God Works by Grace and by Position

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

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But there she was, and she felt and knew that her earthly hopes were blasted. But she did not then perceive what she afterwards knew, that God placed her there in his providence, as he made Joseph a slave in Egypt, "for her good." God had formed her for himself. He loved her too much to permit her to remain long in harmony with a world, which, in its vanity and 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 would retain its ascendency, and the soul would be lost; and under what providences grace would be rendered effectual, and the soul would be saved.

I have sometimes thought that God, who always respects man's moral freedom, carries on and completes the great work of his salvation, not only by grace, but 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, although I would not speak with much confidence, to be a law of the divine action. Such are the relations between mind and place, that no man ever is what he is, independently of his situation. The mind has no power 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, develop 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, — and then say, if different circumstances, (a situation, for instance, comparatively exempt from temptation and toil,) would have developed the same men, the same strength of purpose, the same faith in God, the same purity of life. This illustrates what we mean when we say that in the religious life we are the creatures, not only of grace, but of position, or more strictly and truly, of grace acting by position. If this doctrine be true, it throws light and beauty over the broad field of God's providences, and shows us why many have passed to glory through great tribulation. Tribulation was necessary to bring them, if not to the true life of God in the first instance, to that fulness and brightness of the inward life which they have experienced. So that those, who grow in grace by suffering, may 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 is their consolation and their hope.

This was the view which Madame Guyon herself subsequently took of the subject.

— from The Life of Madame Guyon Volume 1, Chapter 5.

Objections to the Idea of Inward Crucifixion

When a person has gone through the process of inward crucifixion in its entire length and breadth, the great spiritual result is the complete extinction of all selfishness and of all self-will: a result brought about by means of an entire and unchangeable consecration, attended by the inwardly operating and searching influences of the Holy Spirit; a result, which in the end is so minutely explorative, so thoroughly destructive of those inward influences which obstruct the presence of God in the soul, and withal so painful oftentimes, that it may well be termed the BAPTISM OF FIRE. It is by means of such a process of inward crucifixion, that the natural life dies; and the way is thus prepared for the true resurrection and life of Christ in the soul. 

A Cutting Off

"And if thy right eye offend thee, PLUCK IT OUT,  and cast it from thee; for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell. And if thy right hand offend thee, CUT IT OFF, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." — Matt. 5: 29, 30.

The natural life... has a close connection with the natural desires. Just so far as such desires are inordinate in their action, they are the result of unsanctified nature, and not of the Spirit of God. The root, however, the original and fruitful source of that state of things in the natural heart, which is conveniently denominated the Natural Life, is the inordinate action of the principle of SELF-LOVE; denominated, in a single term, selfishness. The pernicious influence from this source, with the exception of what has become sanctified by the Spirit of God, reaches and corrupts every thing. Hence the importance of the process of excision. It is not only important, but indispensably necessary, that this evil influence should be met and destroyed wherever it exists. A process often exceedingly painful; but inevitable to him, who would be relieved from his false position, and put in harmony with God. There must be a CUTTING OFF, and a renewed and repeated CUTTING OFF, till the tree of Self, despoiled of its branches and foliage, and thus deprived of the nourishment of the rain, the sun, and the atmosphere, dies down to its very root; giving place, in its destruction, to the sweet bloom of the tree of life.

A life of practical holiness depends essentially upon two things: FIRST, upon an entire consecration of ourselves, body and spirit, to the Lord; and SECOND, upon a belief that this consecration is accepted. We must, in the first place, offer up our whole being as a sacrifice to the Lord, laying all upon his altar. But we should remember, it is laid there, in order that the natural life may be consumed, and that there may be a resurrection of the true spiritual life from its ashes. He, therefore, who has consecrated himself to God, must expect that the truth of the consecration will be tested by the severity of an interior crucifixion, which is the death of nature, but in the end present and everlasting life. It is not till the flame has come upon us, and we have passed through the fire of the inward crucifixion, which consumes the rottenness and the hay and stubble of the old life of nature, that we can speak, in a higher sense, of the new life; and say, CHRIST LIVETH IN ME.

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 10.

The Outward Eye

It is one of the surest signs that the natural life still exists and flourishes in us, if we have what may be called an outward eye; and, instead of looking inwardly upon our own failings, are prone closely to watch and to judge others. "Judge not that ye be not judged." One of the first inquiries arising in the mind of a  truly humbled and sanctified person, when he sees another in transgression, is, "Who maketh me to differ?" And one of the first supplications which he offers is, "Lord, have compassion upon my offending brother!"

— Religious Maxims (1846) CX.