Division Third.—The Inward Principle of Prayer.
‘In the Spirit.’
We
are come to the third division in the apostle’s directory for prayer—the
principle or spring from whence they are to flow—the Spirit,
‘praying...in the Spirit.’ In
proceeding to the consideration of this topic, the first point is that which
will be determined by the solution of the following question, viz:—
Question. What is it to pray ‘in the
Spirit?’
Answer. Interpreters generally
comprehend in this phrase both the spirit of the person praying, and the
Spirit of God, by which our spirits are fitted for and acted in prayer. Est oratio in spiritu, nempe et nostro
quo oramus, et Spiritu Sancto per quem oramus (so Zanch. in loc)—that is a prayer in
the spirit, which, by the help of the Holy Spirit, is performed with our soul
and spirit. These two indeed go
ever together. We cannot act our
spirit without the Holy Spirit.
Alas! this is like a lump of clay in our bosoms till he quickens it; and
we cannot but with our heart and spirit, when the Holy Spirit moves upon
it. The Spirit’s breath is
vital. The Holy Ghost doth not
breathe in us as one through a trunk or trumpet, which is a mere passive
instrument; but stirs up our hearts, and actuates our affections in the
duty. Prayer is called ‘a pouring
out of the soul to God.’ The soul
is the well from which the water of prayer is poured; but the Spirit is the
spring that feeds this well, and the hand that helps to pour it forth. The well would have no water without
the spring, neither could it deliver itself of it without one to draw it. Thus the Spirit of God must fill the
heart with praying affections, and enable them also to pour themselves
forth. From the words thus sensed,
we shall a while dwell upon these two propositions. First. He who
will pray acceptably, must pray in his heart and spirit. Second.
He that would pray in his own spirit, must pray in the Spirit of God.
BRANCH
FIRST.
[He who will pray
acceptably,
must
pray in his heart and spirit.]
Praying
in the spirit is opposed to lip‑labour, ‘they draw near to me with their lips,
but their heart is removed far from me;’ like an adulteress, whose heart and
spirit is as far from her husband as where her paramour is. It is no prayer in which the heart of
the person bears no part.
Parisiensis, glossing upon the place of Hosea 14:2, ‘so will we render
the calves of our lips,’ compares the duty of prayer to the calves in the legal
sacrifices. The composure of the
words, saith he, in prayer, is as the skin or hide of the beast, the voice as
the hair, the understanding as the flesh, the desires and affections of the
heart as the fat of the inwards; this, and this alone, makes it a prayer in
God's account. ‘My spirit
prayeth,’ saith the apostle, I Cor. 14:14; and, ‘I will pray
with the spirit,’ ver.
15. So, ‘God, whom I serve with my spirit,’ Rom. 1:9.
The melodious sound which comes from a musical instrument, such as viol or
lute, is formed within the belly of the instrument, and the deeper the belly of
the instrument the sweeter is its music; the same strings on a flat board,
touched by the same hand, would make no music. The melodiousness of prayer comes from within the man, ‘We are
the circumcision which worship God in the spirit,’ and the deeper the groans
are that come from thence, still the sweeter the melody. There may be outward worship and inward
atheism; as Melancthon said, vos Itali adoratis Deum in pane, quem non
creditis in cælo esse—You Italians worship that God in bread, whom you do
not believe to be in heaven. There
may be much pomp in the outward ceremony of the performance, when the person
neither loves nor believes that God whom he courts with an external devotion. The blemishes which made the sacrifices
in the law rejected, were not only in the outward limbs of the beast, the sick
as well as the lame beast was refused, Mal. 1:8. We read of loud
praises when never a word was heard spoken. But God owns none for a prayer that
hath the vehemency of the voice but not inspirited with the affection of the
heart. Separate the spirit from
the body, and the man is dead; the heart from the lip, and there is a
dissolution of prayer. Now, in
handling of this I must first show what it is to pray in our spirit when these
three are found in the duty:—First.
When we pray with knowledge.
Second. When we pray in
fervency. Third. When we pray in sincerity. These three exercise the three powers
of the soul and spirit. By knowledge the understanding is set on work; by
fervency the affections; and by sincerity the will. All these are required in conjunction to ‘praying in the
spirit.’ There may be knowledge
without fervency, and this, like the light of the moon, is cold, and quickens
not; there may be heat without knowledge, and this is like mettle in a blind
horse; there may be knowledge and fervency, and this like a chariot with swift
horses, and a skilful driver in the box,
but, being dishonest, carries it the wrong way. Neither of these, nor both these
together, avail, because sincerity is wanting to touch these affections, and
make them stand to the right point, which is the glory of God. He will have
little thanks for his zeal that is fervent in spirit, but serving himself with
it, not the Lord.
[To pray in the
spirit, we must have
knowledge
and understanding.]
First. To pray acceptably, or in the spirit, it is required that we
pray with knowledge and understanding. A blind sacrifice was rejected in the law, Mal. 1:8;
much more are blind devotions under the gospel. As knowledge aggravates a sin, so ignorance takes from the
excellency of an action that is good: ‘I bear them witness,’ saith Paul, ‘they
have a zeal, but not according to knowledge.’ The want of an eye disfigures the fairest face, the want of
knowledge the devoutest prayer: ‘Ye worship ye know not what: we know what we
worship: for salvation is of the Jews,’ John 4:22, where we see what
a fundamental defect the want of knowledge is in acts of worship, such as
brings damnation with it.
Question
First. But why is knowledge
so requisite to acceptable praying?
Answer
First. Because without this
it is not a ‘reasonable service;’ for we know not what we do. God calls for
8@(486¬< 8"JD,\"<—‘reasonable
service,’ Rom.
12:1, which some oppose to the legal sacrifices. They offered up beasts to God; in the
gospel we are to offer up ourselves.
Now the soul and spirit of a man is the man. Why did not God lay a law on beasts to worship him, but
because they have not a rational soul to understand and reflect upon their own
actions? And will God accept that service and worship from man, wherein he doth
not exercise that faculty that distinguisheth him from a beast? ‘Show yourselves men,’ saith the
prophet to those idolaters, Isa. 46:8. And truly he that worships the true God ignorantly is
brutish in his knowledge as well as he that prays to a false god.
Answer
Second. Because the
understanding is JÎ º(,µT<46Î<—the
leading faculty of the soul, and so the key of the work. The inward worship of the heart is the
chief. Now, the other powers of
the soul are disabled if they want this their guide which holds the candle to
them. As for those violent
passions of seeming zeal, sorrow, and joy, which sometimes appear in ignorant
worshippers and their blind devotions, they are spurious. Christ’s sheep, like Jacob’s, conceive
by the eye.
1.
The saint’s eye is enlightened to see the majesty and glorious holiness of
God, and then it reveres him, and mourns before him in the sense of his own
vileness: ‘Now mine eye seeth thee, wherefore I abhor myself, and repent in
dust and ashes,’ Job
42:6.
2.
Again, by an eye of faith he beholds the goodness and love of God to poor
sinners in Christ, and in particular to him, and this eye affects his heart
to love and rely on him, which it is impossible the ignorant soul should do.
Question
First. But you will say, what is necessary for the praying soul to know?
Answer
First. There is required a knowledge that he to whom he directs his
prayer is the true God. Religious
worship is an incommunicable flower in the crown of the deity, and that both
inward and outward. We are religiously to worship him only, who, by reason of
his infinite perfections, deserves our supreme love, honour, and trust. He must have the crown that owes the
kingdom. ‘The kingdom and power’
are God’s. Therefore ‘the glory’
of religious worship belongs to him alone, Matt. 6:13. Angels are the highest order of
creatures, but we are forbid to ‘worship any of the host of heaven,’ Deut. 17:3. ‘Who would not fear thee, O King of
nations? for to thee it doth appertain’—where fear is put for religious
worship, as appears by the circumstance of the place. The want of this knowledge filled the heathen world with
idolatry. For, where they found
any virtue or excellency in the creature, presently they adored and worshipped
it, like some ignorant rustic, who coming to court, thinks every one he sees in
brave clothes to be the king.
Answer
Second. There is required a
knowledge of this true God, what his nature is. ‘He that cometh to God must believe
that he is, and that he is a rewarder of them that diligently seek him,’ Heb. 11:6. It is confessed, a perfect knowledge of
the divine perfections is incomprehensible by a finite being. He answered right who said—when asked quid
est Deus? what is God?—si scirem essem ipse Deus—if I knew, I myself
would be God. None indeed knows
God thus but God himself; yet a Scripture knowledge of him is necessary to the
right performance of this duty. The want of understanding his omniscience and
infinite mercy, is the cause of vain babbling, and a conceit to prevail by
long prayers, which our Saviour charges upon the heathen, and prevents in his
disciples by acquainting them with these attributes, Matt. 6:7, 8. They came rather narrare than rogare—to
inform God than to beg. The
ignorance of his high and glorious majesty is the cause why so many are rude
and slovenly in their gesture, so saucy and irreverently familiar with God in
their expressions. We are bid to
‘be sober, watching unto prayer.’
Truly there is an insobriety in our very language, when we do not clothe
the desires of our hearts with such humble expressions as may signify the awe
and dread of his sacred majesty in our hearts. In a word, the reason why men dare come reeking out of the
adulterous embraces of their lusts, and stretch forth their unwashen hands to
heaven in prayer—whence is it? —but because they know not God to be of such
infinite purity as will have no fellowship with the workers of iniquity? ‘Thou thoughtest that I was altogether
such an one as thyself,’ Ps.
50:21.
Answer
Third. We must understand the matter of our prayers, what we beg,
what we deprecate. Without this we cannot in faith say amen to our own
prayers, but may soon ask that which neither becomes us to desire, nor is
honourable for God to give. This
Christ rebuked, when she in the gospel put up her ambitious request for her
children to be set one at the right the other at the left hand of Christ in his
kingdom. God never gave us leave
thus to indite our own prayers by the dictate of our private spirit, but hath
bound us up to ask only what he hath promised to give.
Answer
Fourth. There is required a knowledge of the manner how we are to pray;
as, in whose name, and what qualifications are required in the prayer and
person praying. We find Paul
begging prayers, ‘that ye strive together with me in your prayers.’ In another place he tells us of a
lawful striving, II
Tim. 2:5.
There is a law of prayer which must be observed, or we come at our own
adventure. Even in false worship
they go by some rule in their addresses to their gods. Therefore those smattering Samaritans,
when a plague was on them, concluded the reason to be because they ‘knew not
the manner of the god of the land,’ II Kings 17:26. The true God will be served in due
order, or else expect a breach. A
word or two for application of this branch.
[Use or Application.]
Use
First. How few then pray in the
spirit! Were this the only character to try many by, would they not be cast
over the bar for mere babblers?
As, first, those in the Popish church, where most know not a word what
they say in prayer. If it be such
a weakness to subscribe a petition to a king, or to a parliament, which we
never read or understood, what shall we then think of such brutish prayers as
these sent to heaven and indorsed with an ignoramus on the back of
them? Yea, amongst ourselves,
many, who though they pray in their mother language, yet are as ignorant as to
the matter of their prayers; how else could they patter over the creed and
commandments with their blind devotion instead of prayers? Are there more deplored ruins of
mankind to be found among the Indians than such? Yea, when they join with their minister in prayer, neither
know that God to whom the prayer is directed, nor the Mediator under the favour
of whose name it is presented.
Before Nebuchadnezzar could bless God, he had the understanding of a
man given him, which these yet want. Do you not think such ignorant wretches as
these might be easily persuaded to kneel before an image gaudily dressed up, or
to put their letter into some angel or saint's hand for despatch, being made to
believe that it will find a kinder welcome by the mediation of such
favourites? O what a darkness is
there even at this day upon the face of our waters! on which, had but the
pope’s instruments opportunity to sit brooding awhile, they might soon bring
their desired work to a perfection among the multitude of ignorant souls that
are amidst us! We see there is
need not only to stir up our people to pray, or else we send them before they
have learned their errand, as if we should call a child to read before he hath
learned his letters.
Use
Second. It speaks to all that
are at any time the mouth to God for others in prayer, so to pray, that
those who join with them may clearly understand what they put up to God for
them. Who is more to be
blamed—he that prayeth in an unknown tongue, or he that with such uncouth
phrases and high-flown expressions as are not understood by half the company? Suppose thine own spirit prays, as the
apostle saith, yet thy understanding is unfruitful unto them. They, alas! are
at a loss, and stand gazing, as the disciples did when the cloud parted Christ
from them. Either come down from thy high towering expressions, or help them
up to thee. They may say of thee
as those of Moses, ‘We know not what is become of the man.’ No wonder if, while they cannot keep
sight of the matter in hand, that their thoughts rove and dance about some
object of their own framing. Dost
thou pray to be admired for thy rouling tongue, height of gifts, or the like? Perhaps thou mayest have this thy
reward of some ignorant ones, and others that would as fain commend themselves
upon the same account; but consider what a low and base end thou propoundest in
so high a service, unworthy of a Christian’s thought. What! no net to fish with for thy
credit and applause but a sacred ordinance! The whip which Christ made in the gospel belongs to thy
back. Our blessed Saviour, that
was all on fire with zeal to see his house of prayer made a house of
merchandise, O how doth his soul loathe the baseness of thy mercenary spirit,
who dost the same, though in another dress!
[To pray in the
spirit, we must have
fervency.]
Second. We pray in the spirit when we pray in fervency. The soul keeps the body warm while it
is in it. So much as there is our
soul and spirit in a duty, so much heat and fervency. If the prayer be cold, we may certainly conclude the heart
is idle, and bears no part in the duty.
Our spirit is an active creature: what it doth is with a force, whether
bad or good. Hence in Scripture,
to set the heart and soul upon a thing, imports vehemency and fervour. Thus the poor labouring man is said to
‘set his heart on his wages,’ Deut. 24:15. The hopes of what he shall have at
night makes him sweat at his work in the day. Darius ‘set his heart on Daniel to deliver him;’ and it
follows, ‘He laboured till the going down of the sun to deliver him,’ Dan. 6:14. When the spirit of a man is set about a
work, he will do it to purpose.
‘If thou shalt seek the Lord with all thy heart and with all thy soul,’ Deut. 4:29,
that is, fervently. This consists
not in a violent agitation of the bodily spirits. A man may put his body into a sweat in duty, and the prayer
be cold. That is the fervent prayer that flows from a warm heart and enkindled
affections; like an exhalation which first is set on fire in the cloud, and
then breaks forth into thunder.
‘My heart was hot within me, while I was musing the fire burned: then
spake I with my tongue, Lord, make me to know mine end,’ Ps. 39:3, 4. Now as zeal is not one single affection,
but the edge and vehemency of them all; so fervency in prayer is, when all the
affections act strongly and suitably to the several parts of prayer.
In
confession, then have we fervency, when the soul melts into a holy shame and
sorrow for the sins he spreads before the Lord, so that he feels a holy smart
and pain within, and doth not act a tragical part with a comical heart. For, as Chrysostom saith, ‘To paint
tears is worse than to paint the face.’
Here is true fervency: ‘I mourn in my complaint, and make a noise,’ Ps. 55:2. There may be fire in the pan, when none
in the piece; a loud wind, but no rain with it. David made a noise with his
voice, and mourned in his spirit.
So,
in petition we have fervency, when the heart is drawn out with vehement desires
of the grace it prays for, not some lazy woundings or wishings, or weak
velleities, but passionate breathings and breakings of heart. Sometimes it is set out by the violence
of thirst, which is thought more tormenting than that of hunger. As the hunted hart panteth after the
cool waters, so did David’s soul after God, Ps. 42. Sometimes it is set out by the
strainings of a wrestler—so Jacob is said to wrestle with the angel; and of
those that run in a race, ‘instantly serving God day and night,’ Acts 26:7,
¦< ¦6J,<,\‘—they
stretched out themselves. ‘My soul
breaketh for longing,’ Ps.
119:20, as one that with straining breaks a vein.
[Why we must pray in
the spirit fervently.]
Question. But why must we pray in the spirit
fervently? Answer First. We must pray in the spirit fervently,
from the command. ‘Thou shalt love the Lord thy God with
all thine heart, and with all thy soul, and with all thy might; and these
words, which I command thee this day, shall be in thine heart,’ Deut. 6:5, 6;
which imports the affectionate performance of every command and duty. Sever the outward from the inward part
of God’s worship, and he owns it not.
‘Who hath required this at your hands?’ Isa. 1:12. As if he had said, Did I ever command
you to give a beast’s heart in sacrifice, and keep back your own? Why dost thou pray at all? Wilt thou say, Because he commands
it? Then, why not fervently, which
the command intends chiefly? When
you send for a book, would you be pleased with him that brings you only the
cover? And will God accept the
skin for the sacrifice? The
external part of the duty is but as the cup. Thy love, faith, and joy are the wine he desires to taste
of. Without these, thou givest him
but an empty cup to drink in. Now,
what is this but to mock him?
Answer
Second. We must pray in the
spirit, to comport with the name of God. The common description of prayer is calling on the name of
God. Now, as in prayer we call upon the name of God, so it must be with a
worship suitable to his name, or else we pollute it and incur his wrath. This is the chief meaning of the third
commandment. In the first, God
provides that none besides himself, the only true God, be worshipped; in the
second, that he, the true God, be not served with will‑worship, but his own
institutions; and in the third, that he be not served vainly and slightily in
his own worship. There is no
attribute in God but calls for this fervency in his worship.
1.
He is a great and glorious God; and as such it becomes us to approach
his presence with our affections in the best array. Are yawning prayers fit for a great God’s hearing? Darest
thou speak to such a majesty before thou art well awake, and hast such a
sacrifice prepared as he will accept?
‘Cursed be the deceiver, which hath in his flock a male, and voweth, and
sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the
Lord of hosts, and my name is dreadful among the heathen,’ Mal. 1:14. See here, first, anything less than the
best we have is a corrupt thing.
He will accept a little, if the best, but he abhors that thou shouldst
save thy best for another. Again
he that offers not the best—the strength of his affections—is a deceiver;
because he robs him of his due, and he is a great God. It is fit the prince’s table should be
served with the best that the market affords, and not the refuse. When Jacob intended a present to the
governor of the land, he bids his children ‘take of the best of the fruit of
the land in your vessels.’ Lastly,
the awful thoughts which God extorts from the very heathen by his mighty works,
do reproach us who live in the bosom of the church, and despise his name by our
heedless and heartless serving of him.
2.
He is the living God. Is a
dead‑hearted prayer a sacrifice suitable to a living God? How can that be accepted of him which
never came from him? Lay not your
dead prayers by his side. The
lively prayer is his, the dead thine own.
What the psalmist saith of persons, we may say of prayers, The living,
the living they shall praise him.’
The glorious angels, who for their zeal are called seraphims, and a
flame of fire, these he chooseth to minister to him in heaven; and the saints
below—who, though they sojourn on earth, yet have their extraction from heaven,
and so have spirits raised and refined from the dulness of their earthly
constitution—these he sets apart for himself as priests to offer up spiritual
sacrifices unto him. The quicker any one is himself, the more offensive is a
dull leaden heeled messenger or slow‑handed workman to him. How then can God, who is all life,
brook thy lazy listless devotions?
When he commanded the neck of an ass to be broke, and not offered up
unto him, was it because he was angry with the beast? No sure, it was his own workmanship; no other than himself
made it; but to teach us how unpleasant a dull heart is to him in his service.
3.
He is a loving God, and love will be paid in no coin but its own. Give God love for love, or he accounts
you give him nothing. ‘If ye love
me, keep my commandments,’ John 14:15. And, ‘If a man would give the substance
of his house for love, it would be contemned,’ Song 8:7. So, if a man thinks to commute with
God, and give him anything in prayer instead of his love and fervent affection,
it will be contemned. Let the prayer be never so pithy, the posture of the body
never so devout, the voice never so loud, if the affections of the heart be not
drawn out after God in the duty, he disdains and rejects it, because it doth
not correspond with the dear affections which God expresseth to us. He draws out the heart with his purse,
and gives his very soul and self with all his gifts to his people. Therefore he expects our hearts should
come with all our services to him.
