SATAN’S ARGUMENTS to make the believer doubt whether his prayer is heard.

Argument 1. The first argument by which Satan would make the Christian out of love with himself and his duty, is taken from those sinful infirmities cleaving to both—his person and prayer alike. There¬by he would quash the saint’s hope of any favourable reception that his prayer hath found in heaven. What! thy stammering prayers make music in God’s ear! Will the Lord foul his fingers with thy besmeared duties? If thou wert a Samuel or Daniel, and couldst claim thy place among those worthies that are re¬nowned for the eminent service they have done God in their generation, then thou mightest hope to have the ear of God to thy suit; but thou, alas! art a puny stripling, a froward child, in whom there is more sin than grace to be found, and dost thou think to be heard? Truly, though this argument weighs little, having no countenance from the tenor of the covenant, whose privileges are not impropriated to a few favourites, more eminent in grace than their brethren, but stand open to the whole family—it being ‘a common salvation,’ and ‘like precious faith,’ that all the saints partake of; yet it is the great bugbear with which many of them are scared.

A word or two therefore to arm thee against this argument. Only this premised—which I must take for granted—that these sinful infirmities are lament¬ed and not cockered by thee—that indeed would turn infirmity into presumption; as also that thou neglect¬est not to apply the most effectual means for their cure—though, as in hereditary diseases, all the physic thou takest will not here perfectly rid thee of them: this granted, for thy comfort know thy prayers are not so offensive to God as to thyself. Thy prayers pass such a refining in Christ’s mediation, that their ill scent is taken away.

Doth thy scruple arise from the sinful failings of thy daily conversation and Christian course? To re¬move this, ob¬serve how the Spirit of God, when he in¬stanceth in Elias as a person whose prayers are ex¬ceedingly prevalent with God, doth not describe him by the transcendency of his grace above others, but by his infirmities like unto them: ‘Elias was a man sub¬ject to like passions as we are, and he prayed earn¬estly that it might not rain: and it rained not,’ James 5:17. As if God should say, Were I so curious in my scrutiny, as you fear, Elias’s prayer would have been stopped, for he was not without his infirmities. How many failings do we find in David’s unseemly carriage before Achish, for which he was turned out of the king’s presence under the notion of a madman? Yet his prayer at that time, when he betrayed so many unbelieving fears, found favour with God. ‘I sought the Lord, and he heard me, and delivered me from all my fears,’ Ps. 34:4. Read the title, and you shall find it, ‘A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.’

Are they the sinful infirmities which escape thee in the duty of prayer? Canst thou find more in any prayer thou puttest up, than were in the disciples’, for one so short?—where they exercised so little faith that Christ calls it ‘no faith,’ Mark 4:40. ‘Why are ye so fearful? how is it that ye have no faith?’ Yea, they pray to Christ, and chide him in the same breath, ‘Master, carest thou not that we perish?’ Yet Christ could find sincerity hid, like Saul, in this stuff of their infirmities, and granted their request. It is true he rebuked them, but it is as true that he rebuked the wind also. God’s promise for hearing of prayer shall not be made void by the saint’s weakness in prayer. Yea, for thy further comfort, know, that the less pow¬er these have to shake or disturb thy spirit in expect¬ing a gracious answer, the more kindly God will take it at thy hand. ‘Abraham,’ it is said, ‘believed, not considering his own body, or the deadness of Sarah’s womb;’ and for this was highly commended, because he thereby did signally glorify the power of God, to which he believed their bodily indisposition should not be any obstacle. Truly thus it will be highly pleas¬ing to God, if thou canst rely—staggering not at thy spiritual indispositions, and that deadness of thy heart which rises up as a great objection in thy thoughts against the success of thy prayer; for by this thou givest Christ both the honour of his death, by which he purchased this free access for thy weak prayers to the throne of grace, and also of his inter¬cession, which clarifies them from all their sinful mixtures.

Argument 2. Satan draws his argument from God’s deportment to the soul in and after prayer. In this argument there are three things he commonly in¬sists upon—by them to create trouble to the Chris¬tian’s thoughts. (1.) His silence, which he would have the Christian interpret to be God’s slighting or dis¬regarding of him and his prayer. (2.) His frowns, from which he would have him conclude neither he nor his duty are accepted. (3.) His not giving the mercy in kind; and this he tells the Christian amounts to a denial.

