On Acting With a Single Eye to God's Glory

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

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Her second visit to the city of Orleans. Interview and conversation with a' Jesuit. Remarks upon it. Comments on undue spiritual earnestness or spiritual impetuosity.

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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 the society of the Jesuits, who exhibited some interest in hearing the details of her religious experience. She corresponded to this desire, with much 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 satisfaction which results solely from the discharge of duty, — so that she was led to speak of her views and feelings at much length. This conversation, which to most persons, would have appeared commendable rather than otherwise, caused her considerable regret afterwards. She began to see, that, in the progress of religion, it is not only necessary to do the right thing, but to do it  in the right spirit. The source of her sorrow was, that she found on reflection that she had spoken from the life of nature, not 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.

Guard Against the Habits of Unbelief

Those, who are in assurance of faith, or who are aiming at and approximating that state, should guard against the influence of former habits of unbelief. The fact, that they have given themselves wholly to God, and that he has promised to accept them, and that he does now accept them, while it furnishes ample basis of the assured belief of their acceptance with God, is not inconsistent with strong temptations to unbelief. Against the influence of these temptations they would do well carefully to guard. They should resist them, not only by prayers to God, but by fixed resolutions, by strong purposes; remembering that the doubts, which are thus suggested, and which they are thus called upon to resist, do not spring from real evidence adverse to their acceptance with God, but chiefly from the influence of a species of infirmity and vacillation of mind resulting from former habits of unbelief.

The Influence of M. De Toissi

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

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Another individual, besides the lady 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. She knew his character. She remembered what was said of his conversation and his appearance, when he visited her father's house some years before, just  before his departure for the East. And, 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 persons. This pious cousin, impelled by natural affection as well as by a regard for the interests of religion, did all that he could to encourage her in her search after God. There were other things which gave him an increased interest in the case, such as her personal accomplishments, her great talents, the wealth of her family, her position in society, and 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 was not easy for one to see the possessor of them seeking religion, with a full determination to be satisfied with nothing else, without feeling a deep interest in the result, — much more so, probably, than would be felt in ordinary cases. Madame Guyon 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 expressed the deepest interest in her case. He prayed for her. He gave such advice as he was able. With earnest exhortations he cheered her onward, not doubting that God's wisdom and goodness would bring all well in the end.

Her interviews with this good man had an encouraging effect. His spiritual habits, as well as his conversation, affected her. Among other things she gives us to understand, that he was in a state of inward and continual communion with God; that 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;" and which I think may be properly denominated the Prayer of Recollection. This state of continual prayer affected her much, although she was unable at that time, as she expressly admits, to understand its nature. She also noticed, with interest and profit, the conversation which passed between him and the exiled lady resident at her father's, who has already been mentioned. As is the case with all truly religious people, they seemed to understand each others' hearts. "They conversed together," she says, "in a spiritual language.”  They had that to speak of, which souls unconverted can never know,— a Savior "who was no longer as a root sprung out of the dry ground," sins forgiven, and joy and peace in believing. 

The example and the exhortations of her cousin, De Toissi,  could not fail to make a deep impression. Many were the tears she shed when he departed. She renewed her solemn resolutions. She endeavored to imitate him in his state of continual prayer, 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 not understand; a cloud hung over one of the brightest intellects when left to itself, — so perplexing to human wisdom, and so adverse to the natural heart is the way of forgiveness and justification by faith alone. Those know it who experience it, and those only; but her hour had not yet come. 

More than a year had passed in this state of mind, and with such efforts, —  but apparently in vain. With all these appliances which have been mentioned, with afflictions on the one hand to separate her from earthly objects, and encouragements on the other to allure her to heaven, she still seems to have remained without God and without hope in the world. So much does it cost, in a fallen world like this, to detach a soul from its bondage and to bring it to 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 into the highways, and compels them to come in. 

— edited from The Life of Madam Guyon Volume 1, Chapter 6.

Inward Recollection and Prayer

Again, we have good reason for supposing, that the state of inward recollection is eminently propitious to the spirit and practice of prayer. There certainly can be no acceptable prayer without a considerable degree of recollection. And the requirement that we should "pray without ceasing," seems almost necessarily to imply, that we should always be in a recollected state.

He, who is always dissipated like a house open to all comers and goers, is very unfit for prayer. He, that will never pray, but in the hour that calls him to it, will never do it well. But he, that would succeed in this great exercise, ought, by continual RECOLLECTION, to keep himself always ready, and in an actual disposition for praying. — Francis de la Combe, Letter of Instruction on Christian Perfection.

