Her New Benevolence

Reflections on
the Life of
Madame Jeanne de la Mothe Guyon.

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Reflections on her conversion.

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But we ought to add, that her care was not limited to her family, to the exclusion of other appropriate objects of Christian benevolence. She had means of doing good, which she did not fail to employ. The income 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 forty thousand livres annually. A very large income at that period, when money had relatively a higher value than it now has. Of this amount, a certain portion was placed in her hands by her husband, to be expended by her as she might think proper. And accordingly as God gave her opportunity, and in imitation of that Savior whom she now followed, she did what she could for the poor and the sick, discharging, without any hesitation, duties which would be exceedingly unpleasant and irksome to a mind not supported by Christian principle. She remarks in her Life,

I was very assiduous, in performing deeds of charity. I had feelings of strong compassion for the poor, and it would have been pleasing to me to have supplied all their wants. God, in his providence, 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 did not partake of my alms. I did not hesitate to distribute among then the very best which could be furnished from my own table. It seemed as if God had made me the only almoner in this neighborhood. Being refused by others, the poor and suffering came to me in great numbers. My benefactions were not all public. I employed a person, whose business it was to dispense alms privately, without letting it be known from whom they came. There were some families, who needed and received assistance, without being willing to accept of it as a gratuity. And I reconciled their feelings with their wants, by permitting them, in the reception of what was needful for them to incur the formality of a debt. I speak of giving; but looking at the subject in the religious light, I had nothing to give. My language to God was,  “Oh my Divine Love, it is thy substance:  I am only the steward of it; I ought to distribute it according to thy will.”

Her efforts for the good of others were not limited to gifts of food and clothing. Those who are acquainted with the state of things in France during the reign of Louis Fourteenth, know that ruinous vices prevailed at that period. The profligacy of the Court, though less intense than that which was exhibited subsequently in the time of the Regency of the Duke of Orleans and in the reign of Louis Fifteenth could hardly fail to find imitators among the people. This will help to explain some further statements which she makes in connection with her efforts to do good. In a number of instances, with a forethought creditable to her sound judgment as well as her piety, she informs us that she caused poor young girls, especially such as were particularly characterized by beauty of person, to be taught in some art or trade; to the end; that, having employment and means of subsistence they might not be under a temptation to adopt vicious courses, and thus throw themselves away. And this was not all. Inspired with the sentiments which animate the hearts of some pious females of later times, she did not consider it inconsistent with religion to endeavor to reclaim those of her sex who had fallen into the grossest sins. She says, that God made use of her to reclaim several females from their disorderly lives, one of whom was distinguished by her family connections as well as her beauty, who became not only reformed, but truly penitent and Christian in her dispositions, and died a happy death.

I went, to visit the sick, to comfort them, to make their beds. I made ointments, aided in dressing wounds, and paid the funeral expenses incurred in the interment of those who died.

And 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. 

It is very obvious, I think, if we may rely on her own statements, as undoubtedly we may, that in acts of outward charity she did much; perhaps all that could reasonably be expected.

— edited from The Life of Madame Guyon (1877) Volume 1, Chapter 8.

A Hidden Language of Silence

The state of divine union may exist under two modifications; the one characterized by our being distinctly conscious of its existence, the other without such consciousness. The union of the human with the divine mind, when it is once originated, is not easily broken. The fact, for instance, of our being taken up at times with indispensable worldly cares, does not necessarily destroy the state of union, although we may not be distinctly percipient or conscious of it at such times.

