How to raise our affections to fervency in prayer

           Question.  But how may we get this fervency of spirit in prayer?

           Answer (a). Thou who propoundest the question art a saint or not; if not, there is another question must precede this.  How thou, that art at present in a state of spiritual death, mayest have spiritual life? There must be life in the soul before there can be life in the duty.  All the rugs in the upholsterer’s shop will not fetch a dead man to warmth, nor any arguments, though taken from the most moving topics in the Scripture, will make thee pray fervently while thy soul lies in a dead state.  Go first to Christ that thou may­est have life, and having life, then there is hope to chafe thee into some heat.  But,

           Answer (b).  If thou beest a saint, it yet calls for thy utmost care to get, and when thou hast got, to keep, thy soul in a kindly heat.  As the stone cannot of itself mount up into the air, so the bird—though it can do this, yet—cannot stay there long without some labour and motion with its wings.  The saints have a spark of heavenly fire in their bosom, but this needs the bellows of their care and diligence to keep it alive. There is a rust that breeds from the gold, a worm from the wood, a moth from the garment, that in time waste them; and ashes from the coal that choke the fire; yea, and in the saint too, which will damp his zeal if not cleared by daily watchfulness.  Observe therefore what is thy chief impediment to fervency in prayer, and set thyself vigorously against it.  If thou beest remiss in this precedaneous duty thou wilt be much more remiss in prayer itself.  He that knows of a slough in the way, and mends it not before he takes his journey, hath no cause to wonder when his chariot is laid fast in it.

           Answer (c).  Now this is not the same in all, and therefore it is necessary that thou beest so much ac­quainted with thine own estate as to know what is thy great clog in this duty.  Certainly, were not the firma­ment of the saint’s soul cooled with some malignant vapours that arise from his own breast, and weaken the force of divine grace in him, it would be summer all the year long with him, his heart would be ever warm, and his affections lively in duty.  Look there­fore narrowly whence thy cooling comes.  Perhaps thy heart is too much let out upon the world in the day, and at night thy spirits are spent, when thou shouldst come before the Lord in prayer.  If thou wilt be hotter in duty thou must be colder towards the world.  A horse that carrieth a pack all day is unfit to go post at night.  Wood that hath the sap in it will not burn easily; neither will thy heart readily take fire in holy duties who comest so sopped in the world to them. Drain, therefore, thy heart of these eager affections to that, if thou meanest to have them warm and lively in this.  Now, no better way for this than to set thy soul under the frequent meditation of Christ's love to thee, thy relation to him, with the great and glorious things thou expectest from him in another world.  This, or nothing, will dry up thy love to this world, as your wood which is laid a sunning is made fit for the fire. Whereas, let your hearts continue soaking in the thoughts of an inordinate love to the world, and you will find, when you come to pray, that thy  heart will be in a duty even as a foggy wet log at the back of a fire, long in kindling, and soon out again.  Haply the deadness of thy heart in prayer ariseth from want of a deep sense of thy wants and mercies thou desirest to have supplied.  Couldst thou but pray feelingly no doubt but thou wouldst pray fervently.  The hungry man needs no help from art to learn him how to beg; his pinched bowels make him earnest and eloquent.

           Is it pardon of sin thou wouldst pray for?  First see what anguish of spirit they put thee to.  Do with thy soul as the chirurgeon with his patient’s wounds, who syringeth them with some sharp searching water to try what sense he hath of them.  Apply such con­siderations to thy soul as may make thee feel their smart, and be sensible of thy deplored estate by rea­son of them; then go and sleep at prayer if thou canst. We have David first affecting his heart, and expres­sing the dolor of his soul for his sin: ‘Mine iniquities are gone over mine head: as an heavy burden they are too heavy for me,’ Ps. 38:4.  Now when his heart is sick with these thoughts, as one with strong physic work­ing in his stomach, he pours out his soul in prayer to God, ‘All my desire is before thee; and my groaning is not hid from thee,’ ver. 9.

           Art thou to pray for others?  First pierce thy heart through with their sorrows, and, by a spirit of sympathy, bring thyself to feel their miseries as if thou wert in their case.  Then will thy heart be warm in prayer for them when it flows from a heart melted in compassion to them.  Thus we read Christ troubled himself for Lazarus before he lifted up his eyes to heaven for him, John 11:33, 38, compared.

           Again, it may be thy want of zeal proceeds from a defect in thy faith.  Faith is the back of steel to the bow of prayer; this sends the arrow with a force to heaven.  Where faith is weak the cry will not be strong.  He that goes about a business with little hope to speed will do it but faintly; he works, as we say, for a dead horse.  It is a true axiom, voluntas non fertur in impossibilia—the less we hope the less we en­deavour.  We read of strong cries that Christ put up in the days of his flesh.  Now mark what enforced his prayer—‘unto him that was able to save him;’ and not only so, but if you look into that prayer to which this refers, you shall find that he clasped about God as his God—‘My God, my God.’  His hold on God held up his spirit in prayer.  So in the several precedents of praying saints upon Scripture record, you may see how the spirit of prayer ebbed and flowed, fell and rose, as their faith was up and down.  This made David press so hard upon God in the day of his dis­tress: ‘I believed, therefore have I spoken: I was greatly afflicted,’ Ps. 116:10.  This made the woman of Canaan so invincibly importunate.  Let Christ frown and chide, deny and rebuke her, she yet makes her approaches nearer and nearer, gathering arguments from his very denials, as if a soldier should shoot his enemy’s bullets back upon him again; and Christ tells us what kept her spirit undaunted, ‘O woman, great is thy faith!’

           Again, may be it proceeds from some distaste thou hast given to the Holy Spirit, who alone can blow up thy affections; and then, no wonder thou art cold in prayer when he is gone that should keep thy heart warm at it.  What is the body without the soul but cold clay, dead earth? and what the soul without the Spirit? truly no better.  O invite him back to thy soul, or else thy praying work is at an end.  And, if thou wouldst persuade him to return, observe what was the thing that distasted him, and remove it.  That which makes this dove forsake its lockyers will hinder his return if not taken away.