith was much more glorious to God, and much more advantageous to the soul, than any other method of living ; and that they must not only cease to rely

much upon outward ceremonies upon

sights

to the soul;

and sounds,

;

but must not rely too

much

whatever way they might come

nor upon mere intellectual illuminations and

nor upon strong temporary emotions and impulses,

gifts,

which cause the soul to live to self.

to rest

There

is

and partly by works

faith,

way

in

of living, namely,

upon something out of God and

a mixed ;

by

and

way

of living, partly

also the

faith alone,

by

simple and true

which

is

the true

parent, not only of other states of the mind, but of works

I illustrated the subject by a dream, which I once

also.

had, in which the are

souls

of

tioo

apt

little

Lord showed me the two ways direct

drops of water.

unparalleled also

to

course,

beauty, brightness, and

had a degree of brightness, but moats and dark streaks.

thirst,

but the former does

which

in

under the figure The one appeared to me of an their

it

it

The

purity.

had

in

Both are good

much more

it

to

other

also

some

quench the

effectually,

and

is


276

LIFE AND MELIGTOUS EXPERIENCE

much more

pleasant.

By the

dark or impure drop

is

repre-

sented the mixed method of living; by the bright one

represented the

way

which pleases God much, because

alone,

That was,

so clear from all selfishness.

Some

and found

them

first,

and

a hard doc-

since told me,

pained them much."

it

8.

so pure,

it is

at

They have

who heard me.

trine to those

that

is

of pure and naked faith, or of faith

as I

other of her sayings, relating to the same subject in the

same connection, are

have given

"A soul, that lives by faith, is

letter.

necessarily a soul truly

Such a soul seeks nothing for itself. It seeks Like a wheel within a wheel, it moves in the

consecrated.

God.

all for

midst of God's providences, leaving

itself to

be conducted by

Harmonizing with God and with God's

them.

events, the result

common.

I give

as follows.

others, in the spirit rather than the

is,

that,

a simple

It is

outwardly,

life,

a true

its

life,

direction of

seems quite

life

a just

life

always

;

right place, though that place be one of great trial

in the

and suffering

;

but without noise, without violence, without

Hence, outwardly,

passion.

culated to attract

much

union with the divine Christ,

who was

a soul

is

but

it

will.

little

common, and

is

notice

;

but inwardly

Such was the

known

not cal-

is

a

it is

life

life

in

of Jesus

Such

until his last years.

calm and happy amid the pains of the senses, the

annoyances of the creatures, and

human manner

all sorts

of adversities.

of acting has passed away.

Its

The undue

eagerness, the unholy violence of passion, the unguarded

word, the impurity which comes from self-seeking, gone.

It leaves itself to the operation of

the simple and

'

it.

And ;

in

its

new

life

becomes entirely natural

then the soul can say, with the royal prophet

TJiough an host should encamp against me,

not fear

are

it,

humble way of acquiescent and cooperative

After a time

union. to

all

God upon

my

heart shall

though vKvr should arise against me^ in this will 1


or MADAME GUYON. be confident^ *

For

by the attacks of rock. it

what

honor,

peace

then, though assauUed on every side

evil spirits, the soul continues fixed as a

Having no will but for what God sees fit to order, be it may, high or low, great or small, sweet or bitter,

life,

wealth, or any other object, what can shake

its

?

many

" There are not

9.

fewer that reach

still

277

it

souls that reach this state

Nature

at once.

the process of inward crucifixion, and the greater

Oh,

stop short. selves to the

had courage enough

if souls

work of

purification, without

;

and

cries out against

number

to resign

them-

having any weak

or foolish pity on themselves, what a noble, rapid, and happy

make

progress would they

have too

which

But generally speaking, men

!

faith, too little

little

courage, to leave the shore,

something tangible and solid and has the support

is

of sense, and to go out upon the sea which has the supports of faith only.

but is

when

They

tossed to

and

"

little

distance

then they are dejected, they cast anchor,

fro,

and often wholly 10.

advance, perhaps, some

the wind blows and the cloud lowers, and the sea

Oh Thou, who

canst teach

ways

from the prosecution of the voyage.

desist

alone dost conduct holy souls, and who

and so lost to human sight, ways mixed and imperfect ways of devovirtues but which poisons itself by feed-

so hidden

so contrary to the usual tion,

— which has

ing upon

God's

its

will,

its

virtues instead of feeding

— bring

to thyself souls

love thee in the utmost purity.

vehement and ardent, with selfishness.

who

is

upon God by union with

innumerable, which

Every other

love,

may

however

not the pure love, but a love mixed

Such holy

souls are the delight of

God,

of men ; that is to say, with souls childlike and innocent, such as are set free from '

delights to he with the children

— themselves — only nothingness and

pride, ascribing to themselves,

and separate from God,

*

24

'

Ps. xxvii.

in

3.

considered sin.


278

LIFE

AND RELIGIOUS EXPERIENCE

" Such souls, which are no longer rebellious but are broken to the yoke, are

one with God, and are one with him to such

a degree, that they not only look at him only, but they look at everything else

in him.

Beautifully expressive

spirit quiet

and united with God,

where

said,

it is

'

He

11.

do.

;

"

rests with

going where he goes, and doing as

A soul

so at times

which

alone and keepeth wpon himJ *

Such a soul not only

it

takes in

;

in the

mixed

and just so

does at times,

far as

opinions also

its

it

silence because

God, but

acts with

God would have

state has a choice

follows

;

at least

its

own

not in the straight way.

it is

it

it

has

choice, It mis-

has too high an idea of some,

it

;

of a

that passage of Jeremiah,

sitteth

he hath borne God's yoke

God

is

And guided by these false makes practical distinctions for itself ; that is to say, it makes them for the reason that it is not dead to itself, and accordingly it has not but loves its own reputation grace enough to sit down easily and thankfully with the

and

too low^

opinions,

an idea of others.

it

;

" publican and sinner," and to labor with a single heart for the poor, the ignorant, the corrupt, the degraded. that

it

does this sometimes

;

but

ly repugnant to the remains of

"

But a

alone, constitutes the basis of

is

deep-

life.

and resigned, a soul truly

It neither seeks the

the learned nor the ignorant of

It is true

a course which

natural

its

soul truly mortified

holy, has no choice.

it is

itself.

its

high nor the low,

God's order, and that

selection.

It

would rather

manner of Christ, with the most degraded and worst of men by the order of Providence, than with the best of men by its own ivill ; desiring to see any one or to speak to any one, only as Providence directs. It knows well, converse, after the

that whatever

it

does out of the divine order, will only do

hurt, or at least will prove

very unfruitful.

* Lamentationp

ili.

28.


OF MADAME GUYON. "

12.

How

perfectly contented

is

279

such a soul!

Neither

knowing anything nor doing anything, neither desiring

know anything nor thing to which God as

it is

calls

Its contentment,

it.

to

do anything, except the

desiring to

of exterior events, excludes

Such a soul is more humiliation, and the opposition of

limitation.

all

independent

anxiety, and

satisfied in

is

all creatures,

without

trials, its

its

when

these

by the order of Providence, than it would be with the highest success and triumph by its own choice. things take place

Oh,

if

I could express what I conceive of this state

can only stammer about

In

13.

to time,

as she

child

this part of

her Autobiography

some brief references

was

at a great distance

Gex

we

find,

her daughter.

to

from time Separated

from her other children,

was a source of great consolation

situation at

But I

!

it."

this

Finding her

to her.

not favorable to her child's health, she had

Her

previously sent her for a short time to Thonon.

feel-

ing allusions to this beloved daughter show, that her union

with

God

did not diminish her interest in humanity

that the natural affections,

when properly

;

and

subordinated, are

not inconsistent with the highest religious affections.

" In

great peace of min4/' she says, " I lived in the House of the Ursulines with

among

those

forgot, in

guage.

my

little

who spoke a

daughter.

She played with the

soon

little ;

girls

that

came down

but while she contracted lost

something

and agreeableness of her manners.

She was

something of their in the delicacy

it

resided

my daughter

a considerable degree, the use of the French lan-

from the neighboring mountains

sometimes

As we now

different dialect,

fretful

elasticity

;

and freeness, she

but as a general thing her disposition, as

ever had been, was exceedingly good.

Her good

sense

and her turns of wit, for one of her age, were surprising.

God watched oyer

her."


LIFE

280

AND RELIGIOUS EXPERIENCE

Madame Guyon had been at Thonon but a short when Bishop d'Aranthon came there on some business. They met each other once more, and had much conversaThe Bishop introduced the subject of his former tion. propositions, and pressed her very much to return to Gex, and to take the place of Prioress. She says, " I gave him 14.

time,

my

reasons against

it,

such as have already been mentioned.

I then appealed to him as a bishop, desiring him to take care, to

and

regard nothing but

to

He was

me.

said to me,

'

Since you speak to

advise you to

it.

God

in

what he should say

struck with a kind of confusion, and then

We

me

manner, I cannot

in this

are not at liberty to go contrary to

what appears to be our religious after what has passed between render to the House of

Gex

calling.

ns,

is,

All I can say now, that I desire

This I promised him to do

properly can.'

you

to

the assistance which you

all

;

and as soon as

I received a remittance from Paris, I sent them a hundred pistoles,

with the design of doing

it

annually as long as I

he entered

into conversation with

should remain in his diocese." 15.

When

he

left her,

who were probably less scruthan himself. With a singular in-

other persons on the subject,

pulous and less sincere firmity of purpose,

which was characteristic of him, and

which we have already alluded, he yielded

to

to their influence,

re-entered into his former dispositions, and adopted senti-

ments the opposite of what he had just expressed.

He

accordingly sent her word again, notwithstanding the result

was

his conviction, that she

Gex and

that, so far as his influ-

of their recent interview, that

ought

to

engage herself at

it ;

ence or authority could properly be exercised in the case, he required her to do

it.

" I returned for answer," she says,

" that I had reason to regard him at the present time as

under human influence, and as speaking as a

man; and


OP MADAME GUYON. that I felt

it

my

when he seemed and

ence,

The

16.

to

more

to follow the counsel

me

to

he had given me,

be under a purer and higher

influ-

speak as from God!'

now became more marked and com Madame Guyon under-

separation

And from

plete.

stood,

to

duty

281

time onward,

this

and

distinctly

fully than at

any former period,

the position which she held in the Catholic church.

was in the church, but not with with

in spirit.

it

attachment to

it

Her

it

;

in

associations with

was great

;

it

it

She

in form, but not

were strong

;

her

but discerning very clearly as

she did the distinction between inward religion and outward

between that which adheres

religion,

to the ceremony and mourned over the dearound her. She felt, however,

that which renovates the heart, she

and desolations

clensions

that while she pointed out the

speculative and practical

errors which existed, provided she did

and sustained herself by Catholic to claim

and maintain her position

until she

it

with a proper

authorities, she

spirit

had a right

in the Catholic church,

should be formally excluded from

She was

it.

very much in the position of certain pious persons, who, without ceasing to be members, have labored from time to time in that church, with the design of restoring the doctrine of faith

and the

spirit

of practical piety

cally, in reference to the

;

and who are known

histori-

period at which most of them ap-

peared, as the Reformers before the Reformation. 17.

It

is

due

to the truth to say, that there

have been

in the Catholic church, from time to time, pious

women, who have labored ally, for

the true

life

men and

sincerely and oftentimes effectu-

of love and faith in the soul.

have loved their system much, and have

felt

If they

sad at the idea

of schism, they have loved salvation and piety more.

Some-

times their labors have been received and recognized

;

and

they have been spoken of as the models of piety, without the imputation of heresy

;

24*

but more frequently their motives


282

AND RELIGIOUS EXPERIENCE

LIFE

have been impeached

some instances

in

;

have been opposed

and

;

and imprisonment have been the

Some appeared

consequence. ation

their efforts

;

exile

before the Protestant Reform-

and some have appeared

To

since.

quainted with ecclesiastical history,

those

who

are ac-

will indicate the class

it

of persons to whom we refer, if we mention the Dominican monk, John of Vincenza, who labored as far back as 1250 ;

Thauler, the celebrated preacher of Strasburgh,

ther

;

who

is

and commendation by Lu-

mentioned with high respect

Gerard Groot, and Florentius Radewin, leaders and

teachers in the society or sect in the Catholic church, called

the Brethren of the Life in

whose

Common

;

John of the

Cross,

writings, although not schismatical in reference to the

doctrines

and forms of Catholicism, breathe a deeply devout

and enlightened

spirit.

of Ruysbroke, Canfield, of Christ

To these we might .add the names Thomas h Kempis, whose Imitation

so universally read,

is

Boudon, John de Castanifa,

the reputed author of the Spiritual Combat, Michael

Molinos,

who

seems

me

to

18.

de

who

have taught essentially the same experimenwas canonized,) Fenelon, and I know not how

to

tal doctrines,

many

died in prison, (while Francis de Sales,

others.

The

position of

church seems

to

me

Of

it

is

their piety

many of

these persons in the Catholic

to illustrate that of

Madame Guyon.

hardly necessary to say, that there can

be no reasonable doubt. true simplicity of heart,

They were persons of faith and who wished, although they found

themselves amid various embarrassments, to do

all possible

good, in the situation in which Providence had placed them.

They

did not and could not believe, that an outward form,

however

scriptural

and however important

it

might be, could

when separate from They distmctly saw the

effectually avail themselves or others,

an appropriate

state of heart.

dangers which were likely to follow from an indifference to


OF MADAME GUYON. this view,

283

and especially from an adoption of the opposite

opinion. It

was not

sufficient, in their

view, to teach

men

to

make

the sign of the cross, and to practise genuflections, nor to

do other things which in themselves considered are purely ceremonial, although they recognized these practices as a

much attached in most They preached the doctrine of a new heart they required, in the name of Him for whom they boldly spoke, " repentance towards God and faith in the Lord Jesus part of a system to which they were respects.

Christ." tice, if

;

And

such being their views, and such their prac-

they cannot be regarded as schismatics or separatists,

I think they

was the

may

position of

Such

justly be described as reformers.

Madame Guyon.

called her in his providence

;

To

this position

God

a position of great usefulness,

but one which could not well escape a large share of

trial

and sorrow. 19.

La Combe had no

sooner departed for Aost, with

Rome, and consequently of being absent some time, than the party at Thonon, which was opposed to what they regarded as a new movement in the church, began to assail his character. Madame Guyon had her feelings greatly tried by the extravagant stories, having the expectation of visiting

relation to his character

and conduct, which were told

to her.

But these statements were so obviously dictated by prejudice and passion, and were so variant in many particulars from what she knew to be the truth, that they confirmed rather than diminished her favorable opinions of him. She did not, however, say much upon the subject simply remarking, " Perhaps I may never see him again but I shall ever be glad to do him justice. It is not he, who hinders me from

;

;

engaging at Gex, as some of the remarks which are made

seem

to imply.

The reason and

fusing to comply with the

the only reason of

my

re-

propositions which have been


284

LIFE

made

me,

to

AND RELIGIOUS EXPERIENCE the inward conviction, of which I cannot

is

divest myself, that

Some

20.

God

does not call

said to her

;

"

But

me

it

is

to it."

the opinion of the

Ought he not to judge in could know what the will of God is, on

Bishop, that you should go there. the case

Who

?

such a question, better than the Bishop tion

it

was not

?

"

To

this sugges-

in her nature or her principles, to give

other than a respectful attention.

But such was the

any

clear-

ness of her spiritual perception, such the inward signature

which God and

his providences

had written upon her

that she could not do otherwise than she did

;

heart,

although

it

undoubtedly violated some of the prepossessions of her people in favor of episcopal advice and authority.

She

intimates in this connection, that suggestions of this kind,

though sometimes painful, gave her no permanent uneasi-

As she had given up all to God, in an act of permanent and unreserved consecration, she believed that God, in accordance with his promise, would give her all that

ness.

wisdom, which was necessary safe

to guide

her in the right and

way.

This was one of her principles, which seems practically a very important one, that truth, if in the first place

servedly to

him we are

and secondly

if,

free

God

to

me

to

be

will guide us into

by consecrating ourselves unrefrom the biasses of

self-interest,

in connection with this unreserved desire to

we have full faith in him, that he will give us all we need when we truly desire it. Under such circumstances, we cannot fail, in the exercise of the powers God has given us, to reach a decision, which will be right

do his

will,

the wisdom

and

safe so far as this, at least,

portant point,

She

felt,

with her did,

that

it

— which

is

the great and im-

will secure the divine approbation.

therefore, that, in deciding as she did, ;

God was

and that she could not decide otherwise than she

without having

God

against her.

And

accordingly, with


OF madamp: guyon.

285

and her early sympathies

the influence of her understanding

in favor of a high degree of ecclesiastical authority, she

nevertheless, in the matter wliich tion,

God

placed the will of

other will,

first

had been under consideraand preeminent above all

other choice.

all

This matter, therefore, was permanently decided;

21.

and she gave her attention anew and undividedly

work before

Neither the absence of

her.

to

La Combe,

the

nor

the disaffection of the Bishop, nor the open opposition of

subordinate ecclesiastics, nor the fact that she was a woman, acting under the

natural and

woman's character and

providential disabilities

position,

an instrument in God's hands of enlightening many and of leading them experimentally In the

truth.

to the

her to labor, she did what she could small though

it

might seem

God

hundred-fold, because

ceded as

spiritual

movement

many

in

God

human eye, became an Her presence, pre-

it.

was the

state,

called

and the good seed,

;

had been by her reputation

it

knowledge of the inward before for

be to

to

blessed

souls,

knowledge of the

unremitting labor where

spirit of

of

prevented her from being

for piety

and

for

a

signal for a great

Thonon, such as had not been known

years.

There was something

in souls,

who

had sought heaven by works alone and on the compensatory principle of so suffering

much

happiness given for so

God who might

them, that

in his providence

ger,

aid

The

much

labor and

antecedently gone through, which whispered to

slightest

them

in the

had sent them a messen-

knowledge of a better way.

hope of such an improvement was

like light

from above. 22.

The consequence

visited, in

was, that her

sons seeking instruction in the

them

room was

continually

a few weeks after her arrival at Thonon, by per-

into three classes

gave evidence of

;

reliigrion

way

of

life.

She divided

those without religion

but

who had no

;

those

faith for

who

anything


AND RELIGIOUS EXPERIENCE

LIFE

286

above the mixed metliod of

life,

the

way

of mingled sin and

and those who, under the special operation of spirit, were hungering and thirsting after entire

holiness

God's

;

We

righteousness.

do not suppose, that

stood to say, that there

we

shall

be under-

was any public recognition or an-

nouncement of this classification ; but simply, that in giving her advice and instructions to the individuals who came to her, she inwardly made it and that her advice and instruc;

tions naturally

When

conformed

to

it.

came to her who were without religion, and who perhaps had been endeavoring to extract heaven 23.

those

from the merit attached

to their

supposed good works, she

endeavored to convince them of the

showing them the of

sin,

intricacies of the

folly of their course,

human

by

heart, the depths

and the impossibility of acceptance with God, except

through the application of the atoning blood of Christ, received through faith.

AVhen those came, who had some little hope of an interest some degree and power of life though feeble, she gave them directions suited with great skill to their case, in the Saviour,

calculated to resolve conscientious perplexities, to strengthen

Entire victory was

courage, and to help their advancement. so

much beyond

pose

it

their present ideas

now, in their present

and hopes,

that, to pro-

of weakness and vacil-

state

lancy, might have operated as a discouragement, and have

done more hurt than good.

When

those came,

who

desired to be wholly the Lord's,

who, in the language of Scripture, were hungering and thirsting that they

might bear the

fullness

of the divine

image, she endeavored to impart to them those higher and

deeper instructions, which they seemed

to

be able

to

under-

stand and to bear. 24.

She did not

hesitate to say at once, on all occasions

where God's providence called her

to

say

it,

that the entire


OF MADAME GUYON. sanctification of the heart is

through

287

faith, as it

But

the Christian's privilege and duty.

seemed it

to her,

proper

is

to

say, however, that she laid " the

axe

to the root of the tree."

She thought

first

place, that they should

it

necessary, in the

understand what sanctification

her

own inward

experience, she

She

there should be no mistake.

them,

is.

On

this point, taught

felt it felt it

by

very desirable that her duty

say to

to

according to her view of the subject, a rectified

that,

intellectual perception is not sanctification. to such perception, strong emotions

Nor,

and stop

we add do we

if

there,

it. Nor, if we go still deeper, and add to both what more important, good desires, good and right affecand stop there, can we account ourselves as wholly the

attain to is

still

tions,

Holiness, which

Lord's.

cation, goes

is

but another

even further than

this.

name

for sanctifi-

It requires the strong-

The will, which embodies

fortress of the Will.

in itself

both the head and the heart, the perceptions, the emotions,

and the

desires,

and

is

in fact the

sum and

the whole, must be given to the Lord.

representation of

Without

it

all

the

rest goes for nothing.

And

it

was upon

trying those,

who

this point that she

was

in the habit of

professed to be seeking the entire sanctifi-

The searching nothing ? That

cation of the heart.

they willing to be

question was is

;

— were

to say, nothing in

Lord might be All in All. movement gone ? Could they say, that they moved simply as they were moved upon by the Holy Ghost ? If so, then the life of nature was slain their souls had become the temple of the Living God. God's

themselves, in order that the

Was

the natural principle of

;

will,

a

the substitute for their

new

own

wills,

had become

to

them

life.

25. One of the cases which she relates illustrates, in some degree, what has now been said. Among other persons,

who

sought her acquaintance at this interesting time,


AND RELlGlUUb EXl'KRIKNOE

LIFE

288

was a woman who was not only

religious, but, according to

the ordinary rules of judging, eminently religious.

we may

grace, perhaps clusion of the

views with

say, great grace

In connection with her inter-

of nature.

life

She had

but not to the ex-

;

she says, " I saw clearly, that

this person,

it

is

not great gifts which sanctify, unless they are accompanied

No

with a 'profound humility.

wholly alive to God, and thus as of God,

who

is

one can be regarded as

sanctified, or as

not wholly dead

to

a true saint

This woman, in

self.

connection with her great intellectual lights, and her strong emotions, and the true faith which she really possessed to

some degree, regarded herself as a truly holy person the developments of her subsequent

obviously did in the remains of

very far from the " Oh,

my

very narrow

showed that she was

^^

how

true

it

and yet may be very

gifts,

leads to the true

self,

is

the way,

God

life in

by being stripped of

but

which she professed.

God," she adds,

have of thy

How

state

;

originating as they

life,

all

how

straight

How

!

is,

full

little

is

that

we may

of ourselves

the gate, which

must one become,

the various attachments which the

world places about him, so that he shall have no desire and

no will of his own, before he

is

small enough to go through

But when, by death to ourselves, we Our have passed through it, what enlargements do we find will by being lost and dead to itself, is raised and magnified into the divine will. David saith, ^He brought me forth into a large -place? And what is this large place, what can it be, but this

narrow place

!

!

God and

himself, that Infinite Being, in all

other streams of

And

life

whom

terminate.

all

God

is

other beings

a large place

was through humiliation, through abasement, through nothingness David was brought into it." 26. Besides those persons who have already been menindeed.

it

tioned as having visited her,

was another

class

who came

it

is

proper to say, that there

with different views and mo-


OF MADAME GUYON.

They

tives.

:2b0

not only watched her general conduct; but

under religious pretences, they made their appearance at her religious conversations, which seem to have been open to

with the object, as she expresses

all,

The

words, and of criticising them." other

And

life,

has

its

it,

"of watching

religious

life,

my

like all

appropriate outward expressions and signs.

such was her deep insight into religious character, de-

rived partly from her

own

varied personal experience, that

she distinguished with great ease, and with high probability, the objects and the characters of those those

who came

who

from her expressions which they could

demn, or

for

any other

something

and conhad nothing

criticise

sinister object, she

The Lord, who enabled her

to say.

To

visited her.

for the purpose of extracting"

to understand their

characters, disappointed their evil intentions

by withhold-

ing the message, which under other circumstances she so

abundantly received and communicated. '' Even when I thought to try to speak to them," she says, "I felt that

God would not have me do it. They went away not only disappointed but dissatisfied. They alluded scornfully to my silence, which they regarded as

I could not, and that

and some of them were so angry as terize as fools those who had come to see me. stupidity

27.

had

"

;

On

to charac-

one occasion, when persons of this description

just left me,

an individual came, with som§ appearance

of anxiety and hurry, and said,

'

was

It

my

design to have

put you on your guard, and to apprize you that

be advisable to speak to those persons unable to get hither in season to do

it.

;

it

might not

but I found myself

They were

with

sent,

no friendly purpose, by certain individuals ; and their object was to find something in your remarks which they could turn to your disadvantage.'

Lord has been before you 25

I answered this person, in

your charitable purpose

'

Our

;

for,


my

such was

word

AND RELIGIOUS EXPERIENCE

LIFE

290

state of

mind, that I was not able to say one

to them.'

appear

It is hardly necessary to say, that she did not

28.

Her

as a preacher. consistent with

were private

efforts

that sense of decorum,

They

female character.

and were

;

which adorns the

consisted of private prayer

conversation with individuals

and

sometimes of mutual conver-

;

number

sations or conferences, held with the inconsiderable

of persons

entirely

who might be assembled

To

a small room.

in

these methods she added, with great effect, that of written

The

correspondence.

instrumentality

The Lord

impression was great.

was humble

time, soon after her arrival at Thonon, she

the great body of persons there, all suitable

Amid

29.

apostoHc

state,' (that is

good of others,)

me

to hear

her words.

to understand, that the

which persons

and especially devoted

to the

be entered into in purity of

if it

and without reserve,

spirit

availed themselves of

and

to say, the state in

find themselves specifically spiritual

but the

and

;

approbation and even applause,

this general

" the Lord," she says, " gave *

who

opportunities to see her

;

for a had favor with

blessed her

will

always be attended, in the

present state of the world, with severe

trials.

I remembered

the words of the multitude, which preceded the Saviour the time of his triumphant entry into Jerusalem he that cometli in the

name of

the

Lord

'

;

'

at*

Blessed is

and the words of

the same changeable multitude a few days afterwards,

when

Avjay with him, crucify him, crucify him.* Deeply were both forms of expression impressed upon my

they exclaimed,

mind

;

'

and I could not

fail to

recognize in them the intima-

what would be likely to be my own experience. And while I was thus meditating on what the Saviour expe rienced, and from whom he experienced it, and was making tions of

the application of friends

came

in,

it

to

my own

and spoke

to

me

case,

one of

my

female

particularly of the general


OP MADAME GUYON.

291

esteem which the people had for me. *

Observe what

I now

tell

I replied to her,

you, that you will hear curses out

of the same mouths, which at present pronounce blessings.^ 30. *'If our Saviour had continued in private with his is the import of some other remarks which she makes in this connection, " in the manner in which he

parents," such

spent the earlier part of his

he probably would not have

life,

been persecuted, and certainly not actually was.

He

which he

to the extent in

would have been none the

less holy, be-

cause he remained there in accordance with God's proviHoliness does

dence, and in fulfilment of the divine will.

not depend upon place, but upon union with the divine will, which prescribes both place and time, both rest and action and which may assign to one, who in either situation is

equally dear and acceptable to God, the quiet duties of retired

and domestic

life,

more arduous and hazardous But if he would have been none

or the

duties of a public nature.

probably would

the less holy, he

When God

jected to afiliction.

vate to pubHc action, he called trial

and

And

suffering.

his people to the

'

pri-

a higher degree of

when he calls when he imposes upon

his truth,

to this

he

calls

I speak of those,

state,

called, surrender themselves to

and in thus an-

to attack vice,

to suffering as well as to duty.

God

to

sub-

less

Son from

so in later times,

them the duty of announcing it to expose error and

who

him

apostolic state,'

nouncing

truly called of

have been

called his

God

them

who

are

and who in being thus without reserve

;

those,

command, to exwithout any mitiga-

are willing, in obedience to the divine

toil and to suffering Such must assuredly become a spectacle to God, to to God, a spectacle of glory, by their angels, and to men

pose themselves to tion.

;

conformity to his Son Jesus Christ of joy, because they are

the divine image

;

and

become

to

;

to angels,

a spectacle

like themselves in bearing

men, a spectacle of toil, of sorrow,


AND RELIGIOUS EXPERIENCE

LIFE

292

and of ignominy,

because, being in the world, they are not

ofitr

She expressly informs us, that God at this time wrought on a great number of souls at Thonon, through her " Great was my consolation," she says, instrumentality. 31.

" never greater did I experience in

my

whole

than I

life,

did to see in the town of Thonon, a place of no great extent, so

many

souls earnestly seeking

God. Some of these seemed

not merely to have repented of their

whole hearts

their

to

God, and

whom

it

Among them were

them.

but to have given

sins,

have experienced the

They were

highest spiritual blessings.

but Christians of

to

not only Christians,

could be said, that Christ lived in

a number of young

girls of

twelve

was interesting to see how deeply the spirit of God had wrought in them. Being poor, they industriously followed their work all the day long but or thirteen years of age.

It

;

having acquired a fixed habit of devotion, they sanctified their labors with silent prayer,

and with inward communion.

Sometimes they would so arrange their daily

number of them could carry on place

;

and then they would

select

their

work

labor, that

at the

a

same

one of their number, who

read to them while the others pursued their task.

They

were so humble, so innocent and sincere, that one could not see them without being reminded of the innocence and purity of primitive Christianity." 32.

Among

those

who were

the subjects of this great

work, she mentions particularly a poor woman, a laundress. " This poor woman," she says, " was the mother of five children.

But her poverty, and the

cares of her family, were

She had a husband, who mind and in body. He had the

not the only source of trouble.

was distempered both

in

paralysis in his right arm.

He

seemed

to

have nothing

mentally but his angry dispositions, and nothing cally but just strength

enough

left

in his unparalyzed

left

physi-

arm

to


OF MADAME GUTON. Yet

beat his suffering wife.

under God's grace, rich in

and patience of an angel.

this

faith,

By

293

poor woman,

bore

all

now become,

with the meekness

her personal labors she sup-

ported both her five children and her husband.

Her poverty

was extreme her suffering from other causes great ; but amid her trials and distractions, she kept constantly recol;

lected in

When

God

;

and her

"Among

33.

tranquillity of spirit

was unbroken.

she prayed, there was something wonderful in others

who were

it.

the subjects of the divine

operation at this time, there was a shop-keeper, and another

man whose

business

deeply reHgious

came intimate

;

and

friends

was to make locks. Both became was a natural result, that they bewith each other. Learning the situa-

it

it

tion of the poor laundress, they agreed to visit her in turn,

and

render her some assistance by reading

to

to

her from

But they were surprised to learn, that she was already instructed by the Lord himself in all they read God, they found, had taught her inwardly by the to her. religious books.

Holy Ghost, before he had sent, in his providence, the outward aid of books and of pious friends to confirm his inward communications. So much was this the case, that they were Her words seemed willing to receive instruction from her. divine."

34.

This woman, whose piety had become the subject of

conversation to some extent, attracted the notice of certain persons,

They

who had some name and

visited her

;

and, as

it

authority in the church.

was well understood that her

method of worship was somewhat out of church order, they reproved her, and told her it was very bold in her to pracThey said, it was the tise prayer in the manner she did. They combusiness of priests to pray, and not of women.

manded her

to leave off prayer, at least in the

The woman was

methods in

if

she did not.

ignorant, except so far as she

had learned

which she practised

it,

25*

and threatened her,


294

LIFE

AND RELIGIOUS EXPERIENCE God had inwardly

something from the Bible, and as

God gave

her.

She

her words in reply.

taught

said, that

she did was in conformity with Christ's instructions. referred

them

what She

to the passage of Scripture, in the thirteenth

chapter of Mark, where Christ instructed his disciples to

pray

;

remark which

noticing particularly the

is

added, and

which she regarded as a degree of authority applicable in her case, namely, " what I say unto you I say unto all" This passage, she

said,

authorized

fying priests or friars, or giving

all to

pray, without speci-

them any

privilege in this

She told them, moreover, that she was a poor and suffering woman, and that prayer helped her ; and that, in truth, without the consolations of religion, of which prayer is the appropriate and natural expression, respect above others.

she could not support her 35.