But what we wish to remark here is, that the state in question, whenever it is the subject of distinct inward notice or consciousness, seems  to be characterized, among other marks, by a tendency, not only to inward contemplation, but to outward silence. At such times the soul appears to know but one object, and that is God; and to have but one feeling, and that is love. It is drawn inwardly; and outward objects seem to have but little influence. Hence words are few. It has but little disposition to express even what itself feels. In fact, the conversation, which is carried on at such times between the soul and God is too high for human language; and what is more, it is carried on with a Being, who can understand the soul's meaning without the medium of human speech. The conversation is with God, and not with men; and is in God's manner and not after the manner of men; and, therefore, it would be difficult to repeat it, even if there were a disposition to do it. The soul, in its attitude of serene and fixed contemplation, continually but silently repeats to itself sentiments of trust and adoration, of gratitude and love. God recognizes the import of this hidden language and returns it, by condescendingly unveiling himself in his amiableness and benevolence. There is a constant flowing and re-flowing of affection; love ascending to God and love returning; so that there is not only a consciousness of love to God on the part of the person; but what is yet more striking, there is a consciousness, or rather a deeply wrought conviction, that God loves him in return. He can say in the beautiful expressions of the Canticles, "Thou dost place thy left hand under my head and with thy right hand Thou dost embrace me; and thy banner over me is love."

No Longer at War with Providence

The sinful man has no true peace, among other sources of disquiet, because his position is at variance with Providence. One view to be taken of sin, is, that it is war. It is not only war against God's character, but against his commands; not only war against his commands, but against his providential arrangements. God has one way and plan of arrangement; the sinful man, who is in a state of rebellion against God, has another plan. The center of God's arrangements is benevolence or the love of all; the center of the sinful man's arrangements is the inordinate love of himself. Radiating from such different centers, the plans which are formed continually come in conflict. Under such circumstances it is impossible that the sinner should have rest. Finding himself face to face in opposition to what God has determined, and thus in conflicting lines of movement, he is continually met and counteracted, continually smitten and driven back. His life is a warfare commenced and carried on under the most hopeless circumstances; a warfare attended everywhere and unceasingly with discomfiture and suffering.

On the contrary, the man who is united with God in the possession of a common central feeling, is necessarily united with him in all the movements and arrangements which he makes. In other words, he rests from the perplexities and uncertainties of making his own choice, by accepting, under all circumstances, the choice which his heavenly Father has made for him. With the exception of sin, God's choice never varies, and never can vary, from the facts and incidents of that state of things which now exists. And it is this choice, however painful it may be in some of its personal relations, which the godly man takes and sanctions as his own. So that his choice being already made by the unvarying adoption of that which is from God, he may be said not to have any preference of his own, but to rest from his own choice, that he may repose in God's choice. And God's choice is only another name for his providence. There is, therefore, no conflict; there never can be any.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 6.

How the Gospel Spirit Modifies Jurisprudence

In all times past, society, (with some exceptions undoubtedly, but comparatively few,) has treated those who have offended against it, on the principles of strict justice, — returning "blow for blow, and stripe for stripe." One of the results of the greater prevalence of the Gospel spirit will be, to mingle mercy with justice, and to save and bless the criminal, at the same time that all necessary measures are taken for the protection of society. Within a few years, benevolent men, in different parts of the world, have directed their attention to this important subject. They have not been ashamed to have it understood that they have felt a deep interest in the situation of their erring and lost brethren, who have violated the rights of the state, — remembering that they themselves also are sinners. In the true spirit, as it, seems to me, of our blessed Savior, who would not and did not "break the bruised reed," they have gone to the prisoner; they have taken him by the hand; they have fed him, clothed him, instructed him. And while they have pressed upon him the necessity of repentance for sins committed, they have held up, at the same time, the joyous hope of sins forgiven.

The result of the prevalence of this truly Gospel spirit will be gradually to modify the systems of civil and criminal jurisprudence. Love, founded upon faith, and never at variance with justice, will be recognized as a regulating principle in the conduct of the social body, as it is and ought to be in the conduct of the individual. Society, having faith in God, and in itself as an instrument of God, will no longer crush the criminal whom it holds in its grasp; but will show its confidence in its mighty strength, by mourning for those whom it condemns, and by gently leading them back to truth, to duty, and to happiness.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 7.

