What in God’s deportment to a Christian after prayer Satan falsifies 5/5

   Yet it is as true, that more commonly mercies that are won by prayer come not with this pomp and observation.  But, as converting grace oft steals into the hearts of some with less terror and noise of humiliation than it doth into others; so, truly, do answers in prayer—and that more commonly—come with more silence, and in the ordinary road by the concurring help of second causes.  As, the Christian praying for the temporal provisions of this life, God answers his prayer by blessing his diligence in his calling.  The sick Christian praying, hath his food and physic thoroughly sanctified, and so recovers.  Now, though God hath left himself at liberty, either to send his mercies by secondary hands, or, when he pleaseth, to be the messenger himself, and bring them in an extraordinary way with his immediate hand; yet hath he not left us at liberty to leave the ordinary road, and neglect the means, under a pretence of expecting extraordinary ways to have our desires.  Now as to this ordinary way of giving in mercies in answer to prayer, these two things are to be inquired for:—

         (1.) Inquire whether thou who didst put up the prayer beest in a covenant state.  When God gives a mercy in answer to prayer, he is said to ‘remember his covenant,’ Ps. 105:34 compared with ver. 8, and to be ‘mindful of his covenant,’ Ps. 111:5. His eye is first on the person, taking notice who he is, whether his child or no, and then his ear is open to his cry: ‘The eyes of the Lord are upon the righteous, and his ears are open unto their cry,’ Ps. 34:15.  ‘Who art thou, my son?’ said Isaac to Jacob, before he gave him the blessing.  If God sees thou art not his child—and his eyes are not dim, like old Isaac’s, that he can be deceived—thy prayer is not accepted.  Indeed, neither canst thou, in that state, pray in a gospel sense, nor God graciously bid thy prayer welcome; for the spirit of prayer is a covenant grace, and interest in the mediation of Christ a covenant privilege, without both which no prayer is accepted. God hears not any that have not his Spirit to pray in them, and his Son to pray for them; and none have these but such as are in a covenant state.

         (2.) Inquire what thy frame of heart was in the duty of prayer, and also after its performance.  Thy not being in a covenant state will prove thy prayer was not heard, and consequently that the mercy received came not as a gracious answer to it; but thy being in a covenant state is an insufficient ground for thee to conclude that this particular prayer that now thou puttest up is accepted, because there may intervene something to hinder the present benefit of this privilege which is annexed to thy covenant state.  For, though thy state be good, yet thy present frame and behaviour may be naught.  Thou mayest, though a child of God, be under fresh guilt and defilement as yet unrepented of.  Now in this case God can shut his door upon his own child.  Thou hast indeed jus in re, but not aptitudinem ad rem—as a saint, thou hast a right to all the promises of the covenant, and to this, of having God’s ear open to thy prayers among the rest; but as thou art a saint under guilt, or the defilement of any sin that thou hast not yet repented of, thou art not fit to enjoy what thou hast a right to as a saint.  God doth not disinherit thee indeed, but he sequesters the promise from thee, and the rents of it shall not be paid to thee, till thou renewest thy repentance and faith on the Lord Jesus for the pardon of it.  Thy God will choose a fitter time than this is to signify his love to thee.  The leper under the law was to stand off while purified; and so will thy God turn his back of thy prayer, till thou beest cleansed of thy sin.

         Again, suppose thou art a saint, and hast not thus defiled thyself with any gross sin, yet thy graces might not be exercised in the duty of prayer; haply thou didst pray, but no faith or fervency were exerted in it.  There may be grace in the heart, but none in the duty; and such a prayer shall not speed. The promise is to the saint acting his faith and fervency in prayer.  ‘The effectual fervent prayer of a righteous man availeth much,’ James 5:16.  ‘Ye shall seek me, and find me, when ye shall search for me with all your heart,’ Jer. 29:13.