She referred

merly been without Since she had

with

God

religion,

known

in prayer, She

could say, she loved

trials.

former

also to her

religion,

it.

She

She had

for-

and had held communion

had loved him, and she thought she

him with her whole

prayer was to lose her spiritual not do

life.

and was a wicked person.

life.

soul.

To

leave off

Therefore she could

also directed their attention to other persons,

who had recently come into a state similar to her own. Take twenty persons, she said, who are religious, and observe their life. Take twenty other persons who do not practise prayer and know nothing of the religion of the heart, and make the same observation. And judge then, whether you have any good reason for condemning

this

work of God. 36. " Such words as these," says Madame Guyon, " from such a woman, one would think, might have fully convinced them. But instead of that, they only served to irritate them the more." They threatened her with a withdrawal of the privileges of the church, of which she was a member,


OF MADAME GUYON.

295

unless she promised to desist from her course saj, unless she promised (for that

that

;

would be the

is

result of

to it

as matters then stood,) not only to renounce the reading of

the Bible, and the practice of inward and outward prayer,

Her answer was, that she The decision was already and she must follow him. They

but to renounce Christ himself.

had no choice

in the matter.

Christ was master,

made.

But she

put their threats into execution to some extent.

remained

These things go

steadfast.

already been said, that

what has

to confirm

Madame Guyon might

properly be

reckoned among those, who, without leaving the Catholic church, were Reformers in 37.

The

persons

it.

whom we

have mentioned, who repre-

sented the dominant part of the Catholic church in Thonon,

endeavored to influence other pious persons in a similar

But

manner. fectual,

finding their efforts in a great measure inef-

they next took the course of ordering

the books

all

without exception, which treated of the inward religious

be brought

to

own hands

to

them

;

" With this

in the public square of the place.

performance," says

life,

and they burned them with their

Madame Guyon,

" they were

greatly

elated."

A part

of a letter, found in the published

life

of Bishop

d'Aranthon, throws some light upon the existing state of have burnt five of the books things. The writer says, "

We

We

on these subjects. possession of

many

have not much expectation of getting

others.

And

the reason

is,

that the

men

and women who read them, have their private meetings or assemblies with each other, and have resolved at these meetings that they will burn the books themselves, rather than let

them 38.

fall into

It is

our hands."

proper to notice, that

further to understand, that

Madame Guyon

gives us

some of the persons who were

engaged in these things, were apparently religious

;

but

reli-


296

AND RELIGIOUS EXPERIENCE

LIFE

gious in the

common mixed way,

divine, partly

from earth and partly from heaven.

quently, so

much

from that which

it

may

not be inconsistent with charity

;

and that the

And

was

this

their treatment of the pious girls,

These

way

Satan

particularly the case in

who have been mentioned.

neighborhood associations

little

work

the weak.

have

to

evil element, or

being poor and obliged to work continually,

girls,

their

God were At

the opposite of God, namely, Satan.

been kept in abeyance in them, reigned.

jjartly

Conse-

good element, or God in them, seems

to say, that the

formed

human and

of their actions as were not from is

time I suppose

this

jDartly

The

;

prosecuting in this

and those who were strong helping

together,

eldest one presided at these little meetings

;

and the one who was best qualified for that task was appointed reader. They employed themselves in spinning, weaving ribbons, and other feminine occupations. Prayer and religious love made all pleasant. Such assemblies are not

uncommon among Protestants. But the prevalent reliThonon considered them inconsistent with the

gious party at

And, accordingly, being

Catholic methods. life,

which permits the human

to

and Satan being

to control the divine,

in the

mixed

mingle with and sometimes at this time

in the ascendant, they separated these poor but

inwardly

happy

girls

from each other, deprived them, as a punishment, of their usual church privileges, and drove some of them from the place.

39.

It is painful to

I do not sup-

speak of these things.

pose that aspersions, cruelties, persecutions, are limited alto-

Some

gether to Catholics.

kind

is

tions

which

will say, that conduct of this

the natural result of that interest in religious instituis

implied in true

true in a certain sense. evil will not

be likely

the cause of religion

;

faith.

This may, perhaps, be

But add more faith

to result.

but

it

A

little

faith

leaves us in fear

and then the makes us love

;

;

wliich would


OF MADAME GUYON. not be the case if

Ark

we had more

297

We tremble for the

faith.

of God, as if not God, but some son of

other

weak and human

agent,

Obededom, or were the keeper of it^ Faith

and fear are the opposites of each

When

theologically.

priests,

other, both mentally

and

whether Catholic or others,

have opposed and persecuted those who differed from them in opinion or who undertook some reform, I would not in all cases, nor generally, attribute

it

to their self-interest,

and

to the

or the supposed fact, of " their craft being in danger."

fact,

Self-interest, especially

ences of religion, Persecutions

is

among

those

who have felt the influhuman action. by those, who verily

not the only principle of

have been

practised

thought they were doing

God

And

service.

these good

people of Thonon, (undoubtedly some of them were good

and injured those who were God's people

people,) opposed

with themselves, and perhaps

equally

much more than

themselves, like those disciples of Christ, who,, in their pre-

mature

zeal,

were

down

for calling

fire

from heaven

destroy their adversaries, simply because they did not

what

TYianner

spirit they

of

were

to

know

of.

They had confounded the church with the ceremoand when Madame Guyon felt it her of the church

40.

nies

;

duty to indicate the difference between the substance and the

shadow, between the

the ceremonial

it

is

spirit

true, but

and the

still

letter,

a woman's hand, then the good Catholics,

God

is

all

They

the

in arms.

forgot that

able to take care of the church without employing

Satan's instrumentality.

cruelty

real, not affected.

whom

to

ceremonial was undoubtedly very dear, were

Their consternation was

touching

with the gentleness of

;

Hence

their injustice

;

hence their

not because they had faith, but because they had

not more faith;

not because they loved the

church, but

because they had forgotten, in too great a degree, the mighty

power and the pledged promise of the God of the church.


LIFE, ETC.

298

But

that

day has passed.

They

ing to the light which they had light,

;

acted undoubtedly accord-

which was not a greater

because " the light shone in darkness, and the darkness

comprehended it not." She acted according to hers. They Of those who do evil, their reward; she had hers.

had

Christ,

for

who is know

they

the true light, has said. Father, forgive them, not what they do.

are persecuted for

it,

which gives courage

who

Of

those

who do

good, but

the same Christ has said, in language to the fainting heart. Blessed are they

are persecuted for righteousness' sake, for theirs is the

kingdom of heaven.


CHAPTER XXV. Conversion of a

Further instances of persecution.

"pliysician.

Some of those who had been opposers become subjects of the work of God. Some striking instances of the care of Providence in relation to her.

cottage

Her and

Lausanne.

a few miles distant

opposers

quires

Visit to

make

their

Establishment of a Hospital

House of the Ursulines to a small from the lake. Return of La Combe.

Removal from

at TJionon.

the

appeal

to

Bishop d'Aranthon.

Madame Guy on and La Combe

to

He

leave his diocese.

re-

Rude

made upon her in her solitary residence. DeHer feelings at this time. La Combe. d'Aranthon. Remarks of Madame Guyon on some

fierce attacks

cides to leave

Thonon.

His letter to forms of religious experience.

She

On

living by the

moment.

mentions a number of incidents, some of them of

considerable interest, which took place in connection with God's work. " One day," she remarks, " I

this revival of

was

sick.

A physician of

hearing that I was medicines proper for

ill,

some eminence in his profession, me, and gave me

called in to see

my

disorder.

I embraced the oppor-

him on the subject acknowledged that he had known some-

tunity of entering into conversation with

of rehgion.

He

thing of the power of religion, but that the rehgious life had been stifled in him by the multitude (5f his occupations.

I endeavored to make him comprehend, that the love of is

not inconsistent with the duties of humanity ;

fore the employments, us,

which God

God

and that there-

in his providence assigns

are no excuse for irreligion, or for any state of mind


LIFE

300

AND RELIGIOUS EXPERIENCE

He

short of a strong and consistent piety. said.

The

received what I

conversation was greatly blessed to him.

And

he became afterwards a decided Christian." 2.

She

relates of those persons,

to this divine work, of

the last chapter, that,

who made

the opposition

which we have given some account in

among

their other acts of cruelty, they

seized upon a person of considerable distinction and merit, The crime and beat him with rods in the open street.

which was charged against him, was, ing himself to the

common forms

temporaneously in the evenings. the Congregation of the Oratory.

that, instead of confin-

of prayer, he prayed ex-

The man was a

priest, of

was alleged

also, that

It

he was in the practice of uttering a short, fervent prayer, in the same manner, on Sabbath days, which had the effect gradually and insensibly to lead others to the use and practice

of the

like.

Speaking of the persons who thus

violently,

and in a

public manner, beat this good man, and of others

who were

in the like hostile dispositions

and

practices, she says, " they

greatly troubled and afflicted all the good souls, sincerely dedicated themselves to

a degree which

it

is difficult to

God

;

conceive

disturbing ;

burning

who had them

to

all their

books which treated of inward submission and of the prayer of the heart, in distinction from

prayer

;

mere outward and formal

refusing absolution to such as were in the practice

it, and driving them by their threats into consternation and almost into despair." 3. But this state of things, which had the appearance of

of

crushing religion, gave occasion for a remarkable exhibition

Even some of these men, those them who were obviously without religion, led to reflect upon their own characters by the sad lesson of the violence which they themselves had exhibited, became, after a short time, humbled in heart. Through divine grace they not only

of God's power am^ grace. of


OF MADAME GUYON.

301

ceased from their evil works, but became experimentally

and practically new creatures she says, " the Lord

and the

made

of prayer in I

life

"And

in Christ Jesus.

use of

them

know

how many

not

carried books, which treated of the inward

They

then,"

to establish religion

places.

life,

into

those very places where they had formerly burned them.

In things of

nature

this

it

was not

me, in the

difficult for

exercise of faith, to see the presence and the wonderful

goodness and power of the Lord."

This was now the fixed law of her mind, " God in every

In small things as well as in great, in natural as

thing"

well as religious, she recognized his hand.

Some

little inci-

dents of a private and domestic nature, which I think

not be inconsistent with the objects of this illustrate

saw

his providence incessantly

some

for

have

in

will

papers, which

my

I

concerns.

I had sent to Paris

was very desirable

that I should

Months had passed, but the papers

possession.

Looking

did not come.

it

my

extended to the very smallest

I will illustrate what I mean.

things.

it

to mention,

her trust in Him.

" God," she says, " took care of all

4.

work

at the matter in the

the disappointment and the loss were great.

human But I

light, left it

the Lord in great peace and confidence. Whether I received them or not, I could not separate the

wholly with

result

me

from God's

in either case.

suitable measures,

will

;

and that

will

was equally dear

After I had taken what seemed to

to

me

some pressed me much to write again me back. Something within me

but an invisible hand held whispered, that

some months

it

would be distrusting the Lord. After from an Ecclesiastic at

I received a letter

Paris, stating that the papers

that he 5.

ble

"

would soon come

At another time

number

to see

were

in his possession,

me and

I had sent to Paris for a considera-

of articles, which were necessary for

26

and

bring them.

my

daugh-


LIFE AND RELIGIOUS EiO'ERlENCE

302

They were

ter.

The

but did not arrive.

sent,

report was,

had reached the borders of the Leman lake, were put on board a boat, and were lost. I could learn no further that they

But

tidings about them.

entire quietness of spirit.

I left

it

wholly with the Lord, in

I could not separate the will of

God from any thing which took place in his providence. Having done all that was suitable to be done in the case, if they were found, it was well; if they were lost, it was At

equally well.

the end of three months, they were brought

man, who had not opened them, and who did not know who brought them to his house.

to me, having been found in the house of a poor

6.

"

On

another occasion I sent to Paris for an amount

of money, which I had estimated would be enough to meet

my

expenses for a year.

on some person in the from Thonon

I received

city of

it

in a bill of

exchange

A person was

Geneva.

sent

Geneva to receive the avails of the biU in specie. The money was deposited in two bags, and placed on the man's horse. The man rather carelessly, for some to

reason connected with his to

be led by a boy a

directing his fell off

own

convenience, gave the horse

distance.

little

way through

As

the boy went along,

the market of Geneva, the

money

without being noticed by him.

" At that very moment, I arrived myself, approaching the market place on the other side. Having alighted from the

conveyance in which I came, I proceeded a few the

first

thing I noticed was

my

a great multitude of people in the place not perceived by them

Many

;

was left untouched. such things have attended me, which to avoid prolix-

ity I pass by.

tection of 7.

steps, and There was but the bag was

bag of money.

God

;

or if

it

was,

These may suf&ce

to

it

show the continual pro-

towards me."

In the meanwhile the work of God continued.

were conversed with

;

those

who were

religious

Sinners

prayed


OF MADAME GUTON.

who were

those

When

saved.

303

without religion began to believe and were opportunity offered,

Madame Guyon, whose

were unwearied, extended her labors into the neighboring villages. On one occasion, it is worthy of notice, efforts

she

object connected with her religious mission,

some

that, for

made an

excursion by water to Lausanne

dered celebrated, not only by much which

is

a place ren-

;

pleasing in

many

but by having been the residence, for

situation,

This pleas-

of one of the most popular English historians.

ant town

is

situated

on the borders of the

lake, about fourteen miles distant

opposite to

Leman

Genevan

or

from Thonon, and nearly

on the other side of the

it,

its

years,

She went

lake.

in

one of the boats that plied between the two places.

"In our upon

us,

waves.

she says,

return,"

"We were

tempest.

"we

experienced a severe

in a dangerous place,

when

it

came

and narrowly escaped being swallowed in the few days afterGod was pleased to protect us.

A

wards a small vessel foundered nearly in the same place, with thirty-three persons in

it."

was about this time that Father La Combe, who had returned from Rome, formed the plan of establishing a Hospital at Thonon, for the benefit of poor people seized It

8.

As

with maladies. ladies of

whose

society, the object of

which prevailed in France,

after the practice

families

subordinate to the general plan, the

Thonon formed a sick

members were absent

which was,'

to aid

poor

at the hospital, as

well as to aid the sick themselves in the means of support there.

There had been no

that part of the country.

" did I enter into this plan.

Providence might please bers,

our

God

institution of that

" Willingly," says

With no

to furnish,

other funds than what

and some useless cham-

which the gentlemen of the town gave

effort.

enabled

We me

kind before, in

Madame Guyon,

us,

we began

dedicated the place to the holy child Jesus. to furnish the first

beds which were ob-


304

AND RELIGIOUS EXPERIENCE

LIFE

tained.

He

blessed the undertaking so much, that several

other persons soon joined us in this benevolent short time

we were

ing twelve

beds,

In a

effort.

not only enabled to place in the build-

but were especially favored in finding

three very pious persons,

who gave

themselves, without any

salary, to the service of the hospital, dedicating themselves to the aid of

poor patients.

" I assumed the office of furnishing

it

with the requisite

medicines, which were freely given to such of the poor peo-

The good

ple of the town as had need of them.

were associated

in this undertaking,

These

respect very well maintained 'and served.

joined together also in providing for the sick to the hospital

;

who it,

and charity the hospital was in every

that through their care

go

ladies

were so hearty in

and I gave them some

who

little

ladies

could not

regulations,

such as I had seen adopted in France, which they made the

and which they continued

rules of their associations

up with tenderness and 9.

Madame Guyon

to

keep

love."

arrived at

near as can now be ascertained.

Thonon

in April, 1682, as

She commenced her

resi-

dence there as a boarder in the House of the Ursulines,

where she remained a

little

more than two

years.

During

the latter part of this period she experienced a severe sickness, of

for

which she has given some account, which held her

some

time.

After her recovery she found herself so in-

firm, that she thought

and

to obtain

it

necessary to change her residence,

one which, by being a

Ursulines in the spring or

which she obtained tion,

some miles

except in

its

little

more favorable

the water, would be

summer

at that time,

distant

position

;

from the

but

it

more remote from She left the

to her.

of 1684.

The house

was in a more healthy lake.

It

posi-

was inconvenient,

was the only one

in that neigh-

borhood which was unoccupied, and which she could obtain.

^


OP MADAME GUYON.

305

" It had a look," she says, " of the greatest poverty.

had no chimney except

was obliged ter with me,

the maid

to pass to

go

to the

chamber.

I took

and gave up the largest chamber

who

took care of her.

my daugh-

to her,

and

The chamber which I

served to myself, was a very small one

by means of a ladder. Having no except some beds, which were quite

it

bought a few cheap chairs, and such

It

through which one

in the kitchen,

;

and I ascended

furniture of

to

my own

and homely, I

plain

articles

to

re-

of earthen and

wooden ware as were necessary. I fancied every thing better on wood than on plate. Never did I enjoy a greater content, than in this hovel. It seemed to me entirely conformable to the littleness and simplicity, which characterize the true 10.

life in

be diminished, while the convic-

remained so prevalent as

taught of God. the

of her residence did not diminish her in-

It could not well

fluence.

tion

Christ."

The change

wrong

it

did, that she

At Thonon her

adversaries,

position of fighting against

was a woman who were in

God, had been

foiled at

And what seemed to render their case the more Father La Combe, whose talents and piety gave

every point. hopeless.

him a prominent position, had returned after a long absence, from Rome, and had united his influence and efforts with those of Madame Guyon. He had returned too without being condemned for his alleged heresies, as it was supposed that he might be.

At

ries of the religion

of the heart, in distinction from that

this juncture of affairs the adversa-

which

is formal and ceremonial, and especially of that higher and sanctifying experience, which she generally denominated fure love, adopted a new, and as the result showed, a more

mode of attack. They made their

effective

11.

They

complaints to Bishop d'Aranthon.

represented that the church, especially in her pre-

scribed forms and ceremonies,

26*

was

in danger.

The

fact that


306

AND RELIGIOUS EXPERIENCE

LIFE

La Combe had which demanded if in

to that of

united bis influence

Guyon, bad given

to the

attention.

Madame

new spiritualism a consequence They represented to him, that,

the exercise of his authority as bishop, he did not take

some repressive measures, be could not be considered as doing his duty to the church and it is but reasonable to ;

suppose, under the circumstances of the case, that they inti-

mated that such a

position

king of France, to

whom

would not be respectful

and who had abundantly shown Already the

evils of

to the

he was under some obligations, his zeal against heretics.

novel opinions, or of actual schism, had

Already the Spiritual Guide had announced doctrines in Italy,

been experienced in Spain. of Michael de Molinos

which were justly considered as

How then was

ism.

it

allied to those of Protestant-

possible, that,

under the existing

of things, he should remain undecided or inactive

Such considerations, brought was easily influenced, aided by

12.

that

attachment to the church as to decisive action.

He

it

to

state

?

bear upon a mind

and strong

his sincere

then was, aroused d'Aranthon

not only required

all

priests

and

new views, but insisted, that both Madame Guyon and La Combe should leave his diocese.* Madame Guyon wrote to him a others under his authority to oppose the progress of the

letter

13.

on the subject, but without

effect.

Referring to some benevolent

she says, "

AU

efforts

these things, which cost but

she had made,

little,

and which

owed aU" their success to the blessing that God gave them, drew upon me and my friends new persecutions. Every day my opposers invented some new slander. No kind of stratagem, or malicious device in their power, did they omit.

They came to surprise and ensnare me in my words but God guarded me so well, that they discovered, in so doing, ;

* La Vie de Messire Jean D'Aranthon D, Alex,

Liv.

iii,

eh. 4.


OP MADAME GUTON.

own

only their

cially

me was

when he saw

some

that

dissatisfaction of

Bishop

obviously greater than ever, espe-

my

efforts,

of a benevolent and re-

which undoubtedly he sincerely disapproved

ligious nature,

in

The

malevolence.

d'Aranthon with

307

me

respects, rendered

peevishly, that

'

He

beloved by others.

won over everybody

I

my

to

said

An-

party.'

my

other remark implied, that he could be patient with

were confined

doctrines if they

And

spread abroad.

finally,

would no longer submit

to

and were not

to myself,

he openly declared, that

have

me

my

ment

to

whom

my

more

friends.

trying,

The

it

but good,

And what

God had done good by me.

position the

he

in his diocese,' although

I was not conscious of having done anything in or rather

'

he extended

his

rendered

unkind

treat-

Prioress of the Ursulines, with

my

I had resided a considerable part of

time at

Thonon, received a large share of it."

"When

14.

and

it

authority,

justice, or

is

to the conclusion,

whatever want of

are in power

with whatever

justice, to crush those

weaker, there are never wanting persons aid in carrying the decision into effect

whom

who

understood, that those

have come

;

who

who

are

are ready to

not only

men from

better things could be expected, but especially rude

men, men of minds contracted and of hearts

selfish,

who

measures which enlightened and benevolent

sort to

could not approve.

re-

men

This sort of rude and ungenerous oppo-

was employed against Madame Guyon. She resided at this time in an obscure and poor cottage, at some distance from the more settled parts of the country, with her little but otherwise daughter and one or two female domestics wholly unprotected. She says, " I was greatly contented in my small and rude residence. Hoping to remain there for sition

;

some for

time, I

me

permit

;

had

laid in such provisions as

but Satan, the great instigator of

me

to

remain in such sweet peace.

were necessary

evil,

did not long


308

AND RELIGIOUS EXPERIENCE

LIFE

" It would be

difficult for

me

to

enumerate

all

the acts of

unkindness and cruelty, which were practised towards me.

The

little

sons

came

garden near

my

cottage I

and tore

at night

it all

had put

up, broke

and overturned everything in it so that had been ravaged by a body of soldiers. ;

my own

the arbor,

appeared as

if it

My windows were

They were dashed through with

broken. at

it

Per-

in order.

down

stones,

which

fell

All the night long persons were around

feet.

the house, making a great noise, threatening to break

it in,

and uttering personal abuse. I have learned since who put these persons upon their wicked work. 15. "It was at this time that notice reached me, that I must go out of the diocese. The good which God had enabled me to do, was condemned more than the greatest crimes. Crimes were tolerated; but the work of God, resulting in the conversion and sanctification of souls, could not be endured.

My soul

left all to

that

I

All

while I had no uneasiness of mind.

God

do what seemed

God had a

left all in his

16.

this

found rest in

Under

me

to

be his

will.

I believed ;

and

hands, both the sorrow and the joy."

these circumstances,

me

against me.

I never repented that I had

design in everything which took place

no longer remain. nothing for

;

to

to

"I

it is

obvious that she could

saw," she says, "that there was

do here, so long as the bishop should be

I did what I could to gain his good will

;

but

it

was impossible to do it on any other terms than the engagement which he demanded of me, and which I knew it to be

my

duty not

to

make."

A concurrence of circumstances had

rendered the state of things bishop,

and people against

The union

clear.

her, she regarded as

of priests,

an obvious

indication of providence, that, in the language of Scripture,

she must " shake off the dust of her feet against them," and

go to another 17.

city.

And what were

the feelings under which she '

was


OF MADAME GUYON.

309

thus compelled, for a second time, to leave her field of labor,

and

go again, she knew not whither

to

"

?

My

soul," she

says, " leaving all to God, continued to rest in a quiet and

O

peaceable habitation.

my

love

Thou, the great, the

sole object of

If there were no other reward for the

!

vices

which we are able

state

above the vicissitudes of the world, would

The

enough ? aside,

and

senses, indeed, are

run

to

off like truants

before the soul which

"

By

it

fixed

an

entire

it,

state,

and

Lord's,

may be

but every trouble

;

I do not

which, being in the mixed

Such a

variations.

troubled

;

to

soul,

full is

but the sufferings which

Neither

discharge

all their

soul that

is

free

more nor

fury against

from

No

divine will.

neither

men

sufferings less,

it,

selfishness,

which

and without

life,

God, are

one which

I call

states

of vicis-

wholly the it is

called

and

to endure, affect only the outside, without reaching

turbing the centre.

flies

mean one which

m comparison with the

and exclusive devotedness

situdes

to start

being only in heaven.

fall, that

and permanent,

have preceded

not be

it

sometimes ready

entirely subjected to Gt)d.

is

speaking of a fixed

can never decline or

ser-

little

than this calm and fixed

to perform,

dis-

nor devils, though they can permanently

and

is

harm a

in union with the

whatever could ever

affect

neither within nor without, were

it

it,

not

permitted for wise purposes from above." 18.

The

pressure which rendered

necessary for her to

it

depart from Thonon, was applied with equal to

La Combe

also.

Such were the

skill

between him and the bishop, that the wish of the still

more

his injunction, that

diocese, rendered

him

far as

we can

latter,

and

he should depart from the

inconsistent,

and perhaps impossible

for

only charge alleged against him, so

perceive, was, that he

Madame Guy on, both novel and

it

The

to remain.

and power

ecclesiastical relations

was associated with

in the diffusion of a spirituality,

lieretical,

namely, the

life

of

God

which was in the soul,


AND RELIGIOUS EXPERIENCE

LIFE

310

both in the form of justification and of sanctification, tained hy faith alone as

its

primary

stiS'

element,

The import wrote to the bishop. now unknown but it seems to have been without effect. La Combe also wrote to him, as he was about leaving. The letter, which is long, is given in full in The following is an abridgement of it, the Bishop's Life.

Madame Guy on

19.

of the letter

is

;

containing those parts of

it

which would be most

likely to

be

interesting.

TO BISHOP d'ARANTHON. " Li accordance with your desire,

sir,

I

am

about to leave

Not merely because your wish has been

your diocese.

strongly expressed, that

it

so

naturally has the effect of an in-

junction, but because God, the Eternal

Wisdom, has

indi-

cated, in the arrangements of his providence, that the time

of

my

ity

departure has arrived.

but I do not forget him

;

strument

It

I recognize the instrumental-

who

operates through the in-

was by God's order that I came.

It is

by

God's order that I depart. " You have known my views on the subject of Sanctification

;

for I took

in private.

an opportunity to communicate them

And

to

you

prompted, as I supposed, by a sense of

duty, I expressed a strong wish, that they might be blessed

This was the beginning of a course

to yourself personally.

of treatment, which, without giving utterance to the spirit of complaint, I

I will not

may

justly characterize as unusual

now undertake

to justify

cutions

which

excused

for saying, however, that

fessed to

sit

in

I

and hard.

myself against the perse-

have experienced.

my

I may, perhaps, be adversaries have pro-

judgment upon what they have never studied, Unacquainted as they

and what they did not understand. really

were with what they undertook

to

condemn, they

obtained, nevertheless, an access to the ear of the bishop,

which was refused to

us.

If this extraordinary procedure


OF MADAME GUYON. and

resulted in injury

whicli silences every

mitted

thinks he has

inward

we have God in

this

that

consolation,

wisdom per

his

it.

" Pardon, respected

who

suffering,

murmur,

311

sir,

the feelings of a poor Religious,

known something

of the power of the

in leaving the scene of his labors, in a cause

life, if

so dear as that of true holiness of heart, he drops a tear of

Sad and

regret at the desolation which he witnesses. ble will be the account, which

must

at last

terri-

be rendered for

the opposition which has been raised against a cause, for

which Christ shed his goodness

his blood.

A cause dear

had sent from France

God, who in

to

our poor Savoy, a lady

to

whose example and instructions could hardly have

failed to

extend in every direction the love of holiness. " But she and others,

who have labored

are about to leave these regions

;

in the

and they

other places those doctrines of the interior

same

life,

cause,

carry to

will

which have

been banished from the churches over which you preside.

Of what value

the church, and of

is

for the church, without the

of the heart

By

?

who have many respects to

what unhappiness

so successfully,

been banished ?

Why have

interests, submissive ?

respected

sir,

that

But

ing to explain.

?

this

crown of

I speak in kindness and

have the advocates of experimental religion

astical interdiction ?

authority

without the religion

is it,

have permitted

be taken from you

Why

sincerity.

what value are labors

life,

labored for your diocese so much, and in

you,

your labors

inward

you smitten

me

with an ecclesi-

Me, who have been attached to

to

your

your orders, and jealous for your

would be unavail-

it is

useless to ask, as

it

My

conscience bears

me

testimony, that I

would have given more than one life if I had possessed it, for you ; for the good of your own soul, and for the good of those under your charge.

many

This has been

years have I earnestly offered

it,

my

prayer, and

that you,

and that


LIFE AND RELIGIOUS EXPERIENCE

812

others througli you, might

ward grace.

know

the full power of God's in-

In the bonds of the gospel I go hence

to other

Times and places change, but the deep prayer of my heart, which I trust will yet be answered, remains unaltered. lands.

"

Francis de la Combe."

20. There are various religious remarks of Madame Guyon, made from time to time in connection with these

which seem

events,

me

to

On

profitable.

one occasion,

speaking of a religious friend, whose character was defective

some

in

respects, she says, " formerly

was with great

it

diffi-

culty that I could bear her manners, characterized as they

were by an unrestrained vivacity.

me in

But

since

God

has given

grace to regard every thing, and to love every thing its

relation to himself, I find a great facility in bearing

such defects

and

faults of

my

neighbor.

The

principle of

benevolent sympathy has become strong, so that I feel for all,

and have a readiness

to please

and oblige every one, and

such a compassion for their calamities and distresses as I

never had before. 21.

" I

make, however, a

the defects of those,

who

distinction.

I more easily bear

are beginners in the Christian

and are yet weak in the

faith,

than of those

advanced and are stronger.

Towards the

heart enlarged with tenderness

;

consolation.

without

Towards the

When

purpose.

The more any easily

is it

soul

united to

and suffering I

latter I feel

is

suJBfering,

I feel

my

more firmness of

advanced

souls, I cannot,

forbear reproving them.

favored with eminent grace, the more

me

feel for

first

life,

more

are

I speak to th,em words of

I see defects in

much inward

who

;

it,

the more violent, also, if it slip

is

the weight

or turn aside ever so

Such have been the dealings of the Lord with myself,

little.

that I

seem to discern with great clearness both the strength and weakness of its principles so that perceiving where it fails :


OP MADAME GUYON. and what declare

wants, I feel myself bound in religious duty to

it

I do not

it.

313

mean

to say, that I find

myself wanting

in kindness or condescension to souls of this description;

but duty, which in a sanctified mind acts almost with the certainty of an instinct, requires

more of

strictness,

and

of mitigation and forbearance, than in respect to others. 22. " In my intercourse with others I find this also in experience.

I

not inclined to

who

are in the

;

me

tion of Providence, leads

and

for so long a time as

am

my

much with the weak but I am converse much with the strong. With those, beginnings of the rehgious life, and who need can converse

instruction, the principle of holy love, acting

that I

less

seems

But

doing good.

to

under the direc-

converse on such topics, to

be necessary.

I feel

conversation, for the sake of

who are so advanced that they do and when the providence of God does not espeto it, is repugnant to me. The human inclination,

conversation, with those

not need

it,

cially call

which corrupts every thing, is apt to mingle with it. The same things which would be right and profitable, when God, by the intimations of his Holy Spirit, draws us to them, be-

come

quite otherwise

This appears

to

me

when we

enter into them of ourselves.

so clear, that I prefer being a

whole day

with the worst of persons, in obedience to God, before being

one hour with the best only from choice and a

human

incli-

nation."

She

23.

also, in

connection with this period of her per-

makes some remarks which seem to me worth here, on the subject of living by the moment.

sonal history, inserting

This

is

who aim first

a subject of

much

to live continually

place, that the

She remarks, in the to a soul which is

whole rule of conduct

wholly devoted to God, God's providence

practical consequence to those

with God.

is

his

27

is

the order of divine providence.

agency

in events

made known

in


314

AND RELIGIOUS EXPERIENCE

LirE

Consequently every successive moment has some-

time.

thing which tends to indicate his wilh

" If the soul," she says, " faithfully gives itself up to the will of

God, as thus made known in his providential order,

it will

be likely

while

to

do

all

things right and well.

thus gives itself up to God's will,

it

who

God's promise that he will protect those it

will

have every thing

free from care.

