DIRECTIONS against levity in prayer 2/3

1. 3 Direction.  Go not in thy own strength to this duty, but commit thyself by faith to the conduct of the Spirit of God.  God hath promised to prepare, or establish, as the word is, the heart.  Indeed, then the heart is prepared when established and fixed.  A shaking hand may soon write a right line as our loose hearts keep themselves steady in duty.  Shouldst thou, with Job, make a covenant with thine eye, and resolve to bung up thine ear from all by‑discourse, how long, thinkest thou, shouldst thou be true to thine own self, who hast so little command of thine own thoughts?  Thy best way were to put thyself out of thine own hands, and lay thy weight on him that is able to bear thee better than thy own legs.  Pray with David, ‘Uphold me with thy free spirit,’ Ps. 51:12.  The vine leaning on a wall preserves itself and its fruit, whose own weight else, without this help, would soon lay it in the dirt.

Second Cause.   A second cause of these wander­ing roving thoughts in prayer, is a dead and unactive heart in him that prayeth.  If the affections be once down, then the Christian is as a city whose wall is broken down.  No keeping then the thoughts in, or Satan out.  The soul is an active creature.  Either it must be employed by us, or it will employ us, though to little purpose.  Like our poor, find them work and they keep at home.  But let them want for it, and you have them roving and begging all the country over. The affections are as the master-workmen, which set our thoughts on work.  Love entertains the soul with pleasant and delightful thoughts on its beloved object. Grief commands in the soul to muse with sorrowful thoughts on its ail and trouble.  So that, Christian, as long as thy heart bleeds in the sense of sin, they will have no leisure, when thou art confessing sin, to rove and wander.  If thy desires be lively, and flame forth in thy petitions, with a holy zeal for the graces and mercies prayed for, this will be as ‘a wall of fire’ to keep thy thoughts at home.

The lazy prayer is the roving prayer.  When Israel talked of travelling three days’ journey in the wilderness, Pharaoh said, ‘Ye are idle, ye are idle; therefore ye say, Let us go.’  As if he had said, ‘Surely they have little to do, or else they would not think of gadding.’  And therefore, to cure them of this, he commanded more work to be given, Ex. 5.  We may truly say thus of our wandering hearts, ‘They are idle.’ We pray, but our affections are dead and dull.  The heart hath little to do in the duty for the setting of its thoughts on work—only to speak or read a few words, which is so easy a task that a man may do it and spare whole troops of his thoughts to be employed else­where at the same time.  But now, when the affec­tions are up, melting into sorrow in the confession of sin, sallying forth with holy panting and breathing in its supplications, truly this fixeth the thoughts.  The soul intended can no more be in two places together than the body.  And as these holy affections will pre­vent the soul’s wandering disposition, so also make it more difficult for Satan to throw in his injections. Flies will not so readily light on a pot seething hot on the fire as when it stands cold in the window. Baalze­bub is one of the devil’s names—that is, the god os a fly—an allusion to the idolatrous sacrifices, where flies were so busy.  This fly will not so readily light on thy sacrifice when flaming from the altar of thy heart with zeal.