It is no wonder to see the servant, whose master is hard and cruel, have
no heart to or mettle in his work; but love in the master useth to put life
into the servant. And therefore God, who is incomparably the best master, disdains
to be served as none but the worst among men use to be.
Answer
Third. We must pray in the
spirit, because the promise is only to fervent prayer. A still-born child is no heir, neither
is a prayer that wants life heir to any promise. Fervency is to prayer what fire was to the spices in the
censer—without this it cannot ascend as incense before God. Some have attempted a shorter cut to
the Indies by the north, but were ever frozen up in their way; and so will all
sluggish prayers be served. It
were an easy voyage indeed to heaven if such prayers might find the way
thither. But never could they show
any of that good land's gold who prayed thus, though he were a saint. The
righteous man indeed is declared heir, as to all other promises, so to this of
having his prayer heard; but if he hath not aptitudinem intrandi—he is
not in a fit posture to enter into the possession of this promise, or claim
present benefit from it, while his heart remains cold and formal in the
duty. There is a qualification to
the act of prayer as necessary as of the person praying: ‘The effectual fervent
prayer of a righteous man availeth much.’
When God intends a mercy for his people, he stirs up a spirit of prayer
in them: ‘I said not unto the seed of Jacob, Seek ye me in vain,’ Isa. 45:19;
that is, I never stirred them up to it, and helped them in it, and then let
them lose their labour. ‘Then ye
shall go and pray unto me, and I will hearken unto you: and ye shall seek me,
and find me, when ye shall search for me with all your heart,’ Jer. 29:12, 13. Feeble desires, like weak pangs, go
over, and bring not a mercy to the birth.
As the full time grows nearer, so the spirit of prayer grows stronger.
‘Shall not God avenge his own elect, which cry day and night unto him, I tell
you that he will avenge them speedily,’ Luke 18:7, 8. None in the house perhaps will stir
for a little knock at the door; they think he is some idle beggar, or one in no
great haste; but if he raps thick and loud, then they go, yea, out of their
beds. ‘Though he will not rise and
give him, because he is his friend, yet because of his importunity,’ Luke 11:8.
[Use or Application.]
Use
First. This sadly shows there
is little true praying to be found among us, because few that pray fervently. Let us sort men into their several
ranks.
1.
The ignorant, do these pray fervently? Their hearts, alas! must needs be frozen up in the duty;
they dwell too far from the sun to have any of this divine heat in their
devotions.
2.
The profane person, that is debauched with his filthy lusts, his heat
runs out another way. Can the
heart which is inflamed with lusts be any other than cold in prayer? Hell-fire must be quenched before this
from heaven can be kindled.
3.
The soul under the power of roving thoughts —whose mind, like Satan, is
walking to and fro the earth, while his eyes seem nailed to heaven—can he be
fervent? Can the affections be
intended and the mind inattentive?
Fervency unites the soul and gathers in the thoughts to the work in
hand. It will not suffer
diversions, but answers all foreign thoughts, as Nehemiah, in another case, did
them that would have called him off from building, ‘I am doing a great work, so
that I cannot come down: why should the work cease?’ Neh. 6:3. It is said of Elias {Elijah}, ‘He
prayed earnestly,’ he prayed in praying, so the Greek. As in Ezekiel’s vision,
there was ‘a wheel in a wheel,’ so a prayer in his prayer. Whereas the roving soul is prayerless,
his lips pray and his mind plays; his eye is up to heaven, as if that were his
mark, but he shoots his thoughts down to the earth.
4.
He to whom the duty is tedious and wearisome, who doth not sigh and
groan in the duty, but under it; who prays as a sick man works in his calling,
finding no delight or joy in it.
True fervency suffers no weariness, feels no pain. The tradesman, when hot at his work,
and the soldier in fight, the one feels not his weariness nor the other his
wounds. Affections are strong
things, able to pull up a weak body. Therefore, he that shrugs at a duty, and
turns this way and that way, as a sick man from one side of his bed to the
other for ease, shows he hath little content in the duty, and therefore less
zeal. These aches of the spirit in prayer—though he be a saint—come of some
cold he hath gotten, and declare him to be under a great distemper. A man in health finds not more savour
in his food and refreshing from it, than the Christian doth in the offices of
religion, when his heart is in the right temper.
Use
Second. For exhortation.
Dost thou pray? Pray fervently, or thou dost nothing. Cold prayer is no more prayer than
painted fire is fire. That prayer
which warms not thine own heart, will it, thinkest thou, move God’s? Thou drawest the tap, but the vessel is
frozen. A man hath not the use of
his hand clung up with cold, neither canst thou have the use of thy spirit in
duty till thy heart chafed into some sense and feeling of what thou prayest
for. Now to bring thy cold heart
into some spiritual heat,
[Arguments to
enkindle our zeal
and fervency in
prayer.]
Argument
1. Consider the excellency
of zeal and fervency. If a
saint, thou hast a principle that inclines thee to approve of things that are
excellent; and such is this. Life
is the excellency of beings, yea, even in inanimate creatures there is an
analogical life, and therein consists its excellency. The spirits of wine commend it; what is it worth when dead
and flat? In the diamond, the
sparkle gives the worth; in fountain water, that which makes it more excellent
than other is its motion, called therefore ‘living water.’ Much more in beings that have true
life; for this the flea or fly are counted nobler creatures than the sun. The higher kind of life that beings
have, their nature is thereby the more advanced—beasts above plants, men above
beasts, and angels above men. Now
as life gives the excellency to being, so vivacity and vigour in operating
gives excellency to life. Indeed
the nobler the life of the creature is, the greater energy is in its
actings. The apprehension of an
angel is quicker, and zeal stronger, than in a man. So that, the more lively
thou art in thy duty, and the more zeal thou expressest therein, the nearer
thou comest to the nature of those glorious spirits who, for their zeal in
service of God, are called ‘a flame of fire.’ I confess, to be calm and cool in inferior things, and in
our own matters betwixt man and man, is better than zeal. So Solomon saith, ‘A man of
understanding is of an excellent spirit,’ Prov. 17:27. In the Hebrew it is a cool spirit. Injuries do not put him into a flame,
neither do any occurrences in the world heat him to any height of joy, grief,
or anger. Who more temperate in
these than Moses? but set this holy man to pray, he is fire and tow, all life
and zeal. Indeed it is one excellency of this fervency of spirit in prayer,
that it allays all sinful passions.
David’s fervency in praying for his child when alive, made him bear the
tidings of his death so calmly and patiently. We hear not an angry word that Hannah replies to her
scolding companion Peninnah. And
why, but because she had found the art of easing her troubled spirit in
prayer? What need she contend with
her adversary, who could, by wrestling with God, persuade him to espouse her
quarrel? And truly were there nothing else to commend fervency of spirit in
prayer, this is enough—that, like David's harp, it can charm the evil spirit of
our passions, which in their excess the saint counts great sins, and I am sure
finds them grievous troubles. When are you more placate and serene, than when
the most life and fervour your souls can mount up in the flame of your
sacrifices into the bosom of God? Possibly you may come, like Moses, down the
mount with greater heat, but it will be against sin, not for self; whereas a
formal prayer, like a plaster, which hath good ingredients in it, yet being
laid cold upon the wound, hurts it rather than heals it.
Argument
2. God deserves the prime
and strength of thy soul should be bestowed on him in thy prayers.
(1.)
He gave thee the powers of thy soul and all thy affections. According to the mould so is the statue
that is cast in it; such thou art as thou wert in the idea of the divine
mind. Now, may not thy Maker call
for that which was his gift? He
that made the stone an inanimate being, and confined the narrow souls of brutes
to act upon low sensitive good, ennobleth thee with a rational appetite and
spiritual affections. Now, wilt
thou not employ those divine powers in the worship of thy God, from whom, thou
hadst them? This were hard
indeed—that God should be denied what himself gave, and not suffered to taste
of his own cost. ‘I came unto my
own,’ saith Christ, ‘and they would not receive me.’ Thus here, I came to my own creature; he had his life from
me, and brings a dead heart unto me!
Suppose a friend should give you notice that he will ere long be at your
house, and sends you in beforehand a vessel of rich wine; which you, when he
comes, grudge to broach it for his entertainment, and put him off with that
which is dead and flat? Expectest
thou a better friend to be thy guest than thy God? The psalmist calls upon us to ‘serve the Lord with
gladness,’ and what is his enforcement?
‘Know ye that the Lord he is God: it is he that hath made us,’ Ps. 100:2, 3. Who plants a vineyard and looks not to
drink of the wine? If God calls our corn and wine his, he
therefore expects to be served with them; much more with our love and joy, for
surely he allows us not to alienate the best of his gifts from him. When thou art therefore going to pray,
call up thy affections, which haply are asleep on some creature's lap, as Jonah
in the sides of the ship: ‘What meanest thou, O sleeper? arise, call upon thy
God.’
(2.)
He deserves thy affections because he gives thee his. He is jealous of thee because he is zealous
for thee. Well may he complain of
thy cold dreaming prayers whose heart is on a flame of love to thee. High and
admirable are the expressions with which he sets forth his dear love to his
people; whatever he doth for them is with a zeal. In protecting of them, ‘as birds flying, so will the Lord
defend Jerusalem,’ that is, swiftly, as a bird flies full speed to her nest
when she perceives her young is in danger; in avenging them of their enemies,
‘the zeal of the Lord of hosts shall perform this;’ in hearing their prayers he
doth it ‘with delight;’ in forgiving their sins he is ready to forgive,’
‘multiplies to pardon;’ when they ask one talent he gives them two. Jacob desires a safe egress and
regress. He doth this and more
than he desired, for he brings him home with two bands. Not the least mercy he gives but he
draws forth his souls and heart with it; even in his afflicting providences,
where he seems to show least love, there his heart overflows with it. ‘O Ephraim, what shall I do unto thee? mine
heart is turned within me.’
(3.)
He is a good pay-master for his people’s zeal. ‘He is a rewarder of them that diligently seek him,’ Heb. 11:6. Never did fervent prayer find cold
welcome with him. Elias’
{Elijah’s} prayer fetched fire from heaven because it carried fire to heaven.
The tribe of Levi for their zeal were preferred to the priesthood. And why? Surely they who were so zealous in doing justice on their
brethren would be no less zealous in making atonement for them by their
sacrifices. Most men lose their
fervency and strength of their desires by misplacing them; they are zealous for
such things as cannot, and persons that oft will not, pay them for their
pains. O how hot is the covetous
man in his chase after the world's pelf!
He ‘pants after the dust of the earth,’ and that ‘on the head of the
poor.’ But what reward hath he for
his labour? After all his getting, like the dogs in pursuit of the hare, he
misseth his game, and at last goes often poor and supperless to bed in his
grave; to be sure he dies ‘a fool,’ Jer. 17:11. How many court-spaniels—that have
fawned and flattered, yea, licked up their master’s spittle, and all for some
scraps of preferment —have befooled themselves, when at last they have seen
their creeping sordid practices rewarded with the fatal stroke of the headsman,
or a lingering consumptive death in their prince’s favour? Which made that ambitious cardinal say
too late, If he had been as observant of his heavenly Master as he had been of
his earthly, he could not have been left so miserable at last. In a word, do we not see the
superstitious person knocking his breast and cutting his own flesh, out of a
zeal to his wooden god, that hath neither ear to hear nor hand to help
him? Now, doth not the living
God, thy loving Father, deserve thy zeal more than their dead and dumb idols do
theirs? For shame! Let not us be cold in his worship when
the idolater sweats before his god of clouts[1];
let not the worldling’s zeal in pursuit of his earthly mammon leave thee
lagging behind with a heedless heartless serving of thy God. Neither fear the world’s hooting at
thee for thy zeal; they think thee a fool, but thou knowest them
to be so.
[How to raise our
affections to fervency in prayer.]
Question. But how may we get this fervency of
spirit in prayer?
Answer
(a). Thou who propoundest the question art a saint or not; if not, there is
another question must precede this.
How thou, that art at present in a state of spiritual death, mayest have
spiritual life? There must be life in the soul before there can be life in
the duty. All the rugs in the
upholsterer’s shop will not fetch a dead man to warmth, nor any arguments,
though taken from the most moving topics in the Scripture, will make thee pray
fervently while thy soul lies in a dead state. Go first to Christ that thou mayest have life, and having
life, then there is hope to chafe thee into some heat. But,
Answer
(b). If thou beest a saint, it
yet calls for thy utmost care to get, and when thou hast got, to keep, thy
soul in a kindly heat. As the
stone cannot of itself mount up into the air, so the bird—though it can do
this, yet—cannot stay there long without some labour and motion with its
wings. The saints have a spark of
heavenly fire in their bosom, but this needs the bellows of their care and
diligence to keep it alive. There is a rust that breeds from the gold, a worm
from the wood, a moth from the garment, that in time waste them; and ashes from
the coal that choke the fire; yea, and in the saint too, which will damp his
zeal if not cleared by daily watchfulness. Observe therefore what is thy chief impediment to fervency
in prayer, and set thyself vigorously against it. If thou beest remiss in this precedaneous[2]
duty thou wilt be much more remiss in prayer itself. He that knows of a slough in the way, and mends it not
before he takes his journey, hath no cause to wonder when his chariot is laid
fast in it.
Answer
(c). Now this is not the same
in all, and therefore it is necessary that thou beest so much acquainted
with thine own estate as to know what is thy great clog in this duty. Certainly, were not the firmament of
the saint’s soul cooled with some malignant vapours that arise from his own
breast, and weaken the force of divine grace in him, it would be summer all the
year long with him, his heart would be ever warm, and his affections lively in
duty. Look therefore narrowly
whence thy cooling comes. Perhaps
thy heart is too much let out upon the world in the day, and at night thy
spirits are spent, when thou shouldst come before the Lord in prayer. If thou wilt be hotter in duty thou
must be colder towards the world.
A horse that carrieth a pack all day is unfit to go post at night. Wood that hath the sap in it will not
burn easily; neither will thy heart readily take fire in holy duties who comest
so sopped in the world to them. Drain, therefore, thy heart of these eager
affections to that, if thou meanest to have them warm and lively in this. Now, no better way for this than to set
thy soul under the frequent meditation of Christ's love to thee, thy relation
to him, with the great and glorious things thou expectest from him in another
world. This, or nothing, will dry
up thy love to this world, as your wood which is laid a sunning is made fit for
the fire. Whereas, let your hearts continue soaking in the thoughts of an
inordinate love to the world, and you will find, when you come to pray, that
thy heart will be in a duty even
as a foggy wet log at the back of a fire, long in kindling, and soon out
again. Haply the deadness of thy
heart in prayer ariseth from want of a deep sense of thy wants and mercies thou
desirest to have supplied. Couldst
thou but pray feelingly no doubt but thou wouldst pray fervently. The hungry man needs no help from art
to learn him how to beg; his pinched bowels make him earnest and eloquent.
Is
it pardon of sin thou wouldst pray for?
First see what anguish of spirit they put thee to. Do with thy soul as the chirurgeon with
his patient’s wounds, who syringeth them with some sharp searching water to try
what sense he hath of them. Apply
such considerations to thy soul as may make thee feel their smart, and be
sensible of thy deplored estate by reason of them; then go and sleep at prayer
if thou canst. We have David first affecting his heart, and expressing the
dolor of his soul for his sin: ‘Mine iniquities are gone over mine head: as an
heavy burden they are too heavy for me,’ Ps. 38:4. Now when his heart is sick with these
thoughts, as one with strong physic working in his stomach, he pours out his
soul in prayer to God, ‘All my desire is before thee; and my groaning is not
hid from thee,’ ver.
9.
Art
thou to pray for others? First
pierce thy heart through with their sorrows, and, by a spirit of sympathy,
bring thyself to feel their miseries as if thou wert in their case. Then will thy heart be warm in prayer
for them when it flows from a heart melted in compassion to them. Thus we read Christ troubled himself
for Lazarus before he lifted up his eyes to heaven for him, John 11:33, 38,
compared.
Again,
it may be thy want of zeal proceeds from a defect in thy faith. Faith is the back of steel to the bow
of prayer; this sends the arrow with a force to heaven. Where faith is weak the cry will not be
strong. He that goes about a
business with little hope to speed will do it but faintly; he works, as we say,
for a dead horse. It is a true
axiom, voluntas non fertur in impossibilia—the less we hope the less we
endeavour. We read of strong
cries that Christ put up in the days of his flesh. Now mark what enforced his prayer—‘unto him that was able to
save him;’ and not only so, but if you look into that prayer to which this
refers, you shall find that he clasped about God as his God—‘My God, my
God.’ His hold on God held up his
spirit in prayer. So in the
several precedents of praying saints upon Scripture record, you may see how the
spirit of prayer ebbed and flowed, fell and rose, as their faith was up and
down. This made David press so
hard upon God in the day of his distress: ‘I believed, therefore have I
spoken: I was greatly afflicted,’ Ps. 116:10. This made the woman of Canaan so
invincibly importunate. Let Christ
frown and chide, deny and rebuke her, she yet makes her approaches nearer and
nearer, gathering arguments from his very denials, as if a soldier should shoot
his enemy’s bullets back upon him again; and Christ tells us what kept her
spirit undaunted, ‘O woman, great is thy faith!’
Again,
may be it proceeds from some distaste thou hast given to the Holy Spirit, who
alone can blow up thy affections; and then, no wonder thou art cold in prayer
when he is gone that should keep thy heart warm at it. What is the body without the soul but
cold clay, dead earth? and what the soul without the Spirit? truly no
better. O invite him back to thy
soul, or else thy praying work is at an end. And, if thou wouldst persuade him to return, observe what
was the thing that distasted him, and remove it. That which makes this dove forsake its lockyers will hinder
his return if not taken away.
[To pray in the
spirit, we must have
sincerity.]
Third. We pray in the spirit when we pray in sincerity. There may be much fervour where there
is little or no sincerity. And
this is strange fire; the heat of a distemper, not the kindly natural heat of
the new creature, which both comes from God and acts for God; whereas the other
is from self, and ends in self. Indeed the fire which self kindles serves only
to warm the man's own hands by it that makes it: ‘Behold, all ye that kindle a
fire, that compass yourselves about with sparks,’ Isa. 50:11;
the prophet represents them as sitting down about the fire they had made. Self-acting and self‑aiming ever go together;
therefore our Saviour with spirit requires truth. He ‘seeketh such to worship him’ as will ‘worship him in
spirit and in truth,’ John
4:23, 24.
Question. But wherein consists this sincere
fervency?
Answer.
Zeal intends the affections, sincerity directs their end, and consists in
their purity and incorruption.
The blood is oft hot when none of the purest, and affections strong
when the heart insincere; therefore the apostle exhorts us that we ‘love one
another out of a pure heart fervently,’ I Peter 1:22, and speaks
in another place of ‘sorrowing after a godly sort,’ that is, sincerely. Now the sincerity of the heart in
prayer then appears when a person is real in his prayers, and that from pure
principles to pure ends.
First.
When he is real in what he presents to God in prayer. The index of his tongue without and the
clockwork of his heart within go together; he doth not declaim against a sin
with his lips which he favours with his heart; he doth not make a loud cry for
that grace which he would be sorry to have granted him. This is the true badge of a hypocrite,
who oft would be loath {that} God should take him at his word. A dismal day it would be to such when
God shall bring in their own conscience to witness against them that their
hearts never signed and sealed the requests which they made. There is a state-policy used sometimes
by princes to send ambassadors, and set treaties on foot, when nothing less
than peace is intended. Such a
deceit is to be found in the false heart of man, to blind and cover secret
purposes of war and rebellion against God with fair overtures in prayer to him
for peace.