One of the great excellencies of the state of inward recollection is, that it gives us the place of central observation and power, the KEY, if we may so express it, to the position of the religious life; and enables us to exercise an effective control over its whole broad extent. That is to say, it places us in the most favorable position to discover and meet the attacks of our spiritual adversaries, and also to render our own movements and efforts fully available. However well disposed may be our intentions, whatever good purposes we may have formed, whatever may be the formality and solemnity of our recorded resolutions, they will ever be found in a great degree useless, without this aid. It will be in vain to think of living a life of true religion, a life in which God himself is the inspiring element, without a present, permanent, and realizing sense of his presence.  It  is, therefore, not without a good degree of reason, that the pious Cecil has remarked, that "RECOLLECTION is the life of religion."

— edited from The Interior or Hidden Life (2nd Edition, 1844) Part 3, Chapter 7.

Inward Recollection Inhibits the Self

Another favorable result, connected with the habit of inward recollection, is, that, by confining the mind to the present moment, and retaining God in the position of a present counselor and guide, it prevents the exercise of reflex and selfish acts on the past, and also undue and selfish calculations for the future. Self, if we permit it, will either secretly or openly find nourishment every where; and every where, therefore, we are to fight against it, overcome it, slay it. When the past is gone and we are conscious that we have done  our duty in it, if we would not have the life of self imbibing strength from that source, we must leave it with God in simplicity of spirit; and not suffer it to furnish food either for vanity or disheartening regrets. We should avoid also all undue and selfish calculations for the future, such as continually agitate.and distract the minds of the people of the world; and indeed all thoughts and anticipations of a prospective character, which do not flow out of the facts and the
relations of the present moment, and which are not sanctioned by a present divine inspection.

Happy is the man who retains nothing in his mind, but what is necessary; and who only thinks of each thing just when it is the time to think of it; so that it is rather God, who excites the perception and idea of it, by an impression and discovery of his will which we must perform, than the mind's being at the trouble to forecast and find it. — Fenelon's Directions for a Holy Life.

To these important results, there can be no question, that the habit of inward recollection is exceedingly favorable.

— edited from The Interior or Hidden Life  (2nd Edition, 1844) Part 3, Chapter 7.

Inward Recollection Helps Us to Know the Truth

Inward Recollection helps us to know the truth, especially moral truth. The supreme desire of him, who has fully given his heart to God, is, not merely that he may be happy and thus please himself, but that he may KNOW and DO God's will. Knowledge, therefore, (we do not mean all kinds of knowledge, but particularly that which has relation to the divine will,) is obviously of the greatest consequence. And those will know most, who are the most recollected. The truth opens itself to the mind, that faithfully perseveres in the state of inward recollection, with remarkable clearness. And the reason, in part, is, because the mind, in a religiously recollected state, ceases to be agitated by the passions.

The light of God shines as the sun at noon day; but our passions, like so many thick clouds opposed to it, are the reason that we cannot perceive it. Love, hatred, fear, hope, grief, joy, and other vicious passions filling our soul, blind it in such a manner that it sees nothing but what is sensible and suitable to it;  refusing all that is contrary to its own inclinations and being thus filled with itself, it is not capable of receiving the light of God. — Bourignon's Light in Darkness, p. 14.

Now there can be no question, that Inward Recollection secures the soul in a most remarkable degree, from inordinate passions. Such passions cannot well flourish, with the eye of God distinctly looking upon them. And accordingly, under such circumstances, the illuminative suggestions of the Holy Spirit readily enter the mind, and operate in it, and reveal the divine will. So that he, who walks in recollection, may reasonably expect to walk in the light of true knowledge and of a divine guidance.

And not only this, Inward Recollection tends to concentrate, and consequently to strengthen very much the action of the intellectual powers.  It  does this, in part, and indirectly, by disburdening the mind of those wandering thoughts and unnecessary cares and excitements, which, with scarcely any exception, overrun the minds of those who do not live in a recollected state.

— edited from The Interior or Hidden Life (2nd Edition, 1844) Part 3, Chapter 7.

Inward Recollection: Diminishes Occasions of Temptation

The state of inward recollection tends to diminish greatly the occasions of temptation. It is very obvious, that he, who knows nothing but his present duty in itself and in its relations, which is all that it is necessary for him  to know, cannot be so much exposed in this respect, as other persons. Unspeakable dangers must, of necessity, beset the mind, which is full of worldly activity, and which is continually discursive: running upon errands where it is not called; curiously and unnecessarily speculative; prying  oftentimes  with microscopic minuteness, into the concerns of others, not only without reason but against reason. What a flood of tempting thoughts must flow out upon these various occasions, and throng around the mind! What suggestions, which Satan knows well when and where to apply, to envy, distrust, anger, pride, worldly pleasure, ambition; none of which probably would. have approached the mind that remained recollected in God.

— edited from The Interior or Hidden Life (2nd Edition, 1844) Part 3, Chapter 7.

