An Extract from Mr. Law’s
TREATISE
On CHRISTIAN PERFECTION.
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 speaking¹. 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 come¹.
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.