Satan would hinder the success of prayers by preventing the saint’s belief that they were heard

Second Way of Hinderance. Now we come to the second stratagem that Satan useth to hinder the success of the Christian’s prayer, which I called a partial hinderance or miscarriage thereof, when the prayer itself is not lost—which comes to pass only when it finds not acceptance with God —but when the Christian doth not believe on earth that his prayer is heard in heaven, though indeed it is. By his ques¬tioning thereof, however, he loseth the revenue of that present peace which otherwise would be paid unto him from the expectation of its certain return with a joyful answer. As a merchant that gives his ship for castaway, when indeed it is safe and richly laden (only stays for a fair wind); he not knowing or believing this, puts himself to as much trouble and sorrow as if it were in truth as he feared. Fancy and imagination, even when without ground and reason, are able to produce real effects and sad consequences in the minds of men. The false news of Joseph’s death caused as much sorrow to old Jacob, yea more, than if he had seen him laid out, and had followed him to the grave. The jailer, from a fear his prisoners were gone, and he accountable for them, had fore¬done himself, by falling on his own sword, if Paul had not seasonably cried out, ‘Do thyself no harm, for we are all here.’

And truly our unbelieving fears have no less power upon our hearts. They rob the Christian of the joy of his life—and man is but a sour piece of clay when that is gone. It is not praying, but believing prayer heard, that will make a glad heart and a cheer¬ful countenance. Hannah often prayed; she was ac¬quainted with the work many years, yet never had the burden of her spirit taken off till she had faith she should speed. Yea, moreover, they [unbelieving fears] weaken the spirit of prayer. He that expects little from prayer, will not be much in prayer. That trade is best tended which it is hoped will pay a man best for his pains in it. ‘Who is there among you,’ saith God, ‘that would shut the doors for nought? nei¬ther do ye kindle fire on mine altar for nought,’ Mal. 1:10. The husbandman throws his seed freely, be¬cause he sows in hope; and his preciousest seed on his fattest soil, because there he looks to find it again with the greatest increase. This made David like praying work so well that he will never leave it: ‘I have prayed, and the Lord hath heard, therefore will I call upon him as long as I live.’ As a merchant, finding his sweet gain come trouling in, converts his whole estate into stock; so David devotes himself wholly to prayer: ‘For my love they are my adver¬saries,’ %-/% *"!$, Ps. 109:4, ‘but I was prayer.’ This was the only weapon I lift up for my defence against all their darts. Whereas, unbelief betrays the soul unto many uncomely thoughts of God, which reflect sadly upon his name, so as to weaken his reputation in the creature's thoughts, and bring him either to a disuse of this duty, or hopeless performance of it, and this Satan loves alife. 

When a merchant thinks his goods miscarry, he grows presently jealous of his fac¬tor, questioning his care, faithfulness, or ability to despatch his business. Such whisperings we shall hear, if we listen to our unbelieving hearts sometimes, when our prayers make not so short an quick a voyage as we desire. It was a high charge that Job brought against God—though he lived to see he had little reason to do it; yea, afterward charged himself for charging God—‘I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not,’ Job 30:20. This holy man was now as deep in God’s books, and as great a favourite with him, as ever; yet so far had Satan wound into him, as to make him listen to those false reports which he brought unto him of God—taking the advantage of his present cloudy providence to colour his calumnies, insomuch that he began to give credit unto this liar. Now if this may become a stone of offence to Job, how much more mayest thou fear dashing thy foot against it? Let it be thy care to countermine Satan in this his spiteful plot against God and thee. Surely it should not be a little matter that makes thee throw up thy prayers, and give away so rich an adventure as thou hast swim¬ming in this bottom. Esau hath the brand of a ‘pro¬fane person,’ for so cheaply parting with his inherit-ance. If thou beest a believer, thou art an heir of promise, and, amongst promises, this is not the least —that what thou askest in Christ’s name, be¬lieving, thou shalt receive. Now, it is too like Esau’s profane¬ness to part with this piece of thy heritage—which thou canst not do without impeaching the faithfulness of God that gave thee an estate in the promise.

We highly commend Job for his heroic resolution at another time: ‘God forbid that I should justify you: till I die I will not remove mine integrity from me,’ Job 27:5. How much more shouldst thou say to Satan, ‘God forbid that I should justify thee, thou wicked fiend, or thy false charge against my God; I will hold fast his integrity and faithfulness till I die.’ Surely Daniel, who ventured his life rather than not pray, would have parted with a thousand lives rather than have given is prayers for lost, and thereby have blotted the good name of God, whose faithfulness stands bound to return every prayer of faith with a gracious answer into the saint’s bosom.

