A Conqueror, But Not at Rest

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

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Her growth  in  grace. The account she gives of her will, as subdued in its operations, but not wholly renovated in its nature. Remarks on this subject.

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 Whatever mistakes she may have committed in the period of which we are 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 conformed to the requisitions of the gospel law. We have evidence of this in various ways. Among other things, speaking of Paris,  which had formerly been to her a place of temptation and injury, she remarks, in connection with a visit which she was obliged to make there, 

Full Consecration: The Second Death

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

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Renewed consecration, in which she gives up all without reserve.

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And here, I think, we may mark a distinct and very important crisis in the history of her spiritual being. Taught by sad experience, she saw the utter impossibility of combining the love of the world with the love of God. "From this day, this hour, if it be possible, I will be wholly the Lord's. The world shall 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 resolution wbich was made in God's strength and not in her own; which, in after life, was often smitten by the storm and tried in the fire; but, from this time onward, so far as we know anything of her history, was never consumed, — was never broken. She gave herself to the Lord, Not only to be his in the ordinary and mitigated sense of the terms, but to be his wholly, and to be his forever; to be his in body and in spirit; to be his in personal efforts and influence; to be his in all that she was and in all that it was possible for her to be. There was no reserve.

Faith Gives Power

To will to do a thing implies and requires, as an antecedent condition of its own existence, a belief in the possibility of doing it. In other words, we are so constituted, as is well understood I suppose, that it is not possible for us to put forth a volition, a determination, to do a thing, which at the same time we believe it impossible to do. And as a principle flowing out of this law, and making a part of it, we may add further, that, where our belief in the practicability of a thing is weak, our strength of purpose, our volition, will be proportionably weak. Such, at least, is the natural tendency; although it is possible for it to be counteracted by other mental efforts made with a view to counteract it. This, then, is the law of our mental constitution in relation to natural faith. A strong faith, other things being equal, makes a strong will. A weak faith, on the other hand, other things being equal, makes a weak will. And accordingly even among men, who have not experienced the grace and power of religion, the strong man, as compared with other men, who possess naturally the same traits of mind, is the man of strong faith.

But this is not all. Faith pours vigor into the affections, as well as into the will. It gives energy to the action of the heart. It is an enemy of debility; it makes those, who possess it, mighty in the power of love.

We continually see the evidence of the truth of this general position, in the efforts of men, in various situations in life. We can hardly turn to any art or calling, to any scientific, moral, or political movement, without seeing it. Every where we find it to be true, that faith gives power. The history, for instance, of mechanical inventions, and of scientific improvements generally, furnishes an illustration of the subject. The labors of many persons, labors to which we are indebted for many of the most astonishing results in the mechanic arts and in the sciences, have been perseveringly and successfully prosecuted under circumstances of want, of opposition, and of ridicule. Nothing seemed sufficient to stop their efforts. And the inquiry naturally arises here, what was the secret of this remarkable perseverance, of this great energy, under circumstances exceedingly trying? Whatever incidental influences may have existed, one thing is certain, that one great element of their energy and perseverance was FAITH. They had faith in the value of the object; they had faith in the possibility of its being ascertained and realized; they had faith also in their ability to accomplish what they had undertaken to do. This was the secret, (we do not say exclusively, but certainly in a very great degree,) of their indomitable strength. When, therefore, at distant periods, we find individuals, arising perhaps from the humblest walks of life, and accomplishing by their almost unaided efforts great results in science and the arts, the Franklins and Fultons of their generation, we may be assured, that the element of natural faith, if not of any other and higher kind of faith, has sustained and invigorated the conceptions and efforts of natural genius.

— edited from The Life of Faith (1853) Part 1, Chapter 2.

The Power of Natural Faith

It is a religious maxim, that a man is according to his faith. It is not less true, though perhaps in a diminished or mitigated sense, that it is also a philosophical or natural maxim. Certain it is, that faith, in the natural sense, is the foundation, to a considerable extent, of activity and energy in the natural man. In many things, though not invariably, the natural man will be found to be, in the result of what he proposes to undertake, very nearly or precisely what he believes himself to be. The measure of his strength will be found in the measure of his faith.

It should be added, however, in order to a correct estimation of this matter, that strength or energy of character cannot be well explained without a reference to the will. And in accordance with this remark, the common idea of an energetic man is, that he is a person of a strong or energetic will. There are diversities in the constitution of the will, it is true; and as a result of this, there are diversities in personal energy; just as there are diversities in other elements and traits of character. Some men, in consequence of possessing original strength of will, are naturally more decided, more energetic than others. But other things being equal, in other words, on the supposition of there being no such constitutional differences between them as have been indicated, that person, as compared with others, will be the most energetic, who has the strongest faith. The believing man will be the strongest man.