         Lastly, Though thou wert stirred up in prayer, yet may be thy heart was not raised up to rely on God after prayer for the answer.  Then we pray in faith when we so take hold of God by faith in prayer, as to wait and stay ourselves on God for a return of mercy from him.  Now by putting all these together, thou mayest come to the resolution of the question in hand.  If thou beest in a covenant state, and liest not in any known sin unrepented of—if thou prayest fervently, and actest faith on God, so as to stay thy soul upon God for an answer, though accompanied with many weaknesses and staggerings—truly thou mayest, without presumption, conclude the mercy which finds thee in this orderly manner waiting upon God comes in a gracious answer to thy prayer.  We do not fear to break open a letter when we find our name in the superscription directing it to us.  Search the promises, and thou shalt find them directed by name to thee who prayest thus.

What in God’s deportment to a Christian after prayer Satan falsifies 4/5

         Consideration (b).  Consider how thou prayedst when thou didst meet with this denial.  Didst thou pray peremptorily and absolutely, or conditionally, with submission to the will of God?  If peremptorily, thou wert beside the rule, and art the cause why thy prayer came back without its errand.  God will not hear, or bear, commanding prayers.  He that must have a temporal mercy, if he gets it, he may have a spiritual curse, but is sure to have a temporal cross. So Delilah proved to Samson, who would not take his parents’ counsel, but must have her whatever comes of it: ‘Get her for me; for she pleaseth me well,’ Judges 14:3.  But he paid dearly for his choice.  May be such an employment pleaseth thee well.  Thy carnal heart is in love with it; and that sets the a praying inordinately for it.  Alas! poor creature, if thou hadst it, what wouldst thou do with it?  Thou wouldst fondly lay thy head in its lap and let it rock thy grace asleep, and then betray thee into the hand of some sin and judgment!  But, if thou sayest that thou prayedst with a submissive spirit, on condition it liked God as well as thyself; if so, why then dost thou now recant thy prayer, seeing God hath declared his will that it is not good for thee to have thy desire?  Wilt thou not be determined by him to whom thou didst refer thyself? Hast thou not reason to think that God takes the best way for thee?  There is never a prayer put up but God doth, as it were, weigh and ponder it, and then his love sets his wisdom on work to make such a return as may be most for his own glory and his child’s good. Now, it being the product of such infinite wisdom and love, thou oughtest to acquiesce in it, yea to praise God for it.  Thus did David in a great strait, ‘O my God, I cry in the daytime, and thou hearest not,’ Ps. 22:2.  Well, what hears God from him now he hears nothing from God (as to the deliverance prayed for)? No murmuring nor cavilling at God’s proceedings —nay, he hears the quite contrary; for he justifies and praises God, ‘But thou art holy, O thou that inhabitest the praises of Israel,’ ver. 3.

         Consideration (c).  Observe whether thou canst not gather something from the manner of God’s denying the thing prayed for, which may sweeten it to thee.  Haply thou shalt find he denies thee, but it is with a smiling countenance, and ushers it in with some expression of grace and favour that may assure thee his denial proceeds not from displeasure.  As you would do with a dear friend, who, may be, comes to borrow a sum of money of you—lend it you dare not, because you see plainly it is not for his good. But, in giving him the denial, lest he should misinterpret it, as proceeding from want of love and respect, you therefore preface it in with some kind of language of you hearty affection to him, as that you love him, and therefore deny him, and shall be ready to do for him more than that comes too.  Thus God sometimes wraps up his denials in such sweet sugared intimations of his love as prevent all jealousies from arising in the hearts of his people.  When David was denied to build a temple for God, as was in his heart to do, God gave him a large testimony of his affection, how highly he accepted his good-will therein.  Though he should not build a temple for him, yet his desire was so kindly taken that God would build a house for him that should last forever.