But, the more to fortify you against this design of Satan, let us inquire into a few of those arguments with which Satan—abusing the Christian’s credulity —leads him into this temptation, if not absolutely to conclude, yet unbelieving to dispute and question it in his heart, whether his prayer be heard or no. I shall reduce them to three heads. First. The first argument by which he scruples the Christian, and nourishes his unbelieving fears, is taken from those sinful infirmities that cleave to his person and prayer. Second. Another argument is taken from the deport¬ment of God to him in and after prayer. Third. The last is taken from the common providence of God, that dispenseth the same things to the wicked without praying, which the saints receive praying.

Four rules whereby to know if we act faith in prayer or no 3/3

         (c.)  If thou actest faith in prayer, thy faith will not only make thee choice of the means thou usest, but curious and careful in using the means that God chooseth for thee.  Thou wilt be afraid lest it should stand in God’s light, by stealing thy confidence in him to trust in it.  Faith will teach thee to use means as God’s ordinance, but rely on God to bless it.  While faith’s hand is on the plow, her eye is to heaven. Annus non ager facit fructum—the influences of heaven, not the tillage of the husband, make it a fruit¬ful year.  Sometimes the physician appoints a powder to be taken in wine or beer.  Now it is not the beer or wine that does the cure, but the powder, which they are only used to convey and carry into the stomach. Thus mercy is handed over to us by the blessing of God in the use of means, yet think not the means do it, but the blessing of God mingled with it and infused into it.

         (d.)  If thou actest faith in prayer, as thou wilt be careful to improve means when God provides them, so thou wilt not suspend thy faith when God denies them.  The believing soul dares not trust to the means when he hath them, therefore he dares not distrust God when he wants them.  Faith knows, though God useth means, yet he needs none.  The sun and showers are the means he useth for the growth of the grass and herbs; yet he made these to grow out of the earth before there was sun or rain, Gen. 1:11.  Ploughing and sowing are the ordinary means whereby man is provided with bread; but he fed Israel with bread without their pains and husbandry.  Ships [are] the means to waft us over the seas; but God carried Israel through the Red Sea without ship or boat.  May be times are hard, and thou art poor; thy charge is great, and thy comings in little; with the widow in the prophet, thou art making the last cake of the little meal that is left.  To reason and sense thou must either beg, steal, or die.  Canst thou now, upon praying to thy God, wait upon his promise which tells thee, ‘verily, thou shalt be fed,’ Ps. 37:3; and on his providence, which records his care of the sparrows on purpose to assure us he will much more provide for his children?  Or, at least, dost thou chide thy heart for its distrustful fears after praying, charging it to hope in God, to whom thou hast made thy moan? Truly, if thy heart hath not some hold on God after duty to stay it, more than before in this thy strait; either thou hast no faith, or if thou hast faith, thou didst not act it in that prayer.  True faith will either expel these dejections of heart, or at least protest against them.

Four rules whereby to know if we act faith in prayer or no 2/3

         (3.) Rule.  Dost thou stint God, or canst thou trust him to answer thy prayer in his own way without thy prescription?  When we deal with a man whose ability or faithfulness we have in doubt, then we labour to make sure of him by tying him up to our terms.  But if we stand assured of their power and truth, we leave them to themselves.  Thus the patient sends for the physician, desires his help, but leaves him to write his own bill.  The merchant sends over his goods to his factor, and relies on him to make such returns as his wisdom tells him will come to the best market.  Thus the believing soul, when he hath opened his heart to God in prayer, resigns himself to the goodness, wisdom, and faithfulness of God to return an answer: ‘Remember me, O my God,’ said Nehemiah, ‘concerning this also, and spare me according to the greatness of thy mercy,’ Neh. 13:22.  See here, this good man makes bold to be God’s remembrancer, but dares not be his counsellor or prescriber. He remits the shaping of the answer to ‘the greatness of his mercy.’  Hence it follows, that whatever way God cometh in, the believing soul bids him welcome.

         Doth he pray for health, and miss of that? yet he blesseth God for support under sickness.  Doth he pray for his children, and they notwithstanding prove a cross? yet he finds an answer another way, and satisfies himself with it.  After many a prayer that David had put up no doubt for his family, we find him entertaining an answer to those prayers with a composed spirit, though they came not in at the fore door, buy having mercy in the letter: ‘Though my house be not so with God; yet he hath made with me an everlasting covenant,’ &c.; and this, he tells us, is ‘all his desire,’ II Sam. 23:5.  Indeed, a believer cannot miss his desires, ‘He will fulfil the desire of them that fear him,’ Ps. 145:19.  Because they disown those desires which clash with God’s will.  Who could pray more fervently for their children than Job did for his? He was with God for them every day; but, after all his religious care of them, he meets with heavy tidings, and hears them to be made a sacrifice by death for whom he had offered up so many sacrifices to God; yet he doth not foolishly charge God, or say it was in vain that he prayed: no, that ointment was not lost the savour whereof was poured into his own soul, from the posture of which we might read a gracious answer, in the supporting grace that enabled him to love and bless God over the gravestone of his slain children.