Inward Recollection: Favorable to the Best Improvement of Time

One of the benefits connected with the state of inward recollection is, that it is favorable to the best improvement of time. It will be a matter of course, that the person, who lives in religious recollection, will avoid unnecessary employments. With the idea of God, and perhaps we may add with the reality of God, continually present in his heart, scrutinizing every motive and action, and continually enforcing the claims of moral obligation, he will find no time to be spent idly, nor for the mere purposes of pleasure. Nor can he under such circumstances be the subject of internal dissipation; of vain and wandering imaginations and reveries; but will be enabled, to a degree unknown before, to bring every thought as well as every feeling, into subjection.—

In order to prevent misapprehension, it may properly be added here, that whatever recreation of body or mind, either by social intercourse or in any other way, is really required by the physical and mental constitution and laws, is entirely consistent with duty and with inward recollection. A remark, however, which requires, in its practical application, no small share of wisdom.

— edited from The Interior or Hidden Life (2nd Edition, 1844) Part 3, Chapter 7.

Conditions for Entering Into a State of Inward Recollection

We proceed now to specify some of those antecedent conditions or tendencies of mind, which may properly be regarded as preparatory, and even indispensable, to the state of Inward Recollection.

(I.) —  In  the first place, there must be a sincere and earnest desire to possess it. This eminent grace, without which the kingdom of God in the soul will be liable to constant irruptions and overthrows, will never be possessed by a heart, that is indifferent to its possession.  It  can belong to those and those only, who, with a sincere disposition to seek God in all things, can be truly said to "hunger and thirst after righteousness."

(II.) — In  the second place, in order to possess recollection of spirit, it will be necessary not to be involved, to an undue extent, in the perplexities of worldly business. There is such a thing as admitting so much of the world and its cares into the mind, as to crowd out the great idea of God. Indeed, this is often done. And thus men, and some of them too, who occasionally observe the formalities of religion, become practical atheists. I notice, in reading the religious writings of Antonia Bourignon, that she expresses her opinion to one of her correspondents, that God had sent a certain affliction upon him, in order to bring him to the state of mind, which we are now considering. "The multitude of your comings and goings," she remarks among other things, "and other agitations of body do, without doubt, disturb the INWARD RECOLLECTION.  It  is impossible to converse purely with God, [that is to say, when we permit them to have their natural effect upon us,] in the midst of external agitations." And again she says, in writing to another person, "if you could but proceed in this affair, keeping your spirit  recollected  in God, I  doubt not but it would succeed to his glory and our great good. I speak always of this RECOLLECTION;  because I myself can do  nothing out of it. God's spirit is a well regulated, orderly spirit, which proceeds with temperance, and weight, and measure, and. discretion, without any manner of precipitation." [Bourignon's Light in Darkness, pp. 12, 132.]

(III.) —  In the third place, in order to possess inward recollection, we are to have nothing to do, as a general rule, in thought or in feeling, or in any other way, with any thing but the present moment, and its natural and necessary relations. Discursive thoughts of a flighty and purely imaginative character, either going back to the past, for the mere purpose of drawing pleasure from it, or prospective and anticipative of the future in the manner of an idle man's reverie, are great hindrances to a recollected state. We are, in that way, rather pleasing ourselves than God; and the divine presence cannot well be secured at such times. In other words, as a general rule, there must be before us some present object. And that object must be regarded by us particularly in its moral aspect and relations. The present moment is necessarily, to a certain extent, a declaration of the divine will; and furnishes the basis of present duty. And it is the duty of the present moment, considered in its moral extension, to which, and to which only, God will consent to be a party.

(IV.) — It may be added further, that the state of mind, which we are considering, will not be likely to be possessed without great fixedness of purpose; a holy inflexibility of will, which keeps the mind steady to its object. We must not only wish to be the Lord's in this matter; but resolve to be so. It is well understood, that even worldly objects, restricted as they are in compass and importance, cannot, in general, be satisfactorily accomplished by an unfixed and vacillating mind. And still less can the vast objects of religion. I know, if the great object of interior recollection is proposed to be secured by the mere labor of the will alone, without the cooperation of the affections, it will be hard work, and useless work too. And on the other hand a favorable posture of the affections will be of but little avail, unless the desires and inclinations are aided by the superadded energy of a fixed determination. But when the decisive and uncompromising act of the will combines its influence with that of the aspirations of the heart, the most favorable results may, with the grace of God, be reasonably expected. It is true, without the grace of God, nothing can be done, whatever may be the applications and discipline of the mind. But when the conditions, which have been mentioned, are fulfilled, the divine assistance, if we may rely upon the promises, can never be wanting.

— edited from The Interior or Hidden Life (2nd Edition, 1844) Part 3, Chapter 7.