— edited from The Life of Faith (1852) Part 1, Chapter 2.

Subjecting Our Will to Others

It is not only necessary that our feelings and purposes should, by divine aid, be brought back to a right position, but that the mysterious and powerful influence of former evil habits should be entirely annulled. And this result is the more likely to be secured, if we unite the concurrence of our own efforts with the operations of divine grace.

A favorable effect will oftentimes be experienced in this particular, if we adopt the practice, in things which are indifferent, of subjecting our desires and our will to the will of others. In other words, our wills will be the more easily placed beyond the influence of former evil habits, and brought into undisturbed harmony with God, if we keep them in subjection in our intercourse with men. Occasions of a conflict of will, in matters of mere convenience, and which involve no moral principle, occur constantly. In such cases, in the prospect we have before us of an improvement in our spiritual characters, we should make it a rule to give a precedence to the desires and purposes of others over our own.

"There is nothing more sweet," says Antonia Bourignon, in speaking on this subject, "and which brings more rest to the body and the soul, than obedience and submission to another in good things. Yea, obedience in itself is always profitable to our perfection, though it were yielded even to imperfect persons, provided they command nothing that is evil.  For, by submitting to another in indifferent things, one always overcomes the corruptions of his nature, and  denies himself,  as Christ, in Mark 8: 34, has taught us to do." [Letters of Antonia Bourignon on, pp. 72, 73.]

— edited from A Treatise on Divine Union (1851) Part 5, Chapter 6.

Prayer and Union With God

In order to determine whether our wills are in harmony with the divine will, it is not necessary nor best, as a general thing, to look at the will itself and to examine its action as it comes under our notice independently of the influences which surround it.

When certain conditions are fulfilled, certain results may be expected to follow.

And, accordingly, we may anticipate that our wills will be in harmony with the divine will when we are in the habit of asking God for a divine direction of our wills. There can be no union with God without prayer. We do not mean to say that the prayer, which, if it be a true prayer, always implies a state of sincere and entire consecration, must always be formal;  but there must always be an inward disposition, which constantly recognizes the soul's dependence upon God, and which as constantly looks for his aid. To such a soul, if it has faith corresponding to its desires, God will not fail to grant his assistance. When we feel that we have strength from God, by feeling that we have an accepted communion with him. then we may have hope that we shall and do will only what God wills.

— from A Treatise on Divine Union (1851) Part 5, Chapter 4.

Union Not Extinction

Union of the human will with the divine is a different thing from an extinction of the human will. A will, a proper and effective will, is essential to humanity. Man, without a will, ceases to be man. The perfection of man's nature does not consist in the extinction of his will, but in its union with God's will.

The truly holy person, therefore, ought to be able to say specifically, at all times, that he wills as God wills. It  is due both to his happiness and his safety to be able to know, and on proper occasions to assert, the union of the two wills. If there is a separation of wills, even if it be a slight one, there will be likely to be something out of position somewhere else. A separation of wills is a separation of natures. As the will is, so is the man, either for God or against him. It is as true in philosophy as religion, that it is impossible to serve God and Mammon at the same time.

It may be asked, perhaps, what view are we to take of ourselves when we do not will at all. The answer to such a question is not difficult, because we can hardly ever be said to be in that state. Our whole life, with the exception of purely involuntary states, may be represented by two terms, action and inaction. Neither of these states can exist without volition as its basis. If we act, we will to act; if we are in a state of inaction, we will not to act. Whatever state we are in as moral agents, and not as mere involuntary agents, whether it be characterized as action or inaction, we will to be in it. So that we may, without impropriety, speak of the action of the will as perpetual. Perpetual action implies the obligation of perpetual harmony.

— from A Treatise on Divine Union (1851) Part 5, Chapter 4.

The Subjection of Every Natural Desire to God

We take the liberty to urge upon all, who wish to live the true inward life, the importance of not resting satisfied with mere intellectual light, however valuable it may be; of not resting satisfied with joyful or any other emotions, which stop and terminate in themselves; and of acting invariably upon the principle, that nothing ought to satisfy themselves, and that nothing can satisfy God, but the subjection of every natural desire, and the substitution of desires, affections, and purposes, which terminate in God and God alone.