How Selfishness Corrupts Even the Gifts of God

It is difficult to express and even to conceive of the subtleties and insinuations of selfishness.  It enters every path. It lurks in every secret place. And wherever it finds its way, it pollutes, poisons, and destroys. It sometimes attaches itself, by a process almost imperceptible, to God's most valuable gifts and graces; those which are spiritual, as well as those which are natural. An individual, for instance, is possessed of great natural ability. This ability is a gift of God. But how often it is, that the possessor, thinking but little of the great Author of the gift, regards it as something peculiarly his own, and instead of seeing God in it, sees only himself. Almost unconsciously to himself, and greatly to his spiritual injury, he is experiencing a secret elevation of spirit, and is taking a hidden complacency in an intellectual possession, which, when properly considered, should have increasingly detached him from self, and led him nearer to his Maker.

Christian Benevolence

"Which now of these three, thinkest thou, was neighbor unto  him  that fell among the thieves? And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do  thou  likewise."  Luke  x.  36, 37.

Who is my NEIGHBOR? 'Tis not merely he,
Who hung upon the same loved mother's breast;
But every one, whoever he may be,
On whom the image of a man's imprest.
True Christian sympathy was ne'er designed
To be shut up within a narrow bound;
But sweeps abroad, and in its search to find
Objects of mercy, goes the whole world round.
'Tis like the sun, rejoicing east and west,
Or beautiful rainbow, bright from south to north;
It has an angel's pinion, mounting forth
O'er rocks, and hills, and seas, to make men blest.
No matter what their color, name, or place,
It blesses all alike, the universal race.

— American Cottage Life (1850) XVI.

Engage in the Work of Human Redemption

It is a matter of gratitude, however obvious may be the delinquencies of Christians, that something of the true spirit of Christ still lives. This spirit has developed itself with increased truth and energy in more recent times. The remark is often made, and there seems to be a foundation for it, that the commencement of the present century was the commencement of a new and better series of ages. The closing years of the last century were signalized by the prevalence of infidelity, and by crime and violence, almost unexampled. In the extremity of those sufferings and sorrows, which were the natural result of their infidelity, men began to look to God, and to believe in him as alone able to give them help. An increase of faith naturally inspired love; and the new series of ages has been honorably distinguished by deeds of benevolence.

Holding God's Providences Dear

In the case of the truly holy man, God's providences are dear. In conforming to the law of Providence, he obeys the law which secures efficacy and application to every other law. The law of God, for instance, requires us to reprove sin in our neighbor; but unless we are guided in doing it by the providential law, we shall be likely to do more evil than good. If we reprove him without regard to time and place, — if we take an occasion to do it which will unnecessarily expose him to contempt and injury from others, while he is made the subject of our own reprehensions, — we shall obviously fail of our object.

The law of God requires us to do good, by speaking to impenitent persons on the subject of religion. But this requisition must be carried into effect, in connection with the law of Providence; in accordance with the appropriateness of time, place, the presence or absence of friends, and all other circumstances which are naturally or necessarily involved.

The law of God requires us to be benevolent; but benevolence, without regard Io the adjustments and claims of Providence, is not benevolence, but prodigality; in other words, it is unbelieving and unacceptable wastefulness. We are to consult God's will in the manner of giving, as much as in the fact of giving. His written law requires the fact; — his providential law indicates the manner. A failure in the latter, if it is intentional, vitiates and annuls the obedience of the former.

The law of God requires us to be submissive and acquiescent under those afflictions which from time to time come upon us. But submission to afflictions, without recognizing God's providential foresight and arrangements in sending them, is mere acquiescence in unavoidable events, and not acquiescence in God's wise and just agency; it is the submission of a brute animal, and not the submission of a Christian.

— edited from A Treatise on Divine Union (1851) Part 6, Chapter 8.

