CHAPTER XXIV.

Arrives at Thonon in the spring of 1682. Interview with Father La Combe. He leaves Thonon for Aost and Rome. Her remarks to him at the time of his departure. Her confidence that God would justify her from the aspersions cast upon her. Cases of religious inquiry. Endeavors to teach those who came to her, in the way of faith. Some characteristics of a soul that lives by faith. References to her daughter. Visited at Thonon by Bishop d'Aranthon. Renewal of the proposition, that she should become Prioress at Gex. Final decision against it. Her position in the Catholic church. References to persons who have attempted a reform in the Catholic church, while remaining members of it. Attacks upon the character of La Combe in his absence. General attention to religion at Thonon. Her manner of treating inquirers. Her views of sanctification. The pious laundress. Opposition made by priests and others. Burning of books. Remarks.

In the spring of 1682, in the month of April, as I suppose, she reached the town of Thonon, and took up her residence there. Thonon is a considerable place, sixteen miles northeast of the city of Geneva, situated on the eastern side of the Leman or Genevan lake, near the mouth of the river Drance. It is the capital of Chablais, one of the provinces of the Duchy of Savoy. Having reached this place she became resident, as a boarder, in the Ursuline Convent, with her little family, consisting of her daughter and her two maids.

2. The day after her arrival, Father La Combe left Thonon, which was the usual place of his residence, for the

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city of Aost, some sixty or seventy miles distant. Learning the arrival of Madame Guyon, which seems to have been unexpected to him, he visited her before he left. He expressed his sympathy in the trials she was called to endure and said that he was sorry to leave her in a strange country, persecuted as she was by every one, without any persons to advise and aid her. And the more so, as it was his intention to proceed from Aost, where he was called on business of a religious nature, to the city of Rome. And it was possible, that he might be detained at Rome by those who had authority over him, for some time.

3. Undoubtedly this was a disappointment to Madame Guyon, (that is to say, it was a disappointment in the sense of its being different from what she had anticipated,) but she was inwardly prepared for it. She did not wish anything, which came to her in God's providence, to be otherwise than it was. She says, I replied to him, "My Father, your departure gives me no pain. When God aids me through his creatures, I am thankful for it. But I value their instrumentality and aid, only as they are subordinate to God's glory, and come in God's order. When God sees fit to withdraw the consolations and aids of his people, I am satisfied to do without them. And much as I should value your presence in this season of trial, I am very well content never to see you again, if such is God's will." Well satisfied to find her in such a frame of mind, he took his leave and departed.

4. It may be proper to say here, (as we might without impropriety have made the remark elsewhere,) that it was not the practice of Madame Guyon, either now or at a subsequent period, to be in haste to justify herself. This course, so different from that which is commonly pursued, which might perhaps appear a questionable one to some persons, she adopted on religious principle. At Gex her doctrines

had been attacked; her peace had been assailed by personal rudenesses and violence; and what must have been deeply afflicting to a woman constituted as she was, secret insinuations, unfavorable to her moral character, were circulated with unjust and unfeeling industry. But she left all with God. She believed that innocence and truth will always find, in God's time and way, a protector. Never will he fail to speak for those, never will he fail to act for those, who can be described as the innocent and the upright, if they will only put their trust in him in this thing as in others. I think we may lay it down as an important religious truth, that we are not at liberty to move in our own defence, any more than we are at liberty to move in anything else, without God to guide us. The truly holy heart will always say, let God's will be accomplished upon me, as well as accomplished for me. If it be God's will, that I should suffer rebuke, misrepresentation, and calumny, let me not desire the removal of the yoke of suffering which his hand has imposed upon me, until he himself shall desire it. I had rather suffer from his hand, than be without suffering through any other instrumentality than his. This seems to -have been the Saviour's state of mind. This was hers. She left her vindication with God; and she found him faithful.

5. It seems to have been her intention to spend a few weeks after her arrival at Thonon in retirement. Needing rest, both physically and mentally, she felt it was proper for her to do so. Accordingly she had a small room, appropriated to her own private use, where, with her Bible before her, she passed many hours in acquiring spiritual knowledge and in divine communion. But there was this thing remarkable in relation to her. Wherever she went, after the time of that deeper experience which we have mentioned, the Holy Ghost seemed to attend her. The divine nature, something at least which had more of heaven than earth in

it, breathed in her voice, embodied itself in her manners, and shone in the devout serenity of her countenance. So that it was not necessary for her to set up formally as a preacher; and it is very obvious that she had no inclination to do so. Her life and presence, bearing as it did a divine signature, constituted a divine announcement. Her sermon was her life; and her eloquent lips only made the application of it.

And the consequence was, that wherever she went, she found those whom she calls her children; that is to say, persons under convictions of sin, and seeking her advice and aid in the way of life. They came to her continually that she might break to them the living bread.

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6. "My inward resignation and quiet," she says, speaking of the state of things after her arrival at Thonon, was very great. For a few days I remained alone and undisturbed, in my small and solitary room. I had full leisure to commune with God and to enjoy him. But after a short

time, a good sister, who desired conversation on religious subjects, frequently interrupted me. I entered into conversation and answered everything she desired, not only from a regard and love for the girl herself, but from a fixed principle I had of strictly conforming to whatever God's providence seemed to require of me. And I would remark here, that, although this season of solitary communion with God was very precious to me, I was obliged to interrupt it, whenever His providence required. As soon as any of those, who sought salvation through Christ, my little children, if I may call them such, came and knocked at my door, God required me to admit the interruption. In this way he showed me, that it is not actions, in themselves considered, which please him, but the inward spirit with which they are done; and especially the constant ready obedience to every discovery of his will, even in the minutest things, and with such a sup

pleness or flexibility of mind as not to adhere to anything, but to turn and move in any and every direction where he shall call. This disposition of mind, so exceedingly valuable, God was pleased to give me. My soul seemed to me to be like a leaf or a feather, which the wind moves in any way that it pleases. It is such a soul, a soul entirely dependent on his will, which God guides into the truth.

7. "I endeavored to instruct the good sisters, who came Some of I could. to me from time to time, in the best way them could perhaps be regarded as truly religious; but after an imperfect manner. It was my object to instruct them in the way of living by simple faith, in distinction from the way of living ceremonially; and thus to lead them to rest upon God alone through Christ. I remarked to them, that the way of living by faith was much more glorious to God, and much more advantageous to the soul, than any other method of living; and that they must not only cease to rely much upon outward ceremonies; but must not rely too much upon sights and sounds, in whatever way they might come to the soul; nor upon mere intellectual illuminations and gifts, nor upon strong temporary emotions and impulses, which cause the soul to rest upon something out of God and to live to self. There is a mixed way of living, partly by faith, and partly by works; and also the simple and true way of living, namely, by faith alone, which is the true parent, not only of other states of the mind, but of works also. I illustrated the subject by a dream, which I once had, in which the Lord showed me the two ways in which souls are apt to direct their course, under the figure of two drops of water. The one appeared to me of an unparalleled beauty, brightness, and purity. The other also had a degree of brightness, but it had in it also some little moats and dark streaks. Both are good to quench the thirst, but the former does it much more effectually, and is