DIRECTIONS against levity in prayer 1/3

1. Direction.  Innure thyself to holy thoughts in thy ordinary course.  The best way to keep vessels from leaking—when we would use them for some special occasion—is to let them stand full.  A vain heart out of prayer will be little better in prayer.  The more familiar thou makest holy thoughts and savoury discourse to thee in thy constant walking, the more seasoned thou wilt find thy heart for this duty.  A scholar, by often rubbing up his notions when alone, and talking of them with his colleagues, makes them his own; so that, when he is put upon any exercise, they are at hand, and come fresh into his head. Whereas another, for want of this filling, wants mat­ter for his thoughts to feed on, which makes him straggle into many impertinencies before he can hit of that which suits his occasion.  The carnal liberty which we give our hearts in our ordinary walking, makes our thoughts more unruly and unsuitable for duties of worship.  For such thoughts and words leave a tincture upon the spirit, and so hinder the soul’s taking a better colour when it returns into the pres­ence of God.  Walk in the company of sinful thoughts all the day, and thou wilt hardly shut the door upon them when thou goest into thy closet.  Thou hast taught them to be bold; they will now plead acquaint­ance with thee, and crowd in after thee; like little children, who, if you play with them, and carry them much in your arms, will cry after you when you would be rid of their company.
2. Direction.  Possess thy heart with a reverential awe of God’s majesty and holiness.  This, if anything, will ‘gird up the loins of thy mind’ strait, and make thee hoc agere —mind what thou art about.  Darest thou toy and trifle with the divine majesty in a duty of his worship! carry thyself childishly before the living God! to look with one eye upon him, as it were, and with the other upon a lust! to speak one word to God, and chat two with the world!  Does not thy heart tremble at this?  Sic ora, saith Bernard, quasi assumptus et præsentatus ante faciem ejus in excelso throno, ubi millia millium ministrant ei—so pray as if thou wert taken up and presented before God sit­ting on his royal throne on high, with millions of mil­lions of his glorious servitors ministering to him in heaven.  Certainly the face of such a court would awe thee.  If thou wert but at the bar before a judge, and hadst a glass of a quarter of an hour’s length turned up—being all the time thou hadst allowed thee to improve for the begging of thy life, now forfeited and condemned—wouldst thou spare any of this little time to gaze about the court, to see what clothes this man had on, and what lace another wears?  God shame us for our folly in misspending our praying seasons.  Is it not thy life thou art begging at God’s hand; and that a better, I trow, than the malefactor sues for of his mortal judge?  And dost thou know whether thou shalt have so long as a quarter of an hour allowed thee when thou art kneeling down? And yet wilt thou scribble and dash it out to no purpose upon impertinencies?  If thou dost, why no better? Why no closer and compact in thy thoughts? Will God judge us for ‘every idle word’ that is spoken in our shop and house, at our work, yea sport and recreation?  And shall thy idle words in prayer not be accounted for?  And are not those idle words that come from a lazy heart, a sleepy heart, that minds not what it says?  What procured Nadab and Abihu so sudden and strange an death?  Was it not their strange incense?  And is not this strange praying, when thy mind is a stranger to what thy lips utter? Behave thyself thus to thy prince if thou darest.  Let thy hand reach a petition to him, and thine eye look or thy tongue talk to another; would he not command this clown, or rather madman, to be taken from be­fore him?  ‘Have I need of mad men, that ye have brought this fellow to play the mad man in my presence?’ I Sam. 21:15, said Achish when David be­haved himself discomposedly.  O! could you but look through the keyhole, and see how glorious angels in heaven serve their Maker, who are said to ‘behold the face of God continually,’ surely thou wouldst tremble to think of thy slightly performing this duty.

Four causes of wandering thoughts in prayer

         First Cause.  The first cause, and indeed original of all other, is the natural vanity and levity of our minds, which are as inconsistent as quicksilver, that hath, they say, principium motus, sed non quietis —the principle of motion, but not of rest.  They are as unstable as water, which fluid element—as we see in a little of it poured on the ground—diffuseth itself hither and thither, and so is soon drunk up and lost. Thus do our vain minds scatter themselves into im­pertinencies; but never so much as when we are con­versant about spiritual duties.  Then, above all, we discover the lightness of our spirits.  And this is not the least part of that evil which followed man’s de­generacy, who by his fall wounded both head and heart.  Now, though there be a cure in part made by the grace of God as to both these in a saint, yet there still remains a craze in his soul, whereby he is not able to dwell long upon spiritual things without some dissipation of his thoughts, as innocent Adam could —who, before his fall, might have walked through the whole world, and not have had one thought of his heart misplaced, or turned from its right point by the diversity of objects he met, they being all to the eye of his soul a clear medium, through which it passed to terminate itself in God, as the air is now to our bodily eye, through which it pierceth, and stays not till it comes at the body of the sun.  But, alas! it is with us as with one that hath had his skull broke by some dangerous fall, who, when recovered, finds his brain so weakened that, when he goes about any serious business, he cannot intend much, or persist long, but is off and on, out and in.  Such vagaries and cross steps do our hearts take in duty.  And this gives Satan advantage enough to work upon.  If the ship be light for want of ballast, and a strong gust of wind arises too, O how hard then is it to make it sail trim, or keep from toppling over!  A vain heart, and a strong temptation together, makes sad work, when God stands by and gives Satan leave to practice upon it. Be therefore careful to take in thy ballast before thou puttest to sea.  Labour to poise thy heart before thou goest to pray.  Which, that thou mayest do, improve the following directions.

The double plot of Satan in interrupting prayer 2/2

Second Plot.  In interrupting prayer Satan hath a plot against thee, Christian.