This

harmony with

in

it

we

life

;

God

24.

up

"

loves what

Few are

faithfully to

is

confide in him,

because then being

God

live with

every thing from him, in the exercise of him.

of his

own

will

and receiving

;

faith,

and

his

the souls," she adds, " that give themselves

They have

too

it

much

is

of a

own, their desires run out too strongly in vari-

will of their

ous directions, to accept readily and fully that it

we live on own order."

God, in the order of his providence, as

developed moment ly moment.

whatever

if,

wants, and at the same time be

the true

is

his will,

And

fully believes in

it

may

be,

'

daily hread^

which God's providence now presents.

Sometimes persons get out of the position of the present moment, which I may properly call the divine moment, by

We are

their too earnest desires to do good.

do good, except that good which

to

present moment.

That good, which

is is

not at liberty

appropriate to the

good in

itself consid-

wrong position be cause it is good done inappropriately and in violation of God's arrangements, and therefore at the expense of the becomes

ered,

evil

by being placed

in a

;

highest good, namely, conformity to the divine will. 25.

" It

is

we find the occasion of so many falls They do not live by the moment ; they do

here that

by

Christians.

not

make

soul

and body appropriate

the present time.

they

may

And

to God's time,

be said in a certain sense

to

is

is

go out of God, whose

habitation in time, considered relatively to the ception,

which

going out of the present moment,

not in the past, which

is

human

per-

gone, nor in the future


OF MADAME GUYON.

315

which does not exist, but in the divine now. heaven constructed centre, all commands and and

all effusions

of grace, and

angels cluster together.

Around

this

promises,

all

all

the helping visits of unseen

He who

does not correctly estimate

the present moment, in the calmness of inward recollection,

be likely

will

and purposes

desires

by a

false estimate in

may

below the

fall

one direction, his

line of

duty

and

;

estimate in another direction, taking into view

false

relations

God's order, and thus

to find himself out of

Through a

fall into sin.

and

interests

which are not appropriate

ent time, the same desires and purposes

wayward, that

tense, so exaggerated, so

to the pres-

may become

so in-

sin there also

*

Kes

But when, with a heart wholly given to God and in the exercise of faith, we live in the present moment, considered in itself alone and in its necessary and just relaat the door.'

tions, all

26.

goes right and well.

" This appears to

.

me

very

As

clear.

a dislocated

bone, out of the place in which the economy of divine wis-

dom had

fixed

it,

gives continual pain

proper order, so the

many

soul's not abiding in its place,

order of God, and with what

moment

to

this secret,

moment.

If

men

But,

life

restored to

its

come from the

and not being content with the is

afforded in that order /rom

rightly

knew and

harmonizing with whatever

vine relations, no Yo:ce of heart,

till it is

troubles of

is,

appreciated

viewed in

murmur would be heard

its

di-

in th-e

and no cloud of rebellion would darken on their brow.

alas, instead of

being content with what they have, they

are ever wishing for what they have not

;

and are thus un-

happy under a yoke which would otherwise be easy to them while the soul which enters into the present moment, viewed as God's moment, and estimated therefore in the divine light, is

already in the sweet peace of Paradise. "

Whence comes

poor and

it,

that

we

often find persons,

who

are

suffering, experiencing, nevertheless, great content-


LIFE

316

AND RELIGIOUS EXPERIENCE

ment; while princes and potentates, who abound to profuwretched and unhappy ? It is because the

sion, are often

man who

not satisfied with the dispensations of the pres-

is

ent moment, and, consequently,

now is

has, will

;

and he who

the prey of such unsatisfied desires, can never be content,

can never be happy. as

not content with what he

is

never be without craving desires

it

presents

itself,

of God, received just which

It is the order

and with a heart

fully acquiescent,

renders the saints in heaven infinitely content and happy,

though very unequal in glory. " Souls in the natural

27.

partially sanctified,

life,

and even those which are

have various strong and ardent

running in various directions

;

but the desires of

desires,

souls,

which

are truly sanctified, are consummated in the divine moment.

Some

persons have desires which are very good in them-

such as the desire to suffer martyrdom for

selves,

God;

others have a strong desire for the salvation of particular

among

individuals

their neighbors

a strong desire to see is

excellent

;

God

sire at the present

God

desires to

ment

and others again have All this

but he, who, without having any one of these

desires, nevertheless desires

glorifies

;

revealed in his glory.

moment,

what God would have him deis infinitely more content, and

God is as inflexible in subjecting good own order, and in requiring their developown way, as he is in repressing evil desires. from experiencing the full grace of God, who

more.

his

in his

A man

is

desires

martyrdom, but

far

is restless

under the yoke of divine

providence, which places martyrdom beyond his reach, and requires

him

God in The true

to glorify

avocations of

life.

which comes

in

the humblest and most retired desire, the right desire, is that

the divine order

;

and the divine order

can never be known and appreciated, except in connection with a knowledge of the developments of the present moment.

At one time

the Apostle Paul

made

tents in

God'a


OF MADAME GUTON.

317

order; at another time, he preached eloquently on

Mars

same divine order ; but in both cases he God equally. If we are right in motive, and right

Hill, at Athens, in the glorified

in place, exercising all the requisite faith in

same 28. little,

stood,

time,

God

at the

all will be well."

Such are the remarks, expanded and illustrated a might be the more clearly underwhich, with an insight hardly more religious than it is

in order that they

philosophic, she

on the

makes on this interesting subject. Acting which she thus lays down, she had reason

principles,

to think, that the order of

for the providence of afflicted

and wandering

once more to depart.

poems,

may be

God, which

is

only another

name

God, which had hitherto rendered her life

The

a wonder to herself, called her

following stanza from one of her

regarded as expressive of her feelings at this

time. "

Father adored

!

Thy

Low at thy feet Thy loving Nor from

I

holy will be done

lie

chastisement I would not shun, thine anger

fly.

My heart is weak, but weaned from all beside, And

*

Select

to thy will resigned, whate'er betide."

Poems

hill's edition.

of

Madame Guyon,

"^

translated into English, Church*


CHAPTER XXVII. Commences writing her larger

Season of retirement. religious

experience.

Her work,

entitled

Treatises

Spiritual

on

Torrents,

loith which she commenced this work. Origin of its The progress of the soul compared to torrents descending from the mountains. Abstract of some of its leading doctrines. Degrees of faith. Inward crucifixion. The New Life, or the state of the soul, when it has leen subjected fully to the process of inward crucifixion. Remarks upon the style of this work.

Feelings

name.

It was in the course of the year 1683, during her dence at Thonon, that she efforts in the

first

began

to

add

cause of religion, attempts at prolonged and

formal Treatises on the subject of religious experience.

was

at that time

Worn down

resi-

to her other

She

a resident in the House of the Ursulines.

with the fatigues of continual conversation, she

gave out word that she stood in need of retirement, and that she would not see company for a number of days.

She was

enabled to carry her purpose into effect ; but she says, that it

was with some

difficulty that

people would consent to

leave her in repose even for a short time.

of religious retirement,

In

this season

rendered necessary by her poor

and continual labors, she had very full and joyous communion with God. " It was then," she says, " that I let myself be consumed with love all the day long." 2. During this retirement, endeavoring to ascertain, as she naturally would, in what way she could most glorify

health


LIFE, ETC.

Him, who was the

319

sole object of her love,

that in those periods

when

it

occurred to her,

physical debility would not allow

labors of a dilQferent kind, she might do something

The

her pen.

more with

suggestion, which, under the circumstances

of the case, she thought she could justly regard as coming

from a divine source, caused her not only serious deliberation,

but some

felt that in

trial of

But

mind.

as soon as she

became

was God's will, she no longer hesitated. She some respects she was unqualified for an under-

satisfied that

it

taking so important things, to do

;

but she was willing, in this as in other

whatever God had given her the power

to do.

was under these circumstances, that she commenced her religious work, entitled the Spiritual Torrents. It

"

"I

When knew

I

took up

first

not the

first

my pen

for this purpose," she says,

word I should

was dark and mysterious before me. gradually opened to

my

mind

;

write.

in relation to the duty,

had thus imposed upon me, I was enabled treatise

action.

it

Feeling relieved

which Providence to write

on the principle of Faith, considered in

and sanctifying

subject

suitable considerations pre-

sented themselves readily and abundantly.

and strengthened

The

But when I began,

an entire

its

inward

I illustrated some of the leading

which describes the progress of the soul its inward life to its union with God, by a reference to streams or torrents flowing from mountain tops, with greater or less rapidity, and with greater ideas of the work,

from the commencement of

or less directness, and mingling at last in the ocean." 3.

It is this allusion to streams or torrents,

trations she

the work.

and the

illus-

employs from that source, which gives name

The comparison

is

suggested, partly

by

its

to

own

by a passage in the prophet "But let judgment Amos, 5th chapter, and 24th verse, run down as waters, and righteousness as a mighty stream." appropriateness, and partly


320

LIFE

AND RELIGIOUS EXPERIENCE

In the French and Latin translations of the passage,* which she would naturally consult in her examinations of it, the words ToRRENS and Torrent take the place of the word " Let righteousness roll

stream in the English translation.

down

as a mighty tor/ent."

Some

4.'

of the principles of this work, which

is

written

with great vigor of imagination and of language, although deficient in

ocean of tive

some degree coming

Souls,

(1.)

life

in logical development, are as follows

as they do

from God, who

that gives all and receives

all,

is

the great

have an

instinc-

and strong tendency, when that element of moral and

life, which they have lost by the Fall, is restored them by divine grace, to return again and mingle in eternal union with that divine source from which they came. (2.) And this tendency to re-union depends upon nature, as well as upon origin. God, from whom the soul came, and in whose likeness it is made, is holy. Holiness loves

religious to

It cannot

holiness.

as the fallen soul

is

precisely in that degree, nature,

by

just in proportion

divine grace and

made

holy,

and on the ground of a likeness of

there a tendency to unite with God,

is

And, the tendency

holy.

And

be otherwise.

restored

is

mutual

;

who

all

is

existing on the part of

God, as well as on the part of the creature. (3.)

But

so soon as

the instinct of return, which exists in the soul

it is

truly the subject of the divine operation,

resumes anything of the divine nature,

is

and

different in differ-

ent persons. This is illustrated by streams or torrents, that come down from the mountains. From the ocean they came Righteousness to the ocean they are returning. ;

* Amos, 24. Latin Tobrens fortis.

— Bevelabitur quasi aqua judicium,

et justitia

quasi

French fa^on d'nn

Jugemens se manifesteront comme de gros Torrent.

I'eau, et justice

en


OF MADAME GUYON. shall flow

But

on as a mighty stream.

321 streams do not

all

flow alike. (4.)

ing one

Some

torrents,

which

may be

regarded as represent-

class of regenerated souls, are feeble in their begin-

They

acquire strength but they do it gradually and Sometimes they meet with an impediment, a rock or some other obstacle, which obstructs their progress for a time, and makes them no better than a standing pool. When ning.

;

slowly.

they have escaped from this impediment, they their former characteristics

and slowly.

They are Here and

;

retain

still

and wind onward circuitously

not altogether without

life,

and with-

there their banks are green

; and a few scattered flowers drink refreshment from their waters.

out

utility.

After a while they depart from sight

;

perhaps their incon-

and drunk up in the wide Perhaps they pass on and are

siderable waters are dissipated

expanse of some arid plain. lost in

some other larger

the bosom of some lake. (5.)

Other

torrents,

river, or are

They do

mingled and

lost in

not reach the ocean.

which represent another

class of re-

generated souls, seem to start from a fuller fountain, and

more rapidly

to acquire increase.

As they advance onward

towards the sea, they expand into rivers.

Many

are the

and smaller, which they bear rich is the merchandise which floats upon them; but freighted with goods both from heaven and from earth, they seem to grow vessels, larger

;

sluggish in their

own

opulence.

The impulse which

bears

them on to the great deep, slumbers. And, winding here and there, they empty themselves at last into some bay, or sound, or other arm of the sea, and there are lost. (6.)

All have a tendency to the sea;

but with

much

And, accordingly, she goes that there are other torrents, which represent

variety of impulse and progi'ess.

on

to state,

another

class,

righteousness,

namely, those who hunger and

who cannot and

will not

be

thirst after

satisfied,

till

their


822

AND RELIGIOUS EXPERIENCE

LIFE

most intimate union with God.

souls are brought into the

If these torrents are turned from their course stacle,

they resume

If they meet with obstacles so extensive

possible direction.

as to stop

them

by any ob-

and by the nearest

as soon as possible,

it

entirely,

they do not become inert and stag-

moment by moment, accumulating wave upon wave, till they pass triumphantly over them. They bear their treasures but they will not stop. They nant, but they get strength

;

nourish the flowers upon their banks

;

but they leave them

They

beauty and fragrance, and pass on.

to shine in their

are not satisfied,

they reach and mingle with the great

till

There they are made one with the water of waters

ocean.

they become a part of the world's

It is

(7.)

it

;

vast navies float upon

commerce passes over

bosom

its

;

it.

an

illustration of this kind, whether more or and theologically appropriate we will not say, which gives name to the book. After this

less rhetorically

undertake to

we come

general introduction,

one

is,

some

to the principles of

which has already been referred

who

souls, (those in particular

third class,) in

whom

the Spirit of

to,

inspires the desire

tendency

is

to the

Those who are

Centre, harmonizing as they do with

and

safe.

till

made one with God.

their

Their

Divine Centre or God, in distinction from

the Personal centre, or Self

right

who hunger and

be holy, who cannot and will not rest

hearts and their wills were

And

are represented in the

God

of progress very distinctly and powerfully, thirst to

it.

that there are

Those,

who

God

in the Divine

himself, are both

are in the centre of Self, are

not and cannot be either the one or the other. (8.)

The

WILL. ies,

central

principle of the Divine

Mind

Its will, philosophically considered, encircles,

and concentrates the whole.

The

centre of the

is

its

embod-

human

mind, constructed originally after the image of the Divine

Mind,

is

the

will

also.

And, accordingly, when the human

-


-

OF MADAME GUYON.

323

becomes entirely harmonious with the divine

will

human

centre

and made one

is lost

the

will,

in the divine centre.

Like the mystic writers generally,

like

Cudworth and

Leighton among English writers, the authoress of the Spir-

much upon the harmony of the human is her mode of expression a mode which, when properly understood, not only

itual Torrents, insists

and Divine Mind. of expression,

This

;

conveys the highest religious truth, but

based, as

is

me, upon a correct mental philosophy.

to

name

other

life

from God, who

for divergency

When we

the Good.

is

is

it

seems

only an-

the Truth and

recognize the great truth, that our

from God, and accept

is

Sin

appointed

his

through Christ our mediatorial

way

of return

and cease

sacrifice,

be

to

we cease to sin. human will is entirely

divergent by becoming one with him, then

And in

always the case when the

this is

harmony with the divine

A distinction

(9.)

will.

be made between a will which

to

is

perfectly harmonious, and a will which

A merely submissive will

is

one which

is

is

merely submissive. brought into that

is

by the sentiment of duty. We speak now of a will, of which submission, and nothing more than submission, can

position

be predicated.

A will, entirely harmt^ious. on the

carries with

the heart, as well as the omniscience.

will of

do,

is

it

an obedient servant, who does what he

The

submissive.

not only does what he is

will is

concordant, but

is

one.

agreement of relations

ment of

nature.

:

of the atfectionate

bound

only submissive but

not

\s

to do,

The one

is

is

union by the

is

in union, because as a moral

do otherwise than he does

in union, because his desires

that

;

the

correspond with his

his affections accept

So

it,

not only

by the agree-

other

his conscience dictates.

is

to

who

in

being he

moral sentiments, and

son,

in union

is

is

The

bound

but loves to do

harmonious,

The servant the son

not at liberty to

js

contrary,

and

ratify

what

when Madame Guyon

in


324

AND RELIGIOUS EXPEKIENCE

LIFE

sists

much

so

as she does

on a perfect union with the divine

will as the highest result of Christian experience, she

something more than that union of the in a

mere

cessation from rebellion

which carries

And

(10.)

to

human

answer

is,

wills in the centre of the

just in proportion as

she means an union

;

law of

God.

But what

dislodged from

own

dislodge the

G-od,

harmony

centre

and

And

the

human

life

has a tendency, by the

human ?

life to

to

is

be loosened and

It is to recognize, in every-

appropriate and necessary to

is

dependence on

is this

seek the True Centre, which

for the

is it

its

How

Eternal Will ?

we

is Self, it

its

thing which

means

consists

a harmony, which places the centre of

;

own centre, which its own nature, to

from

which

it.

then the question comes.

be brought about

all

with

the heart

will,

it, its

entire

be willing to receive every such

thing in God's way, in God's time, and on God's conditions.

And

in the first place

in order that Christ.

And

ciation in

it

may

it

must renounce salvation from

receive salvation from

then, in the exercise of the

which

it

itself,

God through

same

self-renun-

receives forgiveness for past sins,

it

must

be willing to receive also its strength, its wisdom, its moral and religious good, what may be called its daily spiritual bread, from God, living upon the Divine Fountain which flows unceasing to those

who are willing to receive life from the Divine Life, through the operation of the Holy Ghost dwelling in the soul. (11.)

And

it

is

here that the struggle begins;

here that the struggle

is

continued.

When men

it

is

begin to

see that they are lost out of God, and when God implants within them the instinct of return, and they begin to put forth their hands

then begin to

and

feel,

to struggle in the right direction,

and not

chains which bind them. all

fondness and

all

till

The

they

then, the strength of ihe

first

struggle

is

to

renounce

claim for agency and merit in the mat-


OF MADAME GUYON.

325

ter of tlieir salvation from the penalty of their past sins.

So

that the

first

crucifixion of self begins at the cross of

Christ.

Terrible

God

the struggle oftentimes at this point.

is

can never yield, because, being the Eternal Truth, and having

all truth, especially all

and

violate it is

moral

truth,

embodied as

were,

it

and made a true life in himself, he never can the truth. It is an eternal truth, or if it be preferred,

realized,

an eternal law in morals,

eternal falsehood, because

the law,

And

that,

suffering

result

can never right into

where there

is

the opposite of which

is

is

an

never was and never can be crime, there must be suffering.

which attends upon crime and

of crime,

'punishment.

it

not merely suffering, but

is

is

the necessary retribution, is

This relation of crime and punishment

God

by an arbitrary act, he can change wrong and wrong into right, which would be inalter, unless,

consistent with the very idea of God.

God, therefore, in the

person of his Son, not only knowing but realizing in himself the immutability of the requisitions of the law, took the

penalty of

its

violation

on himself, in order that man, who

had incurred the penalty by sin, might be forgiven. And it was not merely an exhibited or apparent suffering, which God " manifested in the flesh," endured not a mere specta;

cle ;

but a real suffering.

God, therefore, because

He

cannot

meet him on any other ground or in any othei place, unless he meets him as a righteous judge, meets man in the cross of Christ He meets him on Calvary and not possibly

;

And the first act of submission, which man recognizes God as the Giver of

on

Sinai.

and must (12.)

and

act in life, is,

he there.

But

this is

only the beginning of the work.

purchase of forgiveness in Christ life ;

first

the true

the

all additional blessings

not only to be detached from his

28

is

the purchase of a

flow through him.

own

The new

Man

is

centre in the matter


326

AND RELIGIOUS EXPERIENCE

LIFE

of forgiveness

which really

but

;

be detached from the same centre,

is to

everything

Self, in

is

comes from God

As every good

else.

ceived and recognized as coming from

And

faith.

soul

(13.)

that

;

we become

by which,

by which,

God

is,

we

that

Strong faith is

is

and

exercise

the

find

trial

is

of our faith.

Relying simply upon the promise,

requisite.

are to receive

all

God

who are fully conseGod and portion, for that he now is, and in all

those

as our all

come

in the plan of salva-

;

the administration of his providences, and in the

" daily bread " of his grace, dispensed to us

He

give our-

we fully believe in God as accepting we have thus made. And it is here

that he can be to us in time to

And He becomes

ment.

we

that

the present and the future, in

tion, in

this result

Madame Guyon,

an act of unreserved consecration

given and pledged to

we

crated,

which

be understood at the present time, that

to

entirely, in

and the other

which

principles on

in the language of

in the spirit of self-renouncement,

the offering which often,

see the necessity of inward

nothing in ourselves, or in other words, which will

be more likely

selves to

re-

in the exercise of

and the principles on which

of God, There are two great

rests out

depends

we

him

it must be conducted. must be detached from everything, on which it

crucifixion,

The

here that

is

it

thing

every good thing must be

so

;

in fact, but all that

to us in this

we can

moment by mo-

way, not only

desire

him

to he ;

all that

because,

relying on his promises as virtually the substance or realization of that fulfilled

by

which Js hoped anticipation

in respect to us trying.

The

may

is

for,

we

find our desires already

although his present administration

some

be, in

soul, therefore,

torrent, that rushes

and

;

onward

respects, mysterious

which

to the

is

and

represented by the

ocean as

its

resting-place,

not satisfied with anything short of or out of the

ocean, lays itself as

it

were, in the

first

place, on the

aUnf


OF MADAME GUYON. Its

of sacrifice.

is, " I am thine. I desire and purpose

Make me

language

with thine assistance, accepting the

327

gift,

accomplishes upon

it

to 5e."

which

that for

whatj

God, in it

was

given.

Madame Guyon begins

It is at this point that

(14.)

to de-

and minutely, the further progress of inward In doing this, she does not rely crucifixion in its details.

scribe accurately

upon the statements of other experimental writers, with which she began about this time to form a more general acquaintance

but seems to have drawn chiefly from what

;

she herself had passed through, and from what she had wit-

nessed in other cases, which had come under her personal notice.

I do not

know

this part of

in themselves,

And

guage.

that

necessary to repeat the details of

it is

They

her work.

are certainly very interesting

and are conveyed with great power of lanwhat is particularly worthy of notice, is, that

she shows, in souls that are prepared for

how

and higher degrees,

in higher

Just in proportion as the

soul is sundered from the ties which

the earth,

strength of fact,

of

by divine grace, by step, and

in precise accordance with the

process of inward crucifixion.

to

it

the principle of Faith develops itself step

its

bound

just in that proportion, faith,

and

inordinately

it

increases in the

harmony with God.

rises into

sundered from the world, which was

life, it

it

its

could not live without faith in that which

rate from the world.

on the basis of

It is

this

that she describes the progress of the inward

by degrees of

crucifixion, but chiefly

In

previous source is

sepa-

general view,

life,

not merely

and especially by

de-

grees of faith. (15.) life in

The

degree, loves too

soul, in

God, but not a

much

the full

God, but

first

degree of

or perfect

it

life.

faith,

The

has a true

soul, in this

adheres too strongly and

delight in the gifts of

God (meaning

takes

here the


328

AND RELIGIOUS EXPERIENCE

LIFE

external

such as the conveniences of

gifts,

and the

life

pleasures of society and friendship,) considered as separate

from God

and

It recognizes

himself.

the providences of

God

near and become personally very

show something of

loves, in general,

when they approach very

but

;

afflictive^

it

apt

is

and unsubmission.

restlessness

bined with a disposition to do the will of God, there

much

of

'

empressement,^ or undue eagerness to do

not enough of that humility and quietness of waits for his time of doing

and loves and

perform them

to

place, so fixed

harmony with

and

but

;

is it,

spirit,

too

and

which

performs religious duties,

It

it.

to

Com-

has a choice as to time

it

strong, as sometimes to

be out of

providential arrangements, and to interfere

with other duties.

In the second and other higher degrees of

(16.)

faith, as

she describes the mind's spiritual progress, the soul, in un-

dergoing the process of inward crucifixion, becomes detached

from these

The

faults

more or

less

But there

sins.

its

course, cause

still

stage of

upon a human arm

are adverse to tion

and

soul, for instance, in this

;

its

— human trouble

it

;

and human applause sometimes give

would be better

if it

remain others. progress, rests

opinions,

which

human approbait

strength,

which

But God, carrying on the work of

came

directly

from God.

by outward processes in away one prop after another, smiting the arm of humanity which takes the place of the divine operating

inward arm,

crucifixion, takes

till

the soul (which

it

cannot do, without an increase

of faith corresponding to the facts and process of such in-

ward

crucifixion,) rests solidly

upon that centre (17.)

Again, the soul has

eminent virtues

;

upon the great Centre, and

alone.

its

good

its

virtues,

lence, its truth, its temperance, its great

good works.

perhaps high and

intentions, its patience, its benevo-

But when,

in

the

number of outward

exercise

of

its

virtues,


OP MADAME GUYON. whether inward or outward,

it

good, something for itself or

an emotion of merit to

has done something right and

sometimes

feels

inclined to take a

little

neighbor,

its

self-gratulation,

329

and

is

it

It perceives this disposition

itself.

but has not as yet gained the victory over his providence smites all such feelings,

and laments

it

But God

it.

in

which are obviously

drawn from a wrong source, and are hostile to the true inward life until it perceives and realizes at length, in the exercise of a truer and higher faith, that its good feelings ;

are from God, and that they are good only so far as they

come from him

And

(18.)

alone.

there

is

yet a higher degree of faith, which

brought into exercise in connection with a

and deeper experience of inward

still

is

more intimate

crucifixion.

some-

It is

times the case, that souls, in the experience of God's favors, are perverted by the very gifts which they receive from his

hand.

They mistake

who

the source of their joy.

is

determined

the gift for the Giver, the joy for

And God

then, if

Him

he has

to sanctify this soul, so orders his providences,

as to render it the subject both of inward

and outward

sor-

and in such a degree and such a manner, that he will appear to it to have entirely withdrawn his favors. This is

row

;

a very trying in

it

for

It

situation.

is

impossible for the soul to live

any length of time, without the experience of a very

high degree of

faith.

The

soul that can stand this test, that

can drink the bitterness of offered without

this cup, especially

any mitigating

is

is

which

fully puri-

;

a

faith,

the heart, and overcomes the world.

confidence in God,

it

have any-

thing less than an assured faith fies

when

ingredient, cannot

He who

has this

God

accord-

necessarily the friend of

ing to the promise, and cannot be separate from him, either in the affections or the will.

the death of nature

than the cessation of

It is

from that moment that

which is nothing else wrong and inordinate desires and 28*

is

experienced

all

;


LIFE AND RELIGIOUS EXPERIENCE

330

God

purposes, and entire union with

in everything that

Thus Whatsoever

loves and everything that he wills. tion of Scripture

made

overcometh the world

When

(19.)

;

"

;

and

born of God,

is

overcom-

this is the victory that

our faiths

eth the world, even

when every

true

he

the declara-

is

all that

God

separated from

taken away,

is

inordinate desire has undergone the process of

be reduced into

excision, so as to

into entire position

and

place,

its

to

be put

and agreement, with the one great and

over-ruling desire of conformity to God's will, then begins the

new

The soul no own but may

in the higher sense of the terms.

life

longer possesses anything which

calls its

it

;

rather be spoken of as a subject, and, instead of possessing,

may

be said

to

and dwells in

it,

to

be possessed by another it,

obedient to God, which it

is

a high

costs considerable effort to

dience

lovingly, that

God may be

become nothing life

(20.)

It is not only

state of grace,

render obedience

it

said to be its

in itself; but

Disrobed of the

of grace.

ture, but

himself comes

even when

but

;

obe-

its

rendered in such a manner, so promptly and so

is

Itself

God

;

Holy Temple.

as in his

life

of nature,

has gained the

And now

all

in

it

God

sweeter fragrance

;

in

it,

except sin,)

sky expands with a purer beauty in the forest,

finds food for contemplation

clothed with the

and

life

of the crea-

of God.

that has

God

ing which has not

life

soul has

things out of

all

it is

It has lost the inspiration

The

life.

has gained

it

;

(and there is its

is

noth-

The

delight.

the flower opens with a

and on the

and holy love

river's banks, it

;

it

rejoices with

and weeps with those who weep it is young and buoyant with the child, and wise and reverent those

who

rejoice,

with the aged pities

in

;

everything in

and forgives

it, it

;

its

enemies

human ;

like

life is

dear to

Him, who

does good to the evil and unthankful

;

is

it

;

it

embodied

tears are dried


OP MADAME GUYON. at

its

approach

of

its

loveliness.

and smiles bloom

;

like roses at the presence

Those who have never experienced the transforma-

(21.)

know

tions of thoroughly sanctifying grace,

little

to say of itself;

We

ecstasies.

mean

it

to say, that it It lives

by

JBelieving, it asks nothing

more.

Its

it

a

;

life

which

and without ing of

its

lives

it is

;

of the It has

makes no account of faith and not by sight.

new

natural

life is all

acts of itself, without calculation

humble without knowing or speak-

It is

effort.

humility

and

little

soul.

has no dreams, no visions, no

them, separate from God.

to

but

and the blessedness of such a

purity, the peace,

but

331

divinely wise without analyzing

its

wisdom ; it is full of kindness and love, apparently without any consciousness how kind and loving it is. It worships

God even without formally thinking of God, because the KINGDOM OP God is within it. Its YEA is YEA, and its NAY is NAY, without Suspicion. It is not more full of faith, than is

it is full

of holy simplicity.

It is like

a

little child.

It

an infant Jesus.

Such are some of the doctrines of this interesting a work, which is written with much vigor and truth of conception, and with much freshness and strength of style ; although a practised master of style would more in other words, would carefully adjust the position of ideas (22.)

work.

It is

;

The

adopt an arrangement more logically symmetrical.

terms, in which she describes the successive and deeply

trying steps of a thorough inward crucifixion, remind one strongly of her

own

personal history.

She describes

great degree, though not exclusively, /rom herself.

while

it

reality

And

in a this,

contributes to the interest of the work, constitutes in

one of

its defects,

and followed by

others.

considered as a work to be read It

would not be entirely

take the experience of any one individual in lars, as the precise

mode

all its

safe, to

particu-

of the divine operation in all other


332

LIFE, KTC.

cases.

The

truth of her inward experience, (that

is

to say,

the truth or reality of the great principles involved in

permanent

may add

;

but the mode or manner of

differ in different individuals.

further, that she

was

It

it,

in

some

may be

it,) is

respects,

proper to

constitutionally imaginative.

Con-

sequently viewing things in a clear and strong light, she expresses herself more strongly than a person with less im-

Her expressions, therefore, when compared with what she says, from time to

agination would be likely to do. especially

time, in other places, can sometimes justly be received in

modified sense.

The work can

ever, whatever criticisms

it

may

a howmake upon it,

justly be considered,

be proper to

as a very valuable and remarkable contribution to the docu-

ments of religious experience, especially in the highest forms in

which

it

seems

to

be realized in

this life.


CHAPTER XXVII. tX^ves Thonon for Turin in the summer

Her

cumstances which led her to go

Her journey through at Turin. efforts

1684.

q/"

Turin.

to

Cir-

Marchioness ofPrunai.

State

of her religious feelings.

Of Dreams.

the beautiful bird.

Her

Letter of advice to

by means of written correspondence.

Dream of

Cenis.

her.

Pass of Mount Cenis, and her reception

the

Labors 'at Turin.

young preacher.

Mount

Persons that accompanied

feelings at this time.

a

The Dream of the sacred island. Remarks on the prayer of silence.

Obliged, undeiythe circumstances which have been menThonon, where she had been the instrument

tioned, to leave

in the hands of

God

of accomplishing so

much

good, she de-

cided for various reasons, to attempt to reach the city of

This

Turin.

hundred and

city,

the capital of Piedmont,

Geneva, and a

little

is

situated one

southeast from the city of

thirty-five miles

more than

that distance from Thonon.

Its site is on a vast plain at the foot of the Alps, on the Ital-

ian side, and at the confluence of the rivers Doria and Po.

The berri,

cities

in a southwest direction,

berri

it

Thonon to Cham Geneva and Anneci, a distance, From Chamof fifty-five miles.

route would be, I suppose, from

through the

would lead

in

of

a southeast direction, through Mont-

meillant, to the celebrated Alpine pass of

Mount

Cenis,

and

thence to the town of Susa and the city of Turin.

