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.
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