1. If he can get thee to sport with these, or sluggishly yield to them without making any vigourous resistance, that prayer, he knows, will neither do him hurt nor thyself good.  Dost [thou] think God will welcome that prayer to heaven which hath not thy heart to bear it company thither?  And how can thy heart go with it when thou hast sent it another way? It were a vain thing to expect that ship should make a prosperous voyage which is set adrift to sea to be carried whither every wave it meets will drive it, with­out any pilot to steer it to a certain haven, or such a one that hath no skill or care to hold the helm with a steady hand.  Such are the prayers that come from a roving heart.  Will God hear thee when thou mockest him?  And if this be not to mock him, what is?  Like children that give a knock at a door and then run away to their play again, thus thou rearest up thy voice to God, and then art gone in thy roving thoughts to hold chat with the world or worse, forgetting whom thou spakest last to.  Is not this to play bo‑peep with God?  Magnam injuriam Deo facio, cum precor, ut meas preces exaudiat, quas ego qui fundo, non exaudio; deprecor illum, ut mihi intendat, ego vero, nec mihi, nec mihi, intendo.  Thus the holy man complains of himself how injurious and un­worthy of God his carriage was in prayer—‘I would have God,’ saith he, ‘hear my prayer which myself doth not, when I put it up; I would have God’s ear attentive to me, when I neither mind God nor myself when I pray.’
2. He disturbs thee in praying, that he may make thee weary of praying.  Indeed, he is not likely to miss his mark if thou lettest these vermin go on to breed in thy heart; for these will rob thee of the sweetness of the duty; and when the marrow is once out, thou wilt easily be persuaded to throw the bone away.  Omnis vita gustu ducitur—he is in danger to forsake his meat who hath lost his relish of it.  Prayer is a tedious work to him that hath no pleasure in performing of it; and weariness init stands next door to being weary of it.
3. Thou provokest the Spirit of God—that alone can carry you through the work—to withdraw his assistance.  Who will help him that minds not what he does?  You know what Joab said to David when he indulged his inordinate passion for the loss of Absalom, ‘If thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee,’ II Sam. 19:7. Truly, either thou must speedily rouse thyself out of thy sloth and non-attendance, or else the Spirit will be gone; and he departed, it will be worse with thee than ever.  Who hast thou then to help thee in thy work?  And thou wilt find it harder to bring him back, than to keep him from going.  The necessary infirm­ities which cleave to thy imperfect state, if protested against, shall not drive him away; but if thou lettest them nestle in thy heart, he takes it as thy giving him warning to be gone.  An affront done to an ambassa­dor by the baser sort of people as he walks in the street—while resident in a foreign state—may be passed over; but when such shall find countenance from the prince, it then makes a breach.  Take heed, therefore, of showing favour to such disturbers of the league betwixt God and thy soul.  Thy heart, which should be a house of prayer, Christ will not endure to have it a place of merchandise.  Either thou must whip these buyers and sellers out, or the Spirit will go.  We read of an ‘abomination of desolation standing in the holy place,’ Matt. 24:15, which some interpret to be the Roman ensigns there displayed when Jerusalem was taken.  This abomination ush­ered desolation.  What dost thou, by thy roving thoughts, but set up an abomination in the temple of thy heart?  O! down with these, as thou wouldst not be left desolate, and wholly void of God’s gracious presence with thee.

Question.  But, it may be, now you will ask, ‘What counsel can you give to arm us against both these incursions of Satan and bubblings of our own vain hearts in prayer?  How can we keep either our hearts in, or these out?’

{Answer.} Impossible, indeed, it may be wholly to prevent them, they come so suddenly and secretly —even as lightning in at the window.  We may as well keep the wind out of our house—which gets in at every crevice, though the doors be shut—as wholly free our hearts from their disturbance.  Yet this will not disoblige us from our utmost care and endeavour to hinder the prevalency of them.  Humours, while rouling here and there, do not endanger us so much as when they gather to a head, and settle in some joint and part of the body.  I have read of some eastern parts of the world, where such multitudes of locusts and caterpillars are seen, that they almost darken the air as they fly, and devour every green thing where they light.  The inhabitants, therefore, when they perceive this army hovering over them, by making fires in their fields, keep them from lighting with the smoke that ascends therefrom.  Thou canst not hinder these roving thoughts from flying now and then over thy head, but surely thou mayest do some­thing that may prevent their settling.  Towards which good work take these directions, which I shall endea­vour to suit to these several causes from whence they proceed.  The wanderings in prayer may be referred to four causes.  First. The natural vanity and levity of our minds.  Second. A dead and inactive heart in him that prayeth.  Third. Encumbrance of worldly cares. Fourth. Non‑observance of the heart in the act of prayer.