         (4.) Rule.  By the soul’s comporting itself towards the means used for obtaining the mercy prayed for.

         (a.)  If thou prayedst in faith, it will set thee to use other means besides prayer.  Mark how the apostle joins these together, ‘Not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer,’ Rom. 12:11, 12.  As faith useth her wings of prayer to fly to heaven; so she useth her feet of duty and obedi¬ence, with which she walks and bestirs herself on earth.

         (b.)  Faith will make thee, as use means, so to be choice of the means thou usest for the obtaining what thou bespeakest of God in prayer.  Faith is a working grace, but it will be set on work by none but God.  Am I in God’s way, saith faith? Is this the means he hath appointed?  If it be not, away he turns from it, disdaining to work with any of the devil's tools.  God can never answer my prayer, saith the believer, without the help of my sin.  If riches be good for me, I need not be at the cost to purchase them with a lie or a cheat.  If health be a mercy, he can send me it, though I advise not with the devil’s doctors.  If joy and comfort, there is no need to take down the devil’s music.  If times be evil, he can hide me without running under the skirt of this great man and that by base flattery and dissimulation.  When Ezra had committed himself and his company to God—now on their march towards Jerusalem—by a solemn day of fasting and prayer, and had made a holy boast of his God, what he would do for them that seek him, he thought it unbeseeming his professed faith, and also dishonourable to his God, whom he had so magnified in the hearing of the Persian king, to beg armed troops for a convoy to them in their way, lest his faith should be brought into suspicion for an empty bravado and groundless confidence: ‘I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him;’ Ezra 8:22.

Four rules whereby to know if we act faith in prayer or no 1/3

         (1.) Rule.  We may know if we have acted faith by the serenity and composure of our spirits after prayer.  Faith may live in a storm, but it will not suffer a storm to live in it.  As faith rises, so the blustering wind of discontented troublesome thoughts go down.  In the same proportion that there is faith in the heart there is peace also.  They are joined together, ‘quietness and confidence,’ Isa. 30:15: ‘In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.’  Therefore called ‘peace in believing,’ Rom. 15:13. Even where it is weakest it will not let the unquietness of the heart pass without a chiding.  ‘Why art thou disquieted, O my soul! trust still in God,’ Ps. 42:5, 11.  What! soul no sooner off thy knees, but clamorous!  Hast not thou made thy moan to a God able to help thee, and will not that ease thee? Faith disburdens the soul in prayer of that which oppresses it; whereas the unbelieving soul still carries about it the cause of its trouble, because it had not strength to cast forth it sorrows, and roul its cares upon God in the duty. Christian, dost thou carry away the same burden on thy back from prayer which thou didst bring to it? surely thou didst want faith to lift it off thy shoulder. Had faith been there, and that been active and lively, it would have bestowed this elsewhere, and brought thee away with a light heart: as Hannah, who rose from praying ‘to eat, and her countenance was no more sad;’ and as Christ, who kneeled down with as sorrowful a heart as ever any, but comes off with a holy courage, to go and meet his approaching death, and his bloody enemies now on the way to attack him.  ‘Rise,’ saith he to his disciples, ‘let us be going, behold he is at hand that doth betray me,’ Matt. 26:46. May it not put us to the blush to think that we could come less satisfied from God’s presence than we do sometimes from a sorry man’s?  If you were poor, and had a rich friend that bids you send your children to him, and he will provide for them; would not this ease your mind of all your cares and distracting thoughts concerning their maintenance?  And doth not God promise more that this comes to when he bids us ‘be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God?’

         (2.) Rule.  Dost thou continue praying even when God continues to deny?  An unbelieving heart may have some mettle at hand, but will be sure to jade in a long journey.  Faith will throw in the net of prayer again and again, as long as God commands and the promise encourageth.  The greyhound hunts by sight, when he cannot see his game he gives over running; but the true hound by scent, he hunts over hedge and ditch though he sees not the hare he pursues all the day long.  An unbelieving heart, may be, drawn out, upon some visible probabilities and sensible hopes of a mercy coming, to pray, but when these are out of sight his heart fails him; but faith keeps the scent of the promise and gives not over the chase.

