THE NEW SCHAFF-HERZOG
the world. His chief service to the Free Church after the Disruption was the raising in 1845-46 of £115,000 as a manse fund. In 1862 he was elected moderator of the Free Church Assembly. Ill health, brought on by overwork, constrained him to retire from the pastorate in 1864, when a testimonial, including a gift of £5,000, was presented to him in the name of contributors from all ranks and of many churches and lands.
Guthrie's most signal philanthropic service was the institution of " Ragged Schools " for the reclamation of juvenile " waifs," who His Philan- were fed, taught, and trained for inthropic dustrial work. His efforts in this Efforts, sphere, along with those of Sheriff Watson of Aberdeen, and of Dr. W. Robertson of New Greyfriars Parish, Edinburgh, awakened public interest, and resulted in various Industrial Schools Acts, through which magistrates received power to " commit " to such schools vagrant and neglected, even though not criminal, children. Guthrie was also an early and powerful advocate of total abstinence. His work, The City: its Sins and Sorrows (London, 1857), and three tracts (1851-53) on the sinful folly of New Year drinking customs, were widely circulated and fruitful. He was a warm friend of foreign missions and devoted his sermon as retiring moderator to their advocacy. He was still more notable in pleading for the Waldensian Church and its mission work. Guthrie was an ardent but not narrow Presbyterian and Free-churchman. He was a zealous advocate of union with the United Presbyterian Church. In 1843, he exerted his influence to prevent the insertion in the Free-church His Broad- standards of what might preclude mindedness. union with the Secession Churches. His Plea for Union in 1867 and some of his latest letters strongly urged the consummation of the union. He disapproved of the establishment of Free-church schools after the Disruption, and looked forward to a national system of education.
After his retirement from the ministry Guthrie exerted a most extensive influence by his pen. Literary distinction had already been Writings, obtained through his Gospel in Ezekiel (Edinburgh, 1856), Christ and the Inheritance of the Saints (1858), and several volumes of sermons. He now became editor of a new periodical, the Sunday Magazine, in which appeared originally, in serial form, Man and the Gospel, The Angels' Song, The Parables, Our Father's Business, Out of Harness, Early Piety, Studies of Character, and Sundays Abroad. All his works were republished in the United States and were as popular there as in Great Britain. Henry Cowan.
Bibliography: Autobiography of Thomas Guthrie . . and Memoir by his Sons . . D. K. and C. J. Guthrie, 2 vols., London, 1874-75; O. Smeaton, Thomas Guthrie, Edinburgh, 1900; DNB, xxiii. 380-382.
GUYON, gi"gn', JEANNE MARIE BOUVIER DE LA MOTTE : French mystical writer of the Quietist school; b. at Montargis (38 m. e. of Orleans) Apr. 13, 1648; d. at Blois June 9, 1717. Her earliest education was received in convents. As a young girl of
delicate constitution, she displayed an enthusiastic tendency toward an ascetic, self-tormenting mysticism, marked especially by a fervent Early Life, devotion to the name of Jesus. She early became familiar with the writings of St. Francis of Sales and St. Jane Frances de Chantal (see Visitation, Order op the) and began instinctively to make all the vows and practise all the good works she found recommended in the latter's works.
Her great desire was to join an order, and especially that of the Visitation founded by her model, but her mother had other plans for her. On Jan. 28, 1664, she was married to a rich man
Marriage, twenty-two years her senior, Jacques Guyon, Seigneur de Chesnay, whom she had seen for the first time two or three days before. She was exceedingly unhappy in the worldly and otherwise uncongenial atmosphere of her husband's house, and her only consolation was to maintain unbroken communion with God; but, insufficiently acquainted with the practises of mysticism, she found it difficult to live a life of prayer until a young Franciscan whom she met at her father's spoke the decisive words which were to direct her whole life: " Your trouble comes from seeking externally what all the time is within you. Accustom yourself to seek God in your own heart, and you will find him there."
From this time she began the methodical practise of ascetic usages, scourging herself till the blood came, wearing nettles next to her skin and a girdle set with sharp nails, drank bitter drafts to spoil the taste of the little food she allowed herself, and broke off all intercourse with the world. Not long after she had entered on this course of life, she became acquainted in Paris with the prioress of the Benedictine nuns there, Genevieve Granger, who recommended her to the mystic Bertot as her director. In the same summer, under the prioress' advice, she went through the solemn form of a mystical espousal with Christ. Four years later M. Guyon died. His wife had given him the most devoted care during his illness; but she felt that now her chains were broken and she was free to devote her whole life unreservedly to God. The next day she renewed her mystical espousal and vowed never to take another earthly husband, on condition that her director approved of making the vow for life.
In 1680 she went to Paris for a time, and entered
into correspondence with Pere la Combe, superior
of the Barnabites at Thonon. Moved
Widow- by his words and by some striking hood. Re- occurrences at the time, she believed lations with herself called by God to go to Geneva.
Pfere la The bishop of that diocese (d'Aran-
Combe. thon) being then in Paris, she sought an interview with him and told him it was her intention to devote her property to the foundation of a community for " those who were willing truly to turn to God and serve him without reserve." The bishop told her of an association already at work in his diocese for the education of the daughters of Protestants and other converts to the Catholic faith, which was planning to establish