Love Requires Faith as Its Basis

Love not only requires faith as its basis, but it is equally obvious and equally certain, that our love will rise and fall, just in proportion to our faith. If, for instance, our hearts are full of love to God at the present moment, and we should the next moment cease to believe in him as a God of truth, goodness, and justice, our love would necessarily terminate at once. Or if our faith should not cease entirely, but should merely become perplexed and weakened for some reasons, our love would become perplexed and weakened just in the same degree. Such is the great law of our intellectual and moral being; and such is the doctrine of the Scriptures.

These principles help us to understand what is meant by the faith of the heart; a form of expression which we frequently hear. Properly speaking, or perhaps we should say, speaking psychologically or mentally, faith seems to be an attribute of the intellect, rather than of the heart; an act or state of the understanding rather than of the sensibilities. And yet it must be admitted, that, in the order of mental sequence, it is a state of mind, which, in consequence of being subsequent to perceptions, lays nearer the heart, is in much closer proximity with it, than some other intellectual states or acts. But this is not the only or the most important particular to be considered here. The important fact, and the only one which can give a satisfactory explanation of what is denominated the faith of the heart, is the law of mental relation and action just now stated, viz.: that religious affection is consequent on religious faith, and that they correspond to each other in degree. A faith of the heart, then, is a faith, which affects the heart. A faith of the heart is a faith, which works by love. “In Jesus Christ,” says the Apostle, “neither circumcision availeth any thing nor uncircumcision, but faith which worketh by love.” Galatians 5:6.

— from The Life of Faith (1852) Part 1, Chapter 6.

Faith is the Source of All True Feeling

Faith is the source, the parent of all true feeling. And in saying this, we ought to add, that we use the term feeling in a general sense; meaning by it not merely the emotions, to which it is sometimes limited, but those other modifications of our sensibilities, which we include under the denomination of the desires and affections.

And it is proper to say here, that faith is the source, the parent of all true feeling and affection in the natural sense, as well as in the religious sense. Certain it is, that this statement admits of an easy and a satisfactory illustration in the case of the affection of love. It requires no proof to sustain the assertion, that natural love is based upon natural faith. If we have entire confidence in another, if we believe him to be amiable and pure in feeling, and upright in principle, it is the natural result of such confidence, that we shall love him. And on the other hand, it will be very difficult, and I think we may say, it will be found naturally impossible for a person to love another, (except, perhaps, with that lower form of love, which is synonymous with pity or sympathy,) in whom he has no faith. And the same confidence, the same faith, which inspires the affection of love in the first instance, gives it permanency in time to come. The one perpetuates itself in company with the other. Suggestions may arise, and temptations may assail us, but love will live, if confidence does not perish. But how soon does our love to a person, to whom we were once devotedly attached, cease, when our faith in him ceases! No sooner is the confidence, which we reposed in his amiability, in his truth and honor, and other estimable qualities, taken away; in other words, no sooner is our faith in the existence of these traits taken away, than the love, which rested upon it, falls at once to the ground.

The law of the religious affections is the same. They always imply the antecedent existence of faith. Religious faith, sustained by the Holy Spirit, but operating in a manner entirely analogous to the operations of natural faith, is undoubtedly the true basis of religious love. Without the key of faith the foundation of divine love, which refreshes and gives beauty to the whole soul, would never be opened within us. It would be impossible; because it would obviously be a result, not only without reason, but against reason. It is because we believe or have faith in God as just, benevolent and holy, as possessed of every possible perfection calculated to attract and secure our love, that we love him.

— from The Life of Faith (1852) Part 1, Chapter 6.

True Rectitude

"And herein do I exercise myself, to have always a conscience void of offense towards God and towards man." — Acts 24. 16.