Second. When the person is not only real in
what he desires, but this from a pure principle to a pure end. I doubt not but a hypocrite in
confession may have a real trouble upon his spirit for his sins, and cordially,
yea passionately, desire his pardoning mercy; but not from a pure principle—a
hatred of sin —but an abhorrency of wrath he sees hastening to him for it; not
for a pure end, that the glory of God’s mercy may be magnified in and by him,
but that himself may not be tormented by God’s just wrath. He may desire the graces of his Spirit,
but not out of any love to them, but only as an expedient, without which he
knows to hell he must go; as a sick man in exquisite torture—suppose of the
stone or some other acute disease—calls for some potion he loathes, because he
knows he cannot have ease except he drinks it. Whereas the sincere soul desires grace, not only as physic,
but food. He craves it not only as
necessary but as sweet to his palate.
The intrinsical bounty and excellency of holiness inflames him with such
a love to it, that, as one taken with the beauty of a virgin, saith he will
marry her though he hath nothing with her but the clothes to her back; so the
sincere heart would have holiness though it brought no other advantages with it
than what is found in its own lovely nature. So much to show what sincerity in prayer is.
Now
he that would pray acceptably must pray thus in his spirit, that is, with the
sincerity of his spirit. ‘The
prayer of the upright is his delight.’ Nadab and Abihu brought fire, and had
fire, ‘a strange fire,’ to destroy them for the ‘strange fire’ they offered;
and such is all fervency and zeal that is not taken from the altar of a sincere
heart, Lev.
10:1. ‘The
fervent prayer’—B@8×ÆFPb,4—‘availeth
much.’ It can do much, but it must
be of a righteous man, and such the sincere man only is. And no wonder that God stands so much
upon sincerity in prayer, seeing the lip of truth is so prized even among
men. Nature hath taught men to
commend their words to others by laying their hands on their breasts, as an
assurance that what they say or promise is true and cordial; which the penitent
publican it is like aimed at, he ‘smote upon his breast, saying, God be
merciful to me a sinner,’ Luke
18:13, thereby declaring whence his sorrowful confession
came. That light which told the
heathens that God must be worshipped, informed them also this worship must come
from the inward recesses of the heart.
In sancto quid facit aurum —quin damnus id superis, &c.—what
care the gods for gold! let us offer that which is more worth than all
treasures, sanctos recessus animi—the heart and inward affections of
it. It is a strange custom Benzo,
in his Historia Novi Orbis, relates of the natives there: Indi
occidentales dum sacra faciunt, dimisso in guttur bacillo, vomitum cient, ut
idolo ostendant nihil se in pectore mali occultum gerere—the West Indians,
when worshipping their gods, used, by putting a little stick down their throat,
to provoke themselves to vomit, thereby showing their idol that they carried no
secret evil within them. I should
not have named this barbarous custom but to show how deeply this notion is
engraven in the natural conscience—that we must be sincere in the worship of
God.
Use.
Let it put us upon the trial whether we thus pray in the spirit—whether
you can find sincerity stamped on your fervency. If the prayer be not fervent it cannot be sincere, but it
may have a fervour without this.
This is a very fine sieve; approve thyself here, and thou mayest without
presumption write thyself a saint.
But how fervent soever thou art without sincerity, it matters not. Nay, zeal without uprightness is worse
than key‑cold; none will go to hell with more shame than the false-hearted
zealot, who mounts up towards heaven in the fiery chariot, a seeming zeal, but
at last is found a devil in Samuel’s mantle, and so is thrown down like
lightning from heaven, whither he would have been thought by his neighbours to
be going. Be not loath to be
searched. Then there will then need no further search to prove thee unsound. If God’s officer be denied entrance,
all is not right within. Now to
help thee in the work, inquire—
[Rules for trying the sincerity of our
hearts in prayer.]
Rule
1. What is thy care in performing
this duty of prayer in secret?
If thy heart be sincere, it will delight in privacy. A false heart calls others to see his
zeal for God. May be he is forward
to put himself upon duty where he hath spectators to applaud him, and can be
very hot and earnest at the work; but wither he is wholly a stranger to secret prayer,
or else he is cold in the performance; he finds himself becalmed now he wants
the breath of others to fill his sails.
The plummets are off which quickened his motion, and he moves heavily
to what he did before company.
Whereas a sincere Christian never finds more freedom of spirit, and liquefactions
of soul, than in his solitary addresses to God. Joseph, when he would give full vent to his passion, sought
some secret place where to weep, and therefore retired himself into his
chamber, Gen.
43:30. So the
sincere Christian goes to his closet, and there easeth his heart into the bosom
of God, and lets his passions of sorrow for sin, and love to Christ, burst
forth and have their full scope, which in public prayer he restrains —as to the
outward expression of them—out of a holy modesty, and fear of being observed by
others, which he hunts not for. Now speak, Christian, what is thy temper? Can thy closet witness for thee in this
particular? It is the trick of a
hypocrite to strain himself to the utmost in duty when he hath spectators, and
to draw loose in his gears when alone; like some that carry their best meat to
market, and save the worst for their own food at home; and others that draw
their best wine to their customers, but drink the dead and flat themselves at
their own private table.
Rule
2. Observe thyself in thy more public addresses to the throne of grace:
and that in two particulars. (1.)
When thou prayest before others.
(2.) When thou joinest with others that pray.
(1.)
When thou prayest before others, observe on what thou bestowest thy
chief care and zeal, whether in the externals or internals of prayer—that which
is exposed to the eye and ear of men, or that which should be prepared for the
eye and ear of God; the devout posture of thy body, or the inward devotion of
thy soul; the pomp of thy words, or the power of thy faith; the agitation of
thy bodily spirits in the vehemency of thy voice, or the fervency of thy spirit
in heart‑breaking affections.
These inward workings of the soul in prayer are the very soul of prayer;
and all the care about the other without this, is like the trimming bestowed
upon a dead body—that will not make the carcass sweet, nor these thy prayer to
God’s nostrils. It is the faith,
love, brokenness of heart for sin, and the inward affections exerted in prayer,
that, like Elijah in his fiery chariot, mount up to God in the heavens, while
the other, with the prophet’s mantle, fall to the ground. The sincere soul dares not be rude in
his outward posture. He is careful
of his very words and phrase, that they may be grave and pertinent. Neither would he pray them asleep that
joins with him, by a cold, dreaming, and lazy manner of delivering of it; but
still, it is the inward disposition of his heart he principally looks to,
knowing well, that by the other he is but cook to others, and may fast himself
if his own heart be idle in the duty; and therefore he doth not count he prays
well—though to the affecting of their hearts—except he finds his own affections
drawn out in the duty. Whereas the
hypocrite, if he may but come off the duty with the applause of others in the
external performance, is very well pleased, though he be conscious of the
deadness and naughtiness of his own heart therein.
(2.)
When thou joinest with others that pray. Do the gifts and graces that breathe from others in prayer
warm thy affections, and draw out thy soul to bear them company to heaven in
the petitions they put up? Or do
they stir up a secret envying and repining at the gifts of God bestowed on
them? This would discover much
pride and unsoundness in thy spirit. The hypocrite is proud, and thinks all the
water is spilt and lost that runs beside his own mill; whereas the sincere soul
prizeth the gifts of others, can heartily bless God for them, and make a humble
and holy use of them. His heart is
as much affected with the holy savoury requests that another puts up, as when
they come out of his own mouth.
But the hypocrite's eye is evil, because God’s is good.
Rule
3. Observe whether thy
fervency in prayer be uniform.
A false heart may seem very hot in praying against one sin; but he can
skip over another, and either leave it out of his confession, or handles it
very gently. As a partial witness,
that would fain save the prisoner’s life he comes against, will not speak all
he knows, but minceth his evidence; thus doth the hypocrite deal with his
darling lust. He is like one that
mows grass with a gapped scythe; some he cuts down, and other he leaves
standing; vehement against this, and favourable to that lust; whereas sincerity
makes clear work as it goes.
‘Order my steps in thy word: and let not any iniquity have dominion over
me,’ Ps.
119:133.
Again
the false heart is as uneven in his petitions as in his deprecations. Very earnest he is for some mercies,
and they are commonly of an inferior nature, but more indifferent in his
desires for those that are greater; he tithes mint and cummin in his prayers
—temporal mercies, I mean—but neglects the weightier things of the promise—the
sanctifying graces of the Spirit, humility, heavenly-mindedness, contentment,
self-denial; a little of these upon a knife’s point will content him.
Rule
4. Observe whether thy
endeavours correspond with thy prayers. The false heart seems hot in prayer, but you will find him
cold enough at work. He prays very
fiercely against his sins, as if he desired them to be all slain upon the
place; but what doth he towards the speeding of them with his own hands? Doth
he set himself upon the work of mortification? doth he withdraw the fuel that
feeds them? is he careful to shun occasions that may ensnare him? When temptations come, do they find him
in arms upon his guard, resolved to resist their motion? Alas! no such matter. If a few good words in prayer will do
the work, well and good; but as for any more, he is too lazy to go about
it. Whereas the sincere heart is
not idle after prayer; when it hath given heaven the alarm, and called God in
to his help, then he takes the field himself, and opposeth his lusts with all
his might, watching their motions, and taking every advantage he meets with to
fall upon them. Every mercy he
receives, he beats it out into a weapon, to knock down all thoughts of sinning
again. Thus, ‘Seeing that thou our
God hast punished us less than our iniquities deserve, and hast given us such
deliverance as this; should we again break thy commandments?’ Ezra 9:13, 14. O God forbid, saith the holy soul, that
he should bid such a thought welcome!
Every promise he reads, he lifts it up as a sword for his defence
against this enemy. ‘Having these
promises, let us cleanse ourselves,’ II Cor. 7:1. I shall shut up this head with a few
directions how we may get this sincere heart in prayer.
[How we may get this
sincerity in prayer.]
(1.)
Get thy heart united by faith to Christ. It is faith that purifies the heart from its false
principles and ends in duty. ‘God
made man upright;’ and, while he stood so, his eye and foot went right; neither
did his eye look or his foot tread awry.
But after Eve had talked with the serpent, she and all mankind after her
learned the serpent’s crooked motion, to look one way and go another. ‘God hath made man upright; but they
have sought out many inventions,’ Ecc. 7:29. O beg therefore, with David, that God
would ‘renew a right spirit within thee,’ Ps. 51:10. What the evil
spirit hath perverted the Holy Spirit alone can set right. If the cause why a piece carries wrong
be in its make and mould, it must be new cast, or it will never carry right. Hypocrisy in duty comes from the
falseness of man’s depraved nature; the heart therefore must be made new before
it can be sincere. The new heart
is the single heart, ‘I will give them one heart, and I will put a new spirit
within you,’ Eze.
11:19. He that
loves ‘truth in the inward parts’ can put it there.
(2.)
Make hypocrisy in prayer appear as odious to thee as possibly thou canst;
and thou needest not dress it up in any other than its own clothes to do
this. Consider but how grievous a
sin and how great a folly it is, and methinks it were enough to set thee
against it.
(a)
Consider what a grievous sin it is. A lie spoken by one man to another is a sin capable of high
aggravations; what then is that lie which is uttered in prayer to God? Surely this must be much more horrid,
for here is blasphemy in the untruth.
God spares not to give the hypocrite the lie, ‘Ephraim compasseth me
about with lies, and the house of Israel with deceit,’ Hosea 11:12;
so many lies they told to God, as prayers they put up. O the patience of a God that doth not
strike the hypocrite dead upon the place, while the lie is in his throat, as he
did Ananias and Sapphira.
(b)
Consider what a great folly it is.
[1.] As it is infeasible.
Who but a fool can think to blind the eyes of the Almighty? Canst thou cover the eye of the sun
with thy hand or hat, that it shall not shine? as unable art thou to hide thy
secret designs so close that the great God should not see them.
[2.] As it is impossible to deceive God, so thou puttest a woful
cheat upon thyself. Thou
thinkest thou mendest the matter by praying, and thou makest it worse. When thou comest on thy trial for thy
life, thy hypocrisy in prayer will cost thee dearer than thy other sins. Thou takest pains to increase thy
condemnation; thou dost, as Solomon saith of another kind of hypocrite, Prov. 1:18,
‘lay wait for thy own blood; they lurk privily for thy own life.’ Of all sinners, the hypocrite hath the
precedency in God’s purposes and preparations of wrath. Hell is prepared for them as the
firstborn of damnation. Other
sinners are said to have their ‘portion with hypocrites,’ as the younger
brethren with their elder, who is the heir, Matt. 24:51.
(3.)
Crucify thy affections to the world. Hypocrisy in religion springs from the bitter root of some
carnal affections unmortified. So
long as thy prey lies below, thy eye will be to the earth, even when thou
seemest like an eagle to mount in thy prayers to heaven. The false heart does uti Deo ut
fruatur mundo—he useth religion for secular ends, and makes his seeming
piety to God but as a horsing‑block to get into the creature’s saddle. God is in his mouth, but the world is
in his heart; which he projects to attain more easily by the reputation that
this will gain him. I have read of one that offered his prince a great sum of
money for no more but to have his leave once or twice a day to come into his
presence, and only say, ‘God save your majesty.’ The prince, wondering at this large offer for so small a
favour, asked him what this would advantage him? O sir, saith he, this, though I have nothing else at your
hands, will get me a name in the country for one that is a great favourite at
court, and such an opinion will help me to more by the year's end than I am out
for the purchase. Thus some, it is to be feared, by the very name which they
get for great saints among their neighbours, from their acquaintance with
religious duties, do facilitate their carnal projects, and advance their
worldly interest, that lie at the bottom of all their goodly profession. Well,
Christian, this is but to play at small game—to fish for any of the world's
petty enjoyments with religion’s golden hook. As thou lovest thy soul, and wouldst not lose this for ever,
to get that which thou must lose after thou hast got it, mortify those carnal
affections which thou findest most likely to withdraw thy heart from God. Thou knowest not God, if thou seest not
enough in him to make thee happy without the world's contributions. This, thoroughly believed, will make
thee sincere in his service. ‘I am
the Almighty God; walk before me, and be thou perfect,’ Gen. 17:1.
BRANCH
SECOND.
[He that would pray
in his own spirit,
must
pray in the Spirit of God.]
Having
despatched the first importance of this phrase, ‘praying in the spirit,’
viz. the spirit of the person that prayeth, and shown that then a person prays
in the spirit when his own soul and spirit acts in the duty—when he prays
with understanding, fervency, and sincerity; now we proceed to the second
importance of the phrase. To pray ‘in
the Spirit’ is to pray in, or with, the Spirit of God; ‘praying in the Holy
Ghost,’ Jude
20. So that
the note or doctrine to be insisted on will be this,
Doctrine. That to right praying, it is necessary that we pray in,
or by, the Spirit of God.
Prayer is the creature’s act, but the Spirit’s gift. There is a concurrence both of the
Spirit of God and the soul or spirit of the Christian to the performance of
it. Hence we find both the Holy
Spirit is said to pray in us, Rom. 8:26, and we said to pray in him, Jude 20. By the first is meant is his
inspiration, whereby he excites and assists the creature to and in the work; by
the latter the concurrence of the saint’s faculties. The Spirit doth not so pray in him as that the Christian
doth not exercise his own faculties in the duty, as the Familists[3] Niclaes
gained many followers, among them the great publisher Christophe Plantin, who
surreptitiously printed a number of Niclaes’ works. Niclaes apparently made two visits to England, where his
sect had the largest following.
Elizabeth I issued a proclamation against the Family of Love in 1580,
and James I believed it to have been the source of Puritanism. The sect did not survive after the
Restoration of the English monarchy in 1660, but according to George Fox, a
British preacher and the founder of the Society of Friends (or Quakers), some
remaining Familists later became associated with the Quakers. —From
Encyclopædia Britannica. fondly conceive. In handling this point I shall
endeavour to do these three things: First.
I shall assert the point, and prove the truth of it. Second. Explicate what it is to pray by the Spirit of
God. Third. Make some application of the point.
First. I shall assert the truth of the
point, that to right praying it is necessary we pray by the Spirit of God. This is clear from Eph. 2:18, ‘Through
him we both have access by one Spirit unto the Father.’ Mark those words, ‘by one Spirit.’ As there is but one Mediator to appear
and pray for us in heaven, so but one Spirit that can pray in us, and we by it,
on earth. We may as well venture to come to the Father through another Mediator
than his Son, as pray by another Spirit than by the Holy Ghost. Therefore our Saviour, when he would
show his dislike of the disciples rash motion, he doth it by telling them, ‘Ye
know not what manner of spirit ye are of,’ Luke 9:55. As if he had
said, It behoves you to be well acquainted with the spirit that acts you in
prayer; if your prayers be not breathed in and out by my Holy Spirit, they are
abominable to me and my Father also.
The name of Christ is not more necessary that the Spirit of Christ is in
prayer. Christ’s name fits only
the Spirit's mouth; it is too great a word for any to speak as he ought, that
hath not the Spirit to help him. ‘No man can say that Jesus is the Lord, but by
the Holy Ghost,’ I
Cor. 12:3.
One may say the words without any special work of the Spirit in him, and
so may a parrot; but, to say Christ is Lord believingly, with thoughts and
affections comporting with the greatness and sweetness thereof, requires the
Spirit of God to be in his heart and tongue. Now it is not the bare naming of Christ in prayer, and saying,
‘For the Lord’s sake,’ that procure’s our welcome with God; but saying it in
faith, and none an do this without the Spirit. Christ is the door that opens into God’s presence, and lets
the soul into his very bosom; faith is the key that unlocks the door; but the
Spirit is he that both makes this key, and helps the Christian to turn it in
prayer, so as to get any access to God.
You know in the law it was a sin, not only to offer ‘strange incense,’
but also to bring ‘strange fire,’ Lev. 10:1. By the incense, which was a composition
of sweet spices appointed by God to be burned as a sweet perfume in his
nostrils, was signified the merit and satisfaction of Christ, who being bruised
by his Father’s wrath, did offer up himself a sacrifice to God for a sweet-smelling
savour. By the fire that was put
to the incense—which also was appointed to be taken from the altar, and not
any common hearth—was signified the Spirit of God, by which we are to offer up
all our prayers and praises, even as Christ offered himself up by the eternal
Spirit. To plead Christ’s merits
in prayer and not by the Spirit, is to bring right incense but strange fire,
and so our prayers are but smoke, offensive to his pure eyes, not incense, a
sweet savour to his nostrils.
Second. I proceed to explicate what it is to pray by the Spirit
of God. To the better opening
of this, we must know that there are two ways that the Spirit of God helps
persons in prayer; one way is by his gifts, the other by his grace.
First. The Spirit of God helps in prayer by
his gifts. Now those gifts
which he furnisheth a person with for prayer are either extraordinary or
ordinary. The extraordinary gifts of the Spirit in prayer were, in the
primitive times, shed forth, whereby the apostles and others were able in a
miraculous manner to pray as well as preach on a sudden in a language that they
never had learned. Of this gift
interpreters understand that passage of Paul, ‘I will pray with the spirit,
and I will pray with the understanding also,’ I Cor. 14:15. That is, he would make use of this
extraordinary gift Christ had furnished him with, but so as he might edify the
church by it, and no otherwise.
This extraordinary gift was fitted for the infancy of the gospel church,
and ceased—as others of the like nature did—with it. The ordinary gift of the Spirit in prayer is that special
faculty whereby persons are enabled on a sudden to form the conceptions of
their minds and desires of their hearts into apt words before the Lord in
prayer. This is a common gift, and
is bestowed on those that are none of the best men. The hypocrite may have more
of this gift than some sincere Christian.
It is a gift that commonly bears proportion to natural endowments, a
ready apprehension, fruitful fancy, voluble tongue, and audacity of spirit,
which are all gifts of the Spirit, and do dispose a person for this. Now we see that the head may be ripe
and the heart rotten; and, on the contrary, the heart sound and sincere where the
head is low‑parted.
Second.
The Spirit helps in prayer by his grace. His gifts help to the outward
expression, but his grace to the inward affection. By the gifts of the Spirit a person is enabled to take the
ear and affect the heart of men that hear him; but by the grace of the Spirit
acting a soul in prayer, he is enabled to move his own heart and the heart of
God also; and this is the man that indeed prays ‘in the Spirit.’ The other hath the gift, but
this hath the spirit, of prayer.
