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.

Full Consecration: The Second Death

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

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Renewed consecration, in which she gives up all without reserve.

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And here, I think, we may mark a distinct and very important crisis in the history of her spiritual being. Taught by sad experience, she saw the utter impossibility of combining the love of the world with the love of God. "From this day, this hour, if it be possible, I will be wholly the Lord's. The world shall have no portion in me." Such was the language of her heart ; such her solemn determination. She formed her resolution after counting the cost, — a resolution wbich was made in God's strength and not in her own; which, in after life, was often smitten by the storm and tried in the fire; but, from this time onward, so far as we know anything of her history, was never consumed, — was never broken. She gave herself to the Lord, Not only to be his in the ordinary and mitigated sense of the terms, but to be his wholly, and to be his forever; to be his in body and in spirit; to be his in personal efforts and influence; to be his in all that she was and in all that it was possible for her to be. There was no reserve.

Palmer: An Altar Covenant Prayer

Guest blog by Phoebe W. Palmer (1807-1874):

 "And because of all this we make a sure covenant, and write it ... and seal unto it." -- Neh. ix. 38.

"Oh, happy day that seal'd my vows

To Him who merits all my love!"

In the name and in the presence of the triune Deity, Father, Son, and Holy Ghost, I do hereby consecrate body, soul, and spirit, time, talents, influence, family, and estate — all with which I stand connected, near or remote, to be for ever, and in the most unlimited sense, THE LORD'S.

My body I lay upon Thine altar, O Lord, that it may be a temple for the Holy Spirit to dwell in. From henceforth I rely upon Thy promise, that Thou wilt live and walk in me; believing, as I now surrender myself for all coming time to Thee, that Thou dost condescend to enter this Thy temple, and dost from this solemn moment hallow it with Thy indwelling presence. The union is consummated! "Hallelujah to God and the Lamb for ever!"....

My present and my future possessions, in family and estate, I here solemnly yield up in everlasting covenant to Thee. If sent forth as Thy servant Jacob, to commence the pilgrimage of life alone, and under discouraging circumstances; if, like him, homeless, with nought but a stone for my pillow; yet, with him, I will solemnly vow, "Of all that Thou shalt give me, surely the tenth will I give unto Thee." If Thou wilt, or hast already intrusted me with children, I hereby take upon myself the solemn obligation to train them for Thee. I resolve that my training shall be a view of fitting them for the self-sacrificing service of God, and laying up treasure in Heaven, rather than in view of fitting them to make a display in the world, and lay up treasures on earth. And I resolve, if Thou givest "power to get wealth," I will still continue to regard this vow, in relation to my family, as sacredly binding as at the present hour, and will of my greater abundance "lay by in store" proportionately for charities, and the evangelization of the world according as God hath prospered me.

The Contention and Disorder of the World

There cannot be discordance between man's moral nature and God's providence, without great contention and disorder in the world. And in point of fact, the world is in the greatest confusion and strife, because the ordainment of God is not corresponded to by the wishes of the creature. With scarcely an exception, there is something left of that life of nature which produces divergence and conflict. Every one has his choice. To be a merchant, a prince, a commander of armies, a man of pleasure, a man of science, a mechanic, a farmer, a soldier, a teacher of youth, such are some of the preferences they evince. The object at which they aim is not always, and perhaps not generally, wrong. The fault consists in unwillingness to harmonize with the decisions of a higher power. All wish to decide for themselves; all estimate the good or the evil on the small scale of their own personality and interests; all have their choice. Who among them, in the mournful degeneracy of our fallen race, wishes to follow, or thinks beforehand of following, the choice of Providence?

The world is a map of situations, inscribed with lines of demarcation, diversified everywhere with discriminative colors, which indicate opportunity, adaptation, want, fulfillment, duty. In one place the poor are to be aided; in another place the ignorant are to be instructed; in another the sick are to be consoled and watched over. In one place is the demarcation of endurance; in another is the arena of action; in another is the platform of authority and eloquence. But who, in beholding any one of these various demarcations and the duties it suggests, goes to God and asks: — Am I the man whom eternal wisdom has selected for this mission? Resigning my own will, I lay myself upon the altar of sacrifice, not to be what I might choose to be, but to be what God may choose to have me to be. Send me, if thou wilt; but let me not go, or have a thought of going, without thine own authority.

— edited from A Treatise on Divine Union (1851) Part 6, Chapter 9.