Married to the Savior

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

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Reference to the renewed and entire consecration which she had made of herself in the year 1670. This act of consecration reduced to writing and signed for the first time, July 22d, 1672. Instrumentality of Genevieve Granger in this transaction. Form of this consecrating act or spiritual marriage covenant. Remarks. Dangers connected with a journey taken at this time. Reflections upon it

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We have already had occasion to notice, that in the latter part of the year 1670, more than a year and a half previous to the period of which we are now speaking, she had anew given herself to God, in great sincerity, and, as it seemed to her, without any reserve. By a solemn act, to which God himself was a party, she had placed herself on the altar of sacrifice, “the altar which sanctifies the gift,” — never more to be taken from it. She had left herself with God, both in doing and suffering; and whatever might take place in the fulfilment of his will, she could never wish it to be otherwise. In all the trials to which he had seen fit to subject her, no whisper of complaint, no word of murmur, had ever escaped her lips. But it is worthy of notice, that she had not as yet committed her religious purposes to the formality of a written record. At least, we have no mention of any such thing. It was a mental purpose, communicated to Him who is emphatically MIND; a simple transaction between her soul and God, of which God alone was the witness. It was possible, however, that she might forget, that she might be faithless. There were yet many and heavy trials before her.

Her pious and deeply experienced friend, Genevieve Granger, Prioress of the Benedictines, had never ceased to take an interest in her spiritual progress. It is probable that she well understood (and perhaps she was indebted for the views she entertained to the incidents and results of her own past experience) that there were some things in the process of inward crucifixion, some things in what I think may be appropriately termed the “baptism of fire," which remained unaccomplished. She did not cease, therefore, in accordance with that direction of Scripture which requires us to “bear each other’s burdens,” to sympathize in the various trials which Madame Guyon had been called to pass through, to pray for her, and to advise her. Among other things, she wished to add new solemnity and interest to the matter of her consecration; a consecration made on principles of an entire and permanent surrender of herself to God, which have already been explained. In carrying her object into effect, she selected as a day especially appropriate to her purpose, the 22d of July, the month in which Madame Guyon had experienced the heavy afflictions of which we have just spoken, although it was not selected on that account. 

It was on that day and month, four years before, after years of inquiry and struggle, that she had first believed on the Lord Jesus Christ in such a manner as to bring into her soul the sense of forgiveness, and to fill it with inward peace. It was, therefore, a day to be remembered with gratitude; as we find that it was remembered through her whole life. Genevieve Granger, in the course of that friendly correspondence which had existed between them for some years, sent word to her, that she wished her to notice the approaching anniversary of that day in a special manner, by acts of worship and by alms. She wished her also to examine, and if she approved of it, to sign what might perhaps be called a marriage covenant with the Saviour, which she had herself drawn up, in very concise terms, for Madame Guyon’s use. Perhaps she had in mind that interesting passage of the Scriptures, “The marriage of the Lamb is come; and his wife hath made herself ready; and to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints.” [Rev. xix. 7, 8.] These suggestions, coming from a source which she had been accustomed greatly to respect, could not fail to be attended to. And especially so, as they corresponded entirely with her own views and feelings. The act or covenant of Consecration, drawn up in accordance with those expressions of Scripture which speak of the church as the bride or spouse of God, with her signature appended, was as follows

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I henceforth take Jesus Christ to be mine. I promise to receive him as a husband to me. And I give myself to him, unworthy though I am, to be his spouse. I ask of him, in this marriage of spirit with spirit, that I may be of the same mind with him,— meek, pure, nothing in myself, and united in God’s will. And, pledged as I am to be his, I accept, as a part of my marriage portion, the temptations and sorrows, the crosses and the contempt which fell to him.

Jeanne M. B. De La Mothe Guyon.

Sealed with her ring. 

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This transaction, simple in appearance but carried through with sincere and earnest solemnity of spirit, was much blessed to her. From this time onward, she could not look upon herself as her own, even in that limited and mitigated sense which often characterizes a high state of religious experience. She felt that there was a sanctity in the relation which had thus been voluntarily established, which it would have been the highest impiety, as it would have caused the deepest sorrow, ever knowingly to violate. She had an inward and deeper sense of consecration, both of body and spirit, such as she had not experienced at any time before. God himself has condescended to say, speaking of those who constitute his true people, “I am MARRIED to them.” Jer. iii. 14.7

In examining the record of her life, I find an incident mentioned without date; but from the connection in which it appears, I refer it to this period. 

“My husband,” she says, “and I, took a little journey together, in which both my resignation and humility were exercised; yet without difficulty or constraint, so powerful was the influence of divine grace. We all of us came near perishing in a river, which we found it necessary to pass. The carriage, in passing through the water, sunk in the moving sand at the bottom, which rendered our position very dangerous. Others, who were with us, threw themselves out of the carriage, in excessive fright. But I found my thoughts so much taken up with God, that I had no distinct sense of the danger to which we were really exposed. God, to whom my mind was inwardly drawn, delivered me from the perils to which we were exposed, with scarcely a thought on my part of avoiding them. It is true, that the thought of being drowned passed across my mind, but it caused no other sensation or reflection in me than this, — that I felt quite contented and willing that it should be so, if it were my heavenly Father’s choice.

“It may be said, and perhaps with some reason, that I was rash in not exhibiting more anxiety, and in not making greater effort to escape. But I am obliged to add, in justification of myself, that it is better to perish, trusting. calmly in God’s providence, than to make our escape from danger, trusting in ourselves. But what do I say? When we trust in God, it is impossible to perish. At least it is so in the spiritual sense. Trust itself is salvation. It is my pleasure, my happiness, to be indebted to God for every thing. In this state of mind, I cannot fail to be content in the trials which he sees fit to send upon me. In the spirit of acquiescence in God’s will, I would rather endure them all my life long, than put an end to them in a dependence on myself.”

— from The Life of Madame Guyon (1877), Volume 1,  Chapter 12.