Now, there is a twofold grace necessary to pray thus in the Spirit. 1. Grace from the Spirit to sanctify
the person that prays. 2. Grace to
act and assist this person sanctified in prayer. By the first, the Spirit dwells in the soul; by the second,
he acts the soul.
1.
There is necessary to this praying in the Spirit, grace to sanctify the
person that prays. Before the
creature is renewed and sanctified by the Holy Ghost, it can neither apprehend
nor desire things aright. ‘The
carnal mind receiveth not the things of God,’ nay, ‘it is enmity to God.’ And is how such a one fit to pray in an
acceptable manner? First, then,
the Spirit renews the creature by infusing those supernatural qualities, or
habits of saving sanctifying graces, which makes him a new creature; by these
he comes to dwell and live in him, and then he acts his own graces thus
infused. The soul is in the body
before it acts and moves it. We
read of living in the Spirit and walking in the Spirit, Gal. 5:25:
‘If we live in the Spirit, let us also walk in the Spirit.’ Walking supposeth life. To pray, hear, or perform any other
holy action in a holy manner, is to walk in the Spirit; but we must live in the
Spirit, or the Spirit live in us —which is all one—before we can thus walk in
the Spirit. There are some acts
indeed the Spirit of God puts forth upon souls that are not thus sanctified
—acts of common illumination, restraining grace, and assisting also. Thus many hypocrites are enabled to
pray in excellent expressions. But
he never did assist hypocrite, or any unsanctified person, to perform the
inward part of prayer, to mourn sincerely for sin, to pant after Christ and his
grace, or to cry, ‘Abba Father,’ believingly; these are the vital acts of the
new creature, and flow from a Spirit of grace infused into the soul, which
follows this ‘spirit of supplication,’ Zech. 12:10.
2.
As habitual grace is required to sanctify the person, so actual grace to
assist him as oft as he prays. The Spirit of God may dwell in a soul by his
habitual grace, yet deny actual assistance to this or that particular duty,
and then the poor Christian is becalmed, as a ship at sea when no wind is
stirring. For as grace cannot
evidence itself, so neither can it act itself. Hence it is that sometimes the
saint’s prayers speed no better, because he is not acted by the Spirit in
it. Samson, when his lock was cut,
was ‘weak like another man.’ A
saint, when the Spirit of God denies his help, prays no better than a carnal
man. The Spirit of God is a free
agent: ‘Uphold me,’ saith David, ‘with thy free spirit,’ Ps. 51:12. He is not as a prisoner tied to the
oar, that must needs work when we will have him; but, as a prince, when he
pleaseth he comes forth and shows himself to the soul, and when he pleaseth he
retires and will not be seen. What
freer than the wind? not the greatest king on earth can command it to rise for
his pleasure; to this the Spirit of God is compared, John 3:8. He is not only free to breathe where he
lists, in this soul and not that, but when he pleaseth also.
[What assistance the
Holy Ghost gives to a saint
more than to any
other in prayer.]
Question.
But the question will here be, What assistance doth the Spirit of God give a
saint in prayer more than another person?
Answer.
The assistance which the Spirit of God gives a saint in prayer above another
lies deep; it is laid out upon the inward man, and inward part of the duty. So that a person may come to know
whether himself prays in the Spirit, but he cannot judge so easily of
another. Now this special
assistance consists in these three particulars.
1.
The Spirit puts forth an act of exsuscitation[4]
upon the soul, to stir up his affections. Never was any formal prayer of the Holy Spirit’s
making. When the Spirit comes, it
is a time of life. The Christian’s
affections spring in his bosom at his voice, as the babe in Elizabeth at the
salutation of the Virgin Mary. Or,
as the strings under the musician’s hand stir and speak harmoniously, so doth
all the saint’s affections at the secret touch of the Spirit. He excite’s the saint’s fear, filling
it with such a sense of God’s greatness, his own nothingness and baseness, as
makes him with awful thoughts reverence the divine majesty he speaks unto, and
deliver every petition with a holy trembling upon his spirit. Such a fear was upon Abraham’s spirit,
when, in his prayer for Sodom, he expressed how great an adventure he made,
being but ‘dust and ashes, to take upon him to speak unto the Lord.’ He excites the Christian’s mourning
affections. By his divine breath
he raiseth the clouds of the saint’s past sins, and when he hath overspread his
soul in meditation with the sad remembrance of them, then in prayer he melts
the cloud, and dissolves his heart into soft showers of evangelical mourning,
that the Christian sighs and groans, weeps and mourns, like a child that is
beaten, though he sees the rod laid out of his heavenly Father’s hand, and
fears no wrath from him for them.
The
apostle tells us the groans and sighs which the Spirit helps the saint to are
such as ‘cannot be uttered,’ Rom. 8:26; no, not by the saint himself, who,
being unable to translate the inward grief he conceives into words, is fain
sometimes to send it with this inarticulate voice to heaven, yet it is a voice
that is well understood there, and more musical in God’s ear than the most
ravishing music can be to ours. In
a word, he stirs up affections suitable to every part of prayer, enabling the
gracious soul to confess sin with an aching heart, as if he felt so many swords
raking in it; to supplicate mercy and grace, as with inward feeling of his
wants, so with vehement desires to have them satisfied; and to praise God with
a heart enlarged and carried on high upon the wings of love and joy. Parts may art it in the phrase and
composure of the words—as a statuary may carve a goodly image, with all the
outward lineaments and beautiful proportions in every part—but still it is but
the counterfeit and image of a true prayer, for want of that aliquid intus—something
within, which should give life and energy to it. This the Spirit of God alone can effect.
2.
As the Spirit of God doth excite the Christian’s affections in prayer, so he regulates
and directs them. Who indeed
but the Spirit of God can guide and rein these fiery steeds? He is said in this respect to ‘help our
infirmities: for we know not what to pray for as we ought,’ Rom. 8:26. We, alas! are prone to over-bend the
bow in some petitions, and want strength to bend it enough in some other. One while we overshoot the butt,
praying absolutely for that which we should ask conditionally; another time we
shoot beside the mark, either by praying for what God hath not promised, or too
selfishly that which is promised.
Now the Spirit helps the Christian’s infirmity in this respect, for he
‘maketh intercession for the saints according to the will of God’ ver. 27,
that is, he so holds the reins of their affections and directs them, that they
keep their right way and due order, not flying out to unwarrantable heats and
inordinate desires. He, by his
secret whispers, instructs them when to let out their affections full speed,
and when to take them up again. He
teacheth them the law of prayer, that striving lawfully they may not lose the
prize. Just as the Spirit was in
the ‘living creatures’ to direct their motion, of whom it is said, ‘They went
every one straight forward: whither the Spirit was to go, they went; and they
turned not when they went,’ Eze. 1:12: so the Spirit, acting his saints in
prayer, keeps them that they lash out neither on this hand nor on that, but go
straightforward, and draw their requests by his rule.
3.
He fills the Christian with a holy confidence and humble boldness in prayer. Sin makes the face of God dreadful to
the sinner. Guilty Adam shuns his
presence, and tells the reason, ‘I heard thy voice and was afraid.’ If the patriarchs—being conscious how
barbarously they had used their brother Joseph—were terrified at his presence,
and so abashed that they could not answer him; how much more confounded must
the sinner be to draw near to the great God, when he remembers the horrid sins
he hath perpetrated against him?
Now the Spirit easeth the Christian’s heart of this fear, assuring him
that God’s heart meditates no revenge upon him, but freely forgives what wrong
he hath done him; yea, which is more, that he takes him for his dear child;
and, that the Christian may not stand in doubt thereof, he seals it with a kiss
of love upon his heart, leaving there the impression of God’s fatherly love
fairly stamped, whereby the Christian comes to have amiable thoughts of God, is
able to call God Father, and expect the kind welcome of a child at his
hands. This is the Spirit of
adoption which the apostle speaks of, that chaseth away all servile fear and
dread of God from the soul: ‘Ye have not received the spirit of bondage again
to fear; but ye have received the Spirit of adoption, whereby we cry, Abba,
Father,’ Rom.
8:15. And, ‘Because ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying, Abba, Father,’ Gal. 4:6.
USE
OR APPLICATION.
Third. I shall make some application
of the point that it is necessary that we pray in or by the ‘Spirit of God.’
[Reproof of those
that mock at the need of the Spirit
in prayer, with a
trial whether we have him or no.]
Use
First. Take heed of blaspheming the Holy Spirit as to this work of his
in his saints. Some are so desperately
profane, that they dare flout and jeer at those who show any strictness in
their lives, or zeal in the worship of God, especially in this duty of prayer,
with this—‘These are they that have the Spirit, that pray, forsooth, by the
Spirit.’ Nay more—I tremble to
speak it—some have called their praying by the Spirit praying by the
devil. That every gracious soul
hath the Spirit of God dwelling in him the Scripture tells us, ‘If any man have
not the Spirit of Christ, he is none of his,’ Rom. 8:9. That God hath promised his Spirit to
help his saints in prayer is undeniable, and that he accepts no prayer but what
is put up by his Spirit is as sure.
Now mayest thou not know, bold wretch, what spirit thou art acted by,
who makest a mock of having the Spirit and praying by the Spirit? Who but the devil would set thee on
work to blaspheme the Spirit of God?
But why should we wonder that the actings of the Holy Spirit in the
saints should be thus scorned and blasphemed, seeing we find that the Spirit of
God, working so mightily in Christ himself, was maliciously interpreted by the
wicked Pharisees to be from the devil? Matt. 12:24. But let such know to their terror, that
to make a jeer of the Spirit, or to attribute his works to the devil, if it be maliciously
done, will be found to come near to the blasphemy of the Spirit which is
unpardonable, see
ver. 32, ‘Whosoever speaketh a word against the Son
of man, it shall be forgiven him: but whosoever speaketh against the Holy
Ghost, it shall not be forgiven him, neither in this world, neither in the
world to come.’ And this our Saviour spake upon their attributing what he did
by the Spirit of God to the spirit of the devil.
Use
Second. Try whether you have the Spirit of God or no. A prayerless state is a sad state to
live in. Now thou canst not pray acceptably except thou prayest in the Spirit,
and thou canst not pray in the Spirit except thou hast the Spirit in thee.
Question.
But how may I know whether I have the Spirit of God or no?
I
shall answer. 1. Negatively,
by what thou must not conclude that thou hast the Spirit. 2. Affirmatively, by what thou
mayest.
Answer
1. Negatively; thou canst not know, because thou hast now and then some
good motions from the Holy Spirit stirred in thee. The evil spirit is found oft stirring
evil motions in souls where he doth not dwell. A foul stir he makes oft in the bosom of a saint; yet dwells
not there, because he is not there per modum quietis—he finds no rest in
these dry places. Therefore he is brought in saying, ‘I will return to my
house,’ viz. to those that are yet in a carnal state, where he can rule the
roost, and command as a master doth all in his house. Truly thus the Holy Spirit is often
moving in the consciences and affections of carnal creatures, counselling,
rebuking, and exciting them; so that, upon his suggestions, some flashy short
pangs of affections are raised in them to that which is good, but presently all
is quashed and comes to nothing, and the Spirit driven away by the churlish
entertainment he finds.
Again,
thou canst not know by the common gifts of the Spirit, illumination,
conviction, restraining grace, and assistance to perform the external part of
religious duties, even to the admiration sometimes of others that hear
them. These are gifts of the
Spirit, but such as do not prove he hath the Spirit that hath them. They are like the brightness or
radiancy which we see the clouds gilt with in the morning before the body of
the sun is above the horizon—they show the sun is near, but it is not yet risen
for all this radiancy that is seen; so these gifts are beamed from the Spirit
of God, and show the kingdom of God is come nigh such a one; but they do not
demonstrate that the Spirit of God is come into that soul and taken possession
of it for his house and temple. Or
they are like the tokens which a suitor sends to a person whom he is wooing to
be his wife—the more to insinuate upon her; but the match breaking off, all are
required again. Many have these gifts sent them by the Spirit of God, with whom
the match betwixt Christ and them was never made up; and if they be not called
for back in this life, they shall however be accountable for them at the great
day.
Answer
2. Affirmatively; by what thou mayest conclude that thou hast the Spirit of God;
and that in two particulars; though here I might multiply.
(1.)
If thou beest regenerated by the Spirit. The Spirit of God dwells only in a new creature. So long as a man continues in his carnal
natural state he is destitute of the Spirit. ‘Sensual, having not the Spirit,’ Jude 19. The word is RLP46@Â,
such as have no more but a reasonable soul, without a higher principle of life
than nature gives to all men. St.
Paul useth the word to set out a man in his mere naturals, as opposed to
another that hath a principle of supernatural life from the Spirit of God; RLP46ÎH
•<¬D, ‘the natural man receiveth not the
things of the Spirit,’ I
Cor. 2:14.
But here the question will be, How shall I know I am regenerate? To this I answer, Every regenerate
soul hath divinam indolem—a divine nature and disposition like unto the
Spirit of God that regenerates him.
‘That which is born of the Spirit is spirit,’ John 3:6,
viz. is spiritual, the abstract being put for the concrete, to increase the
force of the words. He hath a soul raised as far above natural men as they are
above the nature of beasts. When
Nebuchadnezzar had the understanding of a man given him he grazed no longer
among the beasts of the field, but returned to his princely throne and
life. Thus the regenerate soul
returns to that high and heavenly disposition which man in his primitive holy
state once had. Now God and the
things of God take up his thoughts; he hath a new eye to see vanity where
before he placed felicity; a new gust and taste, which makes him spit out those
sinful pleasures as poison that once were pleasant morsels, and count all
earthly enjoyments, that before were his only feast, but dung and dross in
comparison of Christ and his grace.
He can no more make a meal on them than a man can with dogs' meat. ‘They that are after the flesh do mind
the things of the flesh; but they that are after the Spirit the things of the
Spirit,’ Rom.
8:5, ND@<@ØF4<,
they do sapere, savour the things of the Spirit. Find therefore what thy gust is, and
thou sayest know what thy life is, whether spiritual, or natural.
(2.)
If thou beest led by the Spirit.
The Spirit is the saints’ guide, ‘As many as are led by the Spirit of
God, they are the sons of God,’ Rom. 8:14. As the soul is in the body, to direct and move it, so is the
Spirit in their soul: ‘Thou hast holden me by my right hand, thou shalt guide
me with thy counsel,’ Ps.
73:23, 24.
Even as the child is led by his father’s hand, so the saint by the
manuduction of the Spirit. Now, to
be led by the Spirit of God imports these three things:
(a)
A sense of our own weakness and ignorance. He that thinks he knows his
way, or that he is able to direct his own steps, will not accept of a guide. It is the weak child or the blind man
that calls to be led. First Saul was struck blind, and then he gives his hand
to be led to Damascus, Acts
9. Inquire
therefore whether God hath made thee sensible of thy own ignorance and
impotency. Man by nature is proud
and self-conceited; he leans much to his own understanding, and stands upon
his own strength, very loath to be thought out of the way or unable to go of
himself in it. ‘A wise man
feareth, and departeth from evil: but the fool rageth, and is confident,’ Prov. 14:16. Tell a soul spiritually wise he is out
of his way, he fears himself, hearkens to the counsel, and turns back; but a
fool—and such is every carnal man—he falls out with him that counsels or
reproves him, and is confident he is right, as if he knew the way to heaven as
well as he doth the way from his house to the market. The first thing that the Spirit doth is to dismount the soul
from his high opinion he hath of himself, thereby to make him teachable and
tractable. ‘Men and brethren,’ say
those converts, after God with one prick in their hearts had let out this wind
of pride, ‘what shall we do?’ Acts 2:37. Their spirit now comes down, willing they are to be
directed, so meek and humble that a child may lead them.
(b)
He that is led by another is ruled and determined by him that is his guide
which way he should go.
Inquire, therefore, whether the Spirit of God doth thus determine thy
soul in its actings and motions.
If thou beest led by the Spirit, thou walkest after the Spirit, and
goest the way he goes. Now you
know which is the Spirit’s walk.
He is a Spirit of truth and leads into truth. The word of God is the road he keeps; if thou walkest not by
this rule he is not thy guide.
Speak therefore, what authority and sway bears the word with thee? Dost thou consult with it and hearken
to it? or is it to thee as Micaiah was to Ahab, art thou afraid to advise with
it? Or, when thou dost, canst thou
cast its counsel at thy heels, and venture to break its hedge, to pursue thy
ambitious or covetous projects? If
a word lying in thy way will not stop thee, thou art not led by the Spirit of
God thou mayest be sure.
(c)
To be led imports spontaneity and willingness. This is the difference betwixt leading
and driving. The carnal heart may
be driven by the rebukes and convictions of the Spirit, as a beast by switch
and spur; but the gracious soul follows the Spirit as a child his father that
holds him by the hand, yea, that cries after his father to take him along with
him. ‘Where the Spirit of the Lord
is, there is liberty.’ The Spirit
indeed ‘draws,’ but then the soul ‘runs after him.’ Mary chose the ‘better
part;’ it was not imposed on her against her liking. The obedience of the
saints is compared to a sacrifice, ‘Present your bodies a living sacrifice,’
&c., Rom.
12:1; and it is no acceptable sacrifice that is not offered
willingly. The Spirit of God makes
the soul ‘willing in the day of his power.’ ‘I will go with this man,’ said
Rebekah; she was as willing to have Isaac as he to have her. The gracious soul answers the Spirit's
call as the echo the voice: ‘Seek ye my face. Thy face, Lord, will I seek.’ Now, this use of trial calls for a double word of
exhortation.
[Exhortation to those
who
want
the Spirit of prayer.]
1.
O labour to get this heavenly guest to come and dwell in your hearts. Better it were thou hadst not the
spirit of a man than to want the Spirit of God. If the Holy Spirit be not in
thee, assure thyself the evil spirit is; and no way is there for thee to turn
this troublesome guest out of doors but by getting the Spirit of God in. Thou mayest know where thy eternal mansion will be, in heaven or hell,
hereafter, by the spirit that fills and acts thy soul here. If God takes not up thy soul as a mansion
for his Spirit on earth, it shows that he prepares no mansion for thy soul in
heaven, but leaves thee to be entertained by him in the other world that is thy
guest in this. Thus thou seest how
thy soul hangs over the infernal pit. What course canst thou take to prevent
this thy endless misery that is coming upon thee? Wilt thou stand up as Haman to make request for the life of
thy soul? Alas! thou canst not
pray though thy life lies on it; thou wantest the Spirit of God that should
help thee to groans and sighs; thou must live before thou canst breathe. Prayer, you see, is not a work of nature,
but a gift of grace; not a matter of will and parts, got by human skill and
art, but taught and inspired by the Holy Ghost. At the bar of man the orator’s tongue may so smooth over a
cause as to carry it. Rhetoric hath a kind of spell in it that charms the ears
of men, he is called the ‘the eloquent orator,’ {Hebrew Characters Omitted}—nekÇn
l~chash—he
that is skilful in a charm, Isa. 3:3. Thus Abigail charmed David’s passion with a well-set speech,
and returned his sword into his scabbard that was drawn to cut off her husband
and his family. But words, alas!
how handsomely soever they chime, make no music in God’s ear; they avail no more
with him when his Holy Spirit is not with them, than Esau’s prayers and tears
did with old Isaac for the blessing.
The same rod which wrought miracles in Moses’ hand would have done no
such thing in the hand of another, because not acted with the Spirit that Moses
had. The same words put up in
prayer by a man’s own private spirit are weak and ineffectual, yea, distasteful
and abominable; which, delivered by the Spirit of God in another, are mighty
with God and exceedingly acceptable to him. Kings have their cooks, and eat not but what is dressed by
their hands. The great God, I am
sure, will not like that sacrifice which his Spirit doth not prepare and
offer. Those prayers which are
highly esteemed and applauded by men are sometimes a great abomination to the
Lord, who sees the heart to be naught and wholly void of his Spirit and
grace. And on the contrary, those
prayers which are despised and harshly censured by man may be highly pleasing
to God. Eli was offended with
Hannah and took her for a drunken woman; but God knew her better, that she was
not drunk with wine, but filled with the Spirit in prayer, and therefore
answered graciously her request. It was wisely done of that Grecian, who, being
sent ambassador to a foreign prince, studied the language of the country that
he might the more effectually persuade the king by delivering his embassy in
his own tongue. O, get thou the
Spirit of God, that thou mayest pray to God in the language of heaven, and no
fear but thou shalt speed. Now, if
thou wouldst obtain the Spirit,
(1.)
