L
Liuiuus uri:uuAS
ajnjj ii,ii'iiiaE^(;ii
DE LA MOIHE
^^s o^IN7.o^
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
d«
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.''^
*?