Move onward, therefore, with a firmness which no obstacles shall shake, to the entire revolution and renewal of the inward nature; the increased illumination of the conscience, that great light of the mind; the sanctification of the desires, which embrace the whole propensive and "affectional" nature; and the subjection of the will, which is naturally so proud and rebellious, to the will of God.

Fear not that God will desert you. Aided by the intellectual light which he has seen fit to give, and by those favorable emotions he has already excited, form the fixed, unalterable purpose, "the high resolve," in reliance upon divine grace, to be wholly his. No doubt, in many cases, the struggle will be severe. The unsanctified desires especially, including the various appetites, propensities, and affections, which form so important a part of our nature, are selfish and tenacious; and, considered as opposed to any and all human strength, are undoubtedly invincible. But God has said, "My grace is sufficient for thee." His word shall never fail; and least of all, in such a struggle, in which his own heart of infinite love is enlisted. Desire after desire will fall; idol after idol will be demolished; the Christian graces will successively gain the ascendancy; till the Holy Ghost shall take up his permanent residence in his own purified temple, and victory will sit crowned in the center of the heart.

Jehovah, sovereign of my heart!

My joy by night and day!

From Thee, oh may I never part,

From Thee ne'er go astray.

Whene'er allurements round me stand,

And tempt me from my choice;

Oh, let me find thy gracious hand,

Oh, let me hear thy voice!

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

The Affections and the Will Must Also be Subject to God

There are mental susceptibilities, which, on account of their being subsequent in the time of their action, may be described as laying back of the emotive part of the mind, as truly as the emotions can be said to lay back of the intellectual part. In making this remark, we have especial reference to the desires in their various modifications, particularly those modifications which are denominated the affections, and to the will.

Any religion, or rather pretense of religion, which is not powerful enough to penetrate into this region of the mind, and to bring the affections and will into subjection to God, is in vain. It is an important fact, and as melancholy as it is true, that a person may be spiritually enlightened and have new views on the subject of religion, and that he may also have very raised and joyful emotions, and yet may be a slave to his natural desires. He has not experienced what every one must experience, who would enter into communion with the Divine Mind, viz. the death of nature. He loves the things of the world more than the things of God.

Many, very many, are the instances, which can verify this remark. As the result of their intellectual illumination, the persons, to whom these statements will apply, are undoubtedly in advance of what they were previously, and are able to talk fluently on the subject of religion. And in consequence of some premature application of the Savior's merits to their own case, they can speak of pleasures and of hopes, which they never before experienced. But only urge upon them the necessity of self-crucifixion; only touch the idols which they cherish in their inner heart; and they discover at once the dominion which the world has over them still. God has not become the life of the soul. At a proposition, so necessary to the life of God and so repugnant to the life of nature, the spirit of untamed and almost unmitigated evil, which reposed so closely and secretly in their bosoms, will start into existence with features of opposition and malignity, altogether at variance with the peace and purity of a holy heart.

We may probably discover in these principles the reason, why it is, that, in times of especial religious attention, so many persons, who appeared to be much engaged in religion for a season, subsequently lose their interest, and become, both in practice and feeling, assimilated to the world. Such persons are undoubtedly the subjects of an inward experience; and this experience, in common parlance, is frequently called a religious experience; but it is obviously defective in the essential particular of not having a root. "But he, that received the word into stony places, the same is he, that heareth the word, and anon with joy, receiveth it. Yet hath he not root in himself."

Notwithstanding their increased ability and readiness to converse on the subject of religion, and the exhibitions which they make of emotion, sometimes of high emotion, they do not understand what it is to place themselves a living sacrifice upon the divine altar. They do not appreciate, and still less do they realize in their own hearts and lives, the "all of God and nothing of the creature."

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.

Binding Ourselves to the Will of God Binds Us to the Whole of God

Man's perceptive powers are limited. They do not correspond, in extent, with those of God; and consequently we can unite with God, in the matter of knowledge, only in a limited degree. The union with [God], in this respect, may be  perfect  as far as it goes; but it is restricted in extent. And it will be found to be the same in relation to love. We may harmonize perfectly with the divine love, in all cases where objects of love are presented to us. But the sphere of our knowledge, through which objects are presented to us, being limited, the sphere of our love also is limited. Practically, our love cannot, in its extent, be carried beyond the limit of known objects of love.

