The works of the Rev. John Wesley, Vol. 05 (of 32)

by John Wesley

Chap. VI.

Christians are called to a constant state of prayer and devotion?

I.IT is one principal article of our religion to believe that our blessed Saviour is now at the right hand of God, there making perpetual intercession for us, till the redemption of mankind is finished. Prayer therefore is undoubtedly a proper means of drawing near to God; since he who has conquered sin and death, who is Lord of all, is yet as the great advocate for sinners, obliged to make perpetual intercession for them.

Whenever therefore we are in the spirit of prayer; when our hearts are lifted up to God, breathing out holy petitions to the throne of grace, we have this encouragement to be constant and fervent in it, that we are then joining with an intercession at the right hand of God, and doing that for ourselves on earth which our blessed Saviour is perpetually doing for us in heaven. This reason of prayer is perhaps not much considered; yet it certainly contains a most powerful motive to it. For who that considers his redemption as now carrying on by an intercession in heaven, can think himself so rightly employed as when the constancy of his own prayers bear some resemblance to that never-ceasing intercession which is made above? This shews us also, that we are most of all to desire those prayers which are offered up at the altar, where the body and blood of Christ are joined with them. For as our prayers are only acceptable to God through the merits of Jesus Christ; so we may be sure it is the most prevailing prayer, when we thus pray in the name of Christ, and plead his merits in the highest manner we can.

II. Devotion may be considered either as an exercise of public or private prayers at set times and occasions; or as a temper of the mind, a state and disposition of the heart, which is rightly affected with such exercises. Now external acts of devotion, are like other external actions, very liable to falseness, and are only so far good as they proceed from a right disposition of heart. Zealous professions of friendship are but hypocrisy, unless there be an equal zeal in the heart; and so solemn prayers are but repeated hypocrisies, unless the heart be conformable to them. Since therefore it is the heart only that is devout, I shall consider devotion chiefly in this respect, as it is a state and temper of heart; for it is in this sense only that Christians are called to a constant state of devotion. They are not to be always upon their knees; but they are to be always in the state of devotion.

III. *Friendship does not require us to be always waiting upon our friends in external services; these offices have their times of intermission; it is only the service of the heart that is never to intermit. This is not to begin and end, as external services do; but to persevere like the motion of our heart, or the beating of our pulse. It is just so in devotion; prayers have their hours, their beginning and ending, but that turn of mind, that disposition of the heart towards God, which is the life and spirit of prayer, is to be as constant and lasting as our own life and spirit.

*The repeating of a creed at certain times is an act of faith; but that faith, which overcometh the world, stays neither for times nor seasons, but is a living principle of the soul, that is always believing, trusting and depending upon God. In the same manner verbal prayers are acts of devotion; but that prayer which openeth the gates of heaven, stops not at forms and manuals of devotion; but is a language of the soul, which worships, adores, and delights in God, at all times and seasons.

The reason of prayer, like all other duties of piety, is founded in the nature of God, and the nature of man. It is founded in the nature of God, as he is the sole fountain of all happiness; it is founded in the nature of man, as he is weak and helpless, and full of wants. So that prayer is an earnest application, or ascent of the heart to God, as to the sole cause of all happiness. He therefore that most truly feels the misery, corruption, and weakness of his own nature; who is most fully convinced that a relief from all these disorders, and a true happiness, is to be found in God alone; he who is most fully convinced of these two truths, is most fully possessed of the spirit of prayer.

IV. *Hence we may perceive why people of learning, and great application to books, who seem to have retired from the corruptions of the world, are yet often not devout. The reason is, because devotion imparts a full sense of the vanity and littleness of every thing but God, whereas it is often the same vanity that wears out scholars in their studies, and other people at court, in the camp, or at sea. They do not want to be merchants, or colonels, or secretaries of state; but they want to be critics, grammarians and historians. They, it may be, disregard riches and equipage; despise the sports and diversions of the present age; but then it is to contemplate the riches and equipage, the sports and diversions of the ancient Romans.

The vanity of some ladies and gentlemen would be touched, if you should tell them [♦]that they did not understand dress: some great scholars would be more dejected, if you should suppose them ignorant of a fold in the Roman garments.