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

by John Wesley

[♦] duplicate word removed ‘that’

The bulk of mankind are so dull and tasteless, and illiterate, as to set their hearts upon current coin. But great learning has raised some men above this vulgar grossness of taste. Their heart does not beat but at the sight of a medal, or an ancient coin. And they are only afraid of dying before they have out-done the world for their collections of shells, skins, stones, flies, and insects.

V. *When men retire into their studies to change their nature; to correct and reform their passions; to find out the folly, the falseness, the corruption and weakness of their hearts; to penetrate into the vanity and emptiness of all worldly attainments; when they read and meditate, to fill their souls with heavenly affections, and to raise their hearts unto God; when this is learning, (and what else deserves the name?) then learning will lead men unto God; then learned men will be devout, and great scholars will be great saints.

VI. Many people are thus far sincere in their devotions, that they would be glad to pray devoutly; they strive to be fervent, but never attain to it, because they never took the only possible way. They never thought of altering their lives, or of living different from the rest of the world; but hope to be devout merely by reading over books of devotion: which is as odd a fancy, as if a man should expect to be happy, by reading discourses upon happiness. When these people dare take Christianity, as it is offered to them in the gospel; when they deny themselves, and renounce the world, they then will have begun devotion.

Trebonius asks how often he shall pray? He thinks the nicety of the question shews the piety of his heart. But Trebonius is deceived, for the question proves, that he is a stranger to devotion. Trebonius has a friend; he is constantly visiting him; he is never well out of his company. If he is absent, letters are sent at all opportunities. Now what is the reason that he never asks how often he shall visit, how often he shall delight in, how often he shall write to his friend? It is because his friend has his heart, and his heart is his faithful and sufficient instructor. When Trebonius has given his heart to God, he will have done asking how often he shall pray.

Julius goes to prayers; he confesses himself to be a miserable sinner; he accuses himself to God with all the aggravations that can be, as having no health in him. Yet Julius cannot bear to be informed of any imperfection, or suspected to be wanting in any degree of virtue. Now, can there be a stronger proof, that Julius is wanting in the sincerity of his devotions? Is not this a plain sign, that his confessions to God are only words of course, an humble civility of speech to his Maker, in which his heart had no share?

If a man was to confess that his eyes were bad, his hands weak, his feet feeble, and his body helpless; he would not be angry with those that supposed he was not in perfect strength. Yet Julius confesses himself to be in great weakness, corruption, disorder, and infirmity; and yet is angry at any one that does but suppose him defective in any virtue. Is it not the same thing as if he had said “you must not imagine that I am in earnest in my devotions”?

VII. To live in true devotion, we must daily consider the end and hope of our calling, that all worldly passions and desires may be swallowed up in one great desire of future glory. This devotion to God is signified in scripture, by living by faith and not by sight, when the invisible things of the other life, are the reason, the motive, and the measure of all our desires and tempers. And those who thus tend to God in all their motion and desires, are devout every where. This makes their common actions acts of religion, and turns every place into a chapel. And it is to this devotion we are all called, not only by particular precepts, but by the whole nature and tenour of our religion.

VIII. Now, as all states and tempers of the mind must be supported by actions and exercises suitable to them; so devotion, which is an earnest application of the soul to God, as its only happiness, must be supported and kept alive by actions and exercises suitable to it. The devotion of the heart disposes us to observe set times of prayer; and, on the other hand, set times of prayer increase and enliven the devotion of the heart. It is thus in all other cases: habits of the mind dispose us to actions suitable to them; and these actions strengthen and improve the habits from whence they proceed.

*It is the habitual taste for music that carries people to concerts; and again, it is concerts that increase the habitual love of music: so it is the right disposition of the heart towards God that leads people to outward acts of prayer; and, on the other side, outward acts of prayer preserve and strengthen the right disposition of the heart towards God. As therefore we are to judge of the significancy of our prayers, by looking to the state and temper of our heart; so are we also to judge of the state of our heart by the frequency, constancy, and importunity of our prayers. For as we are sure that our prayers are insignificant, unless they proceed from a right heart; so unless our prayers be frequent, constant, and full of importunity, we may be sure our heart is not right towards God.