What it is to pray in faith 2/2

         Now this reliance of the soul hath a twofold way whereby it fastens on God like the anchor’s double hook.

         (a.) It takes hold on the power of God.  Thus Christ in his agony ‘offered up prayers and supplica¬tions with strong crying and tears unto him that was able to save him from death,’ Heb. 5:7.  In prayer we open our case to God, declare how sinful, weak, shiftless creatures we are, and then we commit our cause to God.  Now as none will put that to another’s keeping which he thinks safe in his own hands; so neither will any deliver it to another whose ability he is not first persuaded to effect that which himself is unable to do.  See Eliphaz’s counsel to Job, ‘I would seek unto God, and unto God would I commit my cause,’ Job 5:8.  As if he had said, ‘If I were in your case I will tell you what course I would take, I would not look this way or that, but speedily haste me to the throne of grace, and when once I had told God my very heart, I would trouble myself no more, but commit my cause to him, and discharge my heart of the burden of all its troublesome thoughts.’  But under what notion would he do all this?  The next words will tell us, ‘Unto God would I commit my cause, which doeth great things and unsearchable; marvellous things without number.’  First he would bottom his faith on God as able to do great things; and then, leaving his request lodged in the arms of such power, he doubted not but he should cast all care away and enjoy the serenity of his mind whatever his condition was.  Indeed, this is the first stone faith lays in her building.  And an error in the foundation will make the whole house stand weak.  Be sure, therefore, thou layest this bottom stone with thy greatest care.  O how unbecoming is it to have a great God, and a little faith on this great God!—a strong God, and a weak faith on his almighty power! Unbelief here ravisheth and offereth violence to the very light of nature, for ‘his eternal power and God¬head’ are known by ‘the visible things’ of the creation, Rom 1:20.  What is not he able to do that could make so goodly a fabric without materials, tools, or workmen?  Crucifige illud verbum potest ne?—obliterate that word ‘Is he able?’  Away with the question which so grates the ears of the Almighty: Can he pardon? Can he purge?  What cannot he do that can do what he will?

         (b.) It takes hold on the faithfulness of God to perform the promise.  We are directed, in committing ourselves to him, to eye his faithfulness: ‘as unto a faithful Creator,’ I Peter 4:19.  The saints’ faith hath been remarkable in staying themselves on this, while yet the mercy they prayed for lay asleep in its causes: ‘Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed,’ Ps. 65:1.  See, he stands with his instrument strung and tuned, ready to strike up and bring God in with the music of his praise when he shall come with an answer to his prayer, not the least doubting but that he shall use it upon that joyful occasion; for he speaks without ifs and ands—‘Unto thee shall the vow be performed, O thou that hearest prayer!’  And yet that good day was not come; for even then he cries out, ‘Iniquities prevail against me!’ So, ‘I know that the Lord will maintain the cause of the afflicted, and the right of the poor,’ Ps. 140:12.  Why? how comes he so conf-dent?  ‘Surely the righteous shall give thanks unto thy name,’ ver. 13.  As if he had said, ‘Thou hast a name for a gracious and faithful God in thy promise, and this thou wilt never suffer to be blotted by failing thy word.’  Christian, thou mayest venture all thou art worth on the public faith of heaven.  ‘His words are pure as silver tried seven times in a furnace.’  He that will not suffer a liar or covenant breaker to set foot on his holy hill, will much less suffer any one thought of falseness or unfaithfulness to enter into his own most holy heart.

         Question.  But how may I know when I thus act faith in prayer?

What it is to pray in faith 1/2

         First Requisite.  The person must be a believer. But this is not enough.

         Second Requisite.  There must be an act of faith exerted in the prayer, as well as the habit of faith dwelling in the person.  ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them,’ Mark 11:24.  If the thing be not to be found in the promise that we desire, it is a sin to pray for it; if it be, it is a sin not to believe, when we pray for it, and that no small one, because thereby we both profane and ordinance and asperse the name of the great God.

         Question.  But what is it to pray in faith?

