What is needful after extraordinary prayer

3. Requisite.  That which is necessary after extra­ordinary prayer.  The third word of direction is to the Christian, how he should carry himself when the day for extraordinary prayer is over, and this lies in a holy watch that he is to set upon himself.  He that prays and watcheth not, is like him that sows a field with precious seed, but leaves the gate open for hogs to come and root it up; or him that takes great pains to get money, but no care to lay it up safely when he hath it.  If Satan cannot beat thee in the field, yet he hopes to have thee at an advantage when thou hast disbanded thy forces, the duty be past, and thou liest in a careless posture.  Esau promised himself an opportunity of avenging himself on Jacob: ‘The days of mourning,’ saith he, ‘for my father are at hand; then will I slay him,’ Gen. 27:41.  Thus saith Satan: The days of mourning and fasting will soon be over; he will not be always upon his knees praying, not always beating down his body with fasting, and then I will fall upon him.  Now one of these two ways thy danger is like to come upon thee—either by his wounding thy faith or slackening thy care in thy obediential walking; and if he can do either, he will give a sad blow to thy prayers.

           (1.) Look therefore after such a day to thy faith. To pray and not to act faith, is to shoot and not look where the arrow lights; to send a ship with merchan­dise to sea and look for no return by the voyage. Thou hast in prayer laboured to overcome God to hear and help thee; now take as much pains to overcome thy heart into a quiet waiting on God and entire confidence in him.  When Jehoshaphat had ended his public fast, he stands up the next day and speaks these words to his people that had joined with him in that solemn duty, ‘Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper,’ II Chr. 20:20.  So when our blessed Saviour had taught his disciples to pray, then he pres­seth them entirely to commit themselves and their affairs to that God to whom they prayed, Matt. 6:19-34. Truly else extraordinary prayer is but extraordinary prattle; we mock God, and our prayers will mock us, for no fruit will come of them.  The hunter may want his supper, though his dog runs fast and mouths it well, if, when he comes at the prey, he dares not fasten upon it.  Now it is faith's office to fasten on the promise and take hold of God, without which thy loud cry in prayer is bootless and fruitless.  O canst thou trust thy cause with the lawyer, after thy opening it to him; and put thy life into the physician's hand by following his prescriptions, when thou hast acquaint­ed him with thy disease; and darest not thou venture thy stake in God's hand, after thou hast poured thy soul forth to him in prayer!  This is a great folly. Why shouldst thou think omnipotency cannot help, or truth and faithfulness will not?  Yea, a grievous sin to bring the name of the great God into question by thy unbelief.  Yet this our Saviour complains sadly to be the usage God meets with at their hands from whom he might expect better.  ‘Shall not God avenge his own elect which cry day and night to him, though he bear long with them?  I tell you that he will avenge them speedily.’  What greater security can the heart of a saint desire more than the word of a faithful God? yet few to be found after all their praying for deliverance that can entirely wait for the same. ‘Nevertheless when the Son of man cometh, shall he find faith on the earth?’ Luke 18:8.

           (2.) Look after a day of extraordinary prayer to thy obediential walking.  Solomon’s advice is, to ‘keep thy foot when thou goest to the house of God,’ Ecc. 5:1.  Mine at present is, to look to thy foot as thou comest from it.  Thou mayest do thyself more mis­chief than all the devils in hell can do thee.  They cannot intercept thy prayers and hinder the happy re­turn of them into thy bosom, but thou mayest soon do it: ‘Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear,’ Isa. 59:1, 2.  This is the whisperer that separateth chief friends; that makes God, our best friend, stand aloof from his people and their prayers.  Be as careful, Christian, after a fast, as a man would be after strong physic.  A cold caught now—a little disorder in thy walking—may be of sad consequence.  Remember that as thou hast left thy prayers, so thy vows, with the Lord. As thou lookest God should answer the one, so he expects thou shouldst pay the other.  Break thy promise to him and thou dischargest God with thy own hand of any mercy he owes thee.  It is folly to think thou canst bind God and leave thyself free.—We have des­patched then the first branch of the distinction of the kinds of prayer, which held forth the diversos modos orandi—diverse manners of praying; from which hath been shown, that we are to pray with all manner of prayer, ejaculatory and composed, solitary and social, private and public, ordinary and extraordinary; and we now go on to the second.