Labour to be deeply sensible of thy deplorable state while without the
Spirit. An unsavoury sapless
creature thou art, God knows, unable for any duty, incapable of any
comfort. The Spirit is oft in
Scripture compared to water, rain, and dew. Now, as the earth is barren and can bring forth no fruit
without these, so is the heart of man without the Spirit of God. O get thy soul affected with this! When the fields are burned up for want
of rain, man and beast make a moan; yea, the very earth itself, cleft with
drought, by opening its thirsty mouth expresseth its extreme need of some kind
showers from the heavens to refresh it.
And hast thou no sense of thy woeful condition? Which is worse, thinkest thou—to have
the earth iron or thy heart stone?
that the fruits and beasts of the field should perish for want of water, or thy
soul for want of the Spirit? O
couldst thou but be brought to lament thy want, there were hope for having it
supplied. ‘For I will pour water
upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed,’ Isa. 44:3.
(2.)
When thou art inwardly scorched with the sense of thy spiritless graceless
condition, go and earnestly beg this gift of God. Now thou goest in a good time and
mayest hope to speed. Possibly
thou hast heretofore prayed for the Spirit, but so slightily and indifferently
that thou hast grieved his Spirit while thou hast been praying for him. But now thou seest thy need of him, and
thyself undone except thou mayest get him; and therefore, I hope, thou wilt
not now shut the door upon thy own prayers by being a cold suitor; which if
thou dost not, thou art sure to bring him away with thee. Christ himself assures thee as
much. Take it from his own mouth,
‘If ye then, being evil, know how to give good gifts unto your children: how
much more shall your heavenly Father give the Holy Spirit to them that ask
him?’ Luke
11:13. A father
may deny his wanton child bread to play with and throw under his feet, but not
his starving child that cries for bread to preserve his life. God can, and will, deny him that asks
the Spirit to pride himself with his gifts, but not the hungry soul, that
pinched with his want of grace, humbly yet vehemently cries, ‘Lord, give me thy
Spirit, or else I starve, I die.’
Nay, let me tell thee, thy strong cries and earnest prayers for the
Spirit would be a sweet evidence to thee that thou hast him already within
thee.
(3.)
Plant thyself under the word preached. This is vehiculum Spiritus—the Spirit’s chariot in
which he rides, called therefore ‘the ministration of the Spirit.’ The serpent, that evil spirit, wriggled
into Eve's heart by her ear; and the Holy Spirit ordinarily enters in at the same
door, for he is received ‘by the hearing of faith,’ Gal. 3:2. They that cast off hearing the word to
meet with the Spirit do as if a man should turn his back off the sun that it
may shine on his face. The poor do not stay at home for the rich to bring their
alms to their house, but go to their door and there wait for relief. It becomes thee, poor creature, to wait
at the posts of wisdom, and not expect the Spirit should lacquey after
thee. If the master come to the
truant scholar’s house it is to whip him to school.
(4.)
Take heed of resisting the Spirit when he makes his approaches to thee in
the word. Sometimes he
knocks, and, meeting a repulse, goes from the sinner’s door. This is dangerous. He that hath promised to come in if we
open, hath not promised to come again though we unkindly send him away. He doth
indeed oft return after repulses; but sometimes, to show his liberty, he doth
not, nay, leaves a padlock, as I may so say, on the door, a judiciary hardness
and unbelief, which no minister’s key can open. Thus Christ dealt with them that so mannerly excused
themselves to his messengers that invited them. ‘None of those men which were
bidden shall taste of my supper,’ Luke 14:24. Doth the Spirit move on thy heart in an
ordinance? Haply it is by some
secret rebukes directing the minister’s finger unawares to touch thy sore
plat. O beware how thou now
behavest thyself towards the Spirit.
Quarrel not with the preacher, as if he had a spite against thee and
came for a spy to find out the nakedness of thy soul. Struggle not with thy convictions, smother not the motions
of the Holy Spirit in thy next pillow at night, but rather cherish and improve
them. It is no little mercy that,
as the Spirit went by in his chariot, he would call at thy door and give thee
so merciful a warning, which, if kindly received, may bring on a treaty of
peace betwixt God and thee that may end in thy conversion here and salvation
hereafter. It heightened the
favour which God bestowed on the widow of Sarepta that there were many other
widows in Israel at the same time, but the prophet was sent to her and not to
them. So it enhanceth this mercy
vouchsafed to thee, that there should be many other sinners in the
congregation, and yet the Spirit not sent to them, but to thee; that his arrows
should fly over their heads, and be shot at thy window with a secret message
from heaven, to rouse thy sleepy conscience and woo thy affections from sin to
Christ. Verily the kingdom of
heaven is come nigh unto thee. Be
but friendly to these his motions and thou shalt have more of his company.
(5.)
Converse with the saints that have the Spirit of God in them. They that would learn a foreign language
associate with men of that country whose natural tongue it is. Wouldst thou have the Spirit, and so
learn to speak to God in heaven’s language? Consort with those who by reason of their heavenly nature
will be speaking of God and the things of God unto thee. It is true, they cannot derive and
propagate this their spiritual nature; but it is as true, that the Spirit of
God may make the gracious discourses which they breathe forth vital and
quickening to thee. While thou art
with such, thou walkest in the Spirit’s company. Joseph and Mary sought Christ among his kindred, supposing
it most likely to find him among them.
And it is more probable to find the Spirit of Christ among the saints,
his spiritual kindred, than among strangers. The Spirit of God came upon Saul when among the prophets; at
the hearing of them prophesy and praise God, his spirit was moved also to do
the same. Who knows but thy heart
may be warmed at their fire, and from the savour of their graces be drawn
thyself to the love of holiness?
But, above all, take heed of profane company; this is a great quencher
to the Spirit’s work. When David
resolves for God and a holy life, he packs the wicked from him: ‘Depart from
me, ye evildoers: for I will keep the commandments of my God,’ Ps. 119:115. The husbandman busheth his young plants
about to keep the cattle off. If
there be any buddings and puttings forth of the Spirit of grace in thee, as
thou wouldst not have all cropped and bit off, choose not men of a profane
spirit for thy associates. They
are like the north wind that blows away the rain. When the Spirit of God hath been moving on a soul, the
clouds begin to gather in his bosom, and some hopes of a shower of repentance
to follow; then comes wicked company and drives all these clouds away, till
there be no show left upon his heart of what before there was great hopes.
[Exhortation to those
who by the rules of trial
find
the Spirit of God is in them.]
2.
To the saints; the word I have for you is to beseech you not to
grieve or quench the Holy Spirit in your bosoms. Thou canst not fadge to
live long without prayer if a saint, nor art thou able to pray to purpose
without him. When he withdraws,
thy hand presently will forget its cunning. Such a chillness will invade thy soul, that thou wilt have
little list to pray, for it is he that stirs thee up to the duty; and if thou
creepest to it, thou wilt not be warm in the work, for it is his divine breath
that must make thy green-wood burn, thy affections enkindle. Clothes do not warm the body, till the
body warm them; and the body cannot warm them, except the soul, which is the
principle of life, warm it. If
there be no warmth in the heart, there can be no fervency in the prayer; and
without the Spirit of God—who is the Christian’s soul and what his soul is to
his body—no kindly heat can be in the soul. O take heed therefore thou dost not grieve him, lest being
distasted he refuse to assist thee.
Now three ways the Spirit of God may be distasted by a saint, so as to
cause him to deny his wonted assistance in prayer.
(1.)
By some sin secretly harboured in the heart. ‘If I regard iniquity in my
heart, the Lord will not hear me,’ Ps. 66:18. Now when God refuseth to hear, we may
be sure the Spirit refuseth to assist, for God never rejects a prayer that his
Spirit indites and his Son presents.
Sin is so offensive to the Holy Spirit, that wherever it is bid welcome
he will show his distaste. If you
would have this pure dove stay with you, be sure you keep his lodging
clean. Hast thou defiled thyself
with any known sin? think not to have him help thee in prayer till he hath
helped thee to repent of it. He
will carry thee to the laver before he go with thee to the altar. The musician wipes his instrument that
hath fallen into the dirt before he will set it to his mouth. If thou wouldst have the Spirit of God
breathe in thy soul at prayer, present it not to him besmeared with any sin
unrepented of.
(2.)
By frequent resisting or putting off his motions. As the Spirit helps in prayer, so he
stirs up to prayer; he is the saint's remembrancer and monitor: ‘He shall
bring all things,’ saith Christ of the Spirit, ‘to your remembrance,’ John 14:26. God called Jacob up to Bethel, so the
Spirit prompts the saint to duty.
Such a mercy thou hast received—up, Christian, praise thy God for it
while it is fresh in thy memory and warm in thy heart. Such a temptation lies before thee—go
pray thou mayest not be led into it. Thy God waits for thy company, and expects
thy attendance; now is a fit time for thy withdrawing thyself to hold communion
with him, and pay thy homage to him.
Now, when the Christian shall shift off these motions and not take the
hint he gives, but from time to time neglect his counsel, and discontinue his
acquaintance with God, notwithstanding these his mementos, he is exceedingly
distasted, and, taking himself to be slighted, he gives over calling upon him,
and leaves the soul for a time, till his absence, and the sad consequences of
it, bring him to see his folly, and prepare him to entertain his motions more
kindly for the future. Thus Christ
leaves the spouse in her bed, when she would not rise at his knock, and makes
her trot after him with many a weary step before he will be seen of her. It is just that God should raise the
price of his mercy, when we may have it at an easy rate and will not. Christ thrice calls up his drowsy
disciples to ‘watch and pray,’ that they might not ‘enter into temptation,’ but
finds them still asleep when he comes; what saith he then? Truly he bids them ‘sleep on,’ as if he
had said, ‘Take your course and see what will become of it.’ Indeed they soon saw it to their
sorrow, for they all presently fell into that very temptation which their
master had so seasonably alarmed them by prayer to prevent, and this waked them
to purpose.
(3.)
By priding ourselves in and with the assistances he gives. Pride is a sin that God resists wherever
he meets with it; for indeed it is a sin that justles with God himself for the
wall. It is time for the Spirit to
be gone when his house is left over his head. He takes it as a giving him warning to be gone, when the
soul lifts up itself into his seat; if he may not have the honour of the work
he will have no hand in it. Now
the proud man makes the Spirit an underling to himself, he useth his gifts to
set up himself with them. Three ways pride discovers itself in prayer, and all
to be resisted if we mean to have the Spirit’s company.
(a)
When the creature ascribes the Spirit’s work to himself, and sets his own
name upon the duty, where he should write the Spirit’s; like Caligula, who
set the figure of his own head on the statue of Jupiter. Instead of blessing
God for assisting, he applauds himself, and hath a high opinion of his own
abilities, pleasing himself with what expressions and enlargements of
affection he had in the duty. This
is plain felony, a sin which every gracious soul must needs tremble at. Church robbery is a great wickedness: O
what then is spirit robbery! ‘I
live,’ saith Paul, ‘yet not I,’ Gal. 2:20. ‘I laboured more abundantly than they all: yet not I, but
the grace of God which was with me,’ I Cor. 15:10. Thus shouldst thou, Christian, say, ‘I
prayed, yet not I; I laboured and wrestled, yet not I, but the Spirit of God
that was with me.’ Applaud not
thyself, but humbly admire the grace and dignation of God, to help such a poor
creature as thou art. Thus David
did: ‘Who am I, and what is my people, that we should be able to offer so
willingly after this sort? for all things come of thee, and of thine own have
we given thee,’ I
Chr. 29:14.
That steward deserves to be put out of his office, that brags of his
master’s money as his own.
(b)
When we go to duty in confidence of the gifts and grace we have already
received, and do not acknowledge our dependence on the Spirit, by casting
ourselves after all our preparations upon him for present assistance. As we must pray by the Spirit, so we
must ask for him that we may pray by him: ‘How much more shall your heavenly
Father give the Holy Spirit to them that ask him,’ Luke 11:13. And it is not once asking for all will
serve the turn. Thou mayest have
his help in the morning and want it at night, if thou dost not humbly ask again
for his aid. You know how Samson
was served when he thought to go out as he used to do. Alas! poor man, the case was altered,
he was weak as water; the Spirit was gone and he had carried away his strength
with him. God will have thee, O
Christian, know the key to thy heart hangs at his girdle, and not thy own, that
thou shouldst be able to open and enlarge it at thy pleasure. Acknowledge God, and his Spirit shall
help thee; but ‘lean to thy own understanding,’ and thou art sure to catch a
fall. When pride is in the saddle, shame is in the crupper; if pride be at the
beginning of a duty, shame will be at the end of it.
(c)
When we rely on our prayers, and not entirely on Christ’s mediation, for
acceptance and audience; this is pride with a witness, and highly derogatory
to the honour of Christ. God
indeed accepts the saints in prayer, but not for their prayer, but for Christ’s
sake. Now the Spirit, who is
Christ’s messenger, will not, you may be sure, give his assistance to rob
Christ of his glory. When he helps
thee to pray, if thou wouldst harken to his voice, thou mayest hear him calling
thee out of thyself, and confidence of thy prayers, to rely wholly on the
mediation of Christ. Wrong Christ,
and you are sure to grieve his Spirit.
Division
Fourth.—The Guard of Prayer.
‘And
watching thereunto.’
These
words present us with the fourth branch in the apostle’s directory for prayer,
which I called prayer’s guard.
Prayer to the saints is as the great artillery to an army—of great use
to defend them, and of as great force to do execution upon their enemies; it
therefore needs the stronger guard to be set about it, lest it be taken from
them, or turned against them by the enemy. Now the guard which the Spirit of God here appoints this
great ordinance of prayer, is watching—‘watching thereunto.’ Watching is either or improper, literal
or metaphorical. First. Watching, literally taken, is an
affection of the body. But, Second. Watching is taken metaphorically
for the vigilancy or watchfulness of the soul.
[The duty of watching
unto prayer.]
First. Watching, literally taken, is
an affection of the body. That
only can properly be said to watch which is subject to sleep; and so the body
is, but not the soul. Thus, to
watch in a religious sense is a voluntary denying of our bodies sleep, that we
may spend either the whole or part of the night in pious exercises. Thus the Jews kept the night of the
passover holy, Ex.
12:42. Our
Saviour oft spent the night in prayer, Matt. 14:23; 26:38. We find Paul treading in his Lord and
Master’s steps, ‘In watchings, in fastings,’ II Cor. 6:5. Many a sweet spiritual junket holy
David’s devout soul got in the night, when others lay in their bed: ‘My soul
shall be satisfied as with marrow and fatness,...when I remember thee upon my
bed, and meditate on thee in the night watches,’ Ps. 63:5, 6.
No doubt, for a devout soul, upon some extraordinary occasions—so superstition
be avoided and health regarded—thus to watch unto prayer is not only laudable
but delectable. Vigiliæ in
quantum valetudinem non perturbant, si orando, psallendo, legendo sumantur,
in delicias spirituales convertuntur —happy soul, that can thus steal in
the dark into the arms of his beloved, and watch for devotion while others
watch to do mischief or fill themselves with impure delights (Augustinus). This is the Christian, whose soul, like
Gideon’s fleece, shall be filled with the dews and influences of heaven above
others. But,
Second. Watching is taken metaphorically
for the vigilancy or watchfulness of the soul. This is principally meant here, and in other scriptures,
where we are commanded to watch, Mark 13:35; Rev. 16:15; I Thes. 5:6; I Peter
5:8; cum multis aliis—with many others. Now we shall the better understand what
duty is imposed upon the Christian under this word [watching], if we consider
what bodily watching is. Two things it imports—waking and working. When a man wakes in the night to attend
some business then to be done, such a one only truly watcheth; a man that
sleeps not in the night, but to no purpose, for no business he hath to
despatch, he may be said to wake but not to watch, for this relates to some employment
he hath in charge to look to. Thus
the shepherds are said to ‘keep watch over their flock by night,’ Luke 2:8,
and the disciples ‘watched’ with Christ while they sat up to wait on him the
night before his passion, Matt.
26:40. So that,
for a Christian to watch in a spiritual sense is to preserve his soul awake
form sin in the height of this world, that he may keep the Lord’s charge and do
the duty imposed upon him as a Christian.
Now prayer being one principal duty he is to attend and intend with all
his might, therefore watching is very often joined with it, Matt. 26:41; Mark
13:33; Luke 21:36; Col. 4:2; I Peter 4:7. In handling this duty of watching unto
prayer, I shall show, First. Why the Christian is to watch unto
prayer. Second. Wherein the duty of watchfulness, in
reference to prayer, consists. Third.
I shall set the Christian’s watch for him, by giving some little counsel and
help towards his performing this duty of watchfulness; for it is not a
temporary duty, but for his whole lifetime.
[Why the Christian is to watch unto
prayer.]
First. I shall show why the Christian is to
watch unto prayer.
1.
Reason. Because of the importance
of the duty of prayer. No one
action doth a Christian meet with in his whole life of greater weight and
moment than this of prayer is; and that in regard of God or himself.
(1.)
In regard of God. Prayer is
an act of religious worship; we have immediately to do with the great God, to
whom we approach in prayer. Now
religion is as tender as the eye; it is not a thing to be played with or
handled without great care and heedfulness. Prayer is too sacred a duty to be performed between sleeping
and waking, with a heavy eye or a drowsy heart. This God complained of, ‘There is none that calleth upon thy
name, that stirreth up himself to take hold of me,’ Isa. 64:7. He counts it no prayer where the heart
is not stirred up and awake. No way can we more honour or dishonour God than in
prayer. O how then ought we to
watch to this duty!
(2.)
Again, in regard of ourselves; for our behaviour in prayer hath a
universal influence into all the passages of our whole life. As a man is in this duty so he likely
to be in all the rest. If careless
in praying, then slighty in hearing, loose in his walking; he shall find that
he miscarries in all his enterprises, is ensnared in all his enjoyments,
baffled with every temptation, and discomposed at every affliction that meets
him. And the reason of all this
is—because our strength both to do and suffer comes from God. Now God communicates his assistance to
his children in a way of communion with them. They ask, and they have; they seek, and find; knock, and the
treasury of mercy is opened to them.
Prayer is the channel in which the stream of divine grace, blessing, and
comfort runs from God the fountain into the cistern of their hearts. Dam up the channel and the stream is
stopped. If the stomach doth not
its office all the members want their nourishment. If the trade fails in the shop there is but a poor house
kept within.
2.
Reason. Watchfulness is of as great importance to prayer as prayer
is to all our other duties. No duty can be despatched well without prayer,
nor prayer without watching; for it is not prayer, but prayer performed in a
holy spiritual manner, that is effectual.
Now, this cannot be done when the
is off his watch. Take the
Christian a napping, with his grace in a slumber, and he is no fitter to pray
than a man is to work that is asleep.
Whatever a man is doing, sleep, when it comes, puts an end to it. Sleep is the great leveller of the
world, it makes all men alike. The
strong man is as unable to defend himself from an enemy in his sleep as the child. The rich man asleep and the poor man
are alike; he enjoys his estate no more than if he had none. Thus the Christian, while his graces
are asleep, is even like another that hath no grace—as to the present use of
them, I mean—he will pray as the carnal man doth, enjoy God no more in the duty
than such a one would do. O how sad is this! and yet how prone are we to give
way unto this drowsiness of spirit in prayer! It creeps insensibly upon the soul, as sleep doth upon the
body; the heart is gone before the Christian is well aware. The more need therefore there is to
watch against it.