         Thus, sometimes a faithful minister prays earnestly that God would bless his labours to the converting of his people, and is denied; yet intimations of God’s love to his person are dropped, with a promise that, however, ‘his reward is with the Lord.’  So that his prayer, though denied as to them, is returned with peace into his own bosom.  Another prays passionately, ‘O that I might see Jerusalem a quiet habitation,  and that truth and peace might flourish in his days!’  This, may be, is not granted, because his desire antedates the period which God hath fixed in his purpose for the fulfilling of his promise to his church: but he withal manifests his love to him, and expresseth how highly he resents[4] his love to the church.  Thus God did by Daniel, to whom an angel was sent to let him know what kind entertainment his prayer had, and that he was a man ‘greatly beloved of God,’ Dan. 9:21.  So in temporal mercies.  Haply thou art pleading with God for deliverance out of this trouble and that affliction, and it is denied thee, but a message [is] with the denial that recompenseth it double.  May be some sweet illapses of his love he drops into thy bosom, or assurance of seasonable succours that shall be sent in to enable thee to charge through them with faith and victory.  So God dealt by Paul, ‘My grace is sufficient for thee.’  I hope now thou wilt not say thy prayer is lost.  When Saul sought his father’s asses, was he not shrewdly hurt to find a kingdom instead of them?  The holy women that went to the sepulchre to anoint the body of Jesus with their spices, did not lose their labour though they found him risen.  Were they, thinkest thou, sorry for that?  What are all the enjoyments of the world to the spiritual mercies and comfort of the promises which thou findest in thy attendance on God?  Not so much as the dead body of our risen Saviour.  Thou findest not some dead creature-comfort, but thou meetest with embraces from a living God.

         Argument 3.  The third and last thing that Satan abuseth the Christian with, to make him doubtful of the acceptance of his prayer, and also to question, when a mercy is given in after prayer, whether it comes as a gracious answer to it or no, is taken from the common providence of God, that dispenseth the same things to the wicked without praying which the saints receive praying.  Now, with Satan, how knowest thou that thy mercies come to thee as an answer to thy prayer, and not at the door of common providence with them?   For the extricating thee out of this snare thou must know, that we are not to expect the extraordinary ways to determine this, but must satisfy ourselves with what light the word of God affords, which is able to resolve, not only this, but all our cases of conscience. It is true that God doth sometimes cast in some such circumstances as bring an evidence with them that the mercy flies to us on the wings of prayer.  As when, upon Abraham’s servant’s praying at the well for God’s gracious conduct and help to despatch his master’s business prosperously, that Rebecca should presently come forth, and, by her kind carriage and invitation, so fitly answer the mould of his prayer, even as the lock doth the key made for it.  Here heaven declared to his very sense, that his prayer found the right way to heaven. When, upon prayer, the mercy is thus cast in strangely and suddenly without the concurrence of second causes—yea, when they all lie under a visible sentence of death, and the thing is put beyond the activity of their sphere to work—here there is no rival to stand in competition with prayer.  Thus, when the apostles healed the sick upon a short prayer darted up to heaven—not so much as a doctor’s advice asked in the cure.  When Peter knocked at the door where the church was praying for him, what but prayer bound his keeper’s senses so fast in the chains of sleep, and made those with which Peter was bound to fall off without any kind hand to help, but heaven’s?  What made the iron gate so officious to open to him that had no key in his hand to unlock it?  Surely we must confess, prayer opened heaven door, and heaven, at the church’s prayer, opened the prison door.

What in God’s deportment to a Christian after prayer Satan falsifies 3/5

         [2.]  It may assure thee that his ear is open to thy cry when his face is hid from thine eye.  For, consider but who this Spirit is that thus helps thee in prayer, and furnisheth thee with all thy spiritual ammunition with which thou so pliest and batterest the throne of grace.  Is he not one that knows the mind of God? and that would not have a hand in that petition which should not be welcome to heaven? Having therefore this assistance from the Spirit, doubt not thy acceptance with the Father.  In a word, the Spirit that helps thee to thy groans and sighs in prayer is no other than that God thou prayest to; and will God deny himself?  This I conceive part, if not the principal part, of the scripture’s meaning, ‘I said not unto the seed of Jacob, Seek ye me in vain,’ Isa. 45:19.  That is, whenever I stir up a soul to pray, and empower him with my Spirit to perform it feelingly, fervently, and after a holy manner, it is always to purpose.  God never said thus to any, ‘Seek ye me in vain.’