         Answer 1.  Negatively.  It is not to believe that the very thing in specie—or in its proper kind, that we pray for, shall be always given.  Christ prayed in faith and was heard, Heb. 5.  He believed not the thing in kind to be given neither was it; yet his prayer was answered.  Therefore, be sure thou learnest the right method of acting thy faith in prayer, which must be taken from the nature of the promise thou puttest in suit.  As water receives its figure—round or square —from the vessel it is poured into; so our faith is to be shaped by the promise.  If that be absolute—as things necessary to salvation are—then thy faith may expect the very thing promised; if otherwise, then thou art not to limit thy faith to the thing itself, but expect money or moneyworth; health, or as good as health; deliverance, or better than deliverance.  An absolute faith on a conditional promise—without an immediate revelation, which we must not look for—is fancy, not faith.  To commit a sin, not act a grace, this is to be free on God's purse without a grant; for we put more in the conclusion of our faith than is in the premises of the promise; and this is as bad divinity as logic.

         Answer 2. Positively.  To pray in faith is to ask of God, in the name of Christ, what he hath promised, relying on his power and truth for performance, without binding him up to time, manner, or means.

         (1.) We must ask what God hath promised, or else we choose for ourselves and not beg; we subject God’s will to ours, and not ours to his; we forge a bond and then claim it as debt, which is a horrible presumption!  He that is his own promiser must be his own paymaster.

         (2.) To pray in faith is required that we pray in Christ’s name.  As there can be no faith but on a promise, so no promise can be claimed but in his name, because they are all both made to him and performed for him.  They are made to him, the covenant being struck with him: ‘In hope of eternal life, which God, that cannot lie, promised before the world began,’ Titus 1:2.  And there was none then existing but Christ to whom the promise could be made. So that, as the child claims his estate in right of his father that purchased it; so we come to our right in the promise, as heirs of and co heirs with Christ.  And as the promise was made to him, so it is performed for him, because his blood shed was the condition of the obligation upon which God acknowledged the debt to Christ, and bound himself to perform all the articles of the covenant to his heirs’ orderly claiming them at his hands in his name.  It is not therefore enough boldly to urge God with a promise: ‘Pardon, Lord, for thou hast promised it; grace and glory, for thou hast promised them;’ but we must, if we mean to lay our plea legally—I mean according to the law of faith—plead for these under the protection of his name.  Thus Daniel, that holy man, laid the stress of his prayer on Christ: ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake,’ Dan. 9:17.

         (3.) To this praying in faith is required a relying on God, through Christ, for a gracious answer.  Let the former be done, and the creature fail in this, he prays not in faith, but takes the name of God and Christ in vain.  This act of relying is the taking hold on God in prayer, Isa. 64.  When mariners in a storm cast out their anchor, and it comes home again without taking hold on the firm ground, so as to stay the ship and bear it up against the violence of the waves, it gives them no help.  So neither doth a handless prayer that takes no hold on God.  Therefore you shall find that when a Christian speeds well in prayer, his happy success is attributed, not to naked prayer, but as clothed and empowered with this act of recumbency upon God.  ‘They cried unto the Lord,’ II Chr. 13:14.  Now see, ‘The children of Judah prevailed, because they relied upon the Lord God of their fathers,’ ver. 18.  He doth but lie in prayer that doth not rely on God after praying.  What he seems to give with one hand to God he takes from him with another, which is no better than a mocking of God. By praying we pretend to expect good from him; by not relying we blot this out and declare we look for no such matter.

MISCARRIAGES in a praying saint which hinder his audience in heaven 5/5

 Hierome brings in the Christian here expostulating his cause with God, why he will not hear his prayer: Domine, quare nonvis susicpere munus meum? quid ad me attinet? non est in meâ potestate, si frater meus habet aliquid contra me—‘What is it to me, Lord, that my brother is offended with me?  I cannot help that; wilt thou not receive my gift for his fault?’  To whom he brings God thus answering—Et quid dicis male serve?  Intelligo animum tuum? Nihil habes?  Amas eum?  Quare ergo salvari eum nonvis?  Vade, roga eum, ne ille contra te habeat ut salvari possit—‘What is it, naughty servant, that thou sayest? I understand thy meaning.  What is it to thee?  Hast thou nothing against him?  Dost thou love him? Wherefore then wouldst not thou save his soul?  Go and beg of him to be at peace with thee, that thy brother’s soul may be saved.’  I speak the more of this particular, being sensible of what an hour, or rather age, of temptation we live in, by reason of the sad differences of judgment among Christians, which have distilled upon their affections so great a distaste one to another as exulcerates them into wrath and bitterness; yea, a wonderful cure it will be, if it can be prevented from ending in an irrecoverable consumption of love among a great part of this generation —especially considering what malignity is dropped into these church contentions by those national divisions also that have fallen in with them, and which drew so sad a sword among us, as for many years could find no other sheath but the bowels of this then miserable nation.  O what grudges, animosities, and heart burnings have these two produced!  The sword, blessed be God! is at last got into its scabbard of peace; but have we not cause to wish it had been cleaner wiped when put up, and not such an implacable spirit of revenge and malice to be found remaining among many of us, as, alas! is too common to be met with everywhere?  The storm without us is over, blessed be God! but is t not too high within some of our breasts?  The flood of national calamities is assuaged; but now the tide is down and gone, is there not a deal of this filth—to name no other—uncharitable jealousies, bitterness, wrath, and revenge, left behind upon our hearts?  Enough to breed another plague and judgment among us if a flood of national repentance does not wash away what the sea of war and other confusions have cast up!  But, if this were all the mischief they are like to do us, our case is sad enough; they will hinder our prayers.  For God will not accept such sacrifices as are kindled with the fire of wrath.