3.
Reason. Because Satan is
so watchful against prayer, therefore it behoves the Christian to watch
unto prayer. Where should the
strongest guard be set but where the enemy maketh his fiercest assault? This is
the fort he batters and labours with all his might to beat the Christian from,
well knowing the shot which gall him most come out of it. What he doth otherwise against the
Christian is on a design to hinder his prayers, I Peter 3:7,
as an enemy falls upon one part of the city to draw their forces from another
place which he chiefly desires to gain.
Indeed the soul never falls fully into his hands till it throws up this
duty. ‘Pray that ye enter not into
temptation.’ Sometimes the city is taken, and the enemy is forced back again,
by those in the castle which commands the city. Prayer is like such a castle. Sometimes the Christian hath nothing left him but a spirit
of prayer, and with this he beats back the devil out of all his advantages, and
wrings out of his hands his new-gotten victories.
[Wherein watchfulness unto prayer
consists.]
Second.
The second thing I promised was to show wherein the Christian is to express
his watchfulness in reference to this duty of prayer. Take it in these three
particulars. 1. He is to watch
before prayer. 2. He is to watch
in prayer. 3. He is to watch after
prayer.
1.
The Christian is to show his watchfulness before prayer; and that,
(1.)
By watching for the fit season to pray in. We cannot be always on our
knees. We may serve God all
the day, but worship him we cannot; this is a duty that requires some set times
for its exercises. Now it is our
duty to watch for the season of prayer as the merchant watcheth for the exchange
hour; he orders his other occasions so that by no means he may miss that. Thus the Christian should endeavour to
dispose his occasions so that his devotions be not shut out or crowded up into
straits of time by his improvidence; no, nor interfere with other necessary
duties. Many a fair child is lost
by an untimely birth, and good duty spoiled by being unseasonably performed.
(2.)
By keeping a strict watch over himself in his whole course.
(a)
By shunning all that may defile his conscience, and so render him
unmeet for communion with God.
Thus the priest was to watch himself that he touched no unclean thing,
God thereby signifying that he will have them to be holy in their lives that
approach near to him in the duties of his worship.
(b)
By a holy care to observe and lay up the most remarkable passages of God’s
providence to him, as also the frame and behaviour of his own heart to God
all along the interval between prayer and prayer. The want of this part of watchfulness is the cause why we are
so jejune and barren in the performance of this duty. It is no wonder that he should want matter for his prayer at
night, and trifle in it with impertinences, who did not treasure up what passed
in the day betwixt God and him.
Though the minister be not making his sermon all the week, yet by
observing in his other studies what may be useful for him in that work, he is
furnished with many hints that help him when he goes about it. Such an advantage the Christian will
find for prayer by laying up the remarkable instances of God’s providences to
him and of his carriage to God again under them; these will furnish him with
necessary materials for the performance. The bag is filling while the kine are
feeding or chewing the cud, and accordingly yields more plentily when milked at
night. Truly thus it is here. That Christian must needs be most
fruitful and plentiful in his devotions, when he comes to pour out his heart to
God in prayer, that hath been thus filling it all the day with meditations
suitable and helpful to the duty. Would he praise God? He hath the preservations,
deliverances, and assistances which God hath given into him at hand, in the
commonplace‑book of his memory, which another hath lost for want of writing
them down in this book of remembrance.
Would he humbly confess the sins of the day? He presently recalls, ‘In this company I forgat myself and
spake unadvisedly with my lips; in that enjoyment I observed my heart to be
inordinate; this duty I omitted; that I was remiss and negligent in
doing.’ Now what a wonderful help
hath such a soul above another that walks at random to get his soul into a
melting mournful frame? The eye
affects the heart. The presence of
the object actuates the affection.
The sight of an enemy stirs up anger; the sight of a dear friend excites
love, and puts a man into a sudden ravishment —whom, may be, he should not have
thought on, if he had not seen him.
How can they mourn for the sins of the day at night who remember them no
more than Nebuchadnezzar his dream?
(c)
By the frequent exercise of ejaculatory prayer. He doth not watch to pray that never
thinks on God but when he is on his knees; for, by this long discontinuing his
acquaintance with God, he indisposeth himself for the more solemn addresses of
his soul to him. Long fasting
takes away the stomach. The Christian will find that the oftener he is refreshing
his spirit with those little sips and short gusts of heaven, the larger draught
he will be able to take when he returns to his set meal of morning and evening
prayer. For, by the means of these
he will be secured from worldly affections, which exceedingly deaden the
heart, and also be seasoned and prepared for further communion with God. These short walks often taken keep the
soul in breath for a longer journey.
2.
The Christian must watch in prayer. It is not enough to watch the child that he goes to school,
but the master’s eye must watch him in school; to be idle at school is as bad
as to truant from it. Thou dost
well, Christian, to take care of thyself before prayer, and to see that the
duty be not omitted; but wilt thou now leave it at the school-door? Truly then all thy former care is to
little purpose.
(1.)
Thou must watch thy outward man, and rouse that up from sleep and sloth.
If the body be heavy-eyed in
prayer the soul must needs be heavy-heeled; the pen drops out of the writer’s
hand when he falls asleep. ‘Watch
and pray,’ saith Christ to his disciples; he knew that they could not do that
work nodding. And yet, how many do
we see at the very time of prayer in our congregations so far from watching,
in this sense, that they invite sleep to come upon them by laying themselves in
a lazy posture? Certainly,
friends, communion with God is worth keeping our eyes open. Little do these drones think what
contempt they cast upon God and his ordinance. I wonder any can sleep at the worship of God and not dream
of hell‑fire in their sleep. But
it is not enough to keep thy awaked, if thou sufferest it to wander. ‘Turn away
mine eyes,’ saith David, ‘from beholding vanity; and quicken thou me in thy
way,’ Ps.
119:37.
(2.)
Thou must watch thy soul in prayer. The soul is the man, and the soul in prayer is the very soul
of prayer. Watch what its ends and
aims are, that it shoots not beside the mark. Watch what strength and force thy soul puts to the
work. Our prayers miscarry by
shooting short as well as wide. In
a word, thou must keep thy heart with all diligence from one end of the duty to
the other, or else it will give thee the slip before thou art aware. How oft, alas! do our souls begin to
speak with God in prayer, and on a sudden fall a chatting with the world! One while, our hearts are warm at the
work, and we pursue hard after God with full cry of our affections; but instantly
we are at a loss and hunt cold again.
Holy David was sensible of this, and therefore we have him in the midst
of this duty begging help from God to call in his gadding heart: ‘Unite my
heart to fear thy name,’ Ps.
86:11.
3. The Christian is to watch after
prayer.
(1.)
By calling his soul to a review concerning the duty, how it was
performed by him. God himself,
when he had finished the works of creation, looks back upon them, ‘And God saw
every thing that he had made,’ Gen. 1:31; that is, he viewed his work, as an
artist would do a piece he had drawn. He hath given us all a faculty to reflect
upon our actions, and looks we should use it, yea, complains of those that do
not ‘consider their ways and doings.’
Many duties depend upon this.
He that looks not back how he prayed, can he be humbled for the sins
that cleaved to it? And will God
pardon what he takes no care to know, that he may show his repentance for them? Or will he mend those faults in the
next prayer which he found not out in the former? No, but rather increase them. We need not water weeds; let them but stand unplucked up and
they will grow alone. This is the
sluggard whose soul will soon run into a wilderness, and be overgrown with
those sins in prayer, which at last may choke the very spirit of supplication
in him.
(2.)
By observing what is the issue and success of his prayer. As he is to look back and see how he
prayed, so forward to observe what return he finds of his prayer. To pray, and not watch what becomes of
our prayer, is a great folly and no little sin; like children that throw
stones into a river, which they never look to see more. What is this but to take the name of
God in vain, and play with an ordinance that is holy and sacred? Yet thus, alas! do many knock at God’s
door—as idle children at ours—and then run away to the world, as they to their
play, and think no more of their prayers.
Or, like Pilate, who asked Christ, ‘What is truth?’ and, when he had
said this, went out to the Jews, forgetting what he asked. Holy David did not think prayer such an
idle errand. ‘My voice shalt thou
hear in the morning, O Lord; in the morning will I direct my prayer unto thee,
and will look up,’ Ps.
5:3. First, he
is careful to take his aim right in delivering this arrow of prayer, which he
sends with a message to heaven, ‘I will direct my prayer unto thee.’ Then he is as careful to observe where
his arrow lights, and what answer is made to it, ‘and I will look up,’ which
amounts to as much as that expression, ‘I will hear what God the Lord will
speak,’ Ps.
85:8, that is, to me, concerning the prayer which in those
words immediately foregoing he had made, ‘Show us thy mercy, O lord, and grant
us thy salvation.’ When the
merchant hath sent his ship to sea, he is inquiring at the exchange after her,
to hear how she got to her port, whether on her return, and with what
lading. When the husbandman hath
cast his seed into the ground, then he comes every day almost to see how it
comes up. This, Christian, is to
watch unto prayer, to wait for answers to prayer. Mordecai, no doubt had put
up many prayers for Esther, and therefore he waits at the kings gate, looking
what answer God would in his providence give thereunto.
[The Christian’s
guard or watch
about prayer set for him.]
Third.
The third thing I promised was to set the Christian’s watch for him, by
giving some little counsel and help towards his constant performing this duty
of watchfulness. In doing
this, we take the following particulars.
1.
Particular. Harbour not any
known sin in thy bosom. Sin
hath two contrary effects on the conscience, and both sad enough. Either it fills the conscience with
horror, or benumbs and stupifies it; it breaks the soul’s rest, or takes away
its sense. The latter is the more
common. Suffer the devil to anoint
thy temples with this opium, and thou art in danger to fall into the sleeping
disease of a stupid conscience; little list then thou wilt have to pray. Or if it hath the other effect upon
thee, thou wilt be as much afraid, as now thou dost little desire, to pray.
2.
Particular. Beware of any
excess in thy affections to the creature. A drunken man, of all other, is most unfitting to
watch. Such a one will be asleep
as soon as he is set in his chair.
Now all inordinacy of affection is a spiritual drunkenness. Christ joins both together, ‘Take heed
to yourselves, lest at any time your hearts be overcharged with surfeiting, and
drunkenness, and cares of this life, and so that day come upon you unawares,’ Luke 21:34. It is a preservative against
drowsiness of spirit, that the day of the Lord might not take them
napping. And of the two, the
drunkenness of the affection is the worse. He that is bodily drunk over-night,
is sober by the morning; but he that is overcharged with the cares or love of
the world, rises as drunk as when he lay down; and how can he then watch unto
prayer? We have therefore these
two often joined together, ‘Let us watch and be sober,’ I Thes. 5:6;
‘Be ye therefore sober, and watch,’ I Peter 4:7. Whatever the affection is, the intemperance
of it lays the soul under a distemper, and indisposeth it to prayer. Is it sorrow? Our Saviour finds his disciples ‘sleeping for sorrow,’ when
they should have watched and prayed, Luke 22:45. Is it love? This laid Samson asleep in Delilah’s lap. The heart of man hath not room enough
for God and the world too. Worldly
affections do not befriend spiritual.
The heart which spends itself in mourning for worldly crosses, will find
the stream runs low when he should weep for his sins. If the cares of this life fill his head and heart he will
have little list to wait on God for spiritual purposes. It is no wonder that the master finds
his servant asleep in the day, when he should be at work for him, if he sat up
revelling all the night.
3.
Particular. Resist this
spiritual drowsiness when it first creeps upon thee. Sleep is easier kept off when
approaching, than shaken off when it hath got possession and bound the
senses. This sleepy disease of the
soul steals insensibly upon us, even as the night steps in by little and
little. When, therefore, thou
findest it coming, rouse up thyself; as a man who hath business to do would
start up from his chair to shake off his drowsiness. Now thou mayst observe these few symptoms of this distemper
invading thee.
(1.)
An unwillingness and backwardness to duty. If thou findest this, it
appears thou beginnest to be heavy‑eyed.
When grace is wakeful, the Christian needs not many words to persuade
him into God’s presence. ‘Thou
saidst, Seek ye my face; my heart said, Thy face, Lord will I seek.’ therefore, conclude thou mayest that
some vapours have fumed up from thy corruptions, to dull and deaden thy heart
to the work. He that would run to
the door, when awake, at the first knock of his dear friend to let him in, may,
when between sleeping and waking, let him stand too long. This was the spouse’s case, and it lost
her the company of her beloved. It
showed plainly she was in a sleepy distemper, in that she was so backward to
duty; for that was the door that Christ would have met her at.
(2.)
Formality in prayer is a certain symptom that a sleepy distemper hangs
about thee. Grace awake is full of
life and activity; at least it discovers itself by making the soul deeply
sensible of its deadness and dulness.
Vigilantis est somnium narrare. saith Seneca—it shows the man
awake that tells his dream, what he did in his sleep; and it proves the soul
awake that can feelingly and mournfully confess his deadness.
(3.)
Prevalency of wandering thoughts.
In sleep, fancy and imagination rules and ranges without any
control. If thy thoughts range and
scatter into impertinences in time of prayer, and meet with no check from thee,
it shows thy grace, if thou hast any, is not well awake.
4.
Particular. Express a
conscientious diligence at thy particular calling in the intervals of prayer.
They that sit up to watch had some need of work to keep them awake. Idleness is but one remove from
sleep. I cannot believe that he
who lazeth a day awake in idleness, should find his heart awake to pray at
night; for he hath that day lived in the neglect of a duty as necessary as
this, and it is bad going to one duty through the neglect of another. There is a generation of men indeed,
that under a pretence of watching and praying always, betake themselves to
their cloisters, and renounce all secular employments, as if it were easy to
put off the world as to change their clothes, and get on a cowl or a religious
habit; but the world hath found those places commonly to have proved, not so
much houses to pray in, as dens to draw their prey into. It is more like that those who are
pampered with sloth and fulness of bread should be eaten up with luxury and
sensuality than with zeal and devotion.
The air, when still, thickens and corrupts; the spirits in our body are
choked with rest; and the soul needs motion and exercise as much as
either. In spiritual offices it
cannot hold out without intermmittings; therefore, God hath provided our
particular callings as a relief to our spiritual devotions. Only, our care must be not to
overdo. The same thing may quicken
and weaken, wake us and lay us asleep.
No greater help to our religious offices than a faithful discharge of
our particular calling; no greater duller of the Spirit of prayer than the same
when inordinately pursued. The
same oil feeds the lamp and drowns it if excessively poured on. Hold the candle one way, and the wax
nourishes the flame; turn the other end up, it puts it out.
5.
Particular. Preserve a sense of
thy spiritual wants. As
fulness inclines the body to sleep, so doth a conceit of spiritual fulness the
soul. When the belly is full then
the bones would be at rest—the man hath more mind to sleep than work; whereas
he that is pinched with hunger, his empty craving stomach keeps him awake. If once thou beginnest to have a high
opinion of thyself, and thy spiritual hunger be a little stayed—from a conceit
of thy present store, and sufficiency of thy grace—truly then thou wilt compose
thyself to sleep, and sing the rich man's lullaby to thy soul, ‘Soul, thou hast
much goods laid up for may years; take thine ease.’ The Corinthians are a sad instance for this purpose. ‘Now ye are full, now ye are rich, ye
have reigned as kings without us,’ I Cor. 4:8. Paul is now nobody with you. The time hath been you could not be
without his pains. The hungry
child did no more cry for the breast than you for the word preached by
him. But now your stomach is
stayed, you are full and can live without him. Whereas, God knows, it was a
fulness of wind of pride, not of solid grace. It is the nature of grace to dilate the heart and make room
for more, but of pride to cloy and glut the soul. God hath long kept open house in England; the wine-cellar
door of his ordinances hath not been shut upon us; we have had free access to
drink, and that abundantly, of their sweet wine. But, alas! may it not be for a lamentation to see how many
are drunk with spiritual pride, rather than filled with grace, after so long an
enjoyment of them!—insomuch that some have attempted to stave the very vessels
from which they have drawn this wine!
Such are they that decry all ordinances, and would down with ministers
and ministry; yea, who can live without public preaching and private praying
also. Others, not so mad drunk as
the former, are yet fallen asleep under the tap; they have lost their first
life in and love to ordinances; they sit with sleepy eyes and dead hearts under
them. Well, Christian, if thou
wouldst keep thy soul awake for this or any other ordinance, take heed thou
losest not the sense of thy wants. Begging is the poor man's trade. When thou beginnest to conceit thyself
rich, then thou wilt be in danger to give it over, or be remiss in it.
6.
Particular. Retire often to
muse on some soul-awakening meditations. We seldom sleep when we are thoughtful, especially if the
thoughts we muse on be of weight and importance enough to intend and occupy the
mind. Indeed, idle trivial
thoughts such as have nothing to invite attention, are given as a ready means
to bring a man asleep—I mean bodily sleep. That Christian who neglects
frequently to meditate on spiritual things, and lets his thoughts walk all day
in the company of carnal worldly occasions, I should wonder if he finds his
heart awake at night to pray in a spiritual manner. Give me therefore leave to present a few subjects for thy
meditations to insist upon, and they will be as the brazen ball which some
philosophers used to hold in their hand that they might not sleep too long, or
as the alarm which men set overnight to call them up to their business early in
the morning.
(1.)
Meditate of Christ’s coming to judgment. Surely thou wilt not easily
sleep while this trumpet, that shall call all mankind to judgment, shall sound
in thy ear. The reason why men
sleep so soundly in security is, because they either do not believe this, or at
least do not think of it seriously so as to expect it. The servant that looks
for his master will be loath to be found in bed, when he comes; no, sits up
sits up to open the door for him when he knocks. Christ hath told us he ‘will come;’ but not when,
that we might never put off our clothes or put out the candle. ‘Watch therefore:
for ye know not what hour your Lord doth come,’ Matt. 24:42. There are indeed negative signs
concerning his coming to the general judgement of the world, by which we may
know he will not yet come; as the fall of Babylon, the calling of the Jews, and
other prophecies, that must be fulfilled; before which he will not come. But there are none such, from which we
may conclude that his coming to any of us in particular, to take us away by
death, and summon us to our particular judgment before his bar, shall not yet
be. Thou art young; thou canst not
therefore say thou shalt not die as yet.
Alas! measure the coffins in the churchyard, and thou wilt find some of thy
length. Young and old are within
the reach of death’s scythe. Old
men indeed go to death; their age calls for it. But, young men cannot hinder death's coming unto them. Thou art rich, will this excuse
thee? Rich men indeed can get
others to serve in their arms here, when their prince calls them forth to war;
but ‘there is no discharge in this war.’
Solomon tells us ‘Thou must personally do this. Thou art strong and lusty, thou canst
not therefore say that death will be longer at work to fell thee down. Some indeed he cuts down by chips in
consumptive diseases —they die by piecemeals; others he tears up in one night,
as a tree by a tempest. O think of
this, and thy sleep will depart from thee!
(2.)
Consider the devil is always awake. Is it time for them in the city to sleep, when the enemy
without watch, and may be are climbing the walls? Our Saviour takes it for
granted, ‘If the goodman of the house had known in what watch the thief would
come, he would have watched, and would not have suffered his house to be broken
up,’ Matt.
24:43. Of all the
nights in the year he would not then have slept. Would Saul have slept in his
trench, if he had thought David had been so near? Or Sisera have lain down to rest, if he had seen the hammer
and nail in Jael’s hand to drive through his temples? ‘Hannibal is at the gates!’ was enough to wake the whole
city of Rome, and call them to their arms. And is not diabolus ad ostium—the devil is at thy
door, enough to keep thee out of thy bed of sloth and negligence? What day in
all the year is no term to Satan?
What place or company art thou in, that he cannot make a snare to thy
soul? What member of thy body, or
faculty of thy soul, which is not in danger to be abused by him? Hast thou not an inmate in thy own bosom
that watcheth to open the gate to him? and is there not a constant
correspondence between them? O how oft doth he beat us—as Bernard saith—with
our own staff; and as the thief sometimes serves the traveller, binds us with
our own garters! Shall we not
always watch to pray, when he watcheth to tempt? Shall not we keep our
correspondence with God, and Christ, our allies in heaven, as he doth with our
flesh that is his confederate?
