"It is here that the apostolic life begins. But is every one called to that state? Very few, indeed, as far as I can comprehend; and of the few that are called to it fewer still walk in true purity."
This entire surrender of the soul to God, or self-abandonment, she thus describes.
"Abandonment is a matter of the greatest importance in our process; it is the key to the inner court; so that whosoever knoweth truly how to abandon himself, soon becomes perfect. We must, therefore, continue stedfast and immoveable therein, nor listen to the voice of natural reason. Great faith produces great abandonment; we must confide in God, 'hoping against hope.' (Rom. iv. 18.)
"Abandonment is the casting off all selfish care, that we may be altogether at the Divine disposal. All Christians are exhorted to this resignation; for it is said to all, 'Take no thought, saying, What shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? for your heavenly Father knoweth that ye have need of all these things.' (Matt. vi. 31, 32.) 'In all thy ways acknowledge him, and he shall direct thy paths.' (Prov. iii. 6.) 'Commit thy ways unto the Lord, and thy thoughts shall be established.' (Prov. xvi. 3.) 'Commit thy way unto the Lord; trust also in him, and he shall bring it to pass.' (Psalm xxxvii. 5.)
"Our abandonment then should be as fully applied to external as internal things, giving up all our concerns into the hands of God, forgetting ourselves, and thinking only of him; by which the heart will remain always disengaged, free, and at peace. It is practised by continually losing our own will in the will of God; by renouncing every particular inclination as soon as it arises, however good it may appear, that we may stand in indifference with respect to ourselves, and only will that which God from eternity had willed; by being resigned in all things, whether for soul or body, whether for time or eternity; by leaving what is past in oblivion, what is to come to Providence, and devoting the present moment to God, which brings with itself God's eternal order, and it is as infallible a declaration to us of his will, as it is inevitable and common to all; by attributing nothing that befalls us to the creature, but regarding all things in God, and looking upon all, excepting only our sins, as infallibly proceeding from him. Surrender yourselves, then, to be led and disposed of just as God pleaseth, with respect both to your outward and inward state."
There is also another term, of frequent occurrence in Madame Guion's writings, called the annihilation of the powers or senses, (anéantissement des puissances,) by which she means that all the senses and passions are to be completely mortified and suppressed, in order that the soul, freed from the heavy incumbrance, may aspire to full and unrestrained communion with God.
Such is the outline of mysticism, which we have endeavoured to illustrate in her own words. Indiscriminate censure would be no less opposed to the real truth than indiscriminate praise.
The proselytes made to this doctrine in France were numerous, consisting of names distinguished by their piety and rank. Among these, she had the honour of including the great Fénélon, who, though he had too much taste and judgment to adopt the extremes of her system, listened with delight when she descanted before him, at the Hôtel de Beauvilliers, on the pure and disinterested love of God.[915]
It was in vain that the celebrated Bishop of Meaux[916] exposed her doctrines with all the powers of his wit, aided by the splendour of his eloquence. Her persecutions awakened new interest. She was sent to the castle of Vincennes, as if she had been a prisoner of state.
There she employed her lonely hours in pouring out the effusions of her heart, in hymns expressive of her love to God, and of the fervour of her devotion. Some of these compositions, written under circumstances so interesting, we shall present to the reader. They are indebted for their English dress to the poet Cowper, and to the suggestion of the Rev. Mr. Bull of Newport Pagnell, who conceived that the spirit which they breathe could not fail to be congenial to a mind like his.