What constitutes the true nobility?
Not wealth, nor name, nor outward pomp, nor power;
Fools have them all; and vicious men may be
The idols and the pageants of an hour.
But 'tis to have a good and honest heart,
Above all meanness and above all crime,
And act the right and honorable part
In  every circumstance of place and time.
He, who is thus, from God his patent takes,
His Maker form'd him the true nobleman;
Whate'er is low and vicious he forsakes,
And acts on rectitude's unchanging plan.
Things change around him; changes touch not him;
The star, that guides his path, fails not, nor waxes dim.

— The Religious Offering (1835) Scripture Sonnets X.

A Time of Neglect and Poor Health

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

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During her residence at the house of the Benedictines she was treated with great kindness. In one instance only was she the subject of punishment on the part of those who had the charge of her; and this seems to have happened in consequence of the misapprehension, or the designed misstatement of her young associates.

Her health, however, was exceedingly poor. And soon after the transactions just now mentioned, she was taken home, in consequence of frequent and severe turns of indisposition. She complains that she was again left almost exclusively in the care of domestics; and that consequently she did not meet with that attention to her morals and manners, which would have been desirable. Certain it is, as a general statement, that domestics are not in a situation to discharge, in behalf of young children, all those duties which may reasonably and justly be expected of parents. It might be unjust, however, even where appearances are unfavorable, to ascribe to parents intentional neglect, without a full knowledge of all the circumstances.

— from The Life of Madam Guyon (1877) Volume 1, Chapter 1.

Childish Mockery of Her Faith

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

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While resident at the House of the Benedictines, though early in life, she appears to have received some religious ideas, and to have been the subject of some religious impressions. She speaks in particular of a dream, in which she seemed to have a very distinct conception of the ultimate misery of impenitent sinners, as making a deep impression on her mind. Aroused by the images of terror which were then presented to her, and operated upon by other circumstances which were calculated to awaken her religious sensibilities, she became very thoughtful, and exhibited at this early period a considerable interest in religious things.

She was too young to appreciate fully the relation existing between herself and the Infinite Mind; but the idea of God was so far developed to her opening but vigorous conceptions, that she inwardly and deeply recognized his claims to her homage and her love. She endeavored to conform to these convictions, not only by doing in other respects whatever seemed to be the will of God, but by openly and frankly expressing her determination to lead a religious life.

Happy in these solemn views and determinations, she one day, with a frankness perhaps greater than her prudence, remarked in the presence of her associates, that she was ready to become a martyr for God. The girls who resided with her at the Benedictines, not altogether pleased that one so young should go so far before them in a course so honorable, and supposing perhaps that they discovered some ingredients of human pride mingling with religious sincerity, came to the conclusion to test such enlarged pretensions. By representations more nicely adjusted than either true or honorable, they persuaded her that God in his providences had suddenly but really called her to the endurance of that martyrdom for which she had exhibited and professed a mind so fully prepared. They found her true to what she had previously professed. And having permitted her to offer up her private supplications, they conducted her to a room selected for the purpose, with all those circumstances of deliberateness and solemnity, which were appropriate to so marked an occasion. They spread a cloth upon the floor, upon which she was required to kneel, and which was destined to receive her blood. One of the older girls then appeared in the character of an executioner, and lifted a large cutlass, with the apparent intention of separating her head from her body. At this critical moment, overcome by her fears, which were stronger than her young faith, she cried out, that she was not at liberty to die without the consent of her father..  The girls, in the spirit of triumph, declared that it was a mere excuse to escape what was prepared for her. And assuring her that God would not accept as a martyr one who had not a martyr's spirit, they insultingly let her go.

This transaction, which was so cruel in its application, although it, probably originated in thoughtlessness as much or more than in unkindness, had a marked effect upon her mind. Young as she was, she was old enough to perceive, that she had not only been open but voluntary in her professions; that she had been tried, and been found wanting. Those religious consolations, which she had previously experienced, departed. Something in her conscience reproached her, that she either wanted courage or faith, to act and to suffer, under all circumstances and without any reserve, in the cause of her heavenly Father. It seemed to her, in the agitation of her spirit, that she had offended him, and that there was now but little hope of his support and favor. Thus, as in many other similar cases, the religious tendency, unkindly crushed in the very bud of its promise, withered and died.