Mount Cenis was rendered bj the

not passable then, as

efforts of the

it

has since been

French government,

for cai'


334

AND KELRilOLtf

LIFE

riages

but those

;

foot or

who went over

were obliged

it,

on mules, or were carried in

A journey under pices,

L:Xi'EKlENCE to

go on

borne by porters.

litters

such circumstances, along frightful preci-

and over mountains piled

to the clouds,

accompanied

by the unpleasant reflection that those who were prosecuting it had no home, no resting place, must have been exceedingly trying to any one whose mind was not sustained

too

by

strong faith.

we find the following terms, To a mind thus sustained, noth" The love ing seems wonderful, nothing seems impossible. of God," she says, " and of God alone, was my soul's great 2.

It is about this time, that

descriptive of her feelings.

I seemed so entirely lost in God, as to have no

business.

sight of myself at

seemed

It

all.

out of that Divine ocean.

Oh

!

as if loss,

my

heart never

which

is

came

the consum-

mation of happiness, though operated through crosses and I could say with the Apostle Paul, that Christ lived deaths !

me

/ lived

But

was thus made must be made one with him in suffering. The words, which are found in the Gospel of Matthew, were deeply impressed upon my mind. 'The foxes have holes, and the birds of the air have nests, hut the Son of man hath not where to lay his

in

;

and that

no more.

one with him in nature,

it

seemed

if I

me

to

that I

head* " This I

have since experienced

among my

in all its extent,

having no

who were ashamed of me, and openly renounced me at the time when there was a great and general outcry against me nor among my relasure abode, no refuge

friends,

;

tions, the

and were

me

most of

my

whom

declared themselves

greatest persecutors

;

with contempt and indignation.

like that of Job,

when he was

left

might say with David, 'For thy sake

shame hath covered

my

face

;

I am

my adversaries,

while others looked on

My

state

began

to

be

Or perhaps I I have home reproach ; of

all.

hecome a stranger

to

my


OF MADAME GUYON.

335

and an alien unto my mother's children ; a repit)ach " men and despised of the people.' far as can now be ascer3. In the summer of 1684, so somewhat imperfect stateand scattered tained from the hreth^en,

to

ments in

this part of

her history, she

left

Thonon, taking the

route to Turin which has been mentioned, leading through

Chamberri, the valley of the Maurienne, and over Mount

She was accompanied by Father La Combe, her who was obliged to leave for similar reasons and under similar circumstances; by another ecclesiastic of high standing and merit, who had been for fourteen Cenis.

spiritual Director,

years a teacher in theology, but whose

name

is

not given

and by a young lad from France, in the humbler walks of life, who had been apprenticed to some mechanic trade, and who was probably induced to accompany them for religious The females in this little company were Madame reasons.

Guyon and her

little

daughter,

whom, thinking she could not

safely or properly leave her to another's care, she carried

with her from place to place, accompanied by one of the maid-servants,

humble

girl,

who came with her from France, a poor and

but rich in that unchangeable faith which rests

upon inward renouncement

Guyon a spirit

spiritual mother,

;

who

recognized in

Madame

and with something of a martyr's

shared in her wanderings and labors, and suffered with

her in her long imprisonments.

The men were mules, the

carried through the mountain passes on

females on

Madame Guyon

litters.

This must have been to

a toilsome and trying journey.

She,

who

but a few years before had resided amid the ease and ele gances of the capital of France, was

now a wanderer, with

the precipice at her feet and the avalanche above her head.

But God

is

the

God

of the rock and of the mountains, as

well as of the cultured field and valleys

;

and she saw in

these mighty and terrific piles, which the lightnings had


AND RELIGIOUS EXPEKIENCE

LIFE

336

smitten but not destroyed, which the thunders had struck

but never removed from their places, an

emblem of the

strength of that arm, on which her soul rested. 4.

It is

hardly necessary to say, that she did not take but under the intima-

this course at the instigations of self,

tions of that over-ruling Providence,

her the rule of

life.

which had become

to

God, who had foreseen the necessity

of her departure from Thonon, had prepared her a refuge in

Turin.

There was

at that time in the city of Turin,

of distinguished rank, the Marchioness of Prunai,

a female

— a lady

remarkable alike for her position in society, her powers of

Her

mind, and her sincere piety.

brother was at that time

Duke

the principal Secretary of State to the

Marchioness had been a

woman

a widow at an early period of

of Savoy.

The

of sorrow, having been left

life.

Owing

in connection with other circumstances,

to this, or to this

which aided in show-

ing her the vanity of worldly pleasures and honors, she quitted the noise

and splendor of the Court,

silent satisfaction of

a retired

ame Guyon, " was one

life.

for the

more

" This lady," says

of extraordinary piety.

MadWith many

things in her situation, which might have furnished induce-

ments

to a different course, she nevertheless

widow, notwithstanding repeated

continued a

offers of marriage.

Her

great object in doing this was, that she might, with less dis" traction, consecrate herself to Christ without reserve ? 5. The Marchioness of Prunai, whose intelligence and means of correspondence would be likely to keep her informed of the interesting movements of that time, especially those of a religious nature, had heard of the name of Madame Guyon. There was a similarity in their respective

situations,

of

which could not

Madame Guyon

in

fail to interest her.

society,

The

position

her early widowhood, her

entire consecration to Christ's cause, her self-denying labors,

corresponding in so

many respects with

her

own

situation

and

.


OF MADAME GUi'ON. lier

chord of heart-felt sympathy.

feelings, touched the

own

337

Madame Guyon at Thonon, and of the troubles which were likely to she, of her own accord, sent to her a letter

heard of the sickness of

Having

at a certain time,

await her there,

by express, conveying her Christian and friendly sympathy, and inviting her to come to Turin and to take up a residence with herself. In a subsequent letter, which repeated the invitation and urged

Father

La Combe

;

it

more

still

strongly, she included

foreseeing, probably, that he also

would

be likely to need a place of refuge.

"As

Madame Guyon, and without any design on

the invitation was given," says

" without any anticipation of

our part,

it

it,

was natural and reasonable

for us to go.

And we

thought

it

under the was God's will

for us,

circumstances of the case, to believe, that

it

might be the means of his

appointment, seeing ourselves chased on the one side and desired on the other, to

draw us out of the reproach and

persecution, under which

we

6.

It

labored."

was under these circumstances, that

this little

com-

pany, with the world's curse and Avith God's blessing upon them, were winding their w^ay through the valleys of the

Maurienne, and over the

cliffs

the banks of the Doria.

It

highway

for his

their steps.

ransomed people

They were

Mount

of

Cenis, and along

was the Lord, who to

walk

in,

casts

up a

that directed

received at Turin by the

Mar-

chioness with all that kindness and Christian affection which

La Combe remained

her letters had led them to expect. here but a short time. at Turin,

He

received, soon after his arrival

an invitation from the bishop of Verceil, a consid-

erable town of Piedmont, about

forty miles distant

Turin, to take up his residence there.

which separated his <oruyon for a time, 7.

It

field of labor

he thought

it

his

To

from

this invitation,

from that of

Madame

duty to accede.

would seem that Turin was not regarded by Mad29


AND RELIGIOUS EXPERIENCE

LIFE

338

ame Guyon

permanent

as a

field of labor.

vShe

had gone

there under the existing circumstances, because,

when she she knew

found herself obliged to leave Savoy so suddenly, not where else to go.

and of

rest

;

but

It

in

still

was a place, therefore, of refuge some degree a place of religious

Her labors seem to have been chiefly with persons effort. who held a position of influence in the religious world. " It pleased God," she says, " to make use of me in the conversion of two or three ecclesiastics.

Attached to the

prevalent views and practices, their repugnance to the doclife, was at first great. One when he first gained a knowledge of my objects, which were well known from letters which had been But God at received at Turin, vilified me very much. length led him to see his errors, and gave him new disposi-

trines of faith

and of an inward

of these persons,

tions."

She mentions a number of ing her residence at Turin

incidents,

having

;

which occurred dur-

relation, in part, to

her

domestic situation and arrangements, and partly to her efforts for the religious

of

As they

good of others.

marked importance,

is

it

are not, however,

perhaps unnecessary

to repeat

them. 8.

"

As

to

my own

me

state at this

time," she says, "

it

is

Every inward motion, originating from self, seemed to be taken away and lost so much so, that all the soul's movements and actions were now in difficult for

to describe

it.

;

God, under the dominion of with him in

;

his will,

and of the

air

Nothing entered into my im-; Lord was pleased to bring my heart, me, was pure my will was firmly estab-

it

breathes.

agination but what the as

it

seemed

to

Souls,

who

state.

;

;

lished in one direction. scribe this

and entirely in union

the soul living in and of God, as the body lives

God

Human

language cannot well de-

only knows perfectly what

it

is.

are in this state, are very precious in the sight


OF MADAJ.IE GUYUN. of God, though outwardly there

They

attracts notice.

meek, humble,

nothing which especially

is

are the

339

little

ones of the earth

;

Their humility, however, does not

quiet.

wholly protect them from the world's opposition.

They

are

not unfrequently the objects of the world's scorn and rage." 9.

The

writings of

Madame Guyon,

all

French

in the

language, have been published in their collected form, in

Some

forty volumes.

from the

rest,

numerous

of her works, published separately

and particularly her Life, have passed through

editions.

It

was but a short time before her

resi-

dence at Turin, that she commenced these works, by writing the treatise on religious experience, the Spiritual Torrents,

of which

we have

labors in writing

already given some account.

were not limited

But her

to formal treatises.

We

should do injustice to her desires for the good of others and to

her labors,

if

we

did not refer again to her written cor-

respondence, as one of the means of religious influence,

which she exercised.

The

ease and vivacity with which

and the

effect of

At

w^ere remarkable. at

home and

Madame Guyon

Paris, at

Gex,

at

Thonon,

at Turin,

abroad, in the convent and the prison, her

pen was constantly employed.

keep up a wide correspondence.

life,

All classes of persons, no

matter

how high

way,

there was any prospect of doing

or

how

name when she did not

It is hardly possible to

a period during the whole course of her

if

wrote,

what she wrote upon numerous persons,

low, shared in her labors in this

them good.

Five

printed volumes, which remain to us, are a sufficient confirmation of

she received at

Gex

;

holiness.

what has now been said. She informs us, that many letters from Paris during her residence

especially from persons

"

Among

who had a

reputation for

others," she says, " I received letters

from Mademoiselle de Lamoignon. Another young Indy, who had access to my answers to her, was so moved witL


340

HFl'

AND RELIGIOUS EXrERlENCE

the statements

made

pistoles for the

Rehgious House at

letting

me know at

the

money, I had only

me

all

10.

in tliem, that she sent

same

Gex

time, that,

to write to her,

me

a hundred

which I resided

in

whenever we wanted

and that she would send

I could desire."

Among

her correspondents

itual Directors,

M.

we

find,

Bertot and Father

them men of learning and

piety, the

beside her spir-

La Combe,

names of

both of

man

Poiret, a

celebrated for his knowledge, especially in the mystic or

experimental theology, the

Abbe de

of Berne, Mademoiselle de

Venoge of Lausanne, M. Monod,

a

man

of

some

Wattenville of the city

distinction both in science

and in

the Baron Metternich, the Marquis de Fenelon,

civil life,

who

for

some

time was the French ambassador in Holland, and Fenelon,

To

Archbishop of Cambray.

these,

among many

others

whose names are now unknown, I think it would be safe, from the well known incidents of her history, to add the four daughters, all of them duchesses in rank, of the celebrated Colbert, together with two at least of their husbands, the

Dukes Chevreuse and 11.

From

Beauvilliers.

time to time, in the course of what follows,

propose to give portions of her correspondence.

names are sometimes gone alter its value.

Her

;

we

Dates and

but that does not essentially

letters generally relate to the subject

of experimental religion, with other subjects not unfrequently introduced, which have a connection with

it.

The

following

was addressed to a young man, when he was about But entering upon the practical duties of the ministry.

letter

before giving

it, it

may be

her feelings in relation

proper

to

remark a moment, upon

to this class of persons.

very much, as we have had occasion

but perhaps for none more than those the preaching of the gospel.

She

felt

to see, for all persons

who had

;

in charge

She was brought much

into


OP MADAME GUYON.

341

acquaintance and connection with them

them by word and by "

When

heart

the

and she warned

;

letter to he faithful, is

once gained," she says, speaking

of preachers, " all the rest

But when,

soon amended.

is

in-

stead of faith in Christ and the renovation of the heart, they direct their hearers to the practice of

but

chiefly,

little

fruit

comes of

outward ceremonies

If those priests

it.

who

have charge of the country parishes, were zealous in inculcating

inward instead of outward

able results would follow. flocks,

would have the

spirit

most desir-

religion, the

The shepherds

in tending their

of the ancient Anchorites.

The

ploughman, in following the plough, would hold a blessed

Those who practise the mechanic

communion with God. arts,

fatigued with their labors, would find rest, and would

gather eternal fruits in God.

Crimes would be banished

the face of the church would be renewed;

would reign loss,

which

in peace everywhere.

is

Jesus Christ

Oh, the inexpressible

caused by a neglect of inward religion

!

What

a fearful account will those persons be obliged to render, to

whom

this

hidden treasure has

have concealed

The

it

letter, to

been committed, but who

from their people

!

which we have referred, addressed

young man when he was about entering the ministry,

to is

a as

follows.*

"Sir, "

The

singleness of spirit

have written

to

me, please

preach the gospel of Christ.

and the candor, with which you

me much.

avail myself of the confidence

endeavor

to

make one

" And in the

* See

first

You

are about to

In answering your

you

l|p,ve

letter,

I will

placed in me, and

or two suggestions.

place, I

would observe, that a person in

the work, entitled, a Dissertation on Pure Love, by the Arch-

bishop of Cambray, with an Apologetic Preface, Dublin,

29*

1

739.


AND RELIGIOUS KXFERIENCE

LIFE

342

the responsible and solemn situation to which you are called,

In other words, be care-

should never preach ostentatiously.

never

ful

to

preach with the purpose of showing your

intel-

Preach

in a

your learning, and eloquence.

lectual power, plain, simple

manner

and

;

me

let

add, that the matter

is

more important than the manner. Be careful wliat you Preach nothing but the preach, as well as how you preach. And permit gospel, the gospel of the kingdom of God. me to say further, it is exceedingly desirable, that you should still

preach great

it

way

the heart.

as a off,

If

kingdom near

at

hand ;

as something, not a

Aim

but to be received and realized now.

men

God

seek the kingdom of

at

within them, in

the exercise of faith and in right dispositions, instead of

seeking

it

fail to find

of

that the soul of

hands.

ercise of faith,

up

his

make

He

himself built

we permit him

it.

to

you preach,

And

God, therefore,

abode in the heart,

if

to disengage their

eternity,

He

when, in the ex-

he exercises there a

is

ready

men

come, and

to

are desirous of

it.

Teach those

to

to do.

minds from the world,

be recollected and prayerful, and with sincerity and up-

rightness to seek, in the language of the Psalmist,

and

his strength, to seek his

'

the

" Again, to render your preaching truly effective,

God

;

and

sanctified heart.

it

must

to the Spirit

flowing from a real, inward experience

fullness of a believing

Lord

face evermore.^ *

be the product of love, and of entire obedience of

re-

made with

in temples

to enter,

But men themselves have something

whom

Always

is this.

designed to be the Temple

much more than

perpetual priesthood. to take

to

man was

In that temple, framed for

the living God.

desires to dwell

human

practices, they will not

it.

"Another remark I have

member

and

in outward ceremonies

And,

;

from the if this

be

the case, your sermons will not, I think, partake of a contro=*

Ps. cv.

4.


OP MADAME GUYUN.

,

343

is much to be avoided. Men who are awaj by strong party feelings, are apt to when they think they are uttering the truth.

versial spirit, wliicli

controversial, led

utter falsehoods,

Besides, nothing, so far as I can perceive, so

and

up the heart

dries

much narrows

as controversy.

" Shall I be permitted to

make one

other suggestion

It is

?

very desirable, in the earlier part of your ministry especially, that

you should spend a portion of your time, and that per-

haps not a small portion, in communion with ment.

Let your own soul

first

and then, and not otherwise, communicate of that divine give what he has not

will

filled

God

you be

man

in retire-

with God's Spirit in a situation to

No man

fullness to others.

or if a

;

be

has grace, but has

it

can in a

small degree, he may, in dispensing to others, impart to first

make

himself one with the great Fountain, and then he

may

them what

is

necessary for himself.

Let him

always give, or be the instrument of giving, without beingemptied.

"

How

wonderful,

how

blessed are the fruits,

preacher seeks the divine glory alone, and

moved by fail

the Spirit of

of gaining souls to

his blood.

Preach

your sermons

will

God

lets

when

the

himself be

Such a preacher can hardly has redeemed them with manner, and you will find that !

Him who

in this

be beneficial to yourself, as well as to

Far from exhausting you, they will fill you more and more with God, who loves to give abundantly, when, others.

without seeking ourselves, and desirous of nothing but the

promotion of his own glory, we shed abroad what he gives us upon others. "

men

And

on the other hand, how sad are the

effects,

when

preach with other views, and on other principles

men, who honor God with

far from him.

And

;

their lips luhen their hearts are

they are not more injurious

than they are miserable in themselves.

God

to others,

has created


344

AM) JIKLKJIOIS KX I'KRl i:NCE

I/IFK

make them infinitely happy by possessmake themselves utterly miserable by I close with striving to possess all things out of Him. simply adding my supplication, that God may not only inthem, on purpose

to

ing Him, but they

struct

you

moreover,

things which

in the

may

I have mentioned, but,

place you in a situation which will be most

own good. Jeanne M. B. de la Mothe Guyon."

accordant with the divine glory and your "

12.

I turn now, for a few moments, to another subject.

Her Autobiography,

as appears from

some statements she

has made, was written by the order of her spiritual Director,

La Combe

who

;

particularly insisted, that she should write

everything, which could properly be inserted, even

his injunction,

and not supposing

if

it

In compUance with

should seem to be quite unimportant.

at that time, that

what she

wrote would be made public, she narrates, from time to time,

some of her exercises

in sleep.

I do not suppose, that she

attached more value to her dreams than others generally do

but even dreams,

when properly considered, are not wholly They generally have relation to our

destitute of value.

waking thoughts, being of a

religious tendency or otherwise,

as the general state of our heart

remark of no

less

is

;

and I believe

that

we may

tain

from them, in part, our predominant

is

a

profitably notice our dreams, in order to ascer-

they are not to be considered as of accordingly, but

or two will

it

a philosopher than President Edwards,

little

now be

inclinations.

much

account.

has been said of them hitherto.

Still

And,

One

given, which she mentions as having

occurred in this period of her

life.

was about this time," she relates, " I had a dream, which left a sweet impression on my mind. As I dreamed, I seemed to see the wide ocean spread out before me. Many were its shoals and breakers, and its stormy 13.

" It


OP MADAME GUYON. waters roared.

In the midst of

an

and

island, lofty

water

difficult

this troubled sea, there arose

of access, where

but in the interior where

;

summit,

it

was

it

To

of beauty.

full

was

They

called Lebanon.

all

said

it

was

it

touched the

arose again into a lofty this island

and

this inte-

some way mysteriously

rior mountain, I

in

345

carried.

Forests of cedars, and

grew there. In the wood there were where those who chose might enter and couches of

beautiful trees,

lodges,

;

Here, in

repose were spread for them. beauty,

all

things were changed from

this place of divine

what we see them

in

All was and sported among the branches, without fear that insidious foes would watch and destroy them. The lamb and the wolf were there together in peace. So that I the natural world.

The

full

of purity, innocence, truth.

birds sang

was reminded of that beautiful prophecy of Isaiah, wolf shall dwell with the lamb, and the leopard

down with the kid and they my Holy Mountain.' ;

'

The

shall lia

shall not hurt nor destroy in

all

"

As

who

and

dream, on

this

should appear before

beloved one, the spouse of holy

He

my

I thus contemplated, in

innocence and beauty,

souls, the

me

scene of

but that

Saviour op men!

to take me by the hand, had looked round upon this

condescended to come near me, to

speak

to

me.

divine work, this

new

When we

Paradise, he directed

the wide waters which surrounded us, to

its

my

attention to

rocks and foam-

me here and there one who was struggling onward, with more or less of courage and Some appeared hope, to this island and mountain of God. but not yet waves to be entirely overwhelmed, buried in the

ing breakers, and pointed out to

wholly gone, and when the Saviour was directing

my

atten-

particution to these, and laying his injunction that such, in aid I and sympathy whatever me should receive from lar,

cou-d give them,

my

spirit

was

so

much

affected that I


LIFK

346 awoke.

my

AND RKLIGIOUS EXPERIENCE

The sweet

spirit,

impression, which this

many

continued

dream

upon

left

days."

Such a dream, without ascribing to it any supernatural was calculated to console her feelings and to confirm her in her general conviction, that her great business was to aid souls, amid the multiplied perils which beset them, in import,

way of life. At another time she relates as follows. " I saw in a dream, a great number of beautiful birds. Many were the seeking the 14.

people, who, with great emulation and eagerness, were pur-

I was not a

suing them, and endeavoring to catch them. little

surprised to find, that, while they avoided others, the

birds

came and

any

effort to

offered themselves to me, without

Among

take them.

the birds there

my

using

was one of

there was none of the others which Everybody was eager to get this but it escaped them all, and me too as well as the rest. But afterwards it returned, and oflTered itself to me, when I had

extraordinary beauty

compared with

ceased to expect

;

it."

When, a number elon.

;

it.

of years afterwards, the celebrated Fen-

Archbishop of Cambray, became acquainted with her

views, and showed

by the benevolence and

sincerity of his

he knew the value of them by practical experience, she would sometimes say, in allusion to this dream, that the

life

that

had come to her. "There was one peculiarity

beautiful bird

in

her experience at this

time, which, as

it is

who have been

in a similar state of mind,

not unfrequently mentioned by persons

take this opportunity to explain.

we may

properly

She denominates

it

the

'prayer of silence.

Everybody knows, or by

sileyit

prayer.

It is

single exception, that

is

supposed to know, what

is

meant

prayer of the ordinary kind, with the

it

is

prayer in words unspoken.

But


OF MADAME GUYON. the

PRAYER OF SILENCE,

experimental writers, words.

because

it

;

and in the

possible for

The

and riches of its possession,

Having God, what

seek and to ask more than

to

it

It

fullness

asks nothing more.

it rests, it is silent, it

is it

used in the higher

is too deep for which does not speak, has a consciousness of

soul,

has nothing to say.

God

is

a prayer which

is

a state of the

It is

having

as the phrase

347

reception of God's will, and delight in

throb and

of

life

its

can change.

And

those

spiritual union, rest in

whose ceaseless which

fixed

is

sion of his

That

life.

changeable, and eternal.

it,

has

?

the inmost

more change than God by

are perfectly in that will,

God

just as

activity always

and

now

it

is

will is infinitely wise, un-

It cannot

who

it,

rests in

established, because

own unchangeable

And

it.

God,

terminates in an object,

will,

it

is

the expres-

has a rest perfect and

eternal.

We have here

16.

in

its

and

principle or

yet,

from time

the world. turns to

placing

And

When

may

to time

and troubled with the

The

the principle of the prayer.

life,

it

may be

practically distracted

cares, the pressures,

and the

trials

these distractions and cares cease,

God in the exercise God not only really

soul,

God

be in perfect union with

of spiritual recollection

it ;

of re-

thus

but consciously in the centre.

in the high state of experience of

speaking, the soul enters into

which we are now

communion with him not by

formal prayer, which specifies consecutively

its petitions,

but

by the prayer of silence, which, soaring above the rest and the trial, the joy and the sorrow of time, which are good or evil only in reference

view of

to the imperfections of the

things, rests calmly with

of rest, the Eternal Will.

God

human

himself in God's place

So strong

is

the instinct of the

holy soul for this place of divine repose, that the lips are

sometimes closed almost involuntarily.

up

in

one word.

Thy will be done

Its ;

prayer

is

summed

and believing with-


348

LIFE, ETC.

out a doubt, that

must be done

tliis will,

either into

and having therefore act of supplicating,

its

its

as

its

each moment passes,

is

and

positive or permissive forms,

supplication fulfilled in the very-

prayer almost necessarily assumes the

form of adoration without words

;

it

rests

in

God and

is

silent.

This

illustrates,

I suppose, what she means

time to time she speaks of the prayer of silence.

when from


CHAPTER XXVIII. Circumstances wJiich led in Italy at that time.

to

her return

France.

to

State

of things

Some account of Michael de Molinos,

author of the Spiritual Guide.

Opposition

to

his views.

the Ill

Course of the Count and Countess Imprisonment of Molinos and death. Her return

treatment of his folloioers. Vespiniani.

from Turin

in

Piedmont

to

Grenoble in France in the

Reasons for going

q/'1684.

friend resident

there.

revival of religion at Grenoble.

Sisters

Dealings of

Conversion of a knight of Malta.

viduals.

of one of

Autumn

GrenoUe.

Advice of a female Her domestic arrangements. Remarkable to

the Convents

of

God with some indiHer labors with the

the city.

Establishment of a

Hospital for sick persons.

Madame Guton

we have

looked upon Turin, as

remarked, as a place of refuge, rather than a nent labor.

It

is

true, that

But whether

effect.

already

of perma-

during the few months of her

residence there, she found something to do

were not without

field

ian usages and manners, so different

;

and her

labors

was owing to Italfrom those to which it

she had been accustomed, or to the difference of the lan-

guage of the country, which, although she undoubtedly had

command

of

it,

must have been employed by her with some

embarrassment, or to some other reasons, she found that her mind turned back to France. bosom, not merely because not merely because

it

was

30

it

France called her

was the place of her

beautiful

to its

birth

and attractive in

;

its


350

LIFE

AND RELIGIOUS EXPERIENCE

natural aspects, in

more than

all

and

valleys

its

and above

all,

rivers

and

forests

but,

;

because Providence seemed to

her to indicate, that her labors and her sufferings would be there.

Certainly she must have

that

was

difficult,

under

the existing state of things, for the true light to shine

much

it

known, that the people of the Italian have been subject, from that time to the present, to a

in Italy. states

felt,

It is well

yoke of ceremonial bondage, exceedingly adverse

to

a

of faith, although perhaps not wholly inconsistent with

In France, for the most been the same in kind, 2.

As

it

part, although

life it.

the difficulty has

has been less in degree.

tending to illustrate and confirm what has just

been said of

Italy, it

may

be proper to mention a few

facts

of some historical and religious interest, which occurred at this time.

It

was about

a Spaniard by blameless

life,

made

this period, that

a

birth,

his

teacher and reformer.

man

Michael de Molinos,

of a respectable family and

appearance in Italy as a religious

He

published his views in a work

entitled the Spiritual Guide, which, in

a few years passed

through twenty editions in different languages. ciples of the book,

The

prin-

which have been much misrepresented

and misunderstood, were similar in a number of respects, to those which are found in the writings of Madame Guyon.

He

not only insisted upon the possession of religion experi-

mentally, but maintained also those high doctrines of pres-

ent and effective sanctification, which she has so eloquently set forth.

He

attached comparatively but

of the heart, and upon faith as

little

much upon

ceremonial observances, but insisted its

value to

the religion

constituting principle.

His doctrines were received with great joy by many pious persons, in various parts of Italy.

continued only for a short time.

But

this state of things


OF MADAME GUTON.

The

3.

351

watchful eye of Catholic authority noticed this

Molinos was seized and shut up in prison.

movement.

Some hundreds

of persons,

who had received

with favor, were subjected to the same

ill

his doctrines

treatment

;

some

of them persons eminent for learning and piety, others

Among

tinguished for rank.

Countess Vespiniani.

and

life

dis-

these last were the Count and

The

of faith of which

Countess, strong in that power by God's grace she had become

the possessor, answered the judges of the Inquisition with a

firmness and decision which quite astonished them.

She

averred that she had been betrayed by the priests to whom, after the

manner of the Catholic church, she had made con-

fession

and declared openly and boldly, with

;

all

the terrors

of an ignominious death before her, that she would never

God

confess to a priest again, but to 4.

The

only.

Inquisitors, confounded at

her boldness, and not

daring to act with rigor against persons of such high rank, set the

some

Countess and her husband at liberty, together with

others.

But Molinos, whose irreproachable

life

and

profound piety had made a general impression, was not permitted to escape.

The

doctrines of the Spiritual Guide, of

which he was the author, were formally examined and concircular letter, emanating from the highest demned.

A

ecclesiastical Italy,

authority,

was addressed

to

the prelates of

apprizing them that secret assemblies were held in

their dioceses,

where inadmissible and dangerous errors were

taught, under the pretence of inculcating

higher experi-

was enjoined upon them to forbid and disperse those assemblies, and to pursue to justice such as should be found adopting novelties, which the Catholic

mental doctrines.

It

church regarded as heretical and criminal. All suspected the books of Molinos, when

persons were closely examined

;

they were found in their possession, were taken away ; nor were thev allowed to retain and read any other writings


LIFE

352

AND RELIGIOUS EXPERIENCE

which were regarded as of a similar cliaracter; such, in particular, as the Easy Method of the Inward or Contemplative Life

by Francis Malaval,* and the Letters on the same Efforts were made to save

subject of Cardinal Petrucci.

He

Molinos, but they were ineffectual.

geons of the Inquisition, after

many

died in the dun-

years of close confine-

ment, in which he exhibited the greatest humility and peace of mind. 5.

It does not

and

is

those

movement at this time. The who were interested in it, resided

But she saw enough

parts of Italy.

and

to the existing forms,

herself,

little

greater in other

in the inordinate attach-

in the prevalent deadness

to the life of religion in the soul, to

was but

said in her

of the progress

results of this

number of ment

appear from anything which

Madame Guyon knew much

writings, that

convince her, that there

hope of much success in the labors of one

like

a woman, a stranger in a strange land, unfriended

and comparatively unknown. Some years after, when her writings were subjected to examination, they were placed in the same category with those of Molinos as equally heretical

;

and the

;

ecclesiastical

were denounced condemnation of

the propositions of the Spanish priest was urged as one of the reasons for treating hers in a like manner.

was under these circumstances that she turned her She began to experience, more distinctly than she had previously done, the inward 6.

It

thoughts once more to France.

consciousness, that

God

tiiis

conviction,

she

designed to use her as an instrument

And

to effect his purposes.

accordingly, in connection with

could hardly

fail

to

see,

possessing

* Pratique Facile pour elever I'Am^ a la Contemplation. This work was translated from the French into the Italian by Lucio Labacci. Sec, in reference to this and other similar works, Bossuet's Actes de la

Condemnation des

Quietistes.


OP MADAIMK GUYON,

355

powers the strength of which she had learned from the conflicts in which she had been engaged, that her labors would probably no longer be in obscure and remote places, and

among she

A mere

peasantry.

instrument as she was, and as

herself to be, she began, nevertheless, to feel the

felt

greatness of her personal responsibility, and in particular,

God had

the importance of the mission to which

her

a

;

mission,

ple from

which was designed

sign

the

to the thing

signified,

called

her peo-

to recall

from the sem-

blance to the possession, from the ceremonial to the substance. It

7.

was

in the

autumn of 1684,

after a residence there

of some thi'ee or four months, that she

left

Turin for France.

She returned by the route by which she came Doria

to Susa,

along the

;

over the Alpine Pass of Mount Cenis, and

through the valley of the Maurienne to Montmeillant.

where

it

seemed

go and what

to

Here,

be necessary for her to decide where

to do, she

came

to the conclusion,

to

under that

inward guidance of which she recognized God as the author, to

go to the neighboring city of Grenoble.