         (3.) The third thing from which Satan takes his advantage to breed scruples in the Christian’s mind concerning the acceptance of his prayer, is the denial of mercy in kind which is prayed for.  We are prone enough to have such thoughts ourselves, and Satan will not be wanting to feed any bad humour that is stirring in us.  Or, if our hearts seem pacified with this dealing of God, he hath his ways and wiles to conjure up this evil spirit of discontent and unbelief. On this errand he sent Job’s wife, to make him think and speak evil of God: ‘Dost thou still retain thy integrity?’  As if she had said, ‘What! art thou at thy old work?—still praying and praising God?  Dost thou not see how much he regards thee, or thy serving of him?  What hast thou got by all thy devotion?  Is not thy estate gone?—thy children slain and buried in one grave, and thyself left a poor loathsome cripple? —thy life serving for nothing but to make thee feel thy present misery and feed on thy past crosses?’

         Indeed, it requires a good insight into the nature of the promises, and the divers ways God takes to fulfil them, to enable us to spell an answer out of a denial of the thing we pray for.  Yet, such a ‘good understanding have all they that do his commandments,’ Ps. 111:10.  They can clear God and justify his faithfulness in all his dealings, though, when he comes to answer their prayers, he chooseth not to enter in at that door which they set open in their own thoughts and hopes for him, nor treads in the very steps of their express desires.  The whole psalm contains a testimony given to the faithfulness of God in his providential works, at which, though a carnal cursory eye—from the mysteries hid therein—is scandalized and takes offence, yet the gracious soul, by his more curious observance of and inquiry into them, finds a sweet harmony between them and the promise, and therefore concludes, ‘The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.’  They, having a key to God’s character, can read the hand of his providence, and so are able to praise him —knowing him faithful—when others are ready to curse him.

         But, to help thee out or keep thee from falling into this temptation, thou art in the first place to consider what mercy it is that God denies thee.  Is it not of that sort of blessings which are not necessary unto thy happiness as a saint?  Such all temporal mercies are.  The kingdom of God consists not in meat and drink.  Thou wilt find an absolute denial for no other; he hath bid us take no denial for his love and favour, grace and glory: ‘Seek the Lord, and his strength: seek his face evermore,’ Ps. 105:4—that is, be not put off for these, but live and die at God’s door till he brings this alms to thee.  Well, we will take this for granted it is a temporal mercy thou art denied. Now, when thou art tempted to question the love of God, or acceptance of thy prayer, let me desire thee to weigh this THREEFOLD CONSIDERATION.

         Consideration (a).  Consider how ill God may take this at thy hand; and that in a double respect.  [1.] That thou dost suspect his love on so slight and trivial a matter as the temporal enjoyments of this life are, which he thinks are not worth enough to be put into the promise any otherwise than they are subservient to the spiritual and eternal blessings of the covenant: ‘Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you,’ Matt. 6:33—that is, as you need them.  He casts them into the other more grand blessings, as a tradesman would do thread or paper, or a skein of silk, into a parcel of rich commodities that a customer buys of him.  Suppose a child should ask his father for money to buy some toy or trifle that pleaseth his green head, but the father denies him the thing.  If, now, the child should go and make proclamation in the open street, to the disgrace of his father, that his father did neither love nor regard him—though he wants neither food nor raiment—would this be well taken at the child’s hand?  This thou dost, Christian, in this case, though thou thinkest not so much; and hath not thy heavenly Father more reason to question thy love for taking away his good name, than thou to suspect his for his denial?  But again, [2.] He may take it ill that thou hast aspersed his wisdom.  Is there no way but this for the wise God to show his love and answer thy prayer? Cannot he deny health and give patience?—take away thy estate and turn it into contentation?—teaching thee to be abased, and to bless God thou art made low.  He that will make thee so happy in heaven, where few of this world’s enjoyments shall be seen, cannot he make thy life comfortable on earth without some of them?