Inward Recollection

I believe it is the case, that all those, who have had much experience in the principles and methods of interior living, agree in attaching a very great importance to the state of INWARD RECOLLECTION. It is certainly difficult to meet the crosses and trials of life with composure, and to sustain the soul on other occasions, in purity and peace, without the aid of inwardly recollected habits of mind. However sincere may be our desire for entire devotedness of heart, and whatever resolutions we may form with that view, we shall often find ourselves in confusion of spirit and inadvertently failing in the fulfillment of our own resolutions, without this important aid.

INWARD RECOLLECTION is that serious and collected state of mind, in which God is realized and felt as the inward and present counselor, guide, and judge of all our actions, both internal and external. In its results, when it becomes the fixed habit of the soul, it not only restores God to the inward possession and establishes Him upon the throne of the intellect and heart; but differing from that condition, in which He comes in broken and fragmentary visits, it sustains Him there essentially without interruption, in what may be termed a continuance or perpetuity of presence. In a word, it is the devoutly and practically realized presence of God in the soul, moment by moment.

This is the state of mind, which, we cannot hesitate in saying, all Christians ought to be in. It is hardly necessary to say, that it is a scriptural state of mind. It is obviously implied and taught in those numerous passages of Scripture, which inculcate the duty of watchfulness, which speak of setting the Lord always before us, of walking with God, and of our inability to do any thing without him.

And it is not more agreeable to God's Word, than it is suited to man's condition; not more scriptural, than it is necessary. We need it in order to know what to do. We need it in order to do what is proper and necessary to be done, in a just, Christian, and holy manner. We need it in all times and places, and in small things as well as great; since there are no times and places, from which God ought to be excluded; and nothing is so small, that it may not have great and important relations.

It will be objected perhaps, that the state of Inward Recollection, considered as a state of long continuance and still more as perpetual, is an impracticable one. Whatever it may be to others, (and undoubtedly it is a state of mind, which is never experienced either in the absence of religion or in a low state of religion,) it is certainly not impracticable to a person of a truly devout spirit. But how can it be possible, says the objector, inasmuch as the religious life is made up, in a great degree, of specific religious duties, that a person can give the attention of his mind to those duties, and be occupied with the distinct idea of God at the same time? The difficulty, which is implied in this objection, whatever may be its reality or its extent, is met and obviated, at least for all practical purposes, by an acknowledged law of our mental nature. We refer to the principle or law of Habit. By means of this law the rapidity of the mental action may be increased to a degree, almost inconceivable; so much so that actions, which are distinct in time, will appear to be simultaneous; and objects, which are separately attended to, will appear to be embraced in one mental view. And so far as all practical purposes are concerned, the acts of the mind, which thus separately and successively take place, may be truly regarded as one act. And applying this law to the state of inward recollection, we may easily see, how the mind may be occupied with a specific duty and may at the same time be percipient of the divine presence, and may also connect the two together and impart to them a character of unity, so that the duty may properly be said to be done in a religiously recollected state. The movement of the mind in relation to the duty, and then in relation to God as cognizant of the duty, and the transition from one to the other, are all so exceedingly rapid, that memory does not ordinarily separate and recognize them as distinct acts; and thus in our apprehension and consciousness of them, they are blended together as one.

God, therefore, in our mental contemplation of him, may be made present to all our specific duties; and thus the essential condition is fulfilled, which enables the mind to exist in the state of inward recollection. It is our privilege, therefore, a privilege too often undervalued and neglected, to do every thing which Christian duty requires, as in the divine presence, IN God and FOR God.

— edited from The Interior or Hidden Life (2nd Edition 1844) Part 3, Chapter 7.

Waiting and Guidance

WAIT ON THE LORD, to learn the time
And circumstance of every deed;
He loves to bow His thought sublime
To those who wait, and feel their need.

He knows the time, He knows the way,
And He alone can give the light,
Which will not lead our steps astray,
But teach and guide them in the right.

Oh, then in RECOLLECTION wait,
In calmness look, till light is given;
And thus thou shalt not miss the straight
And narrow way that leads to heaven.

— Christ in the Soul (1872) XLVIII.

Living by the Moment

It is the providences of God, taken undoubtedly in connection with other sources of information, which indicate, in particular, the will of God; and those providences are revealed, and can be revealed, only moment by moment. The doctrine of living in the present moment, therefore, or in the state of momentary inward recollection, is founded not only on the necessity of watching against temptation, which is one reason for it, but on the fixed and immutable relation existing between the providences of God and the claims of God upon the human soul. If we are bound to obey the will of God, and if we can know his present will, which is necessarily the source of present obligation, only in connection with his providences, it is very obvious that there can be no other mode of holy living than that of living by the moment.

— Religious Maxims (1846) CXLIII.