_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_.
♦ 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.
IX. Our blessed Saviour has indeed condemned one sort of long prayer.
_But, when ye pray, use not vain repetitions, as the Heathens do; for
they think they shall be heard for their much speaking_¹. But it is
not _length_, or a _continuance_ of prayer that is here forbid; but
_vain repetitions_. Nor are the _Heathens_ here condemned for being
_importunate_, and _persevering_ in prayer; but for a _wrong judgment_,
in that they thought they were heard, because they _spoke much_; that
is, often repeated the same words. So that all that Christians are
here forbid, is this, to think that the _efficacy_ of prayer consists
in vain and long repetitions; yet some imagine, that a _continuance_
of prayer is here reproved, and thence conclude, that shortness is a
necessary qualification of prayer.
¹ Matt. vi. 7.
But how willing must people be to be deceived, before they can reason
in this manner? For the words have plainly no relation to _length_ or
_shortness_ of prayer. They no more condemn the one than the other.
They only condemn an opinion of the _Heathens_, that the excellency
of prayer consisted in a multitude of repetitions. Now, to think that
short prayer is better, because it is _short_, is the same error as
to hold with the _Heathens_, that it is better because it is often
repeated. It is the same mistake in the nature of devotion.
X. But supposing the meaning of these words was obscure (which it is
not) yet surely it is plain enough, that our Saviour has elsewhere
expresly recommended a _continuance_ and _importunity_ in prayer. And
how perversely do they read the gospel, who can find this authority
against such kind of devotion! For can he who was so often retiring
to _deserts_, to _mountains_, to _solitary_ places to pray, who spent
_whole nights_ in prayer; can he be supposed to have left a reproof
of those who should follow his example? But besides his example, his
doctrine is on no point more plain and certain. _He spake a parable
unto them to this end, that men ought always to pray and not to
faint._ And it is plain to any one that reads it, that it has no other
intent but to recommend _continuance_ and _importunity_ in prayer.
The widow is relieved; not because she asked relief, but because
she _continued_ asking it: And God is said to avenge his elect; not
because they cry to him now and then, but because they _cry day and
night_. Our blessed Saviour teacheth the same doctrine in another
parable, of a person going to his friend to borrow _three loaves_ at
midnight, which he concludes thus: _I say unto you, though he would
not rise and give him, because he is his friend; yet because of
his importunity, he will rise and give him as many as he needeth_.
Here again the sole scope of the passage is to shew the efficacy of
continuance and importunity in prayer.
XI. _Clito_ says he desires no more time for rising, dressing, and
saying his prayers, than a quarter of an hour. He tells this to his
friends; not to shew his want of religion, but that he may be thought
to understand devotion. You tell him that our Saviour’s parables teach
_continuance_ and _importunity_ in _prayer_; that the apostles exhort
to pray _without ceasing_, to pray _always_; and that devout persons
are recorded in scripture as praying _night and day_. Still _Clito_ is
for short prayers. He at last finds a text of scripture, and appeals
to the example of the _angels_; they only said, _Glory be to_ God _on
high, and on earth peace, good-will towards men_. _Clito_ takes this
to be an argument for short prayer, because the angels had done so
soon. But _Clito_ must be told, that this is no prayer at all; it is
only a joyful proclamation to men. And surely the manner of _angels_
speaking to men, can be no rule or measure of men’s speaking to God.
The angels had no more to tell the world than this message of joy;
but does it therefore follow, that sinners are to be as short in their
addresses to God? If _Clito_ must have an example from heaven, he
might have found one much more proper than this, where it is said,
_That they rest not day and night, saying, holy, holy, holy, Lord
|God| Almighty, which was, and is, and is to come_¹.
¹ Rev. iv. 3.
XII. There are _two seasons_ of our hearts which we should carefully
observe: I mean the _time_ when we are _most affected_ with our
devotions, and the _time_ when we are _most indisposed_ to pray. For
both these might equally serve to instruct us in the knowledge of
ourselves, and how to govern the motions of our hearts.
*Reflect with yourself, how it was with you; what circumstance you was
in; what had _happened_ to you; what you had been _doing_; when you
found yourself _so affected_ with your devotions. Now, if you find out
what state you was then in, when you was disposed to pray so fervently,
then you have found out a way of raising your devotion at another time.
If you was then to put down in _writing_ some short remembrance of the
_chief things_ that raised your heart, so that you might have a view
of them as often as your mind wanted such assistance, you would find
a benefit that would reward your labour. On the contrary, whenever
you have found yourself _very much indisposed_ for prayer, reflect
with yourself, what _state_ you was then in; what had _happened_ unto
you; what _thoughts_ you had in your head; what _passions_ were then
awakened; what you had been _doing_, or were _intending_ to do: for
when you have found out the state you was then in, you have found out
the hindrances of your devotion; and know what things to avoid, if you
desire not to quench the Spirit.