What in God’s deportment to a Christian after prayer Satan falsifies 2/5

         (2.) The second thing which Satan gathers from God's deportment towards the Christian, thereby to bring the hearing of his prayer into question in his anxious thoughts, is, his frowns against the Christian. It cannot be denied but sometimes a dear saint of God may go away from duty with an aching heart, by reason of the sad impressions of an angry God left upon his spirit.  And when thus it fares with the Christian, Satan’s time is come, he thinks, to lead him into this temptation, by persuading him he may read what entertainment his prayer had at God’s hands in the language of his countenance and his carriage towards him.  If God, saith he, had heard thy prayer, would he handle thee thus?  No sure; he would rather have taken thee up into his arms, and kissed thee with the kisses of his mouth, than thus trample thee under is feet.  Thou shouldst have had darts of love shot from his pitiful eye, to imitate the purposes of his grace, and not arrows headed with his wrath, to stick in thy soul, and thus drink up thy very spirits.  Can these be the wounds of a friend?—this the deportment that means thee well?  This was the temptation which ruffled Job’s thoughts, and embittered his spirit, Job 9:17.  He could not believe God answered his prayer, ‘because he broke with his tempest.’  As if God’s mercy came always in the still voice, and never in the whirlwind!  Now in this case take this double word of COUNSEL.

         Counsel (a).  Inquire whether this tempest comes to find any Jonah in thy ship; whether it takes thee sinning, or soaking in any past sin unrepented; or whether thy conscience, diligently listened to, doth witness that thou art sincere in thy course, though compassed with many failings.  If it overtakes thee in a runaway voyage, with Jonah, or rambling course with the prodigal from thy father’s house, then indeed thou hast reason to question, yea it is beyond all question, that an acceptable prayer in this posture cannot drop from thy lips.  What! run from God, and then send to him thy prayers!  This is to desire mercy to spend upon thy lust.  But if, upon thy faithful search, thou findest this storm overtakes thee in the way of duty and exercise of thy sincerity, like the tempest that met the disciples at sea—when at Christ’s command they launched forth—then be not discouraged.  For it is ordinary with God to put on the dis¬guise of an angry countenance, and to use rough language, when his heart is resolved upon ways of mercy, and mediates love to his people.  Jacob, you know, wrestled hard and long before victory inclined to his side.  And the woman of Canaan was kicked away like a dog with harsh language, who at last was owned of Christ for a dear child, and sent away to her heart’s content.  Sincerity needs fear no ill from God.  This very consideration kept Job’s head as another time above water, Job 16:12.  There we find God taking him by the neck, shaking him as it were to pieces, and setting him up for his mark.  But, ver. 17, this upheld his troubled spirit—that all this befell him walking in obedience—‘Not for any injustice in mine hands: also my prayer is pure.’  Wherefore he rears up his confidence, ‘Also now, behold, my witness is in heaven, and my record is on high.  My friends scorn me: but mine eye poureth out tears unto God,’ ver. 19, 20.  The holy man was not, for all this, scared from the throne of grace, but still looked on God, though with tears in his eyes, expecting good news at last after so much bed.  And we have warrant to do the same.  ‘If our heart condemn us not, then have we confidence toward God,’ I John 3:21.  And this brings me to the second word of counsel I have to give thee.

         Counsel (b).  Inquire whether under these frowns from God there be yet a spirit of prayer working in thee.  Haply thou canst not deny but that thy heart is rather stirred up from these to lament after the Lord with more restless sighs and groans, to pray with more feeling and fervency, than driven away from duty.  The spirit of prayer upheld in thee may assure of these two things:—

         [1.]  That the cloud of anger which seems to sit on God’s brow is not in his heart.  It is but a thin veil, through which thy faith might see the working of his bowels towards thee.  The presence of the Spirit of God at work thus in a soul cannot stand with his real anger.  If his wrath were up, this in thee would be down.  Thou shouldst have him soon calling back this his ambassador of peace, at least suspending and withdrawing his assistance.  When that sad breach was made between God and David in the matter of Uriah, David’s heart was presently out of tune; his ‘right hand had forgot its cunning,’ and the spirit of prayer had received a sad damp in his heart.  Where is the psalm to be found that was penned by David in that interregnum, as I may so say, of his grace?  I do not say he did never pray all the time he lay soaking in that sin; but those prayers were not fit to be joined with the holy breathings of that spirit which acted him before his fall and after his recovery.  And therefore, good man, when by repentance he came to himself, like one recovering out of a dangerous sickness —which had for a time taken away his senses—he be¬gins to feel himself weak, and how much the Spirit of grace was by his sin enfeebled in him, which makes him so vehemently beg that God would ‘renew a right spirit in him,’ and ‘not take his Holy Spirit from him,’ Ps. 51:10, 11.  The Spirit is so choice and peculiar a mercy, that if thou canst find lively actings of his grace in thee—and where are they more sensibly felt than in prayer, helping the soul to sighs and groans which cannot be uttered?—thou canst not in reason think God is not friends with thee, though it were at present as dark as midnight with thy soul.