This

city is

but

a short distance, about twenty-five miles, from Montmeillant

;

and unless she took a

different direction

and returned

again to Thonon and Geneva, as she could not

now do with

much

it.

propriety, she could hardly avoid visiting

She mentions, also, as a circumstance which turned her mind in that direction, that she was personally acquainted with a lady residing in Grenoble, give her some aid and advice.

who was

so situated as to

This lady, who was not

merely an acquaintance but a personal friend, she speaks of as " an eminent servant of God." 8.

Grenoble, which

of Turin,

is

on the river ant by

its

is

about one hundred miles northwest

an ancient and populous Isere.

position, its

It is a place

city of

which

numbers, and

its

is

France, situated

rendered import-

local influence.

The


354 lady,

LIFE

AND RELIGIOUS EXPERIENCE

whom Madame Guyon

have been quahfied

to give

visited there,

who seems

to

an opinion on such a matter,

advised her, for religious reasons and with a

knowledge

full

of her objects, to go no further, but to take up her residence for a time in that city.

Being acquainted with Madame

Guyon, and sympathizing in her

religious experience, her

thoughts were occupied with the subject before this time so

much

day had sometimes

so that the reflections of the

given existence and character to the dreams of the night. " Before I arrived at Grenoble," says lady,

my

friend

who

resided there,

Madame Guyon,

saw

" the

in a dream, that our

Lord gave me a great number of children, all uniformly and bearing in their spotless dress the emblem of their Her first impression was, as innocence and uprightness. she permitted her mind to dwell upon the subject, that God clad,

might in his providences establish

me

at Grenoble, for the

purpose of taking care of the children of the Hospital.

But

seemed to me, that another interpretation, more appropriate and more likely to be fulThe impression left upon my filled, could be given to it. as soon as she told

own mind give

me

was, that

it

to

me,

it

God might

so far bless

a number of spiritual children

of the gospel

;

children characterized

;

my the

labors as to '

little

by a new

ones

heart,

'

by

innocence, simplicity, and uprightness." 9.

The

lady, her friend, expressed the opinion very deci-

dedly, that the providences of field

God opened

to

her here a

of labor, which would amply reward the culture be-

stowed upon

it

;

and that God would make use of her as an

instrument in glorifying himself.

Guyon,

therefore,

she should stop for a time here. to rely

upon the

It

appeared

offices

And

Madame

to

under the circumstances of the thinking

case, that it

not best

of private friendship for those accom-

modations which would be necessary for her, she made arrangements for herself, as soon as she conveniently could.


OF MADAME GUYON.

Her

first

355

idea was to remain for a short time at the public

Inn or Hotel where she stopped when she city

entered the

first

but she found on making inquiry, that the arrange-

;

ments which could be made there, would not answer purposes of herself and those

who came with

all

accordingly she came to the conclusion, to place her daughter, and the pious maid-servant attendant,

who was her

and who had shown her devotedness

the

And

her.

little

constant

in thus twice

crossing the Alps with her, as boarders in one of the Con-

She

vents of the city.

and silence

solitude

wishing to resign herself in

herself,

to the dispositions of

Him who

is

the

absolute Sovereign, took retired rooms in the house of a

poor widow, of

from the friend

whom she had learned a favorable whom we have mentioned.

character,

She did not visit and make acquaintances in the first It had not been her custom to do so in other where she had sojourned. Her unalterable convic-

10.

instance. places,

tion, that it indicates

to

a want of religious wisdom and faith

run in advance of the divine providences, required her to

wait and to watch, as well as to pray and to act. result showed, that those,

Him

all that their faith

She

sat in

who

And

the

trust in the Lord, will find

expected and required him

to be.

her solitary room in the city of Grenoble, in

communion with God; a stranger almost unknown. But God, who gives all things to him who is so 'poor in spirit

silent

that he

may

be said

sanctified heart. to

be one.

to

have nothing, honors and loves the

With such a heart God may

A mighty power

such persons, even

lives in the

truly be said

very presence of

when outward appearances and appliThe language of Him in

ances seem to be against them.

whom Fear

they trust

not, 7ior he

is,

" The battle is not yours, hut God's.

dismayed ; for

the

* 2d Chron. XX.

Lord

15,17.

ivill he tvith

you^ *


356

Although, with the exception of a single family, she

11.

.

AND RELIGIOUS EXPERIENCE

LIFE

had scarcely a personal acquaintance at Grenoble, it was soon generally known, by being circulated from one to another of those who had in various ways heard something of her history, that

Madame Guyon was

(and she speaks of

sult was,

was not prepared, and

in the city.

The

re-

as something for which she

it

as quite unexpected to her,) that,

within a very few days after her arrival some of the most pious persons in the city

came

to see her.

The fact that many as an

she was already regarded and denounced by

unsettled fugitive and a heretic, did not prevent the sym-

pathy of pious

And many

hearts.

of those,

came not merely to express character and their sympathy in her

visited her,

that religious instruction

nently qualified to give.

who

thus

their respect for her trials,

but to receive

which they regarded her as emiIt

was here, as

it

had been,

in a

greater or less degree at Paris, at Gex, at Thonon, and at

The

Turin.

Spirit of

Some, despairing of ances,

and

came with

the inquiry,

attended her.

spiritual relief

much

feeling

who had

God

their

from outward observ-

need of instruction and

— What

shall

we do

aid,

be saved

to

?

was a little more advanced, desired to receive suggestions and advice appropriate to growth in religion, of which they hoped She says she was they had experienced the beginnings. greatly aided in understanding the spiritual situation and Others,

and whose

clearer perceptions,

the wants of those

who

visited

her

;

so

much

state

so that the

remark was common among them, and passed from one to another, that they each received something which was appropriate to their case. adds, " 12.

who It

" It

was Thou,

O my

God," she

didst all these things."

was but

natural, that those

who

thus

came

to her,

impressed by the profound truths which she uttered, should

announce

to others the light

and the

spiritual blessings they


OF MADAME GUYON.

357

were thus receiving. And accordingly the number of those, whose minds were thus suddenly directed to this great subject, rapidly increased.

" People," says all sides, far

Madame Guyon,

and near.

" flocked together

Friars, priests,

all

what was

So great was the

be

said.

some time I was wholly occupied, from morning

From

till

eight

in

the

me

to aid

six o'clock in the

evening, in speaking of God.

to

He to

possi-

But God was with

who came

to

say to them something which was pertinent and

Many

factory. this

was not

enabled me, in a wonderful manner, to understand

the spiritual condition and wants of those

and

it

myself much in the remarks I was called

make, by meditation and study.

upon me.

hear

to

interest felt, that for

the situation in which I was placed,

ble for

from

of the world,

came, one after another,

maids, wives, widows, to

men

time

;

God

be changed, as state, in

were the

souls,

only knows it

to God Some appeared

which submitted

how many.

were, in a moment.

which their hearts and

me,

satis-

lips

were

at to

Delivered from a closed, they

were

at once endued with gifts of prayer, which were wonderful.

Marvellous, indeed, was this work of the Lord."

A member

13.

of one of the Catholic Religious Orders,

established at Grenoble, visited her Conferences,

and seems

have sought private interviews. He was one of those persons, not unfrequently found, who, with the most favorable dispositions to become religious, fail, nevertheless, in possessing the requisite fidelity and courage to make themselves what they have a desire to be. In this conflict also

to

and vacillation of mind between desire and fixedness of purpose, he

came

to her,

and "

laid open," as she expresses

" all the trials of his heart to her like a little child."

it,

She

gave him such instructions as seemed applicable to his case and God honored her in making her the instrument of great blessings to this sincere

and humble man.

" I felt," she


358

AND KELIGIOUS EXPERIENCE

LIFE

says, " that this peraon,

my

who was emptied

he received of the divine

tion as

spiritual children,

of self in propor-

fulhiess,

was truly one of

one of the most faithful and closely

united."

This good man, desirous that others should be the

14.

subjects of the

same blessedness which he himself had expe-

number of

rienced, brought to her a

they were

all,

in

manner, led

like

interest in Christ,

and

to the

House

glorious,

But

was incidentally the

The Superior

occasion of some trouble.

need of an

experience of repentance.

and

this result, so auspicious

And

his companions.

to see their

of the Rehgious

these brethren belonged, and the person

to w^hich

who

sustained the office of Master of the Novitiates in the same House, were very much offended. Without knowing

Madame Guyon

personally, they nevertheless declared them-

selves decidedly

and strongly against

her.

They were grievously chagrined," says Madame Guyon, " that a woman, as they termed me, should be so much flocked to, and so much sought after. For, looking at the "

things as they were in themselves, and not as they were in

God, who not only does what pleases him but uses what instruments he pleases, they forgot, in their contempt for the instrument, to admire the goodness and grace, which were

manifested through

was

first

it.

The good

brother, however,

who

converted, persevered in his efforts, and after a

time persuaded the Superior of the House to come and see

me, and at least

knew

to

thank

me

I had been the agent.

conversation with each other.

was pleased

so to order

heart and affected him. at last convinced

which he

my He

for the charities, of

He

came.

We

The Lord was

at first opposed.

present,

and

words, that they reached his

was not only

affected, but

and completely gained over

number of religious books

which he

entered into

to the

was

views

So much so, that he bought quite a at his OAvn expense,

— books which


OF MADAME GUYON.

359

contained the very views with which he and others had been so

much " Oh,

dissatisfied,

— and

how wonderful

art

circulated

Thou,

them

my God

jvidely.

In

!

thy ways

all

how wise In all thy conduct how full of love How well Thou canst frustrate all the false wisdom of men and triumph !

over

!

all their

vain precautions

!

" In this Religious House," she adds, " there was a

15.

considerable

number of

persons,

who

sustained the relation

The new

of Novitiates, or of persons on probation.

sinner,

and that he must be saved by repentance and

in Christ, is,

and that

faith in

God through

spirit

man

of religious inquiry, [based upon the principle that

is

a

faith

Christ subsequently

and must be the foundation of the inward

the spirit

life,]

of religious inquiry upon these principles reached the eldest of the Novitiates.

It

was a marked

attention to the subject,

case.

As he gave

his

he became more and more uneasy,

much so that he knew not what to do. He could neither read nor study, nor go through in the usual manner with the so

prescribed forms of prayer, nor scarcely do any of his other

The member

duties.

we have

of this Religious House, of whom already spoken as having become interested first, to me. We conversed together for In connection with what he said to me, I was

brought this Novitiate,

some

tmae.

enabled, with divine assistance, to judge very accurately of

inward

his

state,

and

to suggest

views which seemed to be was remarkable. God's presence was manifested in a wonderful manner. While I was yet speaking to him, grace wrought in his heart and his soul drank in what was said, as the parched ground of sumappropriate to

it.

The

result

;

mer

While he was yet with me, before room where the conversation was held, the fears and sorrows of his mind departed. So far as could be judged at the time, he was a ne^o man in Christ. He loved God, and God loved him. he

drinks in the rain.

left

the


oGO

LIFE

16.

"From

AND RELIGIOUS EXPERIENCE which

that time he discharged all the duties,

before were pei^formed with great reluctance, with readiness

and joy.

He now

cheerfully,

and discharged

both studied and prayed readily and

man-

other duties in such a

all

He

ner that he was scarce known to himself or others.

was not only changed, but he was rejoiced to there was in him a principle of life which made permanent.

God gave him

well as temporally

;

his daily

the

change

spiritually, as

imparting what he could not obtain be-

fore,

whatever pains he might take

good

to others,

he brought

other Novitiates.

bread

that

find

They

all

for

Desiring to do

it.

me, from time

to

of

to time, all the

them became

interested in

the subject of their personal religious welfare, and were affected

and

blessed,

all

The Su-

though in different degrees.

House and the Master of the Novitiates, both of whom were ignorant of the instrumentality which had been employed, admired very much, so much so that they perior of the

could not forbear expressing their feelings at the change which they witnessed in those under their charge. Con-

versing one day with a person connected with the House, whose merit and virtues they highly este^imed, and expressing their surprise at the great change which they witnessed Fathers, if in the Novitiates, this person sai^J io them, '

My

you It is

will

permit me, I will

tell

you the reason of

owing to the efforts of the lady, against

you formerly exclaimed

knowing

her,

made use

of her efforts for all

17.

" This, added

to

existing, could not fail to

so

this

change.

whom, without

much.

God

has

this.'

the favorable

already

influences

have a very marked

effect.

Both

the Superior of the Monastery and the Master of the Novitiates,

were advanced

in years.

But these

things,

combined

with what they had personally experienced, had such an effect tv, to

upon them, that they condescended, with great humilisubmit to such advice and instruction as I was enabled


OF mada:.ie guyon. to give

them.

was

It

at this time,

and

361

in this city,

and

for

the particular benefit of those whose minds were affected in

manner which I have

the

book, entitled

A

related, that I wrote the little

Short llethod of Prayer.

It

seemed

to

me,

under the circumstances of the

case, that the spirit of the

Lord prompted me

I shall have occasion to say

something more of 18.

'•'

The

to w^rite it

much

so

benefit

certain time,

whom

persons of

down

the directions laid

'

it.

hereafter.

from

it,

am now

speaking, followed

They experienced

that the Superior said to

am become

I

I

in that book.

quite a

new man.

me

at

a

Prayer,

which was formerly burdensome

to me, and especially after became exhausted and dull, I now God, who formerly practise with great pleasure and ease seemed to be a great way off, ^s now near and the communion I have with him? which is frequent, results in great

my

intellectual faculties

;

spiritual blessing-s-'

" The Miister of the Novitiates said to me, member of a Monastery or Religious House '

a

years,

these forty

and as such have practised the form of prayer, and

perhaps in something of I have never practised little

I have been

book.

exercises.'

its it

spirit

as I

;

but I can truly say, that

have done since I read that

And I can say the same of my other religious Among the other persons who became experi-

mentally interested in the subject of rehgion at this time,

were three monks,

men

of ability and reputation, belonging

members of which were in general much opposed to me. 19. " God also made me of service to a great number of nuns, of virtuous young women, and even men of the world. Among those who were wrought upon at this time, was a young man of rank, a member of the celebrated Association or Order of the Knights of Malta. Led to understand some-

fo

another monastery, the

very

thing of the peaceful nature and effects of religion, he aban-

81


LIFE

362

AND RELiaiOUS EXPERIENCE

doned the profession of arms for

He became

gospel of Christ.

a

tha.t

man

of a preacher of the

constant in prayer, and

was much favored of the Lord. I could not well describe number of souls, of whose spiritual good God was

the great

pleased to

make me

the instrument

married

;

women

as well

monks and preachers, as well as men of the world. Among the number were three curates, one canon, and one grand-vicar, who were more particularly given to me. Generally speaking, those who sought religion did not seek it in vain. There was one priest, however, for whom I was interested, and for whom, in my anxiety for his as maidens and nuns,

much.

salvation, I suffered felt it,

He

desired religion, while he

He

the power of other and inferior attachments.

but with a divided heart.

The

contest

sought

was severe

was with painful emotions that I saw him, desires and efforts, go back again to tine world.

it

;

and

after all his

" I ought to add, perhaps, that those wkn were the subremarkable work, generally remained steadfast

jects of this

in the faith.

trials which followed, some of a time, but returned again. The

In the severe

them were shaken

for

great body were steadfast 20.

These

things,

— immovable."

which commenced soon

al at Grenoble, took place, for the

and summer of 1685. connected with

The

following

one of the convents of the

had been to

relates

this state of things,

worth repeating. sister in

She

a number of incidents some of which may be

is

bad never been

;

who

no one was able

into that convent

;

"There was a

one.

city,

in a state of religious melancholy.

understand her case

after her arriv-

most part, in the spring

for I

for eight years

No

one seemed

to give relief-

was not

I

in the habit

of going into such places unless I was sent for, as I did not

think

it

right to intrude, but left myself to be conducted

Providence.

Under

these circumstances, I was not a

by

little

surprised that, near the close of a long summer's day, after


OF MADAME GUYON. setting of the sun, a

message was suddenly sent

me

the Prioress, requesting

As

had the charge.

was not

363

to visit the

me from

to

House of which she

was not yet dark, and the convent On my way there, I met with one

it

distant, I went.

who

told

being thus suddenly summoned.

It

of the sisters belonging to

it,

me

the occasion of

was the

my and

afflicted

insane state of the poor woman whom I have mentioned. In her sorrow and distraction she had made an attempt to

Her earnest desire to obtain reconciliation with God, and her deep conviction of the impossibility of securing

kill herself.

it

by ceremonial observances

conflict in

her mind, that

but not so

much

its

alone,

had produced such a

very foundations were shaken

so as to deprive her of the

power of

correct

perception for the most part of the time. "

A person coming in to see her about

known something

of

my

this time,

Being thus made

converse with me.

who had

personal history, advised her to

general facts of the case, I laid

it

understand the

to

inwardly before the Lord,

who enabled me, as it seemed to me, to understand it more The fact was, that for many years, compelled as it

fully.

were by the doctrine and

discipline

est results to

and ceremonial observances, she those inward convictions, which

had

austerities

struggled

against

assured her that there

is

which ascribed the high-

a better way.

I endeavored to

explain to her that this resistance must cease

;

no longer rely upon her observances, or trust

to

merits, but

must

trust in Christ,

must

that she

her personal

and resign herself to him Being a efforts.

alone.

God was

woman

of great capacity, she appreciated at once the views

pleased to bless these

which were presented. Christ,

and willing

Submitting herself to

to leave all things in his

she entered at once into the peace of Paradise.

much

God through

hands in

changed, that she became the admiration of

members of the Religious Community

in

faith,

She was all

so

the

which she resided.


LIFE AND KKLlGIULa EXPfJKlENCE

364

God's presence was with her continually

and her

;

spirit

and

power of prayer were wonderful." A 21. But the work did not stop with this individual. considerable number of persons in the Convent gave attention to the great and beneficent truths which were thus brought before them.

was something new, with those

It

practised observances and austerities so long, to

who had

hear of reconciliation with God, by the simple and scriptural

method of

And

faith in Christ alone.

coming though

it

did from woman's

what gives the true power

the announcement,

lips,

but attended with

every announcement, namely,

to

the Saviour's blessing, brought consolation to

The thorough

ing heart.

in particular,

many

a mourn-

reformation of one of the inmates

whose ungovernable

had for many Madame Guyon

dispositions

years given trouble, attracted great notice.

remarks, that the wonderful change, which was thus wrought

through her instrumentality

in

others,

and particularly

in

was the means of establishing an intimate friendship between the Prioress and herself. this individual,

22.

In concluding

with her religious

were not

limited, as

single object of

Christian

is

which

this chapter,

is

chiefly occupied

proper to say, that her labors

efforts, it is

some might be led

communicating religious

to suppose, to the

instruction.

The

required to do good to the bodies, as well as the

Taking a wide view of the field of remembered the poor and the sick. The happily made at Thonon to establish a hospital for were followed by similar efforts made at Grenoble.

souls of his fellow

men.

Christian duty, she efforts so

the sick,

But she has not given us

the particulars of this benevolent

undertaking ; but merely mentions sequent period of her

in

life,

it

incidentally, in a sub-

the following terms.

believe I forgot to say, in the proper place, that the

condescended to make use of the city of Grenoble.

me

to establish

Some expense was

"I Lord

a hospital in

necessarily incur-


OP MADAME GUYON. red in the beginning

but

;

it

was

365

established without

what

are called permanent or vested funds, on the principle of

being supplied by voluntary contributions from the fund of

My enemies

Providence. nevolent

which had been

not true. settled

me.

on

settled

My children me

ordered for

my

also in

or any one else,

is

of me, alleging

my cliildren.

say, that they are supported only

providence, which

use of this be-

This was

not only fully received what was

as to the hospitals referred

their support to

ill

for the founding of such institu-

upon them, but shared

And

made

afterwards

an occasion for speaking

had taken property

that I tions,

effort, as

what was assigned to, it

to

instead of ascribing

would be better

to

on the fund of divine

But so it has been Lord has enabled me to

inexhaustible.

good, that all the

do for his glory, has ever been turned by man's malignity into trials

and crosses

for

me.

Many

of

my

trials

them has been inevitable.'

so great, that the

I have

number of omission of them has been

omitted to particularize, for the reason that the


CHAPTER XXIX. Origin of the Monastery of the

Madame Guyon.

Grand

Visited by

Chartreuse.

Description of the approach

to

it.

Conver-

sation between Father Innocentius, the General or Prior

and Madame Guyon.

of the She meets with opposition at

Her method of prayer

in her religious Conferences.

Carthusians, Grenoble.

Commences

the writing

of Commentaries on

the Bible.

her

Of

Remarks on her Commentary on the Canticles. Her sympathy or communion of spirit with King David, when occupied in writing on the Books of Kings. The work entitled The Short Method of Prayer. Cirspiritual state in connection with this work.

cumstances attending the origin of

this ivork.

books as a means or instrumentality of good.

At

On

the writing

the distance of eight miles north of Grenoble

celebrated monastery of the

of

Poetry.

Grand Chartreuse.

is

the

In the year

1084, Bruno, a native of Cologne, the founder of the Order of Carthusian monks, a

man

of learning and piety, came to

the city of Grenoble, and requested the resident bishop to

allow

him

to

establish himself,

for religious purposes, in

some place of retirement within the limits of his diocese. Hugh, bishop of the city, strongly recommended to him, and the few pious persons with him, as a place suitable to their purposes, the neighboring desert of the Chartreuse, effectually precluded

from intrusion by

and almost inaccessible rocks. accepted.

The

— a place

frightful precipices

proposition

was readily

Delighted with the prospect of separating them-

selves from the world, they

went

into this

remarkable retreat;


LIFE, ETC.

and removed almost from the

possibility of worldly interrup-

they built their places of prayer.

tions,

many

Such,

centu-

was the origin of the monastery of the Grand

since,

ries

367

Chartreuse.

The

2.

original rule of the

monks of Chartreuse

allow of the visits of women.

This

did not

rule, I suppose,

from

some remarks which are to be found in the learned works of Alvan Butler in connection with his account of Bruno, was subsequently relaxed

to

some extent

;

— he

gives us to

understand, that they were excluded in part, namely, from the " inciosure and the church."

we

Madame Guyon,

find that

But however

this

may

impelled by motives of a

be,

reli-

gious nature, and in accordance undoubtedly with the exist-

ing practice,

not with the original rule, embraced some

if

favorable opportunity to visit this celebrated place. to

a

woman

distance

As

at least,

was not

This,

was no small undertaking, although the

great.

the traveller approaches the

emerges from a long and gloomy

Grand Chartreuse, he

forest,

which

is

abruptly

terminated by immense mountains that rise before him.

The

Pass, through which the ascent of the mountains

is

commenced, winds through stupendous granite rocks, which overhang from above. At the end of this terrific defile the road is

is

crossed

by a romantic mountain

a rude stone bridge.

bridge, than

it

The road no

torrent, over

which

sooner leaves the

turns suddenly in another direction, and thus

presents at once before the traveller a lofty mountain, on the flattened summit of which the Carthusian monastery situated, enclosed still

more

is

on either side by other mountain peaks

elevated,

whose tops are whitened with perpetual

sooner

the defile passed," says a traveller

snows. 3.

"

No

passed through are

now

it

is

who we

a few years before the period of which

speaking, "than nothing, which possesses either


LIFE AND RELIGIOUS EXPERIENCE

368

animal or vegetable

horn

life,

is

deep repose.

to disturb the

;

no shepherd's pipe

defile

a

allowed

moun-

beyond the entrance of the

and even beasts of prey seem

;

dreaded Pass, and

winds his is

It is not permitted the

taineers ever to lead their flocks

that

No huntsman

seen.

in these dreary solitudes

to shrink

instinctively to

back from

keep away from

which neither furnishes subsistence nor covert.

desert,

Nothing, as w^e passed upward, met the eye but tremendous precipices and ciers in

huge fragments of rock,

diversified with gla-

every possible fantastic form.

" Sometimes the rocks, jetting out above, overhung us, till

they formed a complete arch over our heads, and ren-

we

dered the path so dark that

Once we had

our way.

which shook bridge, over a

could scarcely see to pick

over a narrow pine plank

to pass

every step. This was placed, by way of yawning chasm, which every moment threat-

at

ened to ingulf the traveller in

its

marble jaws.

We

often

passed close by the side of abysses so profound as to be totally lost

m

darkness

ters struggling in

which we 4.

;

while the awful roaring of the wa-

then* cavities, shook the very rocks

on

trod." *

Such are the terms,

in

which the learned and justly

celebrated Port Royalist, Claude Lancelot, speaks of his

journey through these sublime rocks and over these rugged ascents and precipices a few years before the

road was trodden by the remarkable labors

we

are narrating.

From

same rough

woman whose

life

and

the bridge at the termina-

tion of the defile to the level opening

on tho top of the moun-

where the monastery is situated, the ascent is a little more than two miles. The monastery itself is a very striktain

* See

and the Grand Chartreuse, by M. Claude Grammars, with Some Account of the Monastery of La Trappe and of the Institution of Port Royal edited by Mary Anno Schimmelnennick. the

Tour

to Alet

Lancelot, Author of the Port Eoyal

;


OF MADAME GUYON.

369

ing object, venerable alike by

its massive strength and its Although correctly described as situated on the summit of a mountain, it is nevertheless enclosed on two sides by stupendous rocks and peaks, of still greater height,

high antiquity.

which reach far above the clouds, and almost shut out the Here dwell a company of monks, about

light of the sun.

forty in

Prior

number, under the direction of their General or

they have a large library

;

many

;

of extensive information and learning

are subjected to strict rules

terities

simple

and much of their time

About a

5. little

;

is

;

;

their

spent in acts of devotion.

third of a mile below the monastery, in

opening on the side of the ascent,

may be from

it

place,

regarded as an appendage to

some

in

them are men and ausmode of living is

of

their duties

and the

respects.

around

cells

and other persons, who wish

The

is

a

a building which

it,

though separate

principal building at this

by lay brethren

it,

are occupied

to

be connected with the

mem-

bers of the Chartreuse, and to be under their direction, without wholly conforming to the severity of their rule. to this place, probably,

Madame Guyon The

and not

to the

It

was

monastery proper, that

ascended through these frightful solitudes.

learned and venerable Prior, Father Innocentius, at-

tended by his monks, came down to meet her.

know,

interesting to

if it

were

it,

whether we take

Madame Guyon and the statements

terms of the sub-

into

view the character of

the great objects she had before her, or

made

in the life of

Bishop d'Aranthon by

Father Innocentius, there can be no doubt. the subject

would be

Of

the conversation which passed between them. stance of

It

possible, the precise

(a subject, as

it

seems

to us,

It turned upon more important

than any other which can well be presented to the

mind)

— of

religious faith.

authoritatively or in

She proclaimed

human

to them, not

any way inconsistent with female mod-

esty and propriety, but as the result of a conversation con-


LIFE AND RELIGIOUS EXPERIENCE

370

ducted on both sides with Christian kindness and decorum, the indispensable necessity not only of justification

by faith, inward Ghristian

hut of faith as the foundation of the whole life.

6.

Christian candor compels us to think favorably of the

religious professions

whom

and hopes of these good brethren, with

she conversed under these singular circumstances.

But the broad annunciation of

faith

every thing, a doctrine which excludes merit,

we may

as the foundation of a^l

claims of personal

well suppose, extracted from them, notwith-

standing their habits of quietude and silence, lations of doubt

monial observances.

marked

Many were

and astonishment.

ejacu-

their cere-

Eight months of the year,

if

we may

believe their statements, they fasted in the stricter sense of

the term

;

all this to

and the

no meat Was was the doctrine of Faith,

rest of the time they ate

go for nothing

in connection with

its

?

But

it

thoroughly sanctifying

!

results,

of those good men, not times, it

whose

unknown

either in

practical theology, good

goes, finds

its

was one ancient or modern

and desirable as

far as

exponent in the seventh chapter of Ro-

mans, " when I would do good,

And beyond

which

He

particularly attracted the notice of the Prior.

evil is present

me"

with

or above this state, to any thing, which in being

love without selfishness, can properly be described as holiness to the Lord, he thought

it difficult,

in opposition to the opinion of

the present

life.

to the conclusion

According on the

and even impossible,

Madame Guyon, to his

own

to arrive in

statement he came

spot, that the doctrine of

Guyon, whatever might be the

Madame

defects or virtues of her

personal character, was at variance with the received doctrines of the Catholic church, 7.

"

Some

and

heretical.

six or seven years ago," says Father Innocen-

tius, in allusion to this

c/ty of Grenoble,

interview, "

Madame Guyon

and found her way upward

to

left

the

our solitary


OF MADAME GUYON.

home

Although contrary

in the rocks.

to

371 our usual custom,

an occasion on which I might be excused for conversing with this lady. I took with me, however, a numI thought

it

who might be witnesses of what passed now bear me testimony, that, conversation, and when Madame Guyon had left

ber of the brethren,

between

us.

after the us,

And

they will

I immediately expressed

my

suspicions, in

terms, of the soundness of her views." *

very strong

was not long and he became

It

before his suspicions ripened into convictions,

one of the leading writers in opposition to her. her

the

visit to

Grand Chartreuse.

Thus ended

Probably never before

nor since have those solitary rocks listened to the voice of

woman, coming among them under such circumstances, and announcing 8.

It

to their

inmates such salutary truths.

was not long

and her return

after this visit to the

to the

Grand Chartreuse

city of Grenoble, before she

expe-

rienced the beginnings of that practical o^^position, from

which she had suffered in other places. " The lady, who was my particular friend," she says, "began to conceive some jealousy on account of the applause which was given me; God permitted that she should be thus tempted and afflicted, in order that she might know herself, and become more thoroughly purified. Also some of those persons who sustained the ofiice of Confessors in the church, began to be

uneasy, saying, that I had gone out of

was not

my

instruction

" It

proper business to aid in

and restoration of

was easy

for

my

place,

this

and that

it

manner, in the

souls.

me," she adds, "

to see the difference be-

tween those Confessors, who, in the conducting of souls, seek nothing but God's glory, and those other Confessors,

who

* La Yie de Messire Jean D'Aranthon D'Alex, Liv. 3d, ch. 4th.— This work was published anonymously, but the author of it was Father Innocentius himself.


372

AND RELIGIOUS EXPERIENCE

LIF1-:

make

the discharge of their office subservient to their

Those of the

personal interests.

and approved of

my labors,

came

first class

to see

own me,

and greatly rejoiced in the grace

of God, which was bestowed on their penitents. The others, on the contrary, seemed to despise the good, because they contemned the instrument of it and tried in a secret man;

ner

to excite the

town against me.

be right in opposing me, if I

I

saw

had sought

and had obtruded upon them of myself.

when I had merely

wise,

that they

my own But

it

would

interests

was

other-

followed the leadings of divine

God

Providence, and had done only v/hat

required

me

to do."

The appearance

9.

of an opposition, at

first

comparatively

feeble, but continually increasing in violence, did not

compel

her immediately to remit her labors.

her it

little

may

assemblies for

She still continued conversation and prayer. Perhaps

be proper, before leaving this account of her

to refer a

moment

to

what I suppose

of proceeding in one respect. ticular reference to

In

labors,.

to

have been her mode

this

remark I have parShe conversed

her method of prayer.

much, but not without supplication mingled with

it.

"When

persons were collected together, before entering upon conversation, and from time to time when especial divine communion seemed to be necessary, it was her practice to pray in silence. Such had been her devotional habits, that she en-

In a moment The mind turned inward

tered into this state in a remarkable manner.

she recollected herself in God.

upon

itself.

Her

closed or uplifted eye, her hands clasped

together, her serene countenance abstracted from worldly

up with a divine ray, left the convicupon those who were present with her and beheld her, that her soul was in a communion with the Eternal Mind, too influences but lighted

tion

deep for the utterance of words. hardly

fail to

Such a conviction could

react upon themselves, to check the current of


OF MADAME GUYON. their worldly affections

and

to

ISlS

produce the most stiutary

religious impressions.