[TO BE CONTINUED] 

— from The life of Madame Guyon (1877) Volume 1. Chapter 1.

A Young Girl Among the Nuns

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

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In the city of Montargis, where her father resided, was a seminary for the instruction of young girls, under the care of the Ursuline Nuns. The Ursulines are a sisterhood of religious persons, who bind themselves, in addition to other vows of a more strictly religious character, to occupy themselves in the education of children of their own sex. At the age of two years and a half, she was sent from home, and placed at the Ursuline Seminary, but remained there only for a short time. When she was taken from the Ursuline Institution, she remained for a time at the residence of her parents; but for some reason not clearly understood, but probably in part from an imperfect view of the value of parental influence, was left by her mother chiefly in the care of the domestics of the family. In after life she refers to this period as one in which her mental and moral culture, such as she was even then capable of receiving, was not properly attended to. She speaks of it also as a period in which she incurred, in repeated instances, those dangers, from which she sometimes narrowly escaped, which are incidental to the sports and to the thoughtless and venturesome spirit of childhood. But God, who had designs of mercy for her own soul, and through her instrumentality for the souls of others, protected her.

It was in the year 1652, that a lady of distinguished rank, the Duchess of Montbason, who wished probably to avail herself of the means of religious retirement and instruction which they afforded, came to reside with the Benedictines, another religious body, distinct from the Ursulines, who had established themselves at Montargis. The daughter of M. De La Mothe was then four years of age. At the solicitation of the Duchess, who was an intimate acquaintance and friend of her father, and who said it would be a source of great satisfaction to her to have the company of his little daughter, she was placed with the Benedictines.

"Here I saw," she says, in the Account of her Life, which she afterwards wrote, "none but good examples; and as I was naturally disposed to yield to the influence of such examples, I followed them when I found nobody to turn me in another direction. Young as I was, I loved to hear of God, to be at church, and to be dressed in the habit of a little Nun.”

[TO BE CONTINUED] 

— from The Life of Madam Guyon (1877) Volume 1, Chapter 1.

The Birth and Infancy of Jean de la Mothe

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

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The subject of this Memoir was born the thirteenth of April, 1648. She was baptized the same year, on the twenty-fourth of May; Her father's name was Claude Bouviéres De La Mothe. The place of her birth was Montargis, a French town of some note, situated about fifty miles to the south of Paris, in the part of France known previously to the French Revolution as the Province of Orleanois.

Of her parents we know but little. It would seem, however, that they were very worthy people, holding a highly honorable position among the leading families of Montargis, and that both of them, especially the father, were deeply impressed with religious sentiments. Her father bore the title of Seigneur or Lord de La Mothe Vergonville.  Her father and mother had both been previously married; and both had children previous to their second marriage. The father had a son and daughter; the mother had a daughter; and these were their only children, so far as we have any account, when they became united with each other. The subject of this Memoir, whose remarkable personal and religious history has made her an object of interest to succeeding ages, was the offspring of this second marriage. Her maiden name was Jeanne Marie Bouviéres De La Mothe.

In very early infancy she was afflicted with a complaint, which reduced her to such extremity, that her life was for some time despaired of. To her narrow escape from death at this period, she refers in after life, with feelings which her religious experience was naturally calculated to inspire. Her life had its vicissitudes, its trials, its deep sorrows; but in view of the sanctification which had attended them, she was deeply thankful, that God had been pleased to spare her. "It is owing," she says, "to thy goodness, O God, that there now remains to me the consolation of having sought and followed Thee; of having laid myself upon the altar of sacrifice in the strength of pure love; of having labored for thine interests and glory. In the commencement of my earthly existence death and life seemed to combat together; but life proved victorious over death. Oh, might I but hope, that, in the conclusion of my being here on earth, life will be forever victorious over death! Doubtless it will be so, if Thou alone dost live in me, O my God, who art at present my only Life, my only Love."

[TO BE CONTINUED] 

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