The double plot of Satan in interrupting prayer 1/2

         First Plot.  In interrupting prayer Satan hath a plot against God.  The devil knows very well that not the least part of his tribute of honour is paid by the Christian upon his knees in this solemn act of divine worship, to intercept which is both his great ambition and endeavour.  Nay, he despairs not—if his design takes—to make the Christian dishonour him most, where God looks his name should be above all sancti­fied.  Indeed, those have the unhappy opportunity of casting the greatest indignities on God who are admit­ted to stand nearest to him.  Should he who hath the honour to set the crown on his prince’s head, bring it in a filthy case, and so clap it on—or, instead of the king’s own royal crown bring some ridiculous one of straw, or such like stuff contrived on purpose to make laughter—what greater scorn could such a one pos­sibly invent to throw upon his prince?  The attributes of God are his royal diadem, and it is no small hon­our that the great God puts upon the Christian, by admitting him as it were to set this crown upon his head, which he doth when in prayer he gives him the glory of his majesty and holiness, power and mercy, truth and faithfulness, &c., with such humble adoration, and holy ravishment of affection, as may comport with the indefinite perfections of his deity.

         But if our present thoughts in prayer be not of God, or not suitable to God and these his glorious excellencies, we pollute his name, and not honour it. We mock him, not worship him.  In a word, we pull off his crown as much as in us lies, rather than set it on.  Now doth not thy heart tremble, Christian, in thy bosom, to think thou should be Satan's instrument to offer such an indignity as this unto thy God and King?  Thou art, if a saint, the temple of the Holy Ghost; prayer, the spiritual sacrifice which from the altar of a humble heart thou art to offer; wilt thou now suffer Satan to sit in this temple of God, and exalt himself there—by any vain, much less vile, thoughts—above God himself, whom thou art wor­shipping?  Suppose, while a prince is at dinner, a company of impudent ruffians should rush into the room through the negligence of the prince’s servants that are waiting on him, and they should throw the dishes, one this way, another that way, would not these servants deserve a severe rebuke that looked no better to the door?  Ordinances of worship are God’s table, the sacrifices under the law called God’s food and bread.  When the saint is praying the King of heaven sits at his table, Song 1:12.  The dishes served up are the graces of his Spirit in the saint.  Now wan­dering thoughts, they come in and turn the table as it were upside down; they spill the spikenard which thou wouldst pour forth.  How ill may thy God take it that thou lookest no better to the door of thy heart!

Satan strives to interrupt from prayer

         Second Design.  A second design Satan hath against the Christian is, to interrupt him in the act of prayer, when he can by no means keep him from it.  It is hard to steal a prayer and the devil not know what thou art going about.  He watches thy motions, Christian, and is at thy heels wherever thou turnest. If thou art about any evil action, he is at thy elbow to jog thee on, or before thee to remove every stone out of the way, that the bowl may go the more smoothly on, and thou mayest not be sick of the enterprise by the rubs thou meetest in the way.  Ahab had but a plot hatching in his thoughts of going up to Ramoth-Gilead, and presently Satan hath his knights of the post whom he sends to bid him go up and prosper. David himself had but some proud thoughts stirring him up to number the people; Satan takes the advan­tage, and works with the humour now moving, where­by it soon ripened into that sore which God lanced with so sharp a judgement as the loss of seventy thousand men.  Now he is as skilful and ready at hand to disturb a holy action as to promote a wicked.

