Oh Loved! But Not Enough...

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

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Oh loved! but not enough...

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Oh loved! but not enough — though dearer far
Than self and its most loved enjoyments are;
None duly loves thee, but who, nobly free
From sensual objects, finds his all in thee.
 
Glory of God! thou stranger here below,
Whom man nor knows, nor feels a wish to know;
Our faith and reason are both shocked to find
Man in the post of honour—Thee behind.

Poetry: Divine Justice Amiable

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

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Her poetical writings. Justice of God amiable.

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It is about this time that we find the first mention of her attempts at poetry. Poetry is the natural expression of strong feeling. She felt, and she wrote. It is possible that she had made attempts of this kind before; but I find nothing said of it. Voltaire, who goes out of his appropriate sphere of judgment in discrediting her religious pretensions, speaks lightly also of her effusions in verse. It would require a more intimate knowledge of French 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. There is thought in it; there is feeling. The highest kind of thought, the deepest feeling. The following poem, translated by Mr. Cowper, whom some critics, I think, would not place below Voltaire, either as a writer or judge of poetry, may be regarded as expressive, in some particulars, of her religious experience at this time ; and is probably to be referred, in its origin, to this period of her life. It indicates a deep sense of her unworthiness, and a humble and approving resignation to God's will, under the heaviest inflictions of His providence.

When Thy Pure Fires Prevail

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

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Such are the expressions, in which she speaks of the remarkable change which thus passed upon her spirit, — an event in her life which opened new views, originated new feelings, instituted new relations, and gave new strength. Too important in itself and its relations to be forgotten under any circumstances, we find her often recurring to it with those confiding, affectionate and grateful sentiments, which it was naturally calculated to inspire.

One of her religious poems, which Cowper has translated, expresses well the feelings which we may suppose to have existed in her at this time.

"All are indebted much to Thee,

But I far more than all;

From many a deadly snare set free,

And raised from many a 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,

'Tis more than I can bear;

When shall I that blessing prove,

To return Thee love for love?

Spirit of Charity! Dispense

Thy grace to every heart;

Expel all other spirits thence

Drive self from every part.

Charity divine! Draw nigh;

Break the chains in which we lie.

All selfish souls, whate'er they feign,

Have still 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 learn its name, but not its powers,

Experience only makes it ours.

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

Divine Guidence and Poetry

Without stopping to say what poetry is, or on what principles it operates, every one knows that its influence has been very great. But it is to be regretted, that, like history, it has been employed, for the most part, in immortalizing deeds of cruelty, and in giving luster to crime. Or, if it should be said in modification of this statement, that it has given a larger share of its attention to love than history has, it ought to be added that the love which it celebrates has not always been that refined and pure love, which receives the sanction of Christianity.

George Herbert: Teach me, my God and King

The following striking stanzas of George Herbert, an old English poet, now almost forgotten, illustrate and sustain some of the views which have now been expressed.

TEACH ME, MY GOD AND KING.

Teach me, my God and King,

In all things Thee to see,

And what I do in anything

To do it unto Thee.

Not  rudely, as a beast,

To run into an action;

But still to make Thee prepossest

And give it thy perfection.

A man, that looks on glass,

On it may stay his eye,

Or,  if he pleaseth, through it pass,

And then the heaven espy.

All may of Thee partake,

Nothing can be so mean,

That with this tincture — FOR THY SAKE 

Will not grow bright and clean.

A servant, with this clause,

Makes drudgery divine;

Who sweeps a room, as for thy laws,

Makes that, and the action, fine.

This is the famous stone

That turneth all to gold;

For that which God doth touch and own

Cannot for less be told.

— from A Treatise on Divine Union (1851) Part 7, Chapter 8.

Redemption of the Arts and Literature

If God is man's great teacher... then, in his efforts in acquiring knowledge, he will be likely to go astray and to seek out hurtful ”inventions,” [Ecclesiastes 7: 29] so far as he does not accept a divine guidance. It is, therefore, not too much to say, that the Holy Ghost, the inward teacher sent down from heaven,  both ought to be, and that he is designed to be, the great master in art and literature. And it is worthy of notice, that heathen nations, who everywhere give evidence that they have some glimpses of the truth, agree in ascribing the early inventions in art, and the early works in poetry and music, either to a divine agency or to human agency aided by divine. According to  the mythology of the Greeks, it required the skill of Mercury to invent the lyre; — and there could neither be poetry nor music without the aid of Apollo and the muses. Accordingly, the great poets of the Greeks and Romans frequently begin their works by a distinct recognition of their dependence upon a higher power, who gave inspiration to their thoughts. And it is worthy of notice that Livy, in the commencement of his work on Roman history, (certainly in many of its attributes one of the most perfect and interesting works of that kind,) proposes to his readers, that they should imitate the custom of the poets, and commence their undertaking by supplicating the presence and aid of the gods.