The Holy Ghost has a language outward,

10.

inward. itself in

Within,

it

gives holy dispositions

;

as well as

icithout, it

shows

the natural signs and expressions of peace, love,

forbearance, purity, desire for the good of others

;

all ele-

vated and sanctified by that holy confidence, which results

A

from the knowledge of God's unchangeable friendship.

countenance, purified and irradiated by the divine power of this inward illumination, necessarily has something in

which

is

more "

angelic than

There

is

it

human.

a light around her brow,

A holiness in those calm eyes

;

Which show, though earth may claim Her spirit's home is in the ekies."

it

now.

Before the divine glance of that eye, before the illuminated expression of that peaceful countenance, jealousy, and pride,

and malice, and impurity, and revenge, and every

evil thing, stand

11.

stances

selfishness,

and

rebuked and condemned.

In a preceding chapter we have stated the circum-

under

which

Madame Guyon commenced

the

works, which were afterwards published under her name.

At Thonon, ble,

she wrote the Spiritual Torrents.

At Greno-

her present place of residence, she commenced her

Commentaries on the Bible.

These commentaries

the most part, experimental and practical.

are, for

A critical

and

commentary cannot be written to much purpose, without a knowledge of the Hebrew language and of To this other dialects which are related to it in origin. knowledge she made no pretensions though, having some knowledge of the Latin she was able to avail herself of some exegetical

;

important helps in that language, as well as of commentaries in

French and

Italian. 'V2


374

AND RELIGIOUS EXPERIENCE

LIFE

Her method,

for the

most

part,

Bible before her, and studied

was

it, it

She placed the

tliis.

would seem, both

in the

Latin and French translations, with the simple object of

what meaning it would prehumbly and honestly directing itself to the

ascertaining, in the first place,

sent to a mind,

In addition

pursuit of the truth. idea, and, as there is

only that the Old and

to this, she

New

Testaments are parts of one

system, but that the import of the one can, in best be reached

adopted the

reason to think, very correctly, not

many

cases,

and understood by a comparison of the

re-

and passages of the other. And accordingly she studied them together, and interpreted the one by the other obtaining, as she supposed, a better knowledge of both by her intimate knowledge of each of them separately. But this was not all. The Holy Scriptures are full of lated topics

;

truths

which cannot well be received and appreciated, ex-

cept in connection with an inward experience corresponding to them. Not unfrequently the light of the mind, inspired by the inward agency of the spirit of truth, throws light upon the outward letter. If Madame Guyon had less of

that form of exegetical knowledge, which

is

derived from an

access to the original tongues of the Scriptures, than others, she

had more, much more, of that inward,

insight, which, to this

say the least, is equally valuable. inward power of interpretation, to which she

when she

says,

" I wrote

tures, for the

most

from

The Lord was

sleep.

and kept me

my

gave

;

in time that

diffused within

light

me

so present to

so under control, that I both

me inward

It is

refers,

commentaries on the Scrip-

part, in the night

writing just as he was pleased to order

withheld them.

some

spiritual

it

was taken

in this work,

began and

;

writing

and strength, and stopping

left off

when He when He

I wrote with very great rapidity, light being

me

in such a

manner, that I found I had in

myself latent treasures of perception and knowledge, of

which T had but

Uttle previous conception."


OF MADAME GUYON. She seems

12.

375

have been an

in this to

will of

who do

God

God, shall know of the doctrine, whether

taught her just so far as she was

Thou,

O my

" turn

me an hundred ways

without any reserve didst continually

yet some

;

make me

by the

trials,

subject,

I was

fluence of the discipline to which

My it

soul,

under the

to receive humiliations in the

which I received favors

and low, was rendered

;

so

much

same

will.

I

spirit

in

so that every thing, high

me ;" meaning

alike to

in-

was subjected, became

exceedingly pliable to every discovery of the divine

was enabled

thine

which Thou

pass through, whether I had not

interest for myself?

little

this

prdve whether

to discover

the

be true.*

it

"Didst not

his.

God," she says in speaking on to

and

illustration

proof of the scriptural declaration, that those

in these re-

which is very obvious from the connection marks to imply, that it is a mind in this state, in which they are found, more than in any other, which God illumines. 13.

"I have sometimes

thought," she remarks farther in

the same connection, " that the Lord deals with his friends

who

are dearest to him, as the ocean does with

Sometimes

it

its

waves.

pushes them against the rocks, where they

them on the sand, or moment, it retakes them into the depths of its own bosom, where they are absorbed with the same rapidity with which they were first ejected. The more violently they are dashed upon the

break in pieces, sometimes dashes them on the mire.

rocks, the

it

rolls

And

then, in a

more quickly and impetuously do they return to With others he deals more gently. There

the great centre.

are many, far the greater number,

by

whom

consolations mingled with faith.

how very

rare,

who

he permits

How

to live

few are those,

are driven and dashed where the

* John

vii. 17.

Lord


LIFE

376 pleases,

till

AND RELIGIOUS EXPERIENCE and they caL

their wills are wholly destroyed,

no longer demand any thing for themselves." 14. It was in this state of mind, in which she had thus given herself to

God

without reserve, that she

commenced

her Commentaries on the Bible. They have all been published ; those on the Old Testament in twelve small octavo volumes, and those on the

in eight.

A part

Of these volumes,

the most

New Testament

only were written at Grenoble.

remarkable, that at least which has attracted the most attention, is

the

work on the

of the earlier

critics,

ble poem, taken in sation

Madame Guyon

its

Taknumber

Canticles or Solomon's Song.

ing the view which has been adopted by the greater

regards this remarka-

higher or spiritual sense, as a conver-

between the truly

sanctified soul

and

Christ.

In the

concluding part of her commentary, she brings out very fully her views of the

with

God through

union of the soul with Christ, and

Christ,

which she regards as one of the

highest, perhaps the very highest result of sanctification.

was probably

this circumstance,

namely, that

this

cated so distinctly and fully, and I think I

work

may

say

quently, the doctrine of a heart wholly delivered, if not

It

indielo-

from

every thing which requires penitent humiliation and the application of Christ's blood, yet delivered at least from all

known voluntary

sin

and thus made one with Christ

in love,

as a doctrine to be taught, believed, and realized, which

made her commentary on

the Canticles the subject, not only

of special attention, but of special criticism and rebuke. 15.

There

is

one passage,

illustrative of the operations of

her mind in the preparation of her commentaries, which

may be

proper

to repeat here.

" In writing

on the Books of Kings, when I gave attention

which had relation

to

kmg

David, I

felt

it

my commentaries to those parts

a very remarkable

communion of spirit with him, as much so almost as if he had been present with me. Even before I had commenced


OF MADAME OUYON.

my

writings in

377

previous and preparatory contemplations, I

had experienced

By

union.

this

upon me, I seemed

a remarkable operation

comprehend very

to

God

of his grace, the conduct of

fully the greatness

over him, and

the

cir-

cumstances of the states through which he had passed.

In

and pastor of

his capacity of leader

Israel, I

all

was deeply im-

pressed with a view of him, as a striking type of Christ.

The Saviour and

And

his people are one.

it

seemed

to

be

nothing less than that pure and holy union, which I had previously experienced

which now extended

connection

in

itself to

and embraced him and

with

the

Saviour,

the king of Israel, his antitype,

also other saints.

It

was

in the ex-

perience of this intimate union with Christ and with those

who

are like him, that

had a wonderful

effect,

my words, whether

written or spoken,

with God's blessing, in forming Christ

in the souls of others,

and

in bringing

them

into the

same

state of union." 16.-

Here I may add," she says

"

already remarked about

my

further, " to

what

I

have

writings, that a considerable

my

comments on the book of Judges happened by to be lost. Being desired by some of my friends render the book complete in that part which was wanting,

part of

some means to

I wrote over again the places which were missing.

After-

wards when the people of the house where I had resided

were about leaving

had been mislaid explications

it

there,

for

some reason, the papers, which My former and latter

were found.

were found on comparison

to

be conformable to

each other with scarcely any variation, which greatly surprised persons of knowledge and merit,

From duced,

who examined

the connection, in which this statement

we

is

them." intro-

are led to infer, that she regarded the sameness

of the two explications as resulting from a sameness in that

inward and divine operation, which alone gives the true light.

The Lord guided her. 32*


378

AND RELIGIOUS EXPERIENCE

LIFE

17.

It

was here

have ah-eady had occasion

also, as Ave

say, that she wrote her

A

book, entitled,

little

She makes the following statement

of Prayer.

the publication of this book, which "

to the reader.

Grenoble was a

Among my

civilian,

He was

Grenoble.

may

in regard to

be of some interest

intimate friends in the city of

a counsellor of the Parliament of

a religious

man

;

much

so

so, that

might be described as a pattern or model of piety.

came

my

into

To

much

pleased with

whom

he thought

copies of

The

He

it.

siastical

it,

it

He

I acceded.

this request

printing

my

room one day, and seeing on

me

manuscript treatise on Prayer, he desired him.

to

Short Method

he lent

to

it

read

some of

might be of service.

it,

to

his friends, to

printed.

it

The proper

was begun and completed.

it

and being

Others wanted

have

resolved, therefore, to

table

to lend

he

He my

permissions and approbations were obtained.

eccle-

I was

requested to write a Preface, which I did. " It

was under these circumstances, that

this book,

which

has already, within a few years, passed through five or six editions,

was given

excitement

among

The Lord has given a

to the world.

great blessing to this

little

those

treatise

who

;

and has been the pretence of various which I have endured." 18.

but

it

trials

its

principles,

and persecutions

Books are God's instruments of good, as well as He, who cannot preach, may talk and he, who

sermons.

;

cannot do either, conscientiously

abundant to

has caused great

did not accede to

is

may

perhaps write.

upon God's

altar, is

the evidence of this.

say, that

A

good book, laid

no small thing.

It is certainly

How

unnecessary

Doddridge's Rise and Progress of Religion,

Baxter's Saint's Rest, the Imitation of Christ by Kempis,

and many other works which might be mentioned, have exerted a wide influence of the most salutary kind

ence

felt in

;

an

influ-

ev^ry part of the world, and perpetuated from


379

LIFE, ETC.

generation to generation.

Madame Guyon

She placed her books, God's altar in pure love. The

fame.

did not write for

as she placed herself, spirit of sacrifice,

so beautifully describes in one of her poems, thing. I place an oiFering at thy shrine,

Trom

taint

and blemish

Simple and pure in

Of all

its

clear,

design,

that I hold dear.

I yield Thee back thy gifts again,

Thy

gifts

which most I prize

Desirous only to retain

The

notice of thine eyes.

if by thine adored decree, That blessing be denied. Resigned, and unreluctant, see

But,

My every wish subside. Thy

will in all things I approve,

Exalted or cast down

;

Thy will in evsry state I love; And even in thy frowti.

upon

which she

was

in every


CHAPTER XXX. Analysis of the work entitled The Method of Prayer. Sense in which the word Prayer is used hy Madame Guyon in this work.

Those who are without the spirit of prayer ; in other words those who are without religion, are invited to seek it. Directions to aid persons, even those who are most ignorant, in seeking it. Additional directions.

Directions applicable

gree of knowledge

and

persons of some de-

to

Of an

education.

increased or higher

Of abandonment or entire consecration to God in all things. Of the test or trial of consecration. Inward holiness the true regulator of the outward life. Of gradual growth or advancement in the religious life. Of the degree of religious experience.

knowledge of our inward sins, when souls are in this advanced state. Of the manner in which loe are to meet and resist temptations.

Of

the soul in the state

the practice

human and

of

the

prayer of

divine activity.

Of

Appeal

of pure or unselfish

Of

silence.

the nature

love.

the true relation

and

Of of

conditions of the

pastors

and

state

of divine union.

As

the work, the origin of which was explained near the

close of the last chapter,

is

to religious

frequently referred to in connec-

tion with the personal history of

considered so important as to be astical

1.

Madame Guyon, and was

made

the subject of ecclesi-

condemnation and interdiction, I think

give a concise analysis of

it

first

has enjoined upon us

to

it

proper to

in the present chapter.

Remarks in explanation of

" St. Paul, in the

teachers.

the use

of

the

term Prayer.

Epistle to the Thessalonians, v. 17,

pray without

ceasing''

Our Saviour,


OF in the

Gospel of

to luatch,

and

to

St.

MADAME GUYON.

Mark,

xiii.

33, requires us " to iake heed,

But what

jyray"

is

that prayer,

are thus required to practise, and which

without cessoiion

It is obviously

?

381

which

something more than the

formal offering up of specific requests or petitions.

I wish

the reader to notice, that I use the term prayer in a

general sense than

this.

The prayer

that state of the heart in which

and

love.

The

all

be practised

to

is

it is

more

of which I speak,

united

God

to

heart that has faith and love,

is

is

in faith the true

praying heart.

A man who has this heart, may pray at ward employments do not

prayer of the understanding alone, which

Out-

all times.

obstruct this prayer. is

It is not

a

so limited in

operations that it can have but one specific object, and which implies and requires comparison and effort. It is the

its

natural, the spontaneous flowing out of the heart, in the issues of

its

own moral and

be practised under

all

religious

life.

circumstances by those

possession and in the spirit of

So that

who

it

may

are in the

Kings, prelates, priests,

it.

magistrates, soldiers, tradesmen, laborers, all classes of persons, in all ages

have the

and

in all situations,

spirit of prayer,

may

how can they

pray.

If they

help praying

?

If

they have the principles of love and faith in them, they

have that in them, which, naturally, and by action, is appropriate to all times

its

own law

of

and occasions.

Prayer, then, using the term in the more general sense,

and

religion are the

same

I propose, then, in the

thing.

by methods which seem become religious.

following treatise, to teach persons, to

me

to

be simple and easy,

to

All who are without the spirit of prayer, in other words, all who are vnthout religion, are invited to seek it. 2.

Come, ye famishing souls, who find nought whereon to come, and ye shall be satisfied Come, ye poor afflict-

feed,

!

ed ones, who groan beneath your load of wretchedness and


AND RELIGIOUS. EXPERIENCE

LIFE

382

and ye

pain,

shall find ease

and comfort

Come, ye

!

sick, to

your physician, and be not fearful of approaching him, because ye are

and they

filled

Expose them to his view, draw near to your embrace you in the arms of love.

with diseases.

be healed

shall

Father, and he will

Children,

!

Come, ye poor, wandering sheep, return to your Shepherd Let all, without exception, Come, sinners, to your Saviour come for Jesus Christ hath called all. Yet, let not those come who are without a heart those who are without a !

;

;

heart are not asked ral sense of the

term at

and here,

be

he

said, that

may be

really with-

is

this heart to

in following these simple directions, aided

Holy Ghost, learn how Directions

gion in respect seek

it

heart, in the natu-

order that there

Oh, come, then, and give

out a heart?

3.

least, in

But of whom can

LOVE.

must be a

for there

;

to

make

the donation

God, by the

!

to

a person very ignorant and without

to

the

reli-

manner in which he may properly

it.

Let

me

begin then with one

who has

not the spirit of

And

prayer, and consequently has not religion. in the first place, one for a class of persons.

who

is

very ignorant.

I will take,

Let him stand

I will suppose that they hardly

know

anything or are hardly capable of knowing anything, except the

Lords Prayer.

And

this is

my

direction

:

let

them be-

gin wdth what they are supposed to know, namely, the Lord's

Let them say,

Prayer.

Our Father,

and stop there

;

re-

maining in respectful silence and meditation; pondering a little

upon the meaning of the words, and especially upon

the infinite willingness of

God

before they go further, let

may become

to

it

is

what I mean.

become

all

their Father.

And He

utter the petition, that

them individually what

I will not go through with

though

to

them

He

is

so willing to be.

the petitions of the prayer,

very short, but will take enough

Let them proceed, then,

to illustrate

to the petition,

Thy


OF MADAME UUifON.

And

KINGDOM COME. they can imbibe

delaying upon this as before, until

which

spirit,

its

383

is

one of the most import-

ant things in this process, let them apply the petition, as in the preceding instance, to themselves ; beseeching this TCing

of glory to reign in them, and endeavoring with divine

Him

assistance, to yield to

and If,

to resign themselves

in delaying

upon

the just claim he has over them,

whoUy

this

to his divine

petition,

government.

they find their minds

peaceful and acquiescent, let them, in connection with this

encouraging state of mind, dwell upon the petition a

little

longer than usual.

Then let them take another petition; Thy will be DONE ON EARTH AS IT IS DONE IN HEAVEN. And here let these poor ignorant seekers after religion

before

God

humble themselves

weakness and ignorance, and earnestly

in their

supplicate, that God's will, his whole will,

may

be accom-

And

plished in their hearts, in

them and hy them

knowing that God's

when we love they should pray God to enable

forever.

will is accomplished in us

it is the same thing if them to love him with all their heart. And in doing this, however sinful and unworthy they may be, let them be calm and peaceable not disturbed and agitated, as if there were

him,

;

no Saviour, no Divine Shepherd, who

ment of

his people,

self ; not fearful

and feeds

and

the daily nourishit

were, with him-

God were promises, when he

distrustful, as if

or might not be true to his

giveness for Christ's sake. 4.

is

his flock, as

Additional directions

not merciful

pledges for-

But on the contrary, believe. for those who are beginning to

seeh religion.

Two The

or three remarks additional are to be

first is,

made

here.

that these persons are not to overburden them-

selves with frequent repetitions of set forms of prayer, such as are often prescribed.

Our Saviour

When

says.

use not vain repetitions, as the lieatJien do

;

ye pray,

for they think


AND RELIGIOUS EXPERIENCE

384

LIFE

they shall he

heard for

much

their

calmly, believingly

Go

each

it,

you begin

till

slowly,

it

depended on the

as if the result

and the number of repetitions

petition,

over

not being in a hurry to go over the

;

whole and then to repeat repetition,

Begin with the

speaking.

Lord's prayer as the simplest and best.

but delaying upon

;

power of

to feel the

it

in

your

heart.

A

second remark

you as the being from

whom you

that

is,

you are

whom you

to

are to receive

God

to place

before

are to be reconciled, and

all

But be

good.

careful not

form any image of the Deity. The idea of God, whatever may be sometimes thought, can never be represented and to

set forth

touches,

"

God

is

by anything which the eye beholds or the hand by anything which exists in sculpture and painting. a

spirit," says the Saviour, " a^id they that loorship

him, must worship him in spirit if

we have a

and in

but without specific form or image

by a

his presence

Thy

the

life,

;

you

say.

who

Our Father ; or

the way, the truth, and

is

the Saviour, the second person in the ever blessed

Trinity.

He

a man, with

is

the way.

Enter

God

to

through Him.

all

thize with you.

You

are a sinner;

cross,

dying that you might

offers

himself to you.

live.

;

this

are be-

may sympa-

— behold him upon the

Uttering that prayer in Christ,

God

;

receive the true and everlasting

Persevere in

;

Be-

In the Lord's prayer God

the mediatorial way, you receive

Him, you

You

of man's feebleness and temptations

hold him assuming humanity in order that he

tion

in

us our Trespas-

hold him in the various states of his Incarnation.

is

enough,

may form,

and place ourselves

will he done, or say. Forgive

do not forget Him,

ses ;

It is

lively faith.

A third remark is this. When say.

truth."

general idea of God, such as any one

and

who

in receiving

life.

way, but without violence or perturba-

asking for few things and such as are very essential,


OF MADAME GUYON. which are found

385

'

Prayer; pausing

in the Lord's

for

some

time upon each supplication with a calm and silent looking up to God through Christ ; ceasing as much as possible from

your own exertion and strength strength in the Saviour by faith

which

ing,

is

promised to

all

in order that

and

;

who seek Him

will find the beginnings of a true

you may

find

thus, with God's bless-

and

way, you

in this

spiritual existence.

Directions, additional to those already given, applica-

5.

persons of some degree of knowledge and education. The poor and the ignorant have the gospel preached to

hle to

In w^hat I have

them.

said, the

most ignorant

man

important directions easily applicable to himself. those,

who have more knowledge, men

will find

There are

of reading,

who may

very properly avail themselves of their intellectual position, in furthering this great object.

The

directions

which have

already been given, are exceedingly important to them, as well as to others.

But

in addition to the use of the Lord's

prayer, which has been mentioned, let

them read books on

experimental religion, such as are most decidedly so

;

read-

ing them, however, in the manner which has been mendelaying upon the most important truths, pondering tioned upon them and praying over them, till the power which is in them, being made alive by the Holy Ghost, is felt in the ;

heart.

Meditation

also,

considered as distinct from reading,

be practised on similar principles.

God

We

is

to

will suppose that

you a season of retirement, that and under such circumstances that you have an opportunity of silently and calmly recalling At such times engreat moral and religious principles.

He

in his providence gives

permits you to be alone

;

deavor, by a lively act of faith, to realize the relations in

which you stand his

to

God, and

immediate presence.

thought, upon which the

to place yourself, as

In general,

mind should be occupied S3

it

were, in

this is the first great ;

— God

is


AND

LIFE

386

RELlCilOUS EXPERIENCE

Let is present ; God is our Father ; to Him we owe all. mind repose calmly and believingly upon these great truths, in the manner which has already been mentioned, And the same until their power begins to be felt inwardly.

God

the

with other important religious truths, in which there

is

substance and food for the inquiring mind, such as our lost condition

by nature, Christ our Mediator, God the inward in the person of the Holy Ghost. Upon all

Teacher of men

such leading truths, applicable to your present needy

and withdrawn from the circumference

recollected

situa-

and humbly, with the senses and thoughts

tion, dwell quietly

to the

Thu^ wait upon the Lord with strong desire, but Such truths are the appropriate food of without agitation. centre.

its inquiries after God. When the soul, by dwelHng calmly and patiently upon them, aided by God's

the mind, in

blessing, begins to taste them,

that

is

to say, begins to un-

derstand them, to apply them, and to feel them,

have reason it

to think, that there is

may be, of a 7ieio life. 6. Of an increased or

— then we

a heginning, small though

higher degree of religious experi-

ence.

That, which was but greater.

The

of God.

It says,

tremhlingly.

little

soul has, at

my

But

in its beginning, soon

but a

first,

Father,

is

it

gains strength.

It begins to see,

how God, whom

as a sinner

more

It believes

more

fully in Christ,

who

becomes

realizing sense

true, but says

it

very

and perhaps very soon,

after a time,

ciled.

little

more and more

it

distinctly,

feared, can be fully recon-

it

fully in

God, because

the only

way

it

believes

In the language of the Canticles, the name of Christ becomes " as ointment poured forth.

In

this

adyanced

is

^''

state the

great truth, that our love to ness,

and that our

of access.

soul begins to recognize the

God

will should

should be without

selfish-

be perfectly united in his

will.


OF MADAME GUYON.

The

servant,

who only

387

proportions his diligence to the hope

of reward^ renders himself unworthy of

must learn

God

to

seek

will.

in his

is

God

smite you with

in

distinction

reward.

We

his gifts,

and

God

Supposing, then, that without, and with

afflictions

and should leave the

within,

all

from

should

temptations,

soul, so far as consolations

are

concerned, in a state of entire aridity, what course would

be proper to take

God

?

In answer I would say,

requires you to do, and suffer

suffer

what

He

— Do

requires you to

but in everything be resigned and patient

;

humility of

spirit,

own

with a sense of your

it

what

With

!

nothingness,

with the reiterated breathings of an ardent but peaceful affection,

and with inward submission and quietness

Beloved.

In

this

full

of

you must wait the return of the

the most profound respect,

way you

'will

demonstrate, that

it is

God

himself alone and his good pleasure which you seek, and not

of your own sensations, or entire consecration ahandonment Of

the selfish delights 7.

to

God

in all

things.

But

cannot well be done wdthout the principle of

this

ahandonment ; by which I mean that act in which we abandon, or consecrate ourselves entirely to God.

don ourselves or

crated,

as it

it

have given their own They renounce every

however good

arises,

may

aban-

God is to leave Those, who are conse-

to consecrate ourselves to

ourselves entirely in his hands.

will.

resign,

To

it

wills into the

keeping of God's

particular inclination as soon

may

appear, and however good

may

really be in itself considered, in order that they

stand in perfect indifference with respect to themselves, and

only desire, choose, and will that which

Such a

soul

is

resigned in

all things,

God

himself

wills.

whether for soul or

by leaving what is past by leaving what is to come to the decisions of Providence and by devoting to God, without any reserve,

body, whether for time or eternity in oblivion

;

;

;


AND RELIGIOUS EXPERIENCE

388

LIFE

the present

moment ;

with

it

—a

moment which

cepting

a declaration to us of his will as certain and

sin, is

and common

infallible, as it is inevitable

Abandonment

Of the

to us all.

or entire consecration, cannot exist without

None can do

strong faith. 8.

necessarily brings

God's eternal order of things, and in everything, ex-

this,

who

but those

believe.

or trial of consecration.

test

Our abandonment or entire consecration to God is a matmuch consequence, that God will not fail to give

ter of so

us opportunities to try or

No man

not.

consecrated to the Lord is

test,

whether

be a true one or

it

can be wholly the Lord's, unless he ;

thus wholly consecrated, except by tribulation.

the

test.

To

rejoice in God's will,

nothing but happiness,

when

That

in the divine will,

when

religious

crosses his path,

it

him with

sor-

Trial, therefore, instead of being shunned, should

welcomed as the

Beloved souls

away; but ye

and the only true

test, !

is

easy even for the natural man.

is

disappoints his expectations, and overwhelms

row.

wholly

that will imparts

But none but the renovated man, none but the man, can rejoice

is

and no man can know, whether he

There

are

will not find

test,

be

of a true state.

consolations,

which

pass

true and abiding consolation

except in entire abandonment, and in that love which loves

He, who does not welcome the cross, does not welcome God. 9. Inward holiness the true regulator of the outward life.

the cross.

When we be expected regulated

life

have the true to

without.

do what you pleaseJ^

never to

fails to

life

have the true "

within,

life,

Love," says

If

give to those

we may is

St.

reasonably

to say, the truly

Augustine, " arid

we have that love, which God who abandon themselves entirely

him, a love without selfishness,

itself

that

it

will not fail to

out in appropriate and right issues.

The

work

inordinate

action of the senses arises obviously from the eri'ors

and


OF MADAME GUfON. perversions of the inward state. exercise, because the heart,

may

the same

The eye directs

is

it, is

be said of the other senses.

wrong, the taste

which

which

389

is

wrong,

all

wrong

The

its

And

touch

is

are wrong, because the soul,

the basis or foundation of their activity,

is

When we

in

wrong.

is

wrong.

wrong action, and establish it in a right action, an action which has the love of God's will for its life, we necessarily subdue and regulate the outward conduct generally. Mortify the inward man; and you can hardly fail to mortify and regulate the outward man. [The directions in this part of her work seem designed, and were so understood by the opposers of Madame Guyon, to check and to reprove the tendencies of the Catholic Church at that time, to place religion, which can really have its seat nowhere else than in the heart, in outward observances and austerities.] mortify the soul in

Of gradual growth

10.

its

or advancement in the religious

life.

The

soul, that is fully

ished to find

God

given up in faith and love,

aston-

its

whole

of the evidences of growth in grace

is

a ten-

being.

One

dency

to cease

from ourselves,

the operation of the

God

in order that

Holy Ghost, may

In saying that the tendency of the soul it is

is

gradually taking possession of

is

himself, in

and act

exist

to cease

not meant, that the tendency of the soul

in us.

from

is to he

in the absolute sense of the terms, but only to cease

In growing in grace,

self,

inactive,

from

becomes more and more cooperative with God, as the principle and strength

self-originated action.

of

its

The moment we

movement.

and are disposed act in us,

we

to cease

shall

it

are in this state of mind,

from action in order that God

may

always find divine grace richly imparted.

This state of the soul

is

the various forms of duty

;

the true spiritual preparative for

namely, a state of the

soul, in


390

LIFE

which the soul

AND RELIGIOUS EXPERIENCE is

harmony with God it

harmony with

in ;

A

has rest in God.

all times, places,

which

in

it is

itself,

because

at rest in

soul in this state

and occasions

is

it

itself,

in

because

prepared for

is

prepared for the intercourse

;

of society, prepared for the seasons and duties of worship,

prepared for outward and effective action. fore,

from the action of

self,

ness of purpose or want of faith,

may

rest

When, through weak-

continually upon the Great Centre.

centred,

Cease, there-

in order that the soul

we become,

as

it

were, un-

of immediate importance to turn again gently

it is

and sweetly inward

;

and thus bring the soul

more we

this state, the

we

shall

into

harmony

The more we

with the desires and purposes of God.

be hkely

to

be

;

that

is

are in to say,

more we The powerful law of HABIT, which is continually in exercise, gives new strength day by day. And this is not all. The more the soul bethe more shall

comes lences

exercise love and trust in God, the

be likely

like ;

to

exercise them.

God, the more clearly

and the more

distinctly

it

and

discerns Gad's excel-

fully

it

feels his attract-

ing power. 11. this

Of a

hnowledge of our inward sins when souls are in

advanced

When

state.

souls

have attained

to this

degree of religious ex-

perience, no fault escapes reprehension.

If a soul, in this

intimate nearness with God, should be left to error or sin, est confusion

in the centre,

it

would be immediately thrown

fall into

any

into the great-

and inward condemnation.

God, being placed and giving increased strength to the scrutinizing

power of conscience, will suffer no such evils to be concealed. God becomes the incessant examiner of the soul but still in such a way that the soul, moving in the divine light, can see and examine for itself. And if the soul be faithful ;

in

its

entire resignation to God,

a thousand times more

it

will

discover that

effectually inspected

it

is

by an exam-


OP MADAME GUYON. illation

conducted in

which thus places God hates

than by the most vig-

this divine light,

orous scrutiny carried on in

own

its

391

The

soul,

sin as

God

strength.

the centre, hates

in

it.

When we

fall into

and even

errors,

undoubted

into

sins,

vex and disquiet ourselves but simply in deep humiliation and penitence, to turn calmly and believingly, without fear and withthe rules of inward holy living require us not to ;

out agitation, to

Him who

of Christ, where

it

forgives willingly, to that cross

can be truly said, that

wounded

souls are

Great agitation and vexation of mind are not neces-

healed.

sarily penitence nor the result of penitence, but are rather

the result of unbelief.

Of

12.

the

manner in which we are

meet and resist

to

temptations.

Perhaps no period of the the soul

is

religious

the most advanced,

is

Saviour himself was tempted.

even that in which

life,

Temptations

One way

The may be met and

from temptation.

free

them our whole But such are the laws of the mind, that when we meet the temptation in this way, we necessarily withdraw the soul from that entire sympathy and union with God, which should ever two ways.

resisted in

attention

be

its

;

to

meet and

resist

other method

is,

to

contemplation of the evil in fixed, if possible, little

with

it,

turn

away

;

still

more

its

closely

to

keep

it

and watchfully upon God.

will scarcely turn its eyes

bosom of its mother,

toward

"

God

is

the Psalmist, " she shall not be

and that right early."

it

;

but quickly

in entire confidence of

so likewise should the soul turn

temptation to her God.

her,

mind from the

the

outward form, and

child on perceiving a monster, does not wait to fight

and

shrinks into the safety

in a direct contest.

principal occupation.

The

A

to give

is

them

from the dangers of

in the midst of her," saith

moved

Psal. xlvi. 5.

:

God

shall

help


LIFE AND RELIGIOUS EXPERIENCE

392 If

we do

otherwise, and in our weakness attempt to attack

we

our enemies,

wounded,

shall frequently feel ourselves

not totally defeated

;

but,

by

if

casting ourselves into the sim-

ple presence of God, in the exercise of faith,

we

instant supplies of strength for our support.

This was the

" I

succor sought for by David.

Lord always before me Therefore shall not be moved. ;

glory rejoiceth xvi.

And

9.

8,

Of the

When we

my

my

at

is

heart

is

said in Exodus,

shall hold

"

the

hand I and my

right

glad,

flesh also shall rest in hope."

is

it

and ye

fight for you,

13.