Sympathy

It is especially characteristic of the man who is united with God in love, that he is sympathetic. The term SYMPATHY, which, in its origin, is derived from the Greek language, expresses literally and strictly, harmony, or union of feeling.  There must, therefore, be two or more persons, who are the subjects of this united or common feeling. There must, also, be some common object, in reference to which this united feeling is exercised. Accordingly, the sympathetic man is one who harmonizes in feeling, on the appropriate occasions of sympathy, with the feelings and situation of those around him.

The basis of sympathy is love.  Love is the essence, of which sympathy is one of the modifications or forms. It is the nature of pure or holy love, not only to seek the good of others, but, harmonizing with the peculiarities of their situation, to rejoice in their joys, and to grieve in their sorrows. If we truly love others, it will be a necessary result that we shall take an interest in everything which concerns them. Love, taking this form, is sympathy.

We will endeavor to give some illustrations of this interesting state of mind.  A truly pious person, one in whom the principle of holy love predominates, is a member of a family. It does not make any difference, in relation to the subject under consideration, whether  he is a member by the ties of relationship, or a member by mere residence. One of the members of the family is severely afflicted with sickness. The occurrence of this affliction furnishes the occasion on which the principle of holy love, moved by its own law of action, assumes the form of sympathy. The person who is the resident of the family, being such as we have described him to be, cannot witness such an affliction without "weeping with him who weeps." His sympathy, in the existing state of his mind, is a sort of necessity to him. It is possible that it may not present the same aspect with the sympathy of unsanctified nature, which is often agitated by fear, and perverted by selfishness. But, always necessary and certain in its existence, it will be of that tender, judicious, and permanent character, which will be the most useful, besides being the most heavenly.

We will suppose, again, not that the persons around us are sick, but that they have been deprived of the means of knowledge, and are exceedingly ignorant. They are excluded from science and literature, even in their simplest forms. The Bible, with its precious consolations, is a sealed book to them. It is impossible that they should experience such deprivations without being afflicted; and it is impossible that holy persons, filled with the love of God and man, should be acquainted with their situation, without sympathy. That is to say, under the impulse of love, they suffer with those afflicted ones at the same time that they desire to relieve their sufferings; the term sympathy, expressing, in this case, the combined feeling of sorrow for their want, and of benevolent desire for its alleviation.

— A Treatise on Divine Union (1851) Part 4, Chapter 7.

Disinterested Love is the Only Proper Homage to God

The character of God is so pure, so exalted, that the claims of right and justice cannot be satisfied with any homage which it may receive, short of pure, disinterested love. God contains in himself the sum of all conceivable excellence. If there is any being who is to be loved for himself, because he contains in himself every thing that is lovely, it is God. If human beings reject with an instinctive contempt, any love which is found to be based upon selfish considerations, how can God, who has so much higher claims, receive it? Upon this point all language fails. The tongues of angels cannot describe the divine excellence. It is because God is what He is, and will continue to be what he has been, that He is the true and only proper object of the heart' s highest homage. The divine character stands forth, in the view of the universe, as the natural, the appropriate, and ever sufficient object of pure love.

But the question may be asked here with some degree of force, Is not God's benevolence towards ourselves to be taken into view, and to have some effect upon our feelings? Undoubtedly it is. We shall love God, if we fulfill the divine requisition in its entire extent, as he is, and not otherwise than he is. And this implies, that we are to take into view every part of his character and of his acts. It is true, it is impossible to love him with that kind of love which is called pure love, for the simple and exclusive reason, that he has been good to us. Pure love, which does not confine itself to any personal or interested view of things, necessarily requires a wider basis of movement than this. But we love him with entire purity of love, because, while He has been good to us, He has sustained, in every other respect, the perfection of his character and acts. In other words, there has been a diffusion of truth, purity, and righteousness over his whole character and administration; including what he has done for ourselves as well as his acts in other respects. And it is his character and acts, as thus presented in their entireness, and not in partial glimpses, which command the homage of pure love.

— adapted from The Interior or Hidden Life (1844) Part1, Chapter 12.