Ut jugulent homines
surgunt de nocte latrones;
Ut t’ipsum serves non
expergisceris;—
—shall
thy enemy be awake to seek to cut thy throat, and wilt not thou rise to save
it?
(3.)
Consider wicked men are awake, and hard at work for Satan and their lusts. The philosopher blushed that the smith
should be up and have his hammer in his hand before he had his book. O may it not put the Christian to
shame! Consider how watchful the men of the world are to follow their worldly
business. Do they not rise early,
and go to bed late, grudging the very time that is spent to refresh nature in
the night with sleep, so bent they are upon their carnal projects! The philosopher observed this, and
shamed himself for suffering the smith to be at his anvil in the morning sooner
than he was at his book. O
Christian! should it not make thee blush much more to see the whole town up and
as busy as bees about a garden, one flying this way, another that way—and all
to bring a little more of this world’s perishing pelf into their hive, out of
which death, ere long, will smoke them, and force them to leave what with so
much pains they have gathered for others they know not who, possibly their
greatest enemies—while thou, Christian, sleepest away thy precious time, though
thou art sure to carry thy gettings into the other world with thee,, and there
enjoy the fruit of thy short labour here with everlasting glory! Nay, consider how watchful the wicked
are to take all opportunities to pursue their works of darkness. The adulterer watcheth for the
twilight to meet his minion; and wilt not thou watch unto prayer, that thou
mayest fill thy soul with spiritual loves in communion with thy God? The thief is up at midnight to get his
prey; and wilt not thou break thy rest a little for to obtain a richer treasure
than is to be found in the coffers of the richest princes that the world boasts
of? Shall these be at so much
pains to satisfy their lusts, and thou take none to honour and enjoy thy
God? O what a shame was it to the
heavy-eyed disciples that they could not watch to pray with their Master, when
Judas that bold traitor was so wakeful to be up in the dead of the night to
betray him into his murderers’ hands!
(4.)
Consider how short the time is that thou art desired to watch. ‘Could you not watch with me one hour?’
saith Christ,’ Matt.
26:40. Ere long,
Christian, thou shalt be called off thy guard, and then thou shalt have all
rest, though no sleep. It is but
for this short life thou art put to stand upon this hard duty; and is that so
long? Others do not count it so. O how soon is a day, a year, yea a
life, passed at play or sin? The
great complaint that such make is, ‘Time is short.’ They wish they could clip
its wings, and take off the weights from this clock that make it post away so
fast. Is time so short and sweet to spend in sin, and can it be tedious to thee
to bestow it in devotion? Why
should an hour in the closet be thought by a saint long, when day and night
spent in an ale-house is too short for the sinner? But, above all, consider whether it be not better to watch
and pray here on earth for a few days than to wake and roar in hell under
endless and easeless torments!
(5.)
Consider seriously how great a loser thou hast been already in thy heavenly
trade for want of watching. It
is with the Christian as with some negligent merchant, who takes notice of
some one loss of a round sum that befalls him—may be some hundreds at a
clap. At this he cries he shall be
undone; but regards not the pence and shillings that he idly spends, nor
considers his loss which follows upon his daily negligence. Here his estate melts insensibly, and
he is not aware of it; whereas, would he count what in this dribbling way is
lost by retail, he might find it amounts to more than the other. Thus the Christian sometimes is
troubled for one great sin into which he hath fallen—and that not without reason
—but withal, he observes not how he neglects this duty to-day, and negligently
performs that at another time; how he now prays coldly for want of due preparation,
and what little fruit comes of another for want of watchfulness after it;
whereby in time he falls low, though with an easy descent, step by step;
whereas, if he could bring the several items of these his particular losses
together, he would find them swell into a sad reckoning, except with these his
losses he hath also lost—which is the greatest—the tenderness of his
conscience. Now, Christian, hast
thou not a mind to thrive at last?
And shall a careless Christian add to his stock? Did you ever go by the sluggard’s field
and not find it overgrown with thorns?
Wouldst thou but be persuaded to make it thy business daily to watch thy
heart—how thou prayest, and how thou walkest after thou hast been at
prayer—thou shouldst find a blessed change in thy spiritual affairs. This strictness will at first be
uneasy, like a new suit; but every day that will wear off, and a sweet facility
follow when thou shalt see thy gains come trowling in by it. He that finds how well he is paid for
his diligence by the increase of his estate, will not grudge the sluggard his
ease when he shall see him walk by his door in rags. It was the saying once of
a rich man, who, by God’s blessing on his diligence, had raised a vast estate,
that at his first setting up in the world he got a little with much trouble,
but afterwards he got his great gains with little trouble. And thou, Christian, wilt find the same
in thy spiritual trade. Thy
trouble will be most at first, but thy gains most at last; and the trouble
less, because the way of godliness, by use and experience, will be naturalized
to thee, and consequently become easy and delightful.
(6.)
Consider what others lose by thy not watching. He that lives in a town wrongs his
neighbour as well as himself by not looking to his fence: thus one Christian
may injure many by not keeping his own watch.
(a)
Thy very example is a wrong to others, for this sleepy disease is
catching; thy loose conversation may make others so, as one learns to yawn of
another. It s no small blessing to to live among active Christians, whose zeal
and forwardness in the ways of God is exemplary; this puts mettle in those that
follow them; the heavenly holy conversation of a master is a help to the whole
family.
(b)
Thou indisposest thyself for doing thy duty to them. We are commanded to watch over one
another in love, as those that are concerned in our brethren’s welfare. Now, how unfit is he to watch over
others that doth not watch himself? to ‘provoke to love and to good works,’ who
needs himself the spur? Can one
asleep wake another that is so?
(7.)
Lastly, Consider Christ’s care over thee. Look upon him in his
providence. That eye which neither
sleeps by night nor slumbers by day is thy constant keeper. Consider him in his intercession. There
he prays for thee, ‘watching thereunto with all perseverance.’ It is his trade and business in heaven,
for he lives to make intercession for his saints. Consider him in his Spirit. What is he but Christ’s messenger sent as our guardian to
take care of the saints in his absence?
In a word, consider him in the gospel ministry, which is set up for this
very purpose, to ‘watch for your souls.’
Yea, every private saint hath a charge to be his brother's keeper. This well considered would make thee,
(a)
Watchful to promote his glory that so carefully provides for thy
safety. What put David into such a
rage against Nabal but the disrespect that his servants found at his hands to
whom he had been so serviceable?
‘In vain have I kept all that this fellow hath.’
(b)
It would make thee the more watchful over thy own soul, if thou hast so
much ingenuity as to fear grieving thy God, who expresseth this tender care
over thee. What greater grief can
the indulgent parent have than to see his child not mind his own good after all
his care and cost laid out upon him?
He joys to see the money he gives him improved and increased by his
diligence; but it breaks his very heart with sorrow when it is all wasted and
squandered away by ill husbandry.
Division
Fifth.—the Constancy proper to Prayer.
‘With
all perseverance.’
These
words, ‘with all perseverance,’ contain the fifth branch in the
apostle's directory for prayer—the
constancy proper to prayer—which I shall despatch briefly in these four
heads. First. By giving the importance of this phrase, ‘all
perseverance.’ Second. By giving the reason why we are
to pray ‘with all perseverance.’
Third. I shall cast in some
considerations to move us to the duty.
Fourth. Wind up the discourse
with a word of counsel and direction for the help of the weak Christian
therein.
[Import of the phrase ‘with all perseverance.’]
First. Let us explain the importance of the phrase ‘with all
perseverance.’ Here is
perseverance, yea ‘all perseverance,’ required in prayer. First. Let us inquire what is
meant by ‘perseverance.’ Second.
What is meant by ‘all perseverance.’
First. What is meant by ‘perseverance.’ The word BD@F6"DJXD0F4H
here used comes from 6"DJÎH,
the same with 6D"JÎH—a letter only
transposed to melt the sound. It
signifies strength and victory; hence its compound BD@F6"DJ,D,Ã<,
is to prosecute any business with an unwearied constancy till all difficulties
be conquered and the thing at last be accomplished. It is used for the diligence and labour of hunting dogs that
follow the chase till at last they get the game pursued; it is applied also to
lackeys that with great labour run after their masters and are at their hand in
a journey. In Scripture it is
frequently applied to the duty of prayer, as Acts 6:4; Col. 4:2; Rom. 12:12,
and signifies that invincible patience, courage, and constancy which a
Christian is to show in upholding this duty of prayer.
Question. But are ‘praying always’ in the beginning
of this verse, and this ‘praying with perseverance,’ the same? If not, wherein lies the difference?
Answer. It cannot be thought the apostle, being
giving directions for prayer, would let them interfere one with another, and in
so short a space repeat the same direction over again in other words; the rest
are all distinct, so therefore will we take these. Calvin makes this to be the difference:—By ‘praying always,’
saith he, he exhorts us to pray in prosperity as well as adversity; and not
then to intermit the practice of this duty because not driven to it by such
outward pressing necessities.
But, by ‘praying with perseverance,’ admomet ne defatigemur,
instandum esse alacri animo; infracto studio continuandas esse preces, si non
statim consequamur quod volumus—he admonisheth that we be not weary of the
work; but continue instant and constant in its performance, though we have not
presently what we pray for. By
‘praying always,’ we are exhorted to the daily constant exercise of the duty of
prayer, not to neglect the seasons the seasons for prayers as they return upon
us. By ‘praying with perseverance,’
we are pressed to bear up against discouragements as to any particular suit or
request we make at the throne of grace, and not to give over though we have not
a speedy answer to it. So that the
former is opposed to a neglect of duty in its stated seasons, and the latter to
a fainting in our spirits as to any particular suit we put up. We may keep our constant course of
prayer, and yet not persevere in prayer for this or that mercy, which God
withholds sometime for the exercise of our grace.
Second.
I shall show what is meant by ‘all perseverance.’
1.
By ‘all perseverance’ is meant such a perseverance as holds out to
the end—till God doth give the thing we pray for, or takes away the subject
of our prayer, as he did in David’s case for his sick child by his death. It is possible a soul may continue
long, yet at last faint when it sees the time for answering still
protracted. God still stays, and
no news of his coming, after many a despatch sent to heaven upon that
occasion. O it is hard to hold up
our hands, with Moses, ‘to the going down of the sun!’ Christ complains how rare and scarce
such a faith is to be found, when he bears long before he throws in the mercy
prayed for. ‘Nevertheless when the
Son of man cometh, shall he find faith on the earth?’ Luke 18:8.
Shall he find so much faith as to keep his people at prayer in expectation of
his coming to their relief?
2.
By ‘all perseverance’ is meant a perseverance of the whole man in
prayer. We must not only
persevere to hold up the outward performance of the duty of prayer; but
persevere to exert the inward powers of our souls and their graces in the
duty. The duty may be kept up, and
the heart be down in performing it.
The faith, zeal, and other graces of the soul may be gone or act but
feebly. Like an army that hath not
yet quitted the field, but their powder and are even all spent; there they
stand, and set a good face on it, but can do little or nothing to offend the
enemy or defend themselves. Thus
many in afflictions pray still.
They have not yet given over the duty and run out of the field. But alas! their faith fails and their
heart quails; there is little life and vigour to be seen in the
performance. Here is some kind of
perseverance, but not this ‘all perseverance,’ which above all requires
the perseverance of grace in its actings at the duty. So we translate the word, Rom. 12:12. What is here 'with perseverance,’ is
there ‘continuing instant in prayer;’ the word is BD@F6"DJ,B@Ø<J,H.
Some are ‘instant,’ but it lasts not.
If they find the mercy comes, they draw hard; but if their chariot of
prayer be set, and after a pull or two the mercy comes not, their faith jades,
and they give over the work. Others are constant, but not instant; they
continue to pray, but pray themselves cold; they grow lifeless and listless in
the work, as if they looked for nothing to come of it. We must join both together, or expect
benefit from neither.
[Why we are to pray ‘with all
perseverance.’]
Second. I proceed to the second thing promised, viz. to show why
we must pray ‘with all perseverance;’ which take in these particulars:—
First. It is strictly commanded. ‘Pray without ceasing,’ I Thes. 5:17;
that is, without fainting. So our
Saviour, Luke
18:1, ‘And he spake a parable unto them to this end, that men
ought always to pray, and not to faint.’
Mark, not only that they might, but ‘ought.’ It is indeed a high privilege to us, and a low stoop in the
high God, to give us leave thus to lie at his door, and to suffer the cry of
our prayers to be ever sounding his ears.
We, I ma sure, could not like to have beggars knocking day and night at
our doors; but so infinitely good is God, that he doth not only allow us this
boldness, but also commands it,that the fear of a sin might move us, if the
loss of a privilege will not.
Second. This perseverance in prayer is highly
recommended. Indeed
perseverance crowns every grace and commends every duty. It is not our faith and hope, but to
‘hold fast the confidence and the rejoicing of the hope firm unto the end,’
that God looks at, Heb.
3:6. Not the
seeming zeal and swiftness of our motion in the ways of God at our first start
and setting forth, but the constancy of a well-breathed soul in holding on his
course till the race be finished, that Christ commends: ‘If ye continue in my
word, then are ye my disciples indeed,’ John 8:31. So in prayer. Not the short spurts of an inconstant zeal, that begins to
pray as they say the French do to fight —like thunder and lightning, but if the
first charge carries it not, then they quail, and are quite cowed in their
spirits. No; it is not this soft
metal, whose edge is thus easily turned, that God likes in prayer, but a zeal
tempered and hardened so with resolution that makes it cut through all delays
and difficulties. This God highly
commends. It got Jacob the name of
a prince, so nobly he behaved himself in this duty, holding it out till break
of day with God, and then would not let him go till he had blessed him.
Third. It is that which God intends by his
delays and seeming denials.
Why deals he thus with his people?
Surely it is to put their graces to the trial, whether they will quit
the siege for a few repulses or fall on with more courage. He holds his peace, to make them cry
the louder; steps aside, to make them hunt more eagerly after him. He lays blocks before the wheel of
their prayers, to try their mettle how well they will draw, when it seems a
dead pull, and the mercy comes not at their prayer. Now two things God aims at by his people’s perseverance in
prayer. 1. His own glory. 2. Their advantage. These two are never severed.
1.
His own glory. What fairer
occasion can the Christian have in his whole life to honour God, than by
holding fast his integrity, and keeping his allegiance to God firm, when he
seems to be neglected, yea, forsaken of him? Certainly God would never have put Job to so much trouble,
nor have made him pray and stay so long for the gracious issues of his
providence, but to glorify himself in the faith and patience of his faithful
servant. ‘Ye have heard of the
patience of Job, and have seen the end of the Lord,’ saith the apostle James, ch. 5:11. Truly, we could not have heard so much
of his patience, if we had not heard so much of his troubles. Had God put an end sooner to them, he
might have found more ease, but not God more honour. This was it that God was pleased with and counted himself
highly honoured by —that Satan with all his wits and wiles could not make Job
give over praying, much less fall of cursing God; no, not when God broke him
with his tempest, and seemed not to regard him or his prayers. It pleaseth us most when our prayers
make the shortest voyage—when they are at heaven and back again with and answer
quickly; but it glorifies God most when he lays an embargo—as I may so say—upon
our prayers, that no answer comes from heaven to us, and yet we will send more
after them, as Jacob did Benjamin after his other son, who was then prisoner in
Egypt. When the poor soul will not be taken off the duty by any intervening
discouragements, but presseth harder upon God from his seeming denials, this is
indeed to give glory to God.
‘Blessed is he that hath not seen, and yet’ thus ‘believeth.’
2. God, by his people’s persevering long
in prayer before he gives in his gracious answer, intends their advantage.
(1.)
He usually pays them use for their forbearance. The longer they pray, the more
redundant the mercy is when it comes.
Such a mercy, that comes as an answer of persevering prayers, is
compared to the husbandman’s gains at harvest, which abundantly recompenseth
his whole year’s patience. ‘In due season we shall reap, if we faint not,’ Gal. 6:9. The breast is filling for the child
while the mother is sleeping. God
sometimes seems to sleep and forget his poor children that cry to him, but he
is preparing the fuller mercy for them.
(2.)
Such mercies are got with longest and greatest difficulties, they come with sweetest
manifestations of divine love: ‘O woman, great is thy faith,’ Matt. 15:28. This poor woman had not her request so
soon granted as some others, but she lost nothing by it; for, with the recovery
of her child—which was all her errand—she carries away with her a high testimony
from Christ’s own mouth to the truth and eminency of her grace. She who was at first called a dog is at
last owned for a dear child.
(3.)
Such mercies as are the issue of persevering prayers, they are received
usually with more joy and thankfulness than others. Partly they are so, because the
Christian's desires are more intense and sharp by long staying and earnest
praying for them—and so he tastes more sweetness in the mercy, as he that comes
hungry from a long journey at plough relisheth his food better than another
that hath not whetted his appetite with any labour or exercise; and also
because such mercies give disappointment to the Christian’s many fears, which
their long stay occasioned. When
God is long a coming, we are prone to question whether he will come at last or
no: ‘Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth
his promise fail for evermore?’ Ps. 77:7, 8. See how many sad thoughts gathered
about this good man’s heart; which, though they did not overthrow his chariot
of prayer, yet clogged his wheels, and made him drive with a heavy heart. Now, for a mercy to break out of so
dark a cloud, it must needs bring such a glory with it as to ravish the soul
with joy and enlarge it into thankfulness. Those judgments amaze and dispirit sinners most which come
after long peace and prosperity, when they think the danger is over and
bitterness of death is even past; as in Haman’s case, who was sent to the
gallows after he had vaunted how he was invited to the queen’s banquet. This strange turn of his affairs made
it a double death to him. So,
mercies that surprise the saint after he hath prayed long, and can hear no
tidings that they are on their way, O how it affects his heart with joy and
gratitude! The church had prayed
‘without ceasing’ for Peter in prison, but still he is there, even to the very
time when Herod would have brought him forth—probably to his execution. Now, when he came himself to bring the
joyful news their prayers were heard—while they were instant at the work—it is
said ‘they were astonished,’ Acts 12:16.
(4.)
They were usually more holily used and improved. For God holds his people long at prayer
for a mercy many times for this very end—to prepare and season their hearts,
that, when they have it, they may know the better how to employ it for his
glory and their own good. None are
more careful to husband a great estate than those who are at most pains to get
it. Hannah prayed long for a son, but none is given. This makes her add a vow
to her prayer: ‘If thou wilt indeed look on the affliction of thine handmaid,
and wilt give unto thine handmaid a man-child, then I will give him unto the
Lord all the days of his life,’ I Sam. 1:11. Happy was it for this good woman she
had not her desire sooner. If she
had received him at first, haply she had never given him back to God
again. The Lord sometimes forbears
to give a mercy to us, only to get us deeper into bonds to lay it out for him
when we have it.
(5.)
The last advantage that comes to the Christian by perseverance in prayer is, when
the mercy is at last denied.
And it is this—it will enable and dispose him to bear the denial more
meekly and holily than another. He
that is short‑spirited, and cannot wait on God for a mercy, will not easily
submit to him in a denial; whereas, he that keeps up a spirit of prayer for it,
when God comes to take away the subject of his prayer, will acquiesce, now he
sees God hath fully declared his will in the thing. David and Job are pregnant instances for this. Job lets not a day pass without prayer
for his children; and how does the man behave himself when they are slain? Doth he fret and fume? Doth he curse God for making them a
sacrifice for whom he had offered so many sacrifices? No; he meekly submits to his holy will;
he opens not his mouth against him, but in praises to him. So David, when his child was dead—for
whom, while living, he ceased not passionately to pray—to show how well
satisfied he was with divine providence, he washeth his blubbered cheeks, puts
off his mourning apparel, and goes to the house of God to worship, II Sam. 12:20.