— my

;

set," saith he, "

have

because he

shall find

The Lord

Psal. shall

your peace."

soul in the state of pure or unselfish love. have given ourselves to God in abandonment,

or the act of entire and unreserved consecration, and have

God that he does 7iow, and that he will we are thus wholly given to him, receive us one with himself, then God becomes central in

exercised faith in ever, so long as

and make us

the soul, and all which

is

may

the opposite of God, gradually

dissolves itself if

one

new odor may be

said to issue

is

so speak,

and passes away.

from the

that in the Canticles, the Beloved,

Saviour, says of his

when he saw her "

to her,

Who

like pillars of

cense ?

who

it

represents the

represents the Church,

soul melting with affection as he spoke this

that cometh out of the wilderness,

smoke, perfumed with myrrh and franhin-

is

is

now

destroyed.

The

else in

regarded as pure.

less

But from

and

we

places

arrive at this state, in

self,

that

truest sense, God's

do we, or can we, have this

it

the proper relation to

It is not until

the entire destruction and loss of in the highest

God as its God first, him, may be

soul, recognizing

with a love, which, as

filled

and every thing

still

who

A

"

Self centre,

is

Spouse,

Hence

spirit.

God

we

acknowledge,,

supreme existence; as a

time the soul ascribes to

life

God

icithin us.

all

blessing,


OF MADAME GUYON. power, honor, and gloiy for ever

and in

spirit

;

893

Him

and worships

" in

truth.''

In experimental religion there are two great and important views, perhaps there are none

more important, which are All and the Nothing.

expressed by the single terms, the

We

must become Nothing

in ourselves, before

ceive the All or Fulness of God.

ALL

to the

of God, only in our

We

own

annihilation

no sooner accompHshed, than He, who never nature, instantly

fills

lose ourselves.

he

finds us, not to

the heart which

and

tion,

When is

to set

come

A prayer which

prayer, but because

is

so called, not

it

is

which were formerly much multiplied

and number, that

it

it

its

has hardly anything to say, except to

— Thy

the whole state of the soul.

this prayer, utters all

as

silent

in variety

ivill he

This prayer so simple, and yet so comprehensive,

embody

it

merely because

one form of

has so simplified and consolidated

breathe forth, in a desire unspoken,

flects,

into

clean for his recep-

be termed the prater of

excludes the use of the voice, which

said to

where

there forever.

may

disposed to practise what

petitions,

finds us

despise and reject us, but to

kingdom

is

a void in

finds us in this position,

now made empty and his

which

;

suffers

the practice

SILENCE. it

up

re-

of the prayer of silence. the soul has reached this degree of experience,

Of

14.

is

God

us with himself.

And when he

we

we can

can pay due homage

done.

may

He who

be

utters

prayer ; because he repeats and re-

were, in himself, the whole disposition and de-

sire of the Infinite

Mind.

And

believing that this prayer

is

moment hy moment, the constant fruition crowns the constant request, and it rejoices in what it has, as well as in what it seehs. Some persons, when they hear of the prayer of silence, and must be

fulfilled

falsely imagine, that the soul

tive

;

but there

is

no doubt

remains stupid, dead, and inac-

that, in this divine prayer, (which,


394

AND RELIGIOUS EXPERIENCE

LIFE

perhaps sions,

it

should be said, exists only on

more nobly and more extensively than fore is

;

appropriate occa-

its

and does not exclude other forms of prayer,)

God

since

himself

is

its

acted upon by the agency of the

that

we

acts

When

Holy Ghost.

Paul speaks of our being led by the

meant

it

had ever done bemover, and it now acts as it it

Spirit of

should cease from action

;

God,

it is

St.

not

but that our action

should be in harmony with and in subordination to the

This

divine action.

is

finely represented

by the prophet

Ezekiel's vision of the wheels, which had a living spirit

and whithersoever the

spirit

was

to go,

they went; they

ascended and descended as they were moved of

life

was

for the spirit

;

them, and they returned not

in

when they

went.

we promote the highby inculcating a total dependence on the Spirit of God as our moving principle ; for it is in Him, and by Him alone, that we live and move and have our being.' Instead, then, of promoting idleness,

est activity,

*

This meek dependence on the Spirit of God, which makes

God

the will of

the only rule of action,

necessary to reinstate the soul in simplicity

;

and

to illuminate it

its

is

indispensably

primeval unity and

with the light of that " single

eye," of which the Scriptures so emphatically speak. 15.

Of the

true relation

In the early periods of

of human and divine

activity.

his Christian experience

required to labor much, strive much, act much.

what object

?

man

is

But with

Obviously the aim and object are to conquer and annul his own selfishness, to restrain

himself, to smite

and regulate that

he

may

his

own

multiplied and unholy activity, in order

be rendered submissive and quiet before God,

and thus be made susceptible of the divine impressions and the divine leading. While the tablet is unsteady, it is obvious that the painter It is thus in the

is

unable to delineate a true copy.

inward

life.

Every

act of our

own

un-


OF MADAME GUYON. subdued and

selfish spirit,

395

even while God

operating upon

is

productive of false and erroneous lineaments.

it, is

movement out of

the true direction

it

;

It is

a

necessarily confuses

the work, and tends to defeat the design of this adorable painter

and accordingly our own

;

directed, results in

when properly

activity,

activity, so far as this, that

cease from selfish action and remain in peace

we

God

permitting

moves

to inscribe

own

of his

signatures

the

upon will,

us just

as

we move

and

;

he pleases,

when He

only

us.

And is

a cessation of

such action, cooperating with the divine movement, more noble than any other. " If any man

inconiestably

be in Christ," says the Apostle Paul, " he is a new creature. Old things are passed away ; behold, all things are become

But

ne\v."

this state

made

of things can be

to exist only

by

our dying to ourselves and to all our own activity, except so far as it is kept in subordination to divine grace, in order that che activity of

God may be

substituted in

enjoin

it

In-

stead.

its

stead, therefore, of prohibiting activity, w^e enjoin

it

in absolute dependence on the Spirit of

;

we

but

God

;

so

that the divine activity, considered as antecedent in action,

and

as giving authority to actio^,

" Jesus

human.

Christ,"

we

may

take the place of the

are told, " hath the

life

in

himself;" and nothing but the grace, which flows through

Him

is,

or

can be, the moral and religious

life

of his

people. 16.

Of

the

nature

and

co7iditions

of

the state

of divine

union, or union with God.

The result of all religion is to bring us into union with God being made one with him in understanding, one in We are made one in underaffections, and one in will. standing, when by renouncing our own wisdom, we seek ;

continually and believingly for

are

made one

in affection,

wisdom from on

when we

desire

high.

We

and love what he


AND RELIGIOUS EXPERIENCE

LIFE

396 desires

and

We are

loves.

made one

when our

in will,

pur-

poses are as his are.

God

is

LOVE.

It is the

very essence of

being to de-

his

the happiness, and to rejoice in the happiness of all

sire

He

created things.

is

not

and from

indiflferent,

his very-

nature, he cannot be indifferent to the well-being of the smallest insect, that floats in the air

much

;

less to that of

beings higher in capacity, and higher in moral nature.

No

claims of selfishness and no influences of passion can pervert

or diminish, in any degree, this pure and perfect love. all

beings

who do

respect, all beings

not reflect the image of

whose love

not free from

is

God all

And

in this

intermix-

ture of selfishness, are necessarily in a greater or less degree, discordant with him.

One

of the leading and most

important conditions, therefore, of perfect moral union with God, is a heart free from selfishness in other words, the ;

possession of a state of heart, which

may

inated that of pure or perfect love.

more mingle with man's

love can no as

it

remains

selfish,

properly be denom-

God's bright heait of selfish heart, so long

than the rays of the sun can mingle

and become one with the dust and mud upon which they shine.

Again, the will of God, with which the harmonize,

is

invariable in

remark, that the divine

its

position.

will never

human It is

varies,

will

must

an obvious

and never can

vary, from the line of perfect rectitude on the one hand, and

of perfect love on the other.

It

always and invariably moves

in the line of the highest love, regulated tice.

This

is

the law of

divine existence.

ing to be active,

The is

its

by the highest jusmovement, unchangeable as the

divine will, therefore, without ceas'

in perfect repose

simplicity, in other words,

;

always moving in

always moving under the light

of what the Scriptures call a single eye, that

is

to say,

the guidance of the single motive of holy love

;

under

always


OF MADAME GUYON. bringing to pass quietly, but certainly,

397 its

purposes at the

appointed time.

"We proceed

remark, therefore, that there can be no

to

God and man, until the human harmony with the divine. And the human will can never move in the line of the divine will, unless it moves under the law of pure or perfect love. When it moves in this way, it has not and cannot have, any contest with God. When it moves in this way, it moves not out of the divine will, but in it, and accomphshes just what true moral union between

will is brought into

God would have

And

it

accomplish.

which

this life of union,

rious result of our being,

we

condition of

it is,

we may be

his in all things,

and

all

plish

that

Still,

it

Him,

and that we may receive

God up

that this,

alone can accomhis opposition,

and

God loves his creatures God is them God in Christ is the true Sav-

done.

;

;

But man must,

at least, recognize his alienation,

becoming willing and desirous

his

A fundamental

shall resign ourselves to

the creature must give

the source of light to

in

the highest and most glo-

other blessings at his hand.

it.

consent to have

iour.

is

the gift of God.

is

to

The

soul to the divine operation.

must open the window

;

it

is

and

be saved, must expand creature, therefore,

the least he can do

;

but

it is

the sun himself, the Eternal Sun, that must give the light.

When

the soul

and receiving possible, for

it

all

to

is

in this position, in

from God,

it

harmony with God,

then becomes

be in the present

nated as a sanctified or holy soul

;

life,

all

that

it

a soul that can be said to

be in the purity or perfection of love, although that love susceptible of an increased intensity in degree

has entered into that true fulfilment, in connection

desires as they arise,

;

stillness, originating in

its

is

a soul which the virtual

with the principle o^ faith, of

which gave

is

and may be desig-

all its

harmony and beauty

the divinely resigned and peaceful character of Christ.

to


LIFE AND RELIGIOUS EXPERIENCE

398

Of false

^'^'

pretensions

to

a

state

of sanctiflcation and

divine union.

Behold a holy soul

But some

!

will say, that persons

feign this state and pretend that they are in

possess

it

themselves and to others.

is

may

who do

not

be practised, injurious to

I answer that a person

and no more,

as well feign this state

man, who

may

and thus deception

;

it,

may

just

as the poor suffering

on the point of perishing with hunger, can for a

length of time feign to be full and satisfied.

matter what his pretensions

may

nance, show his condition.

Some wish

be

;

There he

his looks, his

is,

no

counte-

or word, some sigh,

or some other sign will inevitably escape him, and betray his

famished

state.

by harmony of

Men may pretend to affection

moral union with

Him

and

will,

be wholly the Lord's,

and by being

but if they are not

;

so,

in

certainly be something in look, in word, or in action, will

show

entire

there will

which

it.

18. Remarks on the character of this worlc. In giving the preceding Analysis we have not undertaken to follow precisely the

given what

some

language of the original, but have

we supposed

to

be the idea or thought, with

slight variations of the original

seemed

to

parts.

The Method

improve the

logical

and

of Prayer

that age of the world, as

is

arrangement, such as

religious relation of the

a work remarkable, in

coming from a ivoman, and

still

more remarkable, when considered in contrast with the prevalent views and practices of the church of which the author was a member, which tended, as it seemed to her, to substitute the Its

form

for the substance, the ceremonial for the spirit.

doctrines are essentially Protestant

;

making

Faith, in

from the merits of works, the foundation of the life, and even carrying the power of faith in the

distinction

religious

renovation of our inward nature beyond what

found in Protestant writers.

It is

proper

to

is

commonly

remark, liow-


OF MADAME GUYON.

399%

ever, that she always insisted that the doctrines

advanced, were the true Catliolic doctrines;

and practices she opposed were mistakes and per-

doctrines

Her

versions.

de

Madame

was

to

which she

and that the

work, entitled Justifications de la Doctrine

de la Mothe Guyon, shows

how

well qualified she

defend her position.

19. Appeal to religious pastors and teachers. Near the close of the work she has some plain and affect" The cause," ing appeals to religious pastors and teachers. she says, " of our being so unsuccessful in reforming man-

kind, especially those of the lower class,

with external matters

;

that almost everything in religion

were greatly

had assumed a ceremonial

multiplied, while the spirit of religion

When we

declined.]

fruit, it is fruit

ciples,

we produce any

labor in this way, if

We

which perishes.

which reach the

should begin with prin-

and tend

interior,

man, the outward as well as the inward.

and the ready process in the heart

we

where

to renovate the

A renovation there, reaches and improves the whole

heart.

that

our beginning

Observances, which had relation to the outward

shape. action,

is

[referring to the fact, undoubtedly,

— by

^

;

to teach

men

affections rather

This

to seek

and

than by forms.

the true

is

to

know God It is thus

lead the soul to the fountain, the source of grace,

is to

be found

all that is

necessary for our spiritual

progress.

Impressed with the importance of the religion of the heart, I beseech

all,

who have

the care of souls, to put them at

Preach to them Jesus Christ. by the precious blood he hath shed for those you, conjures you to speak, not to that which is

once into the spiritual way.

He

himself,

entrusted to

outiuard, but to the heart of his Jerusalem. ers of his graces,

his sacraments, labor to establish Christ's is

Oh, ye dispens-

ye preachers of his word, ye ministers of

kingdom

!

As

it

the heart alone, which can oppose Christ's sovereignty, so


400 it is

LIFE, ETC

by the

subjection of the heart that his sovereignty

most highly exalted.

Employ means, compose

is

catechisms,

and whatever other methods may be proper, but aim at the Teach the prayer of the heart, and not of the un-

heart.

derstanding invention.

;

the prayer of God's

spirit,

and not of man's


CHAPTEH XXXI. Continued and increased opposition at Grenohle. with a distinguished preacher.

Conversation

Effect of the publication of the

Short Method of ProTjer. Conversation with a poor girl, who had been spiritually aided and blessed through her efforts. Increased violence against her. her friends

to

go

in their voyage

down

the river.

of her feelings. Advised by Descends the Rhone. Incidents

State

to Marseilles.

Arrives at the city of Marseilles.

there. Kind treatinent of Bishop of Marseilles. Opposition from others. Conversion of a priest. Acquaintance with a knight of the Order of Malta. Her interviews tvith M. Francois Malaval. Leaves Marseilles

Excitement occasioned by her arrival the

for Nice. Disappointed in going from Nice to Turin, she sails for Genoa. Reflections made by her in connection with her exposure on the ocean.

Met by

Troubles at Genoa.

Departs for Verceil.

Other trying incidents.

robbers.

The opposition to lier labors in Grenoble, the commencement of which has already been mentioned, increased. It assumed diflferent shapes, and was characterized by more or less of violence, as it was prosecuted by different persons. In some cases persons came to her, for the purpose of exposing her views, and of counteracting them by argument. At one time, she says, she was visited by a distinguished She says, preacher of the city, a man of profound learning. " he had carefully prepared himself on a number of difficult questions,

yond

my

my

answer.

some respects they were matters

far be-

which were

It is true, that in

reach

;

to

be proposed to

me

for

but I laid them before the Lord, and

He


LIFE AND RELIGIOUS EXPERIENCE

402

me

enabled

answer them promptly and satisfactorily, so as if I had made them the subjects of

to

much

almost as long study.

My

which he gives

help was in the Lord, and in that wisdom

to those

who

fully trust in him.

son was not only apparently convinced and

went away,

This per-

satisfied,

but

so far as could be judged, with a perception

and

God

experience of the love of

known

such as he had not

before."

The

2.

which existed

excitement,

against her,

arose

partly from religious conferences and other personal reli-

gious efforts, and partly and perhaps in a

from her book on Prayer.

still

higher degree,

This work, the Short Method of

Prayer, had hardly been pubUshed, when some pious persons purchased fifteen hundred copies of

them

in the city

and

its

" God," she says, " had

great.

of great good

;

but Satan,

who

works, was greatly enraged.

had come, when he would against me.

be made

But

to suffer

it

by

gave

me

it,

The

neighborhood.

made me

and distributed effect

was very

the instrument

takes no pleasure in God's

I saw clearly that the time stir

up a violent persecution

Whatever I may

no trouble.

his attacks, I

am

confident that all will

ultimately tend to God's glory."

"

3. •this

Among

the subjects of the divine operation, during

time of religious interest, was a poor

her livelihood by her daily labor ;

—a

who earned

girl,

girl of great truth

and simplicity of

spirit, and one who, in her inward experiwas much favored of the Lord. At the time of which I am now speaking, she came to me one day, and said, Oh my mother, what strange things have I seen [Referring

ence,

'

!

'

probably to some dream which she had recently experienced.]

I asked what they were.

*

Alas,' said she,

'

I have

seen you like a lamb in the midst of a troop of fierce wolves.

I have seen a frightful multitude of people of robes, of all ages, sexes,

and

all

ranks and

conditions, priests, friars,

mar-


OP MADAME GUYON. men, maids and wives, with pikes,

ried

403

lialberts,

and drawn

On your you stood alone, but without surprise or fear. I looked on all sides to see whether any would come to assist and swords,

all

eager for your instant destruction.

part,

defend you, but I saw not one.' "

4.

Some days after this poor girl had spoken to me, who through envy, were raising private bat-

those persons,

me, broke forth furiously.

teries against

lous statements

began

to

Injurious and libel-

Some

be circulated.

individuals,

without any personal knowledge of me, wrote against me.

Some

was a

said, that I

power

Others

diabolical.

it was by some magic and that everything in me was

sorceress, that

that I attracted souls,

said, that, if

I did some charities,

money

because I coined, and put off false

;

with

it

many

was

other

gross accusations equally false, groundless, and absurd. " But,

may

amid

all this,

so express

if

I

It

seemed

to

my soul, full of earnest desires, thirsted^ for the salvation of my fellow beings.

it,

me, that I

felt just as

tered into his apostolic state

;

that

say,

out of his thirty years' retirement, and full

began

to

preach publicly the

way

He said to I fiave desired,

of salvation.

With desire

his disciples at a certain time,

in other words, I

when he enwhen he came of the Holy Ghost,

Christ felt is to

have exceedingly

desired, to eat the passover

Such was my desire so great that when I could not speak, I wrote and when I could not write, nor impart my strong desires in any other way, my system was overcome in the strength of my feeling, and I sunk under it." with you.

;

;

5.

But the providences of God seemed

to indicate, that

her mission at Grenoble, which had been so strikingly characterized violent

by manifestations of the divine power, was ended. So was the tempest of indignation against her, that even

her tried friends, anxious for her personal her to leave. Camus, bishop of Grenoble, a ing and piety, was friendly to her.

He was

safety, advised

man

of learn-

a Doctor of the


404

LIFE

AND RELIGIOUS EXPERT EN(E

Sorbonne, and not long after was appointed Cardinal* by

Pope Innocent

11.

but he was not able, though obviously

;

of favorable dispositions, to restrain the hostile movement,

which now

existed.

His Almoner, probably with the concurrence of the bishop himself, advised her strongly to leave the city

refuge in Marseilles,

Almoner gave

till

and seek

The

the storm should be over.

recommending the

as a reason for

city of

Marseilles as the place to which under the existing circumstances she should flee, that

there were

many

was

it

his native place, that

persons of merit there, and that he thought

from his knowledge of the situation of things she would be

Looking

favorably received. felt it 6.

to the

Lord

for direction, she

her duty to comply with these suggestions.

Leaving her daughter under the care of her favorite

House where she was placed and taking with her another girl to

maid-servant, in the Religious

on their

arrival,

first

supply her place about her secretly as possible

not

;

own

person, she left the city as

influenced in leaving in this manner,

more by a desire to defeat the machinations of her eneby a fear of being burdened with the visits and

mies, than

lamentations of her friends. the year 1686,

if

we

It w^as

early in the Spring of

are allowed to deduce our chronology,

not always from the statements made, which are sometimes inconsistent with each other, but

justment of statements, at

from a comparison and ad-

that she thus finished her mission

Grenoble, and again went out, not knowing, like the

patriarch of old, " whither she weyit"

Accompanied by two them the girl who has just been mentioned, and by the Almoner of Bishop Camus, and another very females, one of

worthy

=*

ecclesiastic, she took the route

along the banks

See Memoirs of the Court of Prance, from the year 1684

year 1720, by the Mai'quis de Dangeau.

Vol.

I. p. 76.

of

to tho


OF MADAME GUYON. the river Isere,

till it

.

mingles with the Rhone, a

the ancient city of Valence.

At Valence

they

405

above

little

embarked

all

upon the Rhone in one of the numerous boats, that were employed in navigating its waters. They had descended about three miles from the city, when they became satisfied that the boat, (which they had taken in the expectation of overtaking another larger one, but were disappointed in pose.

It

was too small

As

of returning.

;

it,)

would not answer their pur-

and they were under the necessity

the boat

was heavily

ascend the river with

difficult to

and went back on

laden,

it

was

all left it

Madame Guyon,

with the exception of

foot,

and

the passengers

it,

who was unable to walk so long a distance, and a young lad who was supposed to be competent to take the boat back. Owing either to the violence of the river, or his want of skill and strength, or perhaps both, he found thing to do

At one time he

it.

and leaving the boat and burst

to the

a very

difficult

entirely

effi^rts

mercy of the waves,

into tears, saying that they

Madame Guyon,

it

ceased his

down

sat

must both be drowned.

seeing the imminent hazard to which they

were exposed, went to him and by remonstrating with him and encouraging him, induced him to resume his efforts. ;

After four hours of hard labor, they reached the city

;

and

her companions having arrived by land, they immediately took another boat

Nothing

is

more

suited to their purpose.

said of their stopping at

any of the numerous

which adorn the banks of the Rhone. Beaucaire and Tarascon with their wealth and activity,

towns and

cities

Avignon with

its

benevolent institutions, Aries with

its

am-

phitheatre and obelisk and other remains of high antiquity,

all

ceased to have attractions for those,

had no home simplicity, 7.

The

was

in

any place where

who

Christ,

felt

that they

preached in his

likely to be excluded.

navigation of the Rhone, which

is

one of the most


LIFE

406

AND RELIGIOUS EXPERIENCE

rapid rivers in Europe, says, that they

is

quite difficult.

met with many alarming

At one

derful preservations.

Madame Guyon

place the boat ran upon a

rock with such violence as to open

it,

and

let in the

such a manner as greatly to endanger them. great consternation

among

won-

accidents and

water in

There was

the persons on board

;

but she

speaks with devout satisfaction and thankfulness of the

God sustained her in The Almoner of Bishop Camus

peace and joy of mind, with which this

threatening danger.

was

so seated in the boat as distinctly to notice her at the

time

;

it

and he was astonished

afterwards, that there

and made remarks upon

to see,

was no sudden emotion of

surprise,

" What caused my and no change on her countenance. peace," she says, " in dangers which so terrified others, was my resignation to God, and because death is much more agreeable to me than life, if such were his will, to which I desire to be ever patiently submissive." 8.

and

In

this

way they

rapidity, nearly the

passed down, with great diligence

whole navigable length of the Rhone,

and then leaving the mouth of the

river,

and coasting a few

miles along the shores of the Mediterranean, they reached the ancient and justly celebrated city of Marseilles

Cicero, that he styled this great

;

—a

and so favorably known, even in the time of

city so well

and learned

it

the " Athens of the Gauls."

city furnished

no refuge for

But

this fugi-

woman. If an array had come among them, would scarcely have caused greater consternation. " I

tive praying it

arrived at Marseilles," she says, " at ten o'clock in the morning

;

9.

and

The

her was

that very afternoon all

was in uproar against me." movement against

occasion of this very sudden

this.

She had a

letter of introduction to

a knight,

of the Order of Malta, resident at Marseilles.

The

was written by one of her intimate friends

the city of

Grenoble, a

man

in

of rank, but eminently religious.

letter

Accom-


OF MADAME GUYON. panying the

letter,

he sent the

little

407

before at Grenoble

whom

Although a devout man

who

but

He

opposition.

it

had probably heard of the book

was received, he examined

perceiving, as he supposed,

away

to stir

book and

its

So much

its

it

for

it

he

up a party both against the

rate,

at once

went

doctrines of the

author. interest

was waked up, that some persons went

was necessary

to banish at

which contained things so much

at variance with

The

before proceeding to extremity, thought

amine the book

for himself,

city, stating to

it

this,

what the

bishop, however,

necessary to ex-

which he did in company with

one of his prebends, and he said that he liked

Not only

him

once the author of a book

Catholic church considered the truth.

10.

and

before,

At any

it.

a few moments, and

heresies,

almost immediately to the bishop of the that

Madame

unusually zealous in exhibiting that

felt

might perhaps have known what was in

when

himself,

was sent had a chaplain, whose

the book

opinions were not only in opposition to those of

Guy on,

Short

short time

and of which we have given an analysis

;

in the preceding chapter.

the knight to

A

book, entitled

Method of Prayer, which had been published a

he took the pains also

it

to

very well.

send for indi-

viduals in whose judgment and piety he had confidence,

among

others for

and of some

M. Francois Malaval, a man

literary eminence,

Recollects, both of reputation,

also for a

of great piety

Father of the

whom had known Madame Guyon by

and had called upon her very soon

arrival at Marseilles.

favorable opinions of ings,

and

They

her

Madame Guyon's

character and writ-

and also what they knew of the nature and extent of

the violent opposition which she experienced. tion with this interview," says testified

me.

after

frankly stated to him their

much

He

Madame Guyon,

" In connec-

" the bishop

uneasiness at the insults which were offered

also expressed to these persons a strong desire for


AND RELIGIOUS EXPERIENCE

LIFE

408

a personal acquaintance

He my

go and see him. spect,

and begged

invited

me

so

;

much

so,

me

received

that I

was obliged

;

and assured me,

standing the unpleasant circumstances existing,

would do

all

power

in his

He

excuse for what had happened.

to stay at Marseilles

me where I lodged, that " The next day," she

to

with extraordinary re-

He

me.

to protect

— notwith— he that

even asked

he might come and see me." adds, " the

Almoner of the Bishop who had accompa-

of Grenoble, and the other ecclesiastic,

down

nied us in our passage

He

the Rhone, went to see him.

received them kindly, and testified to them also his

sorrow for the

insults,

which, without any good reason, had

been offered me." 11.

was obvious, however, that a party was formed

It

against her, with such elements of strength and violence in it,

remain in

that she could not long

quiet.

Among

other

insults offered to her, she says, " these persons wrote to

me

the most offensive letters possible, though at the same time

they did not tions of

know me.

It

seemed

me

ning in earnest to take from

me, with these indica-

every place of abode

those words of Scripture were

upon

to

His providence before me, that the Lord was begin-

my

have nests

mind ;

;

hut the

'

;

and

again strongly impressed

The foxes have

holes, the birds

Son of man has not where

of the air headJ "

to lay his

She remained at Marseilles eight days only. Short time, and stranger as she was in the place, she was enabled to do somethmg for that cause, which was 12.

as

was the

dearer to her than reputation or even

life.

One day

she

entered into a church, in which some religious services were

being performed.

them, observed her

immediately

to

The ;

priest,

and

who had

after they

the house

in

the direction of

were concluded, went

which she was lodged, and and frankness his inward

stated to her, with great simplicity trials

and

necessities.

"

He made

his statements," she re-


OF MADAME GUYON.

much

marks, "with as

409

suggest those things to this necessary.

He

The Lord

humility as simplici/y.

me, as an instrument in his hands,

assisted

and

to say

to

person which seemed to be

was enabled, through divine grace,

to re-

ceive and understand the truth in such a manner, so clearly

and

so promptly, that in a very short time

joy,

and with thankful acknowledgments

he was

filled

with

He

God.

to

be-

came a man of prayer, and a true servant of God." Such was the happy result in the case of one, who for some years had suffered from anxiety of mind an anxiety which would be naturally increased by the fact, that he himseeking, undoubtedly, an self was a minister at the altar but confused and burdened by the multiinterest in Christ ;

;

;

pHcity of ceremonial observances, and ignorant of the simple

and sure way of that

faith.

places

with this case,

It is in connection

Madame Guyon makes

the remark, that in all the

where she had been subject to ill treatment and perGod had sustained her by some such striking mani-

secution,

festations of his love

13.

and grace.

During her short stay

quainted with

many

at Marseilles, she

pious persons.

Among

knight of the celebrated Order of Malta, to

brought a letter of introduction from Grenoble.

member

became acwas the

others

whom

she

Though a

of a military Order, she found him, like the

Roman

centurion mentioned in the Acts, a " devout man, and one

" Since I have known him personally," she says, " I have esteemed him as a man whom our Lord

that feared God."

designed to be of great service to others. that the influence of his holy life

It

seemed

eupport of the Order, of which he was a member. pressed

my

sirable for

him take up

opinion to

him

to

union with those with

personally, that his residence at

whom

to

me,

would be an ornament and

it

I ex-

would be de-

Malta in

closer

he was associated, and that God

would assuredly make use of him 35

to diffuse

a

spirit of piet^


410

AND RELIGIOUS EXPERIENCE

LIFE

many

into

of them."

In accordance with

perhaps under the influence of

it,

and

this advice,

he soon after went to

Malta; and such was the acknowledged excellence of his

was almost immediately placed in a posiand influence. But, further than this, although much was to be hoped from his labors, we find character, that he

tion of high authority

nothing said of him. 14.

been

Her

M. Francois Malaval must have

interviews with

interesting, if

he were the author, as

I suppose

him

to

have been, of the Treatise on the Inward or Contemplative Life,* which has already been mentioned in connection with the references to the author of the Spiritual Guide, Michael

He

de Molinos. ual power

been

was a man obviously of great

intellect-

but labored under the disadvantage of having

;

blind, or nearly so,

God compensated

from an early period of

want of outward

for the

But

life.

light

by

in-

ward illumination. So that he may be described as a man whose eye, closed to the world, had light in God a man who saw spiritually. In support of the remark, that he was a man of intellectual power I infer, not only from what he wrote, but from ;

the

fact, that

he

is

frequently mentioned and criticised with

earnestness and apparent severity, in the controversial writ-

ings of Bossuet,

who was

too conscious of his

strength to be likely to enter the

lists

own

vast

with feeble antagonists.

That he was a man of deep and thorough

piety,

I believe

his opponents did not deny. 15.

Satisfied

that Marseilles

from the various indications around her,

was not

be the

to

not knowing whither to go,

it

field of

her labors, and

occurred to her, that she might

properly seek a place of refuge again with the Marchioness of Prunai.

* Entitled tion.

This lady, who

still

in French, Pratique Facile

resided either at Turin or

pour dever

VAme

Orla Contempla-


OP MADAME GUYON. in for

its

411

immediate neighborhood, retained a strong friendship

Madame Guyon, and

with her.

At any

probably kept up a correspondence

rate, there

seems

have been a mutual

to

understanding between them, that she should have a

with the Marchioness, whenever with necessity or convenience. seilles,

it

home

might be accordant either

Although

in

coming

to

Mar-

she had gone a considerable distance from Grenoble,

she had taken such a direction that she had not increased

her distance from Turin, and had perhaps made

So

it less.

that the suggestion, that she might best remain for a time

with the Marchioness, was naturally sustained by the

cir-

cumstance, that, in the situation in which she was placed,

it

was a nearer and easier place of refuge than any other which now presented itself. 16. Under these circumstances, accompanied by the same persons who came with her down the Rhone, with the exception of the Almoner of Bishop Camus who seems to have returned to Grenoble, she

left Marseilles,

on the ninth day

after she arrived there, for the neighboring city of Nice.

This ancient and pleasant

city, situated

nean on the banks of the river Var, it

the direction of

At a

Turin, and about eighty miles distant.

from

near the Mediterra-

lies in

little

distance

are the mountains called the Maritime Alps.

" I took a

litter at

Marseilles," says

Madame Guyon,

" for

the purpose and in the expectation of being conveyed once

more to the residence of the Marchioness of Prunai, which seemed to me, in my present condition, to be the most honorable refuge I could seek.

I supposed that I could reach

her residence by passing through the city of Nice. persons assured at

me

that I could do so.