         When the sons of God some to present them­selves before the Lord, Satan forgets not to be among them.  He is no recusant, scruples not to be present when you worship God; indeed he is first there and last thence.  Sometimes thou shalt find him injecting motions of his own, sometimes wire-drawing thy own. When he sees a vain thought, a sin sprung by thy wanton fancy, he will help thee to pursue the chase. To be sure, he will be at one end of every inordinate motion of thy heart; either the father to beget, or the nurse to bring them up.  These are so many and di­verse, that we may as well tell the atoms we see in a sunbeam, as number and sort this miscellaneous heap of roving thoughts which are incident to the Christian in prayer.  Sometimes he will inject such as are sinful, proud, filthy, yea blasphemous thoughts.  Not that he hopes to find entertainment in the Christian’s heart for such guests—much less to make a settlement of them there with the gracious soul’s consent; but to make a hurly-burly and confusion in his spirit, whereby—as upon some sudden scare in our assemb­lies—the holy exercise he is now about may be hin­dered.  Sometimes he will prompt thoughts holy in themselves but impertinent, which, at another time, himself would oppose with all his might, but now presents them, because most likely to find welcome, and fit enough to serve his present purpose, being, though good fruit, yet brought forth in a bad season. I believe none that have any acquaintance with this duty, and their hearts in it, are altogether strangers to Satan’s slights of this nature.  Now he hath a double plot; one levelled against God himself, another against the Christian thereby.

Fivefold answer to Satan's discouragement to prayer from the greatness of the request 3/3

(3.) The safe return of our prayers. ‘Whatsoever ye shall ask the Father in my name, he will give it you,’ John 16:23. Indeed, it is his business now in heaven to own our cause there in open court, and to present his blood as ready money to be laid down for all his saints beg, that no demur be made to their requests. So that, either thou must blot this article of Christ's intercession out of thy creed, or else put thyself to shame for questioning thy entertainment with God when thou hast so good a friend at court to speak for thee.
Answer 4. The greatness of thy request cannot hinder thy speeding, because thou art most welcome that ask most. Who are the persons frowned on at the throne of grace but those who lay out the strength of their desires, and bestow their greatest importunity for mercies of least weight and worth? ‘And they have not cried unto me with their heart, when they howled upon their beds,’ Hosea 7:14. Mark! the Lord did not account that they had prayed at all for all their loud cry; and why? but because he disdained their low and drossy spirit in crying loudest for that which they deserved least, as the following words will resolve us, ‘They assemble themselves for corn and wine, and they rebel against me,’ they would have a good crop with a full vintage; and these scraps should serve them, so as not to trouble God for any more. God, his love and favour, are quite left out of the story. May they but have their bellies crammed they have all their wish, and leave the other for those that like them better. O how God abhors these prostrate souls and carnal prayers! When men ‘tithe mint and cummin’ in their prayers, but neglect the weightier things of the promises, such are an interest in Christ, forgiveness of sin, a new heart, grace here and glory hereafter! Or, when they aim at low and base ends in praying for these things that in themselves are noble and high! And therefore fear not the greatness of thy request. God had rather give thee heaven than earth. He can more willingly bestow himself on thee that art in love with him, than a crust of bread on another that regards him not. The greater the mercy is thou askest, the greater the rent and revenue wilt thou pay him for it. The less he gives the less he receives. By low requests thou wrongest two at once. Thou art a thief to thyself, in wanting what thou mayest have for asking—in bringing a little vessel when thou mightest have a great one filled. Neither art thou so good a friend to thy God as thou shouldst; for the less grace thou hast from him, the less glory thou wilt return unto him. The reflex beams are proportionable to the lightsome body they come from. When grace is weak, the reflection it makes of praise and glory to God can be but weak and dark.
Answer 5. God is so free and redundant in communicating his mercy, that he exceeds his people’s modesty in asking. He gives them commonly their prayers with an overplus more than they have faith or face to ask; as Naaman, when Gehazi asked one talent, would need force two upon him. Abraham asked a child of God when he wanted an heir in whom he might live when dead. Now God promises him a son, and more than so, a numerous offspring; yea, more still, such an offspring, that in his offspring ‘all the nations of the earth shall be blessed.’ Jacob, he desired but God’s pass, under the protection of which he might go and return safely, with food and raiment enough to keep him alive, Gen. 28:20. Well, this he shall have. But God thinks it not enough; and therefore sends him home with two bands, who went out a poor fugitive with little besides his pilgrim’s staff. Solomon prays for wisdom, and God throws in wealth and honour, II Chr. 1:10. The woman of Canaan begs a crumb—as much as we would cast to a dog—and Christ gives her a child’s portion. She came to have her sick child made well, and with it she hath the life of her own soul given her. Yea, Christ puts the key of his treasure into her own hand, and leaves her as it were to serve her¬self: ‘Be it unto thee even as thou wilt,’ Matt. 15:28.