         5. Miscarriage.  The Christian’s prayer may miscarry for want of faith.  Prayer is the bow, the promise is the arrow, and faith the hand which draws the bow, and sends this arrow with the heart's message to heaven.  The bow without the arrow is of no use, and the arrow without the bow as little worth; and both without the strength of the hand, to no purpose. Neither the promise without prayer, nor prayer without the promise, nor both without faith, avails the Christian anything.  So that what was said of the Israelites, that they ‘could not enter Canaan because of unbelief;’ the same may be said of many of our prayers, they cannot enter heaven with acceptation, because they are not put up in faith.  Now faith may be considered with a respect to the person praying, or to the prayer put up.

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4. Miscarriage. The saint’s prayer may miscarry from some secret grudge that is lodged in his heart against his brother.  Anger and wrath are strange fire to put to our incense.  It is a law writ upon every gate of God’s house—every ordinance, I mean—at which we are to enter into communion with God, that we must ‘love our brethren.’  When we go to hear the word, what is the caveat, but that we should ‘lay aside all malice, envy, and evil speaking, and as new born babes, desire the sincere milk of the word?’  The gospel will not speak peace to a wrathful spirit.  Anger and malice, like a salt corroding humour in the stomach, makes us puke and cast up the milk of the word, that it cannot stay with us for nourishment.  Is it the gospel supper thou sittest at?  This is a love-feast, and though it may be eaten with the bitter herbs of sin’s sorrow, yet not with the sour leaven of wrath and malice.  ‘When ye come together in the church, I hear that there be divisions among you,’ &c., I Cor. 11:18.  Now mark what follows, ‘this is not the Lord’s supper,’ ver. 20.  Christ will not communicate with a wrangling jangling company.  When such guests come, he riseth from his own table, as David’s children did from Absalom’s upon the murder of their brother Amnon, II Sam. 13:29.  And for prayer, you know the law thereof, ‘Lift up holy hands, without wrath and doubting,’ I Tim. 2:8—implying, that it is impossible to pray in faith and wrath.  Duobus modis oratio impeditur, si ad huc homo mala committit aut si committenti in se ex toto corde non dimittit—our prayer may be hindered two ways—by lying in any sin we commit against God; or, in wrath, by not forgiving our brother’s committed against us.  Those two in our Lord’s prayer cannot be divorced—‘forgive us, as we forgive.’  This is that ferrum in vulnere—iron in the wound, as the same father hath it, which makes our prayers as ineffectual to us, as the plaster is to the wound in which the bullet still remains.

         Now, the reason why God is so curious in this point, in because himself is so gracious; and being ‘love,’ can bid none welcome that are not ‘in love.’ The heathens had such a notion that the gods would not like the sacrifice and service of any but such as were like themselves.  And therefore to the sacrifices of Hercules none were to be admitted that were dwarfs.  To the sacrifice of Bacchus, a merry god, none that were sad and pensive, as not suiting their genius.  An excellent truth may be drawn from this their folly.  He that would like and please God must be like to God.  Now our God is a God of peace, our heavenly Father merciful; and therefore to him none can have friendly access but those that are children of peace, and merciful as their Father is.  O! watch then thy heart, that Satan’s fireballs—which upon every little occasion he will be throwing in at thy window —take not hold of thy spirit, to kindle any heart-burning in thee against thy brother.  If at any time thou seest the least smoke, or smellest the least scent of this fire in thy bosom, sleep not till thou hast quenched it.  Be more careful to lay this fire in thy heart aside, when thou goest to bed, than the other that is on thy hearth.  How canst thou by prayer commit thyself into God’s hands that night wherein thou carriest a spark thereof smothered in thy breast? Irasci, hominis, iram non preficere, Christiani est (Jerome)—as a frail man thou canst not hinder but such a spark may light on thee, yet if thou wilt prove thyself a Christian, thou must quench it.  Nay more, if thou wilt show thyself a Christian, and have thy prayer find God’s ear or heart open to it, thou must do thy utmost to quench it in thy brother’s heart as well as thy own.  It is not enough that thou carriest peace in thy heart to him, except thou endeavourest that he may be at peace with thee also.  ‘If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee,’ Matt. 5:23.