XIII. If you was here again to make short remembrances in _writing_,
of the chief things which rendered you indisposed for prayer,
and frequently to read and reflect upon them, you would have a
faithful information of what you are most to avoid. If you find that
_impertinent visits_, _foolish conversation_, or a day idly spent in
_civil compliances_ with other people, have rendered your mind _dull_
and _indisposed_, and less _affected_ with devotion, then you will
have found that impertinent visits, and ceremonious compliances in
spending our time, are not _little indifferent_ things; but are to be
daily watched and guarded against by all those who desire to be daily
alive unto God.
XIV. They who are for short prayers, because God does not _need_ much
intreaty, ought also to shew, that man does not need much prayer; does
not _need_ that strength, and light, and help, which arises from _much
praying_. For unless this be the state of our hearts, we shall want
much prayer to _move_ and _awake_ ourselves; how little soever we
suppose necessary to _excite_ the goodness of God. If therefore men
would consider prayer, not only as it is an _invocation_ of God, but
also as it is an _exercise of holy thoughts_; as it is an endeavour to
_feel_ and be affected with the great truths of religion, they would
soon see, that tho’ God is so good as not to _need_ much calling upon;
yet that man is so weak as to need much assistance, and to be under
a constant necessity of that help, and light, and improvement which
arises from praying much. When therefore we would know how much we
ought to pray, we must consider how much our hearts want to be altered,
and remember that the great work of prayer is, to work upon ourselves;
it is not to _move_ and affect God, but it is to move and affect our
own hearts, and fill them with such tempers as God delights to reward.
XV. *Now prayer never so corrects and amends the heart as when we
extend it to all the _particulars_ of our state, enumerating all
our wants, infirmities, and disorders; not because God needs to be
informed of them, but because by this means we inform ourselves, and
make our hearts in the best manner acquainted with our true condition.
When our prayers thus descend to all the circumstances of our
condition, they become a faithful glass to us; and so often as we
pray, so often we see ourselves in a true light.
Don’t be content therefore with confessing yourself to be a _sinner_,
or with praying against sin in _general_: for this will but a little
affect your mind; it will only shew you to yourself in such a state
as all mankind are in: but if you find yourself out; if you confess
and lay open the guilt of your own _particular sins_; if you pray
constantly against such particular sins as you find yourself most
subject to, the _frequent sight_ of your own sins, and your _constant
deploring_ of their guilt, will give your prayers entrance into your
hearts, and put you upon measures how to amend.
If you confess yourself only to be a _sinner_, you confess yourself
to be a _man_; but when you describe and confess your _own particular_
guilt, then you find cause for your own _particular sorrow_; then
you give your prayers all the power they can have to affect and wound
your heart. In like manner, when you pray for God’s grace, don’t be
satisfied with a general petition, but make your prayers suitable to
your defects; and continue to ask for such gifts and graces of the
Holy Spirit as you find yourself most defective in: for this will give
life to your petitions, and make your heart go along with them.
XVI. Lastly, this particularity in our prayers is the greatest trial
of the _truth_ of our hearts. A man perhaps thinks he prays for
humility, because he has the word _humility_ in his prayers; but if
he was to branch out humility into all its _particular parts_, he
would perhaps find himself not disposed to pray for them. If he was
to represent to himself the several particulars which make a man _poor
in spirit_, he would find his heart not desirous of them. So that the
only way to know our hearts, and whether we really pray for any virtue,
is to have all its parts in our prayers, and to ask for it in all its
instances. If the _proud_ man was to pray daily for humility in all
its kinds, and to beg of God to remove him from all occasions of _such
pride_, as is common to his _particular state_, and to disappoint him
in all his attempts that were contrary to humility, he would find that
such prayers would either conquer his pride, or his pride would put
an end to his prayers. For it would be impossible to live long in any
instances of pride, if his daily and frequent prayers were petitions
against those particular instances.
XVII. Let me now only add this one word more, that he who has learned
_to pray_, has learned the greatest secret of a holy and happy life.
Which way soever else we let loose our hearts, they will return unto
us again _empty_ and _weary_. Time will convince the _vainest_ and
_blindest_ minds, that happiness is no more to be found in the things
of this world, than it is to be dug out of the earth. But when the
motions of our hearts are motions of piety, tending to God in constant
acts of devotion, then have we found rest unto our souls; then is
it that we have conquered the misery of our nature: and neither love
nor desire in vain: then is it that we have found out a good that
is equal to all our wants: that is, a constant source of comfort and
refreshment, that will fill us with peace and joyful expectations
here, and eternal happiness hereafter. For he that lives in the spirit
of devotion, whose heart is always full of God, lives at the _top_
of human happiness, and is the farthest from all the vanities and
vexations which disturb the minds of men devoted to the world.