Fivefold answer to Satan's discouragement to prayer from the greatness of the request 2/3

Answer 2. Oppose the promise to thy fears. There is no mercy thou canst desire but is promised beforehand unto the prayer of faith. The mercy thou wouldst have is already voted in heaven, and the grant passed; only God stays for thy coming over to the throne of grace, there to lay thy claim to the promise before he issueth it forth. The mercy lies in the womb of the promise, but stays for thy prayer of faith to obstetricate, and give it a fair deliverance. ‘The children are come to the birth,’ said Hezekiah—the promise is big—wherefore lift up thy prayer for the remnant that is left, Isa. 37. That is, if anything will help, it must be that. What can a petitioner desire more in his address to a prince for some great favour, than to be assured not only a prince is of a gracious merciful nature, but also that he hath obliged himself to give that which he hath in his thoughts to desire? And shall only the promises of God be counted light and little worth? Have you not heard of such a promise: ‘Ask, that your joy may be full?’ Did ever a vain word drop from the lips of truth? Doth he make an order one day, and reverse it another? Are his words yea and nay? and not rather ‘yea and amen’ for ever? II Cor. 1:20. Beggars use to be quick-sighted. Benhadad’s servants saw light at a little hole; and gathered from a few kind words which dropped from Ahab’s mouth, that there was mercy raked up in his heart towards their master, which they soon blew up. Joab saw David’s bowels working towards Absalom through the casement of his countenance, and there-fore lets down the widow’s parable as a bucket to draw out that mercy which lay in his heart like water in a deep well. How much more encouragement hast thou, Christian, to plead with thy God, who art not put to guess at God’s thoughts, but hast the assurance of plain promises for thy good speed?

O what fools, and how slow of heart are we to believe the good word of God! If Moses supposed his brethren would have understood, by the kind visit he gave them, and his friendly office in rescuing one single Israelite from his oppressor’s hand, that God would by him deliver them all; how much more may God expect that his people should understand his purposes of love towards them, when he exposeth his heart to so open a view of their faith by his promise, and hath sealed the truth thereof with so many examples to whom already full payment hath been made of the same? And do we yet read them, as once the eunuch that sweet promise, Isa. 53, and understand not the meaning of them? Do we yet sit so near our comfort, as Hagar by the well, and our eyes held not to see it? Can we yet walk over the promises as barren ground, when, with a little digging into them, we might find a treasure to pay all our debts and supply all our wants?

Answer 3. Oppose to thy fears not only the greatness of the promises, but also the valuable consideration upon which they are made. Christ pays for what thou prayest. Thou, indeed, beggest alms, but Christ demands that same as debt. God is merciful to thee, but just to him. And therefore, Christian, though it becomes thee to sink thyself beneath the least mercy in thy own thoughts, yet it behooves thee to be tender of Christ’s credit, whose merit is far above the greatest mercy thou canst beg as thou art beneath the least. The Father will give you little thanks for casting any dishonourable reflection upon his Son, on whom himself hath heaped so much glory; yea, with whose honour his own is so inter¬woven, that whoever dishonours the Son dishonours the Father that sent him. Now there are three privileges purchased for every believer; and none of them can be lost by us without dishonour to him.

(1.) He hath purchased a liberty to pray. It had been death to come on such an errand to God till he had by his blood paved a way and procured a safe conduct, Heb. 10:17.

(2.) An ability to pray as he purchased the Spirit for us; called therefore ‘the Spirit of promise.’

Fivefold answer to Satan's discouragement to prayer from the greatness of the request 1/3

Answer 1. Oppose the greatness of that God thou art going to make thy address unto, against the greatness of thy request. We are bid to ‘ascribe greatness to our God,’ Deut. 32:3. And if ever, especially when kneeling down to pray. Wert thou to put up thy request to some puny prince, or petty creature, thou hadst reason to consider whether thy pitcher were not too great that thou wouldst have filled. Possibly thou mayest ask such a one more at one clap than he is worth. ‘Help, my lord, O king,’ said the woman in the famine of Samaria, yet she had no relief: ‘If the Lord do not help thee, whence shall I help thee?’ II Kings 6:26, 27. Or possibly, if he hath power, he may want a heart to part with so much as will serve thy turn. There are many of Nabal’s name in the world—such churls, who think every bit of bread lost that they eat not themselves; yea, some who grudge their own belly its necessary food. Wert thou at the door of such as those, what couldst thou expect but cold welcome? But remember he is a great God, great in power. Thou canst not overask. Thou mayest draw thine arrow to the head, and yet not overshoot the power of God. Even when thou hast drawn thy desires to the highest pitch, he shall be above thee; ‘for he is able to do exceedingly above what we can ask or think.’