What in God’s deportment to a Christian after prayer Satan falsifies 1/5

         (1.) His silence after prayer.  As wicked men sometimes sin, and God keeps silence, which makes them bold to think God approves of them and their way; so, sometimes a gracious soul prays, and God holds his peace here also; and the poor soul begins to fear that neither his person nor his duty are approved of God.  Now Satan, knowing what thoughts are like to rise in the Christian’s own heart, falls in and joins issue with the Christian’s bosom enemy, labouring to confirm him in these his unbelieving fears.

         To disentangle and help thee out of this brier, take these directions:—

         (a.)  Learn to distinguish betwixt God’s hearing and his answering the saint’s prayer.  Every faithful prayer is heard, and makes an acceptable report in God’s ear as soon as it is shot; but God doth not always speedily answer it.  The father, at the reading of his son’s letter—which comes haply on some begging errand—likes the motion; his heart closeth with it, and a grant is there passed; but he takes his own time to send his despatch, and let his son know this.  Princes have their books of remembrance, wherein they write the names of their favourites whom they intend to prefer, haply some years before their gracious purpose opens itself to them.  Mordecai’s name stood in Ahasuerus’ book some while before his honour was conferred.  Thus God records the names of his saints and their prayers.  ‘The Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name,’ Mal. 3:16.  But they hear not of God in his providential answer, haply, a long time after.  Abraham prays for a child, and is heard, but how many years interpose before he hath him in his arms?  Truly so many that he goes into Hagar—partly by his wife’s counsel and his own weakness—to obtain that with a by blow for which God himself had undertaken.

         Take heed, Christian, thou beest not led into this temptation, to question whether God hears thee, because thou hearest not from him presently.  Be patient, and thou shalt find, the longer a mercy goes before its delivery, the more perfect it will come forth at last.  God gave a speedy answer to Abraham for his son Ishmael, ‘O that Ishmael might live!’  ‘I have heard thee,’ saith God concerning Ishmael, Gen. 17:20. Indeed he flourished and spread into a great nation before Isaac's stem almost budded.  What a small number was the family of Jacob at their going down into Egypt! but when the date of God’s bond was near expiring, and the time of the promise drew nigh, then God paid interest for his stay.  None gain more at the throne of grace than those who trade for time, and can forbear the payment of a mercy longest.

         (b.)  Consider, when thou findest the deepest silence in God’s providence concerning the thing prayed for, then thou hast a loud answer in the promise.  Say not therefore, ‘Who shall ascend to heaven, to bring thee intelligence whether thy prayer hath got safe thither, and had favourable audience in God’s ear?’  God himself hath saved thee this labour: the promise will satisfy thee, which assures thee that if it be duly qualified it cannot find the heart of God shut against it.  ‘The effectual fervent prayer of a righteous man availeth much,’ James 5:16.  So assured have the saints been of this, that they, before any inkling from providence hath been heard—to bring them the news of a mercy coming—have taken up joy upon the credit of the naked promise, and feasted themselves with the hopes of what they expected, but had not yet received at the cost and charge of God’s faithfulness, with which the promise is sealed, ‘In God I will praise his word,’ Ps. 56:4.  Mark the phrase.  He had not as yet the desired mercy, only a word of promise that it should come.  Now, considering the power and truth of God the promiser, he is as merry as if he were put in possession of it, and pays his praises before God performs the promise.