But, in the acts of the will, the Godhead, if we may be allowed the expression, so simplifies itself, that the harmony between the created and the uncreated, the human and the divine, may be perfect in extent as well as degree. God's will (we mean here, by the term, the act of his will in any given case) is a unity, combining together, as it were, and representing the whole of his knowledge, the whole of his love, the whole of his nature. As all objects may be, and are, present to it in a single glance, and compressed as it were into the eternal NOW, a single act of the will, embracing and adjusting all previous knowledge and all previous feeling, decides upon all, enacts all, establishes all. It is this act of the will, — an act extending to and consolidating everything else,— with which we are required to be united. Based upon infinite variety, in itself it is but one thing; and we are to unite with it as one. But as it  is the unity of the Godhead, embracing the infinite variety of the Godhead, we cannot unite with God in the simplicity and unity of the will, without being virtually united with him in the infinite multiplicity of his knowledge and affection.

If these views are correct, which, in binding us to the will of God, bind us to the whole of God, we not only see how much is involved in an union with the divine will, but how fearfully hazardous it is to indulge in the slightest deviation from that will when it is once ascertained. No direction is more important than that which requires us to labor and pray for harmony with God in this respect. The other unions which have been mentioned, important and indispensable as they are, may be regarded as preparatory to this. The union of the human and divine wills is the consummation of those which have gone before. It is not surprising, therefore, that the Saviour so frequently refers to this form of union. " My meat," he says, "is to do the will of him that sent me." [John 4:34; 6:38.] And again he says, "I came down from heaven, not to do mine own will, but the will of him that sent me." 'He that doeth the will of God," says the apostle John, "abideth forever." [First Epis. of John 2:17.]

— A Treatise on Divine Union (1851) Part 5, Chapter 1.

When the Will is Truly Free

All deliberate deviation from the will of God necessarily implies a degree of moral imperfection. If we would be perfect, therefore, our wills must, in the direction of their movement, be completely blended with the will of God. But this does not imply the annihilation of the human will, nor even an obstruction of its appropriate action. It is a correct saying of Francis de Sales, that our "will is never so much enslaved as when we serve our lusts; and never so free, as when it is devoted to the will of God."

— Religious Maxims (1872) LXXXIII.

Giving Our All to God

The consecration of ourselves to God, including our bodies as well as our spirits, and our possessions as well as our persons, all we are and all we have, all we can do and all we can suffer, should be made without any reserve. There are many professors of religion, who are willing to give up something to the Lord; and perhaps it can be said, that there are many who are willing to give up MUCH; but the consecration, of which we are speaking, requires us to be truly willing to give up ALL. And not only to be WILLING to give up all, but to do it. It is true, that in our present state, some things are needful for us, and our heavenly Father assures us that he is not ignorant of it. But while, in compassion to our obvious wants, he bestows upon us those things, which are necessary to beings who must be fed, clothed, and sheltered, he requires us to hold these and all other gifts of a temporal nature, which we sometimes call our own, as bestowments imparted by himself for a special purpose, and to be retained and used in perfect subordination to the divine will. — And still more important and necessary is it, that all the exercises of the mind, that all powers and efforts of the intellect and all desires and purposes of the heart and will, should be laid sacredly upon the divine altar; in perfect simplicity of view; without any reservation, and without any regards, however secret and intimate, to the claims of self; inscribed, as it were, within and without, with holiness to the Lord; FROM God, OF God, and FOR God. — Consecration without reserve implies, that we are not only to give up our persons and powers to be employed as God wills, but also to endure or suffer as God wills; and it implies also that we are to give them up to be employed and to suffer, just in the time and place, and in all the precise circumstances, which are agreeable to God; without presuming to dictate to him in the smallest respects, and without any will or choice of our own.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 1, Chapter 4.

A Fixed, Inflexible Will

A fixed, inflexible will is a great assistance in a holy life. Satan will suggest a thousand reasons, why we should yield a little to the temptations by which we are surrounded; but let us ever stand fast in our purpose. A good degree of decision and tenacity of purpose is of great importance in the ordinary affairs of life. How much more so in the things of religion! He, who is easily shaken, will find the way of holiness difficult; perhaps impracticable. A double-minded man, he, who has no fixedness of purpose, no energy of will, is "unstable in all his ways." Ye, who walk in the narrow way, let your resolution be unalterable. Think of the blessed Savior. "My God, my God, why hast  Thou forsaken me?"  Though he was momentarily forsaken, at least so far as to be left to anguish inconceivable and unutterable, his heart nevertheless was fixed and he could still say, "My God, my God."

— Religious Maxims XVII.