Wouldst thou have thy sins pardoned? Yes, if they were not too great, thou sayest. But can God at once discount such a sum, and discharge so vast a debt, that hath been gathering many years by a full trade of constant sinning, with so great a stock of means and mercies as I have had; and thereby the unhappy advantage of making the greater return? Yes, he is able ‘abundantly to pardon,’ without any wrong to himself or control from any other. The sovereign power of life and death being in his hands, he is accountable to none;—as not for acts of justice, so neither of mercy. ‘It is God that justifieth; who is he that condemneth? Rom. 8:33, 34. If, indeed, a man forgive a wrong done unto him, thou canst not think thyself therefore acquitted by God; his wrath may still chide on thee. Man cannot give away God’s right. Were a man so kind as to forgive a thief that robbed him, yet it is not in his power to discharge him of the penalty of the law. But if the prince, who is the lawgiver, will do it, none can gainsay. If God will pass an act of mercy, thou art free indeed; for the power lies in his hands.

Is it any masterly lust, from whose tyranny thou wouldst beg deliverance? The God thou prayest to is able to break open thy prison door, and make thee, a poor captive, go out free. He can give these thine enemies as dust to thy sword, and as driven stubble to thy bow; yea, destroy them with a cast of his eye: ‘The Lord looked unto the Egyptians...and troubled their host,’ Ex. 14:24. His very look was as heavy as a millstone about their necks. Presently they sank, horse and rider, like lead to the bottom of the sea. And sin and Satan are no more before God than were Pharaoh and his host.

In a word, is it comfort thou wouldst ask if it might be had? O, know he is a Creator thou prayest to! Though thy heart were as void of comfort as the chaos was of light, yet can he with a word cause a new heaven of joy to arise out of thy confused soul, and make in one moment to step out of darkness into light. Neither is his mercy less than his power. O, launch therefore into this bankless, bottomless sea, by thy faith! Behold the wonders of God in these depths, and do not stand reasoning thyself into unbelief by any uncomely comparisons between God and the narrow-hearted creature. ‘He is God and not man.’ None of these defects are to be found in his mercy which we impotent creatures find in ourselves. The paleness we see sometimes is not in the sun, but from the clouds that interpose. The stars do not blink nor twinkle, as is thought; but we—because of their vast distance, and our weak organ—cannot behold them with a fixed eye. Nor have the jealousies and fears entertained by tempted souls, to the disparagement of the mercy of God, any foundation in the divine nature, but are mere entia rationis—bugbears, which, through the darkness of their troubled spirits, and distemperature of a melancholy fancy, Satan hath the advantage of affrighting them with. O, beware therefore thou dost not disfigure the sweet lovely face of God’s mercy—which smile alike upon every poor, penitent, praying soul—while thou fanciest God to have a cast of this his eye, and to look more favourably upon one than another, lest by this you do betray the glorious name of God to be rent in pieces by your cruel unbelief! If you once come to wrap up God in your hard thoughts as slow to hear—hard to be wrought on with your prayers and tears; truly then Satan may easily persuade you to commit any sin against him, because you expect no mercy from him.

Satan discourages from prayer because of the greatness of the requests

         Fourth Stratagem.  Satan discourages sometimes the Christian, when on his way to this duty, from the greatness of those requests which he hath to put up to the throne of grace.  Thou art going to pray, Chris­tian, will he say, and will nothing serve thee less than pardon of sin, love and favour of God, with eternal life, &c.?  Surely thou art too free of another’s purse, and too kind to thyself, if thou thinkest to be wel­come at God’s door with so bold an errand.  This is a boon reserved for some few favourites, and darest thou think so well of thyself that thou art one of them?

         Now to arm thee, Christian, against this, that thou mayest neither be kept from the duty, nor go misgivingly to it upon this account, the greatness of thy request, ponder upon these five considerations, which will amount to a full answer to this cavil.  1. Oppose the greatness of that God thou art going to make thy address unto, against the greatness of thy request.  2. Oppose the promise to thy fears.  3. The valuable consideration on which they are made.  4. The greatness of the request cannot hinder, because they are most welcome that ask most.  5. God exceeds his people’s asking.