Nice I was greatly surprised

some

to learn that the litter, for

reasons, could not pass the mountains

and that I could in that direction.

not, at the present

In

Some

But when I arrived which intervened,

time at

least,

reach Turin

I

knew

not what to

this state of things


LIFE

412

nor which

do,

AND RELIGIOUS EXPERIENCE

way to

of

all

human

My confusion and crosses

turn.

Alone as

daily to increase.

help,

seemed

were, in the world, forsaken

it

and not knowing what God required of retreat, wandering like

me, I saw myself without refuge or

I walked in the streets

a vagabond on the face of the earth.

I saw the tradesmen busy in the shops

;

all

seemed

be happy in having a home, a dwelling place

to

they could

I

retire.

felt

to

me

which

sadly that there was none for me."

This was a season of

17.

to

trial

and temptation

but

;

we

are not to infer from these expressions, that her faith was

Faith

shaken.

is

most brightly amid

by

tested tears.

and oftentimes shines

trial;

— " As I was

in this uncertainty,

not knowing what course to take, a person," she adds, " to

me and

told

me, that one of the small

vessels,

came

which

traded between Nice and the city of Genoa, and which usually reached

the next day.

Genoa within twenty-four

He

added, that

if

hours,

would

sail

I took a passage on board

the vessel, the captain would land me,

if

I chose, at the town

of Savona, twenty miles this side of Genoa, but so situated in reference to the mountains, that I could readily find a

conveyance to the Marchioness of Prunai's house. proposition I consented

;

To

this

as I could not be furnished with

any other means of getting there." 18. It was under these circumstances, that she committed herself and those who were with her, to the dangers of the sea.

"

As

I embarked upon

it,"

experiencing emotions of joy. earth,' I said to myself,

ing of nature, I in

its

'

if

I

am

she says, " I could nqt help '

If I

am

the dregs of the

the scorn and the offscou-r-

am now embarked upon an

treachery shows no favor.

If

it

element which,

be the Lord's pleas-

me in the waves, it shall be mine to perish in There came upon us a tempest, in a place which wds somewhat dangerous for small vessels and what rendered our situation the more trying, the mariners seemed ure to plunge them.'

;


OF MADAME GUYON.

But

be very wicked men.

to

dashed around

us,

413

waves

as the irritated

still,

I could not help experiencing a consider-

able degree of satisfaction in

my

mind.

I pleased myself

with thinking that those mutinous billows, under the com-

mand

Him who does all things me with a watery grave.

of

furnish

rightly,

might probably

Perhaps I carried the

point too far in the pleasure which I took, in thus seeing

myself beaten and bandied by the swelling waters.

who were with me, not the cause of

thy

will,

some

took notice of

my

I asked of Thee,

it.

cleft to

little

intrepidity

my Lord,

be placed

in,

if

Those,

but

;

knew

such were

a small place of

refuge in some rock of the ocean, there to live separate from all creatures.

island

I figured to myself, that some uninhabited

would have terminated

all

my

disgraces,

in a condition of infallibly doing thy will.

vine Love,

Thou

didst design

me

and put

me

O my

Di-

But,

a prison far different from

and quite another banishment than that Thou didst reserve me to be of the uninhabited island. battered by billows, more irritated than those of the sea. that of the rock,

Calumnies proved the outrageous, unrelenting waves, to to be exposed, in order to be lashed and tossed

which I was

by them without mercy.

By

"

the tempest swelling against us

we were kept back

and instead of a short day's passage to Genoa, we were But during all this time, how eleven days in reaching it. violent an agitation around in so heart my was peaceable

me

!

The

swelling of the sea, and the fury of

its

waves,

were, as I thought, only a figure of that swelling fury, which I said to Thee, Oh, my all the creatures had against me.

Love, arm them all make use of them all as instruments to humble me for my infidehties. I seemed to behold Thy right hand armed against me but knowing that Thy will was never at variance with the utmost rectitude and benevolence, ;

;

I loved, more than

my

life,

35*

the strokes

it

gave me."


19.

be

AND RELIGIOUS EXPERIENCE

LIFE

414 It

was owing

storm probably, that she failed to

to the

landed at Savona,

and was carried

to

Genoa.

It

was

only a year, or not far from a year before, that the French,

by some proceedings of the Genoese, had bom-

irritated

barded their

A large naval force, under the

city.

command

of the celebrated Admiral Duquesne, " reduced to a heap of ruins," as

given in the language of Voltaire, "a part of

it is

those marble edifices, which have gained for

Four thousand

of the Sujperh.

soldiers,

Genoa the name

being landed, ad-

vanced up- to the gates of the city, and burned the suburbs The Genoese, from that time, had of St. Peter d' Arena." *

And when

been exceedmgly kritated against the French.

Madame Guyon and the ecclesiastic

who

her

little

company landed, including

attended her, being recognized at once

as people from France, they were exposed to the

marked

angry populace.

insults of the

She thought

it

soon as possible

;

Genoa

necessary, therefore, to leave

but she was met with another

Doge, or Supreme Governor, had recently

left

as

The

trial.

the city for

some purpose and, with his attendants, had taken all the " Owing to this," she says, " I litters which could be had. could not obtain a conveyance of that kind, and was obliged ;

to

remain there several days at excessive expense

charges being very

much

same accommodations had but

Httle

money

at Paris.

left

;

;

the

higher than they were for the

I mention

this,

because I

but I did not forget that

my

store

in Providence could never he exhausted" 20. Utter,

After a few days and

which

is

porters and sometimes

by

She did *

inquiry, a sorry looking

beasts of burden,

supported by two lame mules. culty.

much

a sort of covered couch, sometimes borne by

not, at that

was brought

her,

But here arose another diffitime, know precisely whether

Life of Louis Fourteenth, Vol.

ii,

chap. 13.


OF MADAME GUYON.

415

the Marchioness of Pruuai, to whose house she wished to be carried, resided at

The owner

of the

Turin or at some place in the

vicinity.

make a bargain under

refused to

litter

her to Verceil, which ; but offered to take was somewhat nearer than Turin, being only two days' such circumstances

journey

distant,

little different direction. As she Genoa, nor make arrangements at

but in a

could neither remain

at

present to be carried to the residence of the Marchioness of

Prunai, she adopted this alternative, as the one especially

And

presented in Providence.

she had this reason for so

doing among others, that she had, some time before, been repeatedly and earnestly invited by the Bishop of Verceil to

come

She thought

there.

it

proper, however, that, under

the existing circumstances, she should send notice to

her coming.

who had

It

was with

attended her from Marseilles, set out

Madame Guyon and

him of

this object, that the ecclesiastic, first

;

leaving

her two female assistants to come by

themselves.

With Providence

21.

women

tected

for their guide, these three unpro-

"Our

from Genoa.

set out

muleteer," she

was one of the most brutal of men to be met with. Seeing he had only women under his care, there was scarceBefore they ly any bounds to his insolence and rudeness." says, "

had completed the first day's journey, they passed through a large forest, which had the reputation of being infested with robbers, and which was so in fact. " The muleteer," she adds, " was afraid, and told us, if we

met any of them on the they spared nobody.

when

road,

there appeared four

diately stopped the litter.

frightened.

I had no

Providence, that in the

sea or

it

we

should be murdered, for

Scarcely had he uttered these words,

fear,

was

all

men The

well armed.

They imme-

muleteer was exceedingly

and was one to die

so entirely resigned to this

by the hands of robbers.

way or any other, The robbers ap-


416

AND RELIGIOUS EXPERIENCE

LIFE

proached the

and looked

litter

made a sHght bow them

As soon as I had saluted a moment, God made them change

in this manner, in

Having pushed

their design.

I smiled upon them and

in.

of the head.

off

each other, as

desirous of hindering the others from doing respectfully saluted me,

and with an

if

each were

any harm, they

air of compassion,

usual to such sorts of persons, retired.

un-

I was immediately

O my Lord, with a full and clear conwas thine own especial influence, a stroke of thine own right hand, who had other designs over me than struck to the heart, viction, that it

thus to

make me

die

by the hands of robbers."

In connection with what took place at

22.

this time,

and

mind the dangers she had encountered in repeatedly crossing the Alps, and in visiting the Grand Chartreuse,

calling to

she exclaims again

many How many

as at

— " How wonderful, O my God,

;

perils

have I passed through

in going

mountains, and on the edges of steep and terrible

How

at this,

other times, has been thy protection over

often hast

Thou checked

slipping over the precipice

me over

cliffs

the foot of the mule, already

How

!

often have I been ex-

posed to be thrown headlong from frightful heights into hideous torrents, which, though rolling in chasms far below

our shrinking noise!

Thou,

dangers.

my

faith in

down

to the

O

When Thee

felt, that, if it

long

sight, forced us to

hear them by their horrible

God, didst guard

me

in such

imminent

the dangers were most manifest, then was strongest.

were thy

In Thee

will, that

my

soul trusted.

I

I should be dashed head-

the rocks, or drowned in the waters, or brought

end of my

life in

any other way, it would all be well it might be in relation to me,

the will of God, whatever

making every thing 23.

At

equal."

the close of this day's journey, she found

further occasion for the "

The

trial

still

of her faith and patience.

muleteer," she says, " seeing

me

attended by only two


OF MADAME GUYON.

417

young women, thought he might treat me in any manner he pleased ; perhaps expecting to draw money from me. We were approaching the village where we expected to remain,

What was

at the village Inn, during the night.

about a mile and a quarter short of the village

mill,

at

our sur-

hear the muleteer propose to us to stop at a

prise, then, to

which the muleteers sometimes stopped, but

a place

;

which no

at

female resided.

In the mill there was only a single cham-

ber, though there

were several beds

in such

my

in

it,

company, these persons proposed possible

to

have

me and

I remonstrated; and endeavored

maid-servants stay.

by every

which the mil-

in

In that chamber, and

and muleteers lodged together.

lers

argument

us to the Inn, but without

to induce the muleteer to carry

effect.

At ten o'clock at night, therefore, and in a strange place, we were constrained to leave our conveyance, and set out on The night foot, carrying a part of our clothes in our hands. was dark, the way unknown, and we were obliged to pass through the end of a of plunderers.

The

and disappointed

forest,

which was said

in his evil designs

in a very abusive manner.

I bore

upon

my

arrived safely at the Inn.

house, seeing foot,

be the resort

us,

them come

at this

hooted after us

humiliation resign-

edly and cheerfully, but not without feeling

They

to

muleteer, seeing us go off in this way,

it."

The good people

late

of the

hour of the night, on

with their clothes in their hands, sympathized in their and treated them very kindly. "They assured

situation,

us," says

Madame Guyon, and

did all in their

very dangerous one

;

us from the fatigue

we had

The next morning, which was made by the 24.

we

power

left

was a

to recover

undergone."

in consequence of

an arrangement

muleteer, they left the litter in

far, and took passage, in the postmore properly post-wagon, which conveyed the

which they had come so chaise, or

" that the place


418

LIFE

AND RELIGIOUS EXPERIENCE In

public mails, and passed along at this time.

tlds

convey-

ance they reached Alexandria, one of the principal towns

between Genoa and Verceil. to his usual custom," says

"

When

the driver, according

Madame Guyon,

" took us to the

was exceedingly astonished, when I saw the landlady coming out, not to receive him, but to oppose his post-house, I

She had heard from some, person, that there were women in the carriage, and mistaking our characters,

entrance.

and taking us

for a different sort of persons

were, she protested against our coming

hand the driver was determined

The

of her.

from what we

On

in.

the other

to force his entrance in spite

many mob of other being much sur-

dispute rose so high between them, that

garrison together with a vast

officers of the

persons, collected together at the noise,

prised at the odd

humor

of the

woman

in refusing to lodge

I spoke to the mail carrier, and suggested, that

us.

be well

to take us to

some other house

;

carrying his point, he said, he would not. landlady, that

we were

it

but, obstinate

He

might

upon

assured the

not only persons of good character,

but persons also of piety, the evidences of which he had

At

seen.

last,

obliged her to

upon

us,

at once,

"

No

by means of his statements and urgency, he come and see us. As soon as she had looked

she acted as the robbers had done.

and admitted

She relented

us.

sooner had I alighted from our conveyance, than

she said to us,

' Go, shut yourselves up in that chamber hard by, and do not stir, that my son may not know you are here ; for as soon as he knows it, he will kill you.' She

much emphasis, which was repeated by the who attended her, that if death had not pos-

said this with so

servant maid sessed

many charms for me, I should have been ready to The two girls, who were with me, were

die with fear.

under frightful apprehensions. stirring in the house,

When they heard any one and especially persons coming to open


OF MADAME GUYON. the door of the

were coming

chamber

for

419

any purpose, they thought they In short, they continued

to cut their throats.

in a dreadful suspense

between

life

and death

till

the next

when we learned that the young man had sworn any woman who lodged at the house. The reason day,

taking this extraordinary course was fore,

this.

to

kiU

of his

A few days

be-

an event had happened which came near ruining him.

A woman of bad principles and

life had lodged at his house. While there she had, for some reasons, privately murdered a man of some standing. The result was, beside other incidental evils, that a heavy fine was imposed upon the house ; and it was not without reason that the young man, who seemed to have the chief charge of the establishment, was exceedingly afraid of any more such persons coming." *

La Vie

de

Madame Guyon,

Pt.

ii.

ch. 23.


CHAPTER XXXII Interview with

Arrives at Verceil.

Bishop of Verceil.

His kindness

of the Superiors of the Paris.

to return to

third

Her

Verceil.

Visit to the

Crosses the Alps, at the pass of

Prunai.

Meets her half-brother,

time.

Interview with the

Conversation with one

Corribe selected to attend her

Departure from

turn.

Corribe.

to her.

Attacked with sickness.

Jesuits.

La

La

reception at Grenoble.

La

Decides

on her

re-

Marchioness of

Mount

Mothe,

Cents, for the at

Chamberri.

Departs from Grenoble for Paris.

Arrives at Paris, after a five years' absence, in July, 1686.

After some

trials

and adventures, such as have been

related in the preceding chapter, she arrived safely at Verceil,

the place where she designed to remain for the present;

a pleasant and flourishing town, situated on the banks of the Having stopped at Sessia, one of the tributaries of the Po. one of the public inns, she sent notice of her arrival, as soon

La Combe, who was come there soon after he At Verceil, notwithstanding

as she conveniently could, to Father

now

resident at Verceil, having

was obliged

to leave

Thonon.

the persecutions he had experienced at Thonon,

was highly esteemed.

He

La Combe

exhibited that activity in the

cause of vital religion, which would naturally be expected

from his established character for

made use

of

him

piety.

And God had

as an instrument, in addition to other

successful results of his labors, in converting several of the officers

and

soldiers stationed at the fortress

at that place,


LIFE, ETC.

men

who, from being

423

of scandalous lives, became pattema

of piety. 2.

was with no small emotion that he met Madame who had been under God the early instrument

It

Guyon

again,

of his spiritual renovation, and

much

they were not only together in a

jjnited in spirit,

common

cause

subsequently very

Add

felt,

plicable,

who had

The knowledge

between them. itself also

distinctly refers to

some remarks.

Guyon's

inex-

already misrepresented and aspersed the

danger had suggested

As

many so

might furnish new occasion for the calumnies of

relations existing

3.

which

feeling of satisfaction

however, in once more seeing her, was mingled with

the fear, that a meeting so unexpected, and to

those

to this, that

but had been sufferers

a cause which was inexpressi-

;

The

bly dear to both of them.

he

who had

aided him in his religious progress.

it

in

to

Madame

soon as the Bishop of Verceil heard of arrival,

and carried her ently could, he to see her.

It

he sent to

her

who took her in a coach, As soon as he conveni-

his niece,

own

of this

Madame Guyon, who

house.

came himself in a chaise to his niece's house was with some difficulty that Madame Guyon

conversed in the Italian, and the bishop's knowledge of the

They were

French was imperfect.

make each

other understood

a pleasant one

;

and the

;

able, nevertheless, to

was making

so that the first interview

satisfaction

her acquaintance was subsequently

which he

much

felt in

increased.

Madame Guyon,

God and was but natural that he should love those who had similar dispositions. He could hardly have conceived a stronger 4.

"

The

bishop," says

" loved

;

it

friendship for me, if I

had been

his

own

As an

sister.

evidence of his favorable sentiments, he wrote to the bishop of Marseilles to thank

persecution there.

him

He

Bishop Camus of Grenoble 36

for

having protected

me

in the

wrote also with similar views, to ;

and

in various

ways expressed


422 his

AND RELIGIOUS EXPERIENCE

LIFE

and the

interest

affectionate

regard he

Thinking only of finding out means he would not

cese,

come and

to

La Combe

settle

to

my

listen to

Marchioness of Prunai. with

to detain

me.

for

felt

me

in his dio-

going, at present, to see the

On the contrary, he wrote me at Verceil. He even sent

her on purpose to exhort her

to

come

her

to

Father ;

assur-

ing her that he would unite us, together with some other pious persons, in a select Religious Society or Congregation,

permanent

established for

religious

objects.

Neither the

Marchioness nor her daughter, who was consulted in regard to

disapproved of the plan

it,

entering into " It

5.

it,

at present,

time at

but she was prevented from

ill

health."

was during the absence of

ness," she adds, " that I officers

;

by

was

La Combe on

this busi-

by one of the superior or Rectors of the Jesuits, who was resident at this Verceil. He had heard of me, and wished to have

some conversation.

visited

It is hardly necessary to say, that his

knowledge on theological subjects was much greater than

We

mine.

he proposed

conversed together on topics of to

me

The Lord

answer.

this

nature

several questions which he wished

me

inspired

;

and

me

to

answer them in such a

to

manner, that he went away, not only surprised at what was said,

but apparently satisfied

forbear speaking of 6.

Soon

after

with sickness.

much

indisposed,

charity,

me

when

little

ture."

"

it

;

so

much

so, that

he could not

afterwards."

her arrival at Verceil, she was attacked

When

the bishop," she says, "

he came to see

at leisure

from

presents of fruits

me

so

his occupations.

He made

and other things of that na-

When, however, he proposed

permanent residence

saw me

with assiduity and

at Verceil, she

to

her the matter of a

says that she had a

presentiment that the plan would not succeed, and that it

Still, was not what the Lord had required of her. under great obligations to him for his kindness.

being


OF MADAME GUYON. she thought

it

best to let

him take what measures he might being assured that the Lord

think proper for the present

would know well how

to

;

prevent arrangements which should

not be in accordance with his

And

will.

plan was not only delayed by her present entirely frustrated that the

and it

and given up, by

air of the place

was much

to

health, but

injurious to her,

who were

consulted,

Upon

remain there.

this state of things, the bishop,

afflicted,

was

being ascertained

was exceedingly

would not be possible for her

accordingly the

ill

its

that, in the opinion of the physicians

announcement of

423

the

although he

did not hesitate to acquiesce in

it.

He

remarked, that he was exceedingly sorry to have her go, but that he

would much rather have her

live

somewhere

else,

though at a distance from him, than die at Verceil. 7.

When

it

was ascertained, that she could not remain

long at Verceil, her friends consulted together in relation to the course which

The

it

would be proper

for

her to pursue.

conclusion was, that, under the developments which

had been made of the influence she was capable of exerit was best for her to return to Paris, as a field of more appropriate to the powers God had given her, than those remote and rude villages where she had expected As soon as it was settled, after suitable to spend her days. deliberation and prayer, that she should return again not only to France but to Paris, " the Lord," she says, " wrought in my mind the conviction, that I was destined to experience yet greater crosses, than had hitherto come upon me.

cising,

labor

La Combe, who was now of opinion that Providence me back to that trying scene of labor, had the same Nevertheless he encouraged me to resign myconvictions.

Father called

self to the divine will, to

new 8.

and

to

become a victim

offered freely

sacrifices."

During the few months of her residence

loes not

appear that she engaged much

in

at Verceil,

it

what might be


424

LIFE

AND RELIGIOUS EXPERIENCE

called her piihlic labors

;

such as have already been men-

tioned in repeated instances.

not adequate to

it.

Her

health was, at present,

She continued, however, the work which

she had begun at Grenoble, of writing explanations on the Scriptures. Her remarks on the Apocalypse were written at this time, namely, in the

sprmg and early part of the She was enabled also to keep up her written correspondence, which was extensive. It is worthy of notice perhaps, that it was at this time that her correspondence commenced with the Duchess de Chevreuse, a lady

summer

of 1686.

eminent both by her virtues and her position in society. probably have occasion to mention her hereafter.

We

shall 9.

When Madame Guyon

attended by some ecclesiastic.

was generally That was the custom of the

travelled, she

times for religious persons in her situation in society.

It

was obviously necessary, for the most part, that she should have some male attendant and a regard to public opinion seemed to require, that he should be one, who, both by pro;

fession

and character, should be above suspicion. In leaving it was ascertained that the climate would not

Verceil, after

allow her to remain, she selected

La Combe, in accordance with the opinion of her friends and others whom she thought it proper to consult, as the person most suitable, under all the circumstances of the case, to go with her. Perhaps no other suitable person could be easily found, who was ready, at a brief notice, to undertake

was a

so long a journey.

There

special reason, moreover, for this selection, additional

to his high personal character, his ecclesiastical calling,

and

the fact of his being, in accordance with the institutions of the Catholic church, her spiritual Director. Some arrange-

ments of the Eeligious Order or Association of the Barnabites, to which he belonged, arrangements which were carried into effect

by

presence of

their Superintendent or General, required the

La Combe

at Paris at this time.

The move-


OF MADAME GUYON.

425

ments of the subordinate members were, in general, under

who sustained The suggestion,

the control of the person of their community.

Combe

therefore, that La Madame Guyon, was favorably of the Order, whom it was necessa-

should accompany

received by the General

ry

the relation of head

a thing not only proper in

to consult in the case, as

itself,

but because the expenses of his journey there, being of course paid by her, would exempt the at Paris,

House of

that

Order

which was already poor, from an assessment

The arrangement,

meet them.

therefore,

was made.

As

to it

was necessary, however, that La Combe should attend to some transactions of the business at the intermediate places, it was decided, that he should set out some days before her, and wait for her at the entrance of the passage over the Alps, as

a place where attendance and assistance would be indispensably necessary.

After a stay, therefore, of a few months at Verceil,

10.

which was pleasant

in

every respect with the exception of

the poor state of her health, she set out on her return

Mount

usual route of Turin and

"

Cenis.

My

by the

departure,"

she says, " was a season of trial to the Bishop of Verceil.

He

was much

own

affected.

one of his own 11.

It

caused

me to me

it

ecclesiastics to

;

a gentleman and

accompany me."

a mission not more interesting in

was novel

to Paris.

be attended at his

was under these circumstances, that she closed her

mission abroad

than

He

expense, as far as Turin, giving

in its nature

She had

;

its

results

and commenced her return

iDccasion once

more

to feel the force of

the sentiment which she has so well expressed in her

poems

To me remains nor place nor time;

My country is

La Combe,

before he

^agement under the

left,

trials

36*

in every dime.

wrote her a letter for her encour-

which he foresaw awaited both her


AND RELIGIOUS EXPERIENCE

LIFE

426

and himself;

which he

in

said, "

Will

make

glorious to Grod if he should

she says, " in the spirit of sacrifice

new

to

varieties

St.

Paul,

*

ready

;

and kinds of

the road, something within

me

I go bound in the

me

Jerusalem, not know-

there, save that the

move me

;

I found

12.

afflictions

my course

Holy

abide

neither count I

dear unto myself, so that I might finish

self for

myself

All along

repeated the very words of

Ghost witnesses, saying, that bonds and but none of these things

departed,'*

to offer

suffering.

spirit to

ing the things which shall befall

not be a thing very

men ? " "I

of Paris, for a spectacle to angels and

up

it

us serve, in the great city

me

my

life

with joy.*

it my duty to hold on my way, and to sacrifice myHim who first sacrificed himself for me."

In her

visit the

way

to the city of Turin, she

Marchioness of Prunai, who seems

a few miles distant from the rejoiced," says

Madame Guyon,

" to

Nothing could be more frank and passed between us."

"

city.

turned aside to to

have resided

She was extremely see

me

affectionate

Madame Guyon seems

to

once more. than what

have been

deeply impressed with the kindness and piety of this distin-

But she did not remain long

at the resting

which would have been gladly given

to her here.

guished lady. place,

Leaving with the Marchioness her sweet words of encouragement in relation to her benevolent labors, especially for the poor and the sick, and bidding her, after a few days' tarrying, a final adieu, she

At Turin

went on her way.

by the attendants furnished by the Accompanied from* that place by her

she was left

Bishop of Verceil.

two maids, she obtained a conveyance, and travelling the usual route along the Doria to Susa, she met again, at 13.

rugged

some place near the

Of

La Combe

foot of the Alps.

the incidents attending her passage through these

declivities

and summits, now ascended and surmount-

ed for the third time, she makes no special mention.

No


OF MADAME GUYON.

down from

doubt, as she looked

land of the

Po and

427

those vast heights on the

the Adige, a land she loved, she breathed

forth the fervent prayer of her heart, for

newal.

spiritual re-

its

This prayer, which she uttered alike

words and in

and

silent aspirations, in prose

tinually arose from her heart, for all lands "

Ah,

reign,

My

wherever

man

is

m

spoken

in poetry, con-

and

all nations.

found,

Spouse, beloved and divine

!

Then am I rich, and then abound, When every human heart is thine.

A thousand sorrows pierce my soul, To

think that

all

are not thine

Ah, be adored from pole

Where

To

is

thy zeal

the pleasant land she

?

Arise

own

— — Be

to pole

was thus

;

Jcnown."

leaving, there

is

no

question that she would have given her labors as well as her prayers, her

life

But

as well as her affections.

prayer of the heart, which says under

all

that higher

circumstances,

Thy will be done,

lays our hopes and our sympathies on same altar on which it lays our prayers and our labors. She saw Italy no more. 14. Having passed the Alps in safety, she arrived at Chamberri, the principal town of Savoy. Here she met with her half-brother La Mothe, whom she had not seen for a number of years. Business of an ecclesiastical nature had called him there at this time. The meeting was apparently cordial, although there was too much reason to think, that he was determined to take a course which would be injuriLa Combe thought it expedient to ous to Madame Guyon.

the

consult one

who

sustained so near a relation, on the pro-

priety of the arrangement which required

Madame Guyon and even

to

Paris

desire, in

;

him

to

attend

expressing an entire willingness

view of circumstances which seemed


LIFE

428

AND RELIGIOUS EXPERIENCE

about to develope themselves, to resign his place to some other person.

La Mothe, who was

approved of the arrangement as a strong

desire, that

it

it

himself an ecclesiastic,

then was, and expressed

should be carried through.

From Chamberri one of the females who 15.

she proceeded to Grenoble, where attended her into Italy belonged.

Grenoble a number of days.

She here met her daughter, now ten years of age, and the maidservant, with whom she had left her when she went to MarShe remained

When

seilles.

at

it

was understood

number

returned, a great

in the city, that she

of persons,

whom

the instrument of spiritually benefiting

when

merly resided there, visited her, and were

But

seeing her again.

their

had

she had been she had for-

filled

with joy at

joy was changed into sorrow,

when it was understood that she must soon leave them. Their feelings

seem

to

have been the same with those of the

when the Apostle Paul visited them for the last " They wept sore, and fell on his neck, and kissed

Ephesians, time.

him, sorrowing most of that they should see his

all for

the words which he spake,

face no more.""

Camus, bishop of the

city,

a

man

of

marked and high Pub-

character, manifested great kindness during her stay.

opinion had so

lic

much changed in her favor now requested to remain,

departure, that she was

since her to

be em-

ployed in connection with one of the Hospitals of the

To

this proposition she did not accede,

tinctly, that it

because she saw

city.

dis-

was not the place where God required her

to be.

16.

In order

to

show what were the

of Grenoble towards her, I think

it

feelings of the

may

be proper

Bishop

to insert

here a letter, which he wrote a year or two after in her behalf,

when he had been

raised to the Cardinalship.

dressed to his brother, a distinguished man,

who

It is

ad-

at that time,


OF MADAME GUYON.

429

according to the memoirs of D'Angeau. held the

of

office

Lieutenant Civil of the city of Paris.

"Sir, " I cannot refuse to the virtue la

Mothe Guyon

and piety of

the recommendation she desires

you, in favor of her family, in an affair v^hich

made some

I should have

know

is

before you. if

it,

I did not

the uprightness of her intentions and your integrity.

Admit, therefore, that

scruple of doing

Madame de me to give

is

due her.

my

solicitations to

I request

it

do her

the justice

all

of you with all the cordiaHty

with which "I

am

yours,

"The Cardinal

Camus."

Accompanying the above, he wrote the following

to

Madame Guyon "

Madame,

me

" It would give

frequent interest

opportunities

which I

spiritual.

I

am

great satisfaction

of

my

I had more

truly grateful that the suggestions I

In respect

your temporal

to

best endeavors to engage

my

affairs,

ser-

I shall use

brother, the Lieutenant is

rendered to you.

Trusting that you will continue to entertain the

my

the

made

have been found

Civil of Paris, to see that entire justice

fidence in

is

your welfare both temporal and

feel in

in relation to your spiritual concerns

viceable.

if

showing you, how great

fullest con-

favorable dispositions towards you, I remain,

Madame, "

Very

truly

and

affectionately,

" Yours,

"The Cardinal Camus."


430

AND RELIGIOUS EXPERIENCE

LIFE

17. She spent about a fortnight in Grenoble and then, accompanied by Father La Combe, her daughter, and her ;

female assistants, she set out for Paris; probably going through Lyons and on the main route through those two great

There

cities.

is

some uncertainty

are given in this period of her

some time

in the dates, which Writing from memory,

life.

after the occurrences she relates,

the disadvantages of being shut

up

and under

all

in prison, she has proba-

bly confounded the arrangement of facts and of periods of time to some extent. have compared statements and

We

dates,

and have arranged and re-adjusted them

to the best

of our power.

She arrived her departure

at

Paris

from

the

22d of July, 1686, j^e^e years

after

the city.

She returned but it is hardly necessary to say, that it was not to lay down her armor and to take her rest. In ;

the loss of her

most trying

own

field

simply because

will,

she came to Paris, probably the

of labor that could have been selected,

God

chose

it

for her.

And

She knew not what the Lord had before

that her,

designed for her, either in doing or suffering spiritual life

was within

her, God's

life,

;

was enough. and what he but the true

which, in being a

divine life, corresponds to the divine purposes a life which knows no compromise, seeks no favor, fears no evil. She was now in the thirty-ninth year of her age young enough, with God's assistance, to continue to do effectual work in his cause, and old enough to have gained wisdom from experience, and strength from trial. But in every situation, she had one unalterable conviction, which was the true source of her power, that she had nothing in herself, hut all ;

;

in God. 18. to

me

The to

following striking stanzas from her Poems seem form an appropriate conclusion to this volume


OF MADAME GUYON.

431

" Yes

! I lolll always love ; and, as I ought, Tune to the jDraise of love ray ceaseless

voice

;

human thought, men, who cavil at my choice.

Preferring love, too vast for

In

spite of erring

Why have I not Lord of my

If thou approve,

How

a thousand, thousand hearts,

soul! that they might all he thine?

should

it

— the zeal thy smile imparts, ever

Love, pure and holy,

fail

is

Can such a

!

a deathless

Self-love dismissed

;

it

then

'tis

we

In her embrace, death, only death

Come

then,

one noble

live is

for his praise.

indeed j

found

and succeed,

effort,

Cast off the chain of self, with which thy soul

Oh ! I would cry^ Ye

?

fire

must ever blaze Eternal love, a God must needs inspire. When once he wins the heart and fits it Its object heavenly,

decline

fire

that all

self-tormentors, love

tJie

is

boun<i

world might hear,

your

God

alone

Let his imequalled excellence he dear,

Deeu

to

your inmost

soids,

and make him

all

imO OP THE FIRST YOLVUR,

your

oum.''^


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