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         Question.  When shall I know that I aim at God or self in prayer?

         Answer.  This will commonly appear by the posture of our heart when God delays or denies the thing we pray for.  A soul that can acquiesce, and patiently bear a delay or denial—I speak now of such mercies as are of an inferior nature, not necessary to salvation, and so not absolutely promised—gives a hopeful testimony that the glory of God weighs more in his thoughts than his own private interest and accommodation.  A selfish heart is both peremptory and hasty.  It must have the thing it cries for, and that quickly too, or else it faints and chides, falls down in a swoon, or breaks out into murmuring complaints, not sparing to fall foul on the promises and attributes of God himself.  ‘Wherefore have we fasted, say they, and thou seest not?’ Isa. 58:3.  Now, from whence come both these, but from an overvaluing of ourselves? —which makes us clash with God’s glory, that may be more advanced by these delays and denials, than if we had the thing we so earnestly desire.  God was more glorified in denying Christ himself his life, than if he had let that bitter cup pass without his tasting of it, which Christ, understanding fully, resigned himself thereunto, saying, ‘Father, glorify thy name; not my will, but thy will be done,’ John 12:28.  As if he had said, I would not save my life to lose thee the least of thy glory.  This is the copy we should all write after. Indeed, if our distempered hearts be so wilful and hasty as not to be content with what, and that when it pleaseth God also, he should not love us in gratifying such desires, for thereby he would but nourish such distemper, which is better cured by starving than feeding it.

3. Miscarriage. The Christian’s prayer may miscarry when, with his prayer, he joins not a diligent use of the means.  We must not think to lie upon God, as some lazy people do on their rich kindred; to be always begging of him, but not putting forth our hand to work in the use of means.  God hath ap¬pointed prayer as a help to our diligence, not as a cloak for our sloth.  Idle beggars are welcome neither to God’s door nor man’s.  What! wilt thou lift up thy hands to God in prayer, and then put them in thy pocket?  Doth not God forbid our charity to him that worketh not?  ‘We commanded you, that if any would not work, neither should he eat,’ II Thes. 3:10.  And will he encourage that idleness in thee which he would have punished by us?  It is a good gloss of Bernard upon that of Jeremiah, ‘Let us lift up our hearts with our hands unto God in the heavens,’ Lam. 3:41—qui orat et laborat, ille cor levat ad Deum cum manibus—he that prayeth, and is diligent in the use of means, is the person that lifts up his heart with his hands to God.  Look therefore, Christian, thou minglest thy sweat with thy tears, thy labour with thy prayers.  If thy prayer doth not set thee on work, neither will it set thy God at work for thee.  Is it a lust thou art praying against?  And dost thou sit down idle to see whether it will now die alone?  Will that prayer slay one lust that lets another—thy sloth, I mean —live under its nose?  As God will not save thy soul, so neither will he destroy thy sin, unless thy hand also be put to the work.  See how God raised Joshua from off the earth, where he lay praying and mourning for Israel's defeat, Joshua 7:10, 11: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned,’ &c.; ver. 12, ‘Therefore the children of Israel could not stand before their enemies,’ &c.; ver. 13, ‘Up, sanctify the people.’

         O how oft may God rouse us up from our knees, and say, ‘Why lie ye here with your lazy prayers?  You have sinned in not taking my counsel and obeying my orders.  I bade you watch as well as pray; why do you not one as well as the other?  My command obliges you to flee from the snare that Satan lays for you, as well as pray against it: therefore it is you cannot stand before your lusts.’  Moses durst not go to God with a prayer in behalf of sinning Israel till he had shown his zeal for God against their sin, and then he goes and speeds; see Ex. 32:25, compared with ver. 31.  Dost thou think to walk loosely all day, yielding thyself, and betraying the glory of the God, into the hands of thy lust, and then mend all with a prayer at night?  Alas! thy cowardice and sloth will get to heaven before thy prayer, and put thee to shame when thou comest on such an errand.