the great subject of holy living, with a deep and solemn earnestness, which she had never experienced before. She began to realize the tremendous import of those solemn words of the Saviour, (words which have an import that is not generally understood, though it is not possible that their meaning should always be hidden,) "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon." 32. There is but one way for the Christian to walk in. It is not possible that there should be any other. “A straight and narrow way," it is true; but still, properly speaking, not a difficult way. Undoubtedly it is difficult to a heart that is naturally averse to it, to enter into it; and it is difficult to such a heart to become entirely naturalized to it. Sometimes the difficulty which is experienced within these limits, is very great. But when once the process is fairly begun, and the influence of old habits is broken, the difficulty which had been experienced, is, in a great degree, removed; and it becomes true, as the Saviour has said, that his "yoke is easy, and his burden is light." 33. But people do not understand this; FIRST, because, in a multitude of cases, they do not make the experiment at all, they do not even enter into the way; and SECONDLY, because they do not persevere in the experiment when made, sufficiently long to render it a fair one. But whether difficult or not, whether the difficulty continues for a longer or shorter time, it is God's way, and, therefore, the only true and safe way. But why is it described as a straight and narrow way? I answer, not because it is or can be diffisult to one whose heart is right, but because it is a way in which every step is regulated by God's will. It is a way of one principle, and cannot, therefore, be otherwise than both straight and narrow. Any deviation from that will, however slight it may be, is necessarily a step out of the way. It may be concisely described, therefore, as a way in God's will. And this truly is the way of life. It is not only the way which leads to life, as the Scriptures express it; but it does of itself constitute a life, because he, who is in God's will, is in life, and life is in him. "This," says the Apostle John, "is the Record,―That God hath given to us eternal life; and this life is in his Son. He, that hath the Son, hath life; and he, that hath not the Son of God, hath not life.” *First Epis. of John, viii. 11, 12. 9* CHAPTER X. Her surprise Reference to her early views of her Christian state. at the discovery of the remains of sin in herself. ance and advice from others. Remarks on the religious character of that age. Consults with Genevieve Granger, the Prioress of the Benedictines. Attends religious services at the church of Notre Dame in Paris. On her way thither she has an extraordinary interview with a person unknown. His advice to her. Renewed consecration, in which she gives up all without reserve. Attacked by the small pox. Treatment experienced from her stepmother. Death of her youngest son. Her feelings. Her poetical writings. Justice of God amiable. In this season of temptation and penitence, of trial and of comparative despondency, she looked around for advice and assistance. Not fully informed, as she herself expressly states, in respect to the nature of the inward life, she felt perplexed and confounded at the knowledge of her own situation. In the first joy of her spiritual espousals, she seems to have looked upon herself, as is frequently the case at that period of religious experience, not only as a sinner forgiven for the sins which are past; but what is a very different thing, as a sinner saved from the commission of sin for the present, and in all future time. Looking at the subject in the excited state of her young love, when the turbulent emotions perplex the calm exercises of the judgment, she appears to have regarded the victory which God had given her, as one which would stand against all possible assaults; the greatness of her triumph for to-day, scarcely exceeding the strength of her confidence for to-morrow. She felt no sting in her conscience; she bore no cloud on her brow. 2. How surprised, then, was she to find, after a short period, and after a more close and thorough examination, that her best acts were mingled with some degree of imperfection and sin; and that every day, as she was increasingly enlightened by the Holy Ghost, she seemed to discover more and more of motives to action, which might be described as sinful. After all her struggles and all her hopes, she found herself in the situation of being condemned to bear about a secret but terrible enemy in her own bosom. Under these circumstances it was natural for her to look around for some religious person, who might render her some assistance. Were others in the same situation? Was it our destiny to be always sinning and always repenting? Was there really no hope of deliverance from transgression till we might find it in the grave? Such were some of the questions which arose in her mind. Who could tell her what to do, or how to do it? 3. This was not an age, so far as I can perceive, which was distinguished for piety. I speak particularly of France. Pious individuals undoubtedly there were, but piety was not its characteristic. The Spirit of God, operating in some hearts, carried on the great work of mental renovation. We cannot well forget, that it was in this age, that the Port Royalists acquired name, which will long be celebrated. From time to time, some gay young people of Paris or of the provinces, sick of the vanities of the world, went into religious retirement, and were known no more, except by pious works and prayers. Others, like the celebrated M. Bouthillier de Rancé, possessed of talents that would have signalized almost any name, found their career of aspiring worldliness coming in conflict with the arrangements of Providence, and were ultimately led in the way, which at the time seemed full of sorrow and perplexity, to adore the hand which secretly smote them. We cannot well forget, that the daughters of the great Colbert, the Sully of the age of Louis Fourteenth, ladies alike distinguished by character and by position in society, set an illustrious example, in a corrupt period of the world, of sincere, decided, and unaffected piety. This was the age, and this the country of Nicole and Arnauld, of Pascal and Racine. In the retirement of La Trappe, as well as in the cells of Port Royal, at St. Cyr, and, strange to say, within the terrible walls of the Bastille, prayers ascended from devout hearts.* And may we not say, with good reason, that, in every age and every country, God has a people; that, in periods of religious declension as well as at other times, he has his followers, few though they may be, who are known, appreciated and beloved, by Him whose favor alone is life. 4. But however this may be, it is still true, that Madame Guyon did not find, in the situation in which she was placed, those helps from personal intercourse, which would have been desirable. Christian friends of deep piety and of sound judgment, were few in number. But there were some such, to whom she had access. One of whom, in particular, Genevieve Granger, the devout and judicious Prioress of a community of Benedictines established a short distance from the place of her residence, she often mentions. To the acquaintance of this individual she had been introduced some years before by the Franciscan, whom Providence had employed as the special means of her conversion. The acquaintance thus formed was rendered the more natural and easy by the * I refer in this remark, among other instances which might be mentioned, to the case of Father Seguenot, a priest of the Congregation of the Oratory, and to that of M. de St. Claude, a distinguished Port Royalist and a man of great piety, both of whom were confined in the dungeons of the Bastille. |