Covenant Prayer in the Wesleyan Tradition

Wesley Covenant Prayer

Wesley’s Covenant Prayer or A Covenant Prayer in the Wesleyan Tradition is a prayer adapted by John Wesley, the founder of Methodism, for use in services for the Renewal of the believer’s Covenant with God. In his Short history of the people called Methodists (1781), Wesley describes the first covenant service; a similar account is to be found in his Journal of the time. Wesley says that the first service was held on Monday 11 August 1755, at the French church at Spitalfields in London, with 1800 people present. He reports that he “recited the tenor of the covenant proposed, in the words of that blessed man, Richard Alleine”. The words of that original covenant prayer are lost, but are thought to be reflected in the Directions for Renewing our Covenant with God which Wesley issued as a pamphlet in 1780. Services using the Covenant prayer have been included in most Methodist books of liturgy since, though none was included in the Sunday Service of the Methodists in North America book that Wesley published in 1784 for the use of his followers in America. Perhaps for this reason, while the Covenant service has been an invariable part of the liturgy of the British Methodist Church and its daughter churches in the Commonwealth, its use is less widespread in American Methodist denominations: Referring to the United Methodist Church, Hohenstein (1997) notes that “covenant services are seldom encountered these days”, though some American Methodist congregations do use the covenant regularly. The covenant prayer and service are recognised as one of the most distinctive contributions of Methodism to the liturgy of the church in general, and they are also used from time to time by other denominations.

Although Wesley’s early covenant services were not held at any particular time of year, in British Methodism the custom soon developed of holding Covenant services near the beginning of the New Year, nowadays usually on the first or second Sunday of the year. This was perhaps under the influence of a different Methodist tradition, the holding of “Watchnight” services on New Year’s Eve, in competition with the rowdy secular celebrations of the new year.

The origins of the covenant prayer have been the subject of some scholarly discussion (see Parkes, 1997). While Wesley attributes it to the English puritan Alleine, influences of German pietistic have also been claimed, and also (less frequently) echoes of the high church tradition from which Wesley sprang.

The form of the covenant prayer and service have been simplified since Wesley’s time, but important elements of them are still retained from Wesley’s Directions. They include many of the words both of the bidding that traditionally precedes the prayer, and the prayer itself. The bidding traditionally includes phrasing such as:

…Christ has many services to be done. Some are easy, others are difficult. Some bring honour, others bring reproach. Some are suitable to our natural inclinations and temporal interests, others are contrary to both… Yet the power to do all these things is given to us in Christ, who strengthens us.

The Prayer

I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt.
Put me to doing, put me to suffering.
Let me be employed for thee or laid aside for thee,
exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things to thy pleasure and disposal.
And now, O glorious and blessed God, Father, Son and Holy Spirit,
thou art mine, and I am thine.
So be it.
And the covenant which I have made on earth,
let it be ratified in heaven.
Amen.

(as used in the Book of Offices of the British Methodist Church, 1936).

Call to Global Missions in the Church of Christ

North America needs evangelism and ministry to people who already know the Name of Jesus Christ.

Foreign Missionaries establish the Name of Jesus Christ and His Church in unministered people groups worldwide. These people groups have the same needed ministries in their people, the difference is they are orphans of God and need a missionary to establish God’s plan of Salvation among that people group.
Not everyone is a foreign missionary for Church planting, most people can be applied as evangelists in their social concerns.

For the sake of many lost souls of the nations, Amen.

Acts 8:3

As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.
- Acts 8:3

church committing dragging entering havoc house prison Saul women

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Power of the Church of Jesus Christ

It was not an easy task which the Church faced when she came down from that upper room…. Left to herself the Church must have perished as a thousand abortive sects had done before her, and have left nothing for a future generation to remember.

That the Church did not so perish was due entirely to the miraculous element within her. That element was supplied by the Holy Spirit who came at Pentecost to empower her for her task. For the Church was not an organization merely, not a movement, but a walking incarnation of spiritual energy. And she accomplished within a few brief years such prodigies of moral conquest as to leave us wholly without an explanation–apart from God.

AW TOZER – Paths to Power, 7-8.

The Holy Spirit

In my sober judgment the relation of the Spirit to the believer is the most vital question the church faces today.

AW TOZER – Keys to the Deeper Life, 15.