Prayer is a great heart‑easer; it breathes out those distempered passions
which, being bound up in others, break out when God at any time crosseth them
in their wills.
[Some considerations pressing the duty
of persevering
prayer.]
Third. Having shown why we are to
persevere in prayer, I come no to the third place, to cast in some
considerations to move us to the duty. Christ bestowed a parable on his disciples for this very
end, to show that ‘men ought always to pray and not to faint.’ Surely, then, it deserves an
exhortation. Now to enforce the exhortation, take these five particulars into
your consideration.
First
Consideration. The prevalency of perseverance in prayer. This is emphatically expressed by that
question of our Saviour in his parable upon this subject: ‘Shall not God avenge
his own elect, which cry day and night unto him, though he bear long with
them?’ Luke
18:7. As if he
had said, Can you think that God will send away those who are so near and dear
to him, his own elect, with a denial and that when he hath made full proof of
their faith and patience in waiting long upon him for an answer? ‘I tell you,’ saith Christ, ‘that he
will avenge them speedily.’ Men
seek to please their old customers that are constant to their shop, whoever
else they send away; so will God those that are in constant trading with him at
the throne of grace. ‘They that
wait upon the Lord are not ashamed.’
David is careful for our encouragement to let us know how well he sped
after his long waiting at God's door: ‘I waited patiently for the Lord; and he
inclined unto me, and heard my cry,’ Ps. 40:1; Hebrew ‘in
waiting I waited;’ that is, I stayed waiting long, and at last he came. But David was a favourite; may others
look to speed as he did? See ver.
3, ‘Many shall see it,...and shall trust in him.’ Answer of prayers is a covenant privilege. It is not a monopoly given to one or
two, but a charter granted to the whole corporation of saints to the end of the
world: ‘He will regard the prayer of the destitute, and not despise their
prayer,’ Ps.
102:17.
Now mark what follows, ‘This shall be written for the generation to
come,’ ver.
18.
Second
Consideration. Thy
perseverance in prayer will help to evidence thy state to be gracious.
The hypocrite is oft uncased here; will he pray always? Job 27:10. Many will come into a workman’s shop,
and take up his tools to work with them for awhile, and lay them down again by
and by, who would never yield to be bound to his trade and serve out an
apprenticeship at it. Thus an
unsound heart will be meddling with this duty now and then, but grows weary of
the work at last, especially if he be made to wait long for an answer. Saul prays to God, and because he hears
not from him, goes at last to seek to the devil. Observe what effect God’s silence, frowns, and seeming
denials produce in thy heart, and thou mayest know the temper of thy spirit
thereby. Do they wear off thy
edge to prayer, or sharpen it? Do
they make thee fall off, and send thee away from God’s door—as some sturdy
beggars go from ours when denied an alms—with clamours in thy mouth, and
discontent in thy heart, resolved to beg no more there? Or do they make thee fall on with more
courage, and enkindle thy affections to God and this duty more ardently? as the
suitor, whose love is heightened by repulses, and importunity doubled by being
obstructed and opposed. Truly, if
thou findest the latter, thou mayest conclude, if this instant constancy in
prayer be for spiritual blessings—Christ and his sanctifying graces—that divine
virtue, and that good store hath gone from Christ into thy soul. ‘O woman,
great is thy faith!’
Third
Consideration. Consider the
great folly of fainting in prayer.
Thou dost a foolish and irrational act. Haply thou art in a deserted condition, prayest for comfort,
but none comes; for victory over such a temptation without or corruption
within, but art foiled in both, for all thy praying; therefore thou first
faintest in the duty, and then givest it over. What egregious folly is this! Because mercy comes not in all haste to thee, therefore thou
wilt run from it —which thou dost in ceasing to pray! When the fisher misseth his draught, he doth not presently
give over his trade, but falls a mending his net. O cease not to pray, but mend thy praying! See at what hole the fish went out—the
mercy was lost; double thy diligence, and all shall be well at last. If thy pain continues while the
plaster is on, dost think it will cease when it is taken off? Whatever the mercy is thou wouldst
have, must it not come from God’s hands? Now will God give the mercy to thee
who rejectest his counsel for the obtaining of it? Is not prayer, and that ‘with all perseverance,’ the way he
directs all his people to take? Suppose a physician, who is sent for to a sick
patient, should give the messenger an electuary to carry back with him, and
saith, It will be some time before I come myself to the sick man, but charge
him to take a good quantity of this as oft as he finds himself ill, every day,
till I come, and he shall do well.
Now the patient begins to follow his physician’s directions, but,
staying longer than he likes before he comes, and finding his trouble continue,
sets it away, and takes no more of it.
The physician at last sets forth, and, as he is on his way to him, hears
of it, turns back, and comes not at him; so the poor man dies by his own hasty
folly. Truly this is our
case. God, for reasons best known
to himself, stays some while before he comes to his tempted distressed
servants, for their deliverance, but leaves order when any of them ail
anything—so the word 6"6`B"2,Ã,
James
5:13, signifies—that they should pray, apply themselves to
the use of this duty; yea, continue the spiritual constant use of it till he
comes; and withal assures us he will come soon enough to save us. Now, what folly is it to cast off this
means so strictly prescribed?
Surely, thought there were nothing else, this is enough to turn God
back when on his way of mercy to do us good.
Fourth
Consideration. Consider it is as
sinful as foolish to give over this duty. ‘Thou castest off fear, and restrainest prayer before God,’ Job 15:4. It is a high crime for one trusted with
a castle for his prince to deliver it cowardly into his enemy’s hand, especially
if he hath provision wherewithal to defend it. Now hath not God provided
sufficiently to enable the Christian to maintain this duty against all the
armies of men and devils, afflictions and temptations, that can oppose it?
Princes are most careful to enforce and supply frontier castles above others
with all necessaries for defence, because most assaulted. Prayer is a duty that is as hard laid at
by Satan as any, and hath many other difficulties that render it no easy matter
for the Christian to be instant and constant at it. God hath considered this, and accordingly provided
succour. He gives his Spirit to
help the Christian—because of his many infirmities—what and how to pray; who,
if he be used kindly, will not be wanting to lift with him in the work. And, while the Spirit is ready to pray
in him, Christ is as ready in heaven to pray for him; who also sends the
precious promise of the gospel—as messengers into a besieged town—to assure the
soul relief is coming from heaven to him, be the affliction or temptation never
so great and formidable that besets it.
Now, to faint in the work, and, by giving over the duty, to open the
city gates of his soul, for Satan to enter and triumph over God with his
insulting blasphemies—O what gracious soul, that hath any spark of loyalty in
his breast unquenched to his God, doth not tremble at the thought of such a
treasonable action! We cannot cast
off prayer, but we cast some dishonourable reflection upon God; for, as one
saith well, every real defect in the creature proceeds from an imaginary defect
which he falsely supposeth to be in God.
Men first conceive unworthily of God, and then carry themselves unworthily
and undutifully to him. Now the
causes from which this fainting in prayer proceeds are all evil and bitter, as
by and by will appear.
Fifth
Consideration. As it is
foolish and evil, so it is of dangerous consequence to ourselves, to faint,
and cease to pray.
1.
It is the ready way to bring some stinging affliction upon us. This is the best that can come of
it. Art thou a servant of God, and
fleest from his face? Art thou a
child, and playest the truant?
Look that thy heavenly Father will send thee to school with a rod at thy
back.
2.
Cease to pray, and thou wilt begin to sin. Prayer is not only a means to
prevail for mercy, but also to prevent sin. ‘Pray that ye enter not into temptation.’ The thief comes when the candles are
out and all the house in their beds. Christ could not keep his disciples awake
at their devotions; and how soon were they put to the rout when the tempter
came! When the courtier in a
discontent withdraws, and gives over his attendance at court, he is more easily
wound in to disloyal practices against his prince. Discontent softens the heart to receive sinful impressions
from the tempter. ‘Thou castest
off fear, and restrainest prayer before God,’ Job 15:4. Eliphaz’s doctrine was true, though his
application was false. When Saul
gave over in a pet to pray to God, then he sought to a witch. Sins of commission are the usual
punishments that God inflicts on persons for sins of omission. He that leaves a duty may fear to be
left to commit a crime; he that turns his ear from the truth takes the ready
course to be given over to believe fables, II Tim. 4:4. He that casteth off prayer, it is a
wonder if you find him not ere long cast into some foul sin.
[Counsel and direction for the weak
Christian
in persevering prayer.]
Fourth. I shall wind up the discourse
with a word of counsel and direction for the help of the weak Christian
therein. Now this will, I
suppose, be best performed by laying before you the several causes of a
person’s falling off from this duty, or fainting in it, and so to fit the
directions accordingly. All diseases are not cured with the same medicine,
neither are catholic remedies so effectual as those which respect the
particular humour from which the distemper ariseth. Now the causes
of non‑persevering in prayer are diverse.
First.
Sometimes the cause is want of a lasting and enduring motive or principle
to keep and hold us constantly to the duty. When the spring is down the watch must needs cease going,
for that fails that gave the wheels their motions. That sometimes which sets the creature to prayer, is not
pure obedience to the command, but a desire to some particular mercy, which, if
obtained, the fish being caught, the net is laid aside; or, if he prays long,
and hath it not, he grows weary of the work, and lets it fall. Be sure, Christian, therefore to pray
in obedience. Bind the duty upon
thy conscience, and thou wilt not easily shake it off. ‘God forbid that,’ saith Samuel, ‘I
should sin against the Lord in ceasing to pray for you,’ I Sam. 12:23. He had little encouragement, from them
he prayed for, to continue at the work, but his obedience to God, to whom he
prayed, held him to it. This is a strong fence to hedge in the heart indeed. We
cannot break through this hedge but we shall feel the thorns in our side. A gracious soul dreads nothing more
than guilt. Tell him it is a sin
to cease praying, and you say enough.
What though God answers not my prayer, his silence to my prayer must not
make me silent not to pray. Prayer
is still a duty. God is not bound to answer presently when we pray, but we are
bound to pray though he doth not answer. ‘All this is come upon us,’ saith the
church, ‘yet have we not forgotten thee, neither have we dealt falsely in thy
covenant,’ Ps.
44:17. Remember,
Christian, thou art a covenant servant, and one thing thou art as such bound to
do is, to pray to thy God without ceasing, I Thes. 5:17. This will defend thee against any
motion that the tempter suggests to the contrary. the beggar knocks awhile at the rich man's door, and, if he
be not served, away he goes. But
the servant in the house, though he be hungry, doth not run away presently
from his master, because he hath not his dinner so soon as he desires.
Second.
Sometimes this not persevering in prayer comes from pride. ‘This evil is of the Lord; what should
I wait for the Lord any longer?’ II Kings 6:33. What a haughty spirit was here! Pride likes not to wait, but to be
waited on. He in the gospel was
ashamed to beg, much more to stand long at the door upon a begging errand. Now, though this be a disease which a
saint is more free from than other men, yet there are dregs enough still within
him to royle and distemper his spirit, if he be not daily evacuating and
purging them out. It will not
therefore be amiss to leave a few soul‑humbling considerations in your hands,
which you may be often taking, especially when you feel any grudgings of this
sin about you, and your hearts begin to grow discontented that God makes you
stay so long for any mercy prayed for.
1.
Consider what it is to pray.
It is to go a begging for an alms, not to demand a debt. Now, doth it become thee in so poor a
condition, and about such a work, to be so quick and short with thy God? If you can live without being beholden
to God, why then do you at all come to his door? If you cannot, why then do you not wait more patiently for
his pleasure? Should he wrong thee if he beat thee from his door? Why then art
thou no more thankful for his leave to wait there, though thou beest not
presently served?
2.
Consider who he is thou prayest to. Is he not the great and glorious majesty of heaven and
earth? And is not this one piece
of the state he looks to be served in by his poor creatures? How long did Mordecai sit at the
king's gate before he had that which he waited for? Is it not time enough for the servant to be set at dinner
after he hath waited at his master’s table? Were it not unsufferable sauciness in the servant to
complain his master sat too long and required too much waiting at his
hands? This is the language of our
hearts, when we think much to stay God’s time for a mercy. Is he not a righteous holy God? Surely he doth thee no wrong to make
thee pray, and that long, for a mercy which thou deservest not when it comes at
last. Is he not wiser than thou,
to know how to time his mercies?
‘Shall the earth be forsaken for thee? and shall the rock be removed out
of his place?’ Job
18:4. Wilt thou
have God overthrow the course of his providence, which he thinks fit, to
gratify thy impatient spirit?
Surely this is to charge God foolishly with some error in his
government. In a word, is not he a
faithful God, though he comes not so soon to thy relief as thou wouldst have him? where did he give thee leave to date
his promises and set the day of payment?
No; he hath promised to answer his children’s prayers, but concealed
the time of performance of his promise, on purpose to keep them in a waiting
posture; and therefore he breaks not his promise when he detains a mercy, but
thou forgettest thy duty not to wait.
God is not unfaithful, but thou art faithless and unbelieving.
3.
Have not as good as thyself prayed, and that as long as thou, before they
have received an answer, and yet have not thus behaved themselves? Look into the generation of seekers,
and thou wilt find that God hath exercised their patience as well as thine.
Hast thou stood at God’s door longer than many of thy brethren have done? Remember Job, David, and Heman, how
many troubles came over their heads! what sad tidings did they hear! Dismal afflictions did they endure they
endure before the day broke and divine providence cleared up! Shall God raise a causey[5]
for thee to walk by thyself dryshod, while these, and thousands besides, have
taken many a weary step through the deep sloughs of affliction, before they
could come to fair way? When God
led Israel far about, and made it a journey of forty years from Egypt to
Canaan, it had been great pride for any among them to have desired God to lead
them a shorter way thither than all his brethren. David desired no more at God’s hands than to fare as his
fellow-saints did: ‘Be merciful unto me, as thou usest to do unto those that
love thy name,’ Ps.
119:132.
Nay, doth not Christ himself and example beyond all example, wait, and
that long, even in heaven itself for an answer to his prayers? He hath been already above a thousand
years there at prayer for his
church, and against his enemies, and hath not as yet received the full of his
desires; but still is expecting till the one be saved, and the other be made
his footstool. Who art thou that
thou shouldst have so high an opinion of thyself, as to look God should make
all stay, and trade for time, while thou alone for ready money?
4.
Consider whether thou didst never make God wait on thee before his suit
could be heard, though he begged not for his benefit but thy own. Did God wait in thy carnal state upon
thee, that he might at last be gracious to thee, and thinkest thou much to wait
at prayer now on him?
Third. This not persevering in prayer proceeds
oft from unbelief. The
creature prays, God is silent, and no answer comes. Now, thinks Satan, is my time come to do this person a
mischief; and therefore he labours to persuade the creature that there is no
mercy to be expected from God. If,
saith the tempter, God had meant to come, he would have been here before
now. So many days and months are
now gone, and no news of his approach.
Thou hast stayed too long to meet with disappointment at last; give
over, and take some other course. Thus he dealt with our Saviour. No enemy appeared in the field for
forty days, and then he appears.
This is his way with the saints also. He lets them alone while he thinks they are softened into a
compliance by long standing upon duty, and hopes their ammunition grows low;
then he comes to parley with them, and take them off from waiting upon God, by
starting many fears and doubts in their thoughts concerning the power, mercy,
and truth of God; so that the poor Christian is at last put to a stand, and
knows not whether he should pray or not pray. Or if he holds up the duty, yet not his heart in it; he
prays faintly, and with a kind of despair, as the poor widow made ready her
last handful of meal with no other thoughts than of dying when she had ate
it. Thus he prays, but lots upon
nothing but death and misery to follow it. O this is sad praying, to expect no good from God in the
performance! Unbelief is a soul‑enfeebling
sin; it is to prayer as the moth to the cloth, which bites the very threads
asunder, and crumbles it to nothing; it wastes the soul's strength, that it
cannot look up to God with any hope.
‘For they all made us afraid, saying, Their hands shall be weakened,’ Neh. 6:9. Resist therefore Satan, steadfast in
the faith. Never let thy heart suffer
the power, mercy, or truth of God to be called into question; thou hadst as
good question whether he can cease to be God. These attributes of the divine nature are to thy faith like
the stone to Moses, which Aaron and Hur put under him to sit upon; they will
sustain thy spirit, that thou shalt not faint or grow weary at the work, though
God makes thee wait till ‘the going down of the sun.’ O this waiting posture highly pleaseth God, and never puts
the soul to shame. Mary, that
stayed by the sepulchre, though she missed her Lord there, got at last a happy
sight of him. Quæramus et nos
Christum, saith one upon the place, ex fide, et astabit nobis licet non
illicò eum agnoverimus—let us but seek Christ in faith, and he will at
last be with us, though we do not presently see him.
Fourth. Some persevere not in prayer, because
they have their eye upon some other than God from whom they expect help. It is no wonder he gives over praying
who thinks he hath another string to his bow. While the carnal heart prays for
deliverance, he hath other projects in his head how to wriggle himself out of
the briers in which he is caught, and on these he lays more stress and weight
than on God to whom he prays; therefore, at last, he leaves praying, to betake
himself to them. Whereas another,
that looks for all from God, and sees no way to help himself but by calling in
God to his aid, will say as Peter to Christ —asking his disciples whether they
would leave him as others had done—‘Lord, to whom shall we go but unto thee?
thou hast the words of eternal life.’
I know not another door to knock at—saith the poor soul—but thine; the
creature hath it not to give, but thou hast; I will therefore never leave
thee. We know not what to do, said
good Jehoshaphat, but our eyes are up unto thee.
Fifth. It proceeds from a want of inward
complacency which the creature should have in God, and communion with him. ‘Will he delight himself in the
Almighty? will he always call upon God?’ Job 27:10. He will not always call upon him,
because he never did ordinarily delight in him. We easily let go what we take no great content to
enjoy. The sincere soul is tied to
God by the heart‑strings, his communion is founded in love; and ‘love is
stronger than death,’ ‘many waters cannot quench it.’ A stranger may have an errand that brings him to a man's
house; but that done his acquaintance ceaseth. But a friend, he comes to sit with him, and the delight he
takes in his company will not suffer him to discontinue his acquaintance
long. Get therefore thy affections
but once placed upon God as thy chief good, and the spark or stone will as soon
forget the way to their centre, as thou the way to thy God in prayer. The hypocrite useth prayer as we use
physic—not because he loves the taste of it; the sincere soul as food—it is
sweet to his gust[6]. David, from the inward satisfaction he
found in the presence of God, cries out, ‘It is good for me to draw near to
God;’ Ps.
73:28, as one that, tasting some rich wine or sweet morsel,
lays his hand on his stomach—where he finds the cheering of it—and saith to the
standers‑by, ‘O it is good!’ Never
will such a soul part with it. No,
he will say, as the fig‑tree in Jotham's parable, Shall I forsake my sweetness,
and the good fruit I have found in communion with my God! I will never do it.
Division
Sixth.—The Comprehensiveness of Prayer.
‘And
supplication for all saints.’
These
words contain the sixth and last branch in the apostle’s directory for prayer,
and that is, the comprehensiveness of the duty, or the persons that are
to be the subject of our prayers—‘supplication for all saints.’ But what! would he have us pray for
none but saints? Thus cannot be
the apostle’s meaning, it being so contrary to the mind of Christ, from whom he
hath his message. Christ both bids
us pray for our enemies, and is himself our pattern for it; yea, Paul himself
teacheth contrary doctrine to this: ‘I exhort therefore, that, first of all,
prayers and supplications be made for all men,’ I Tim. 2:1,
that is, all sorts of men, faithful and infidels, friends and enemies. So then saints are not here named as
the adequate and only subject of our prayers, but as a principal species, a
sort of persons whom we are in an especial manner to carry in our prayers to
God, whom if we do but remember, we shall not easily forget to pray for others
also; because, as Augustine saith, numerus sanctorum de numero impiorum
semper est auctus —the saints’ number is increased and taken out of the
number of the wicked. In praying
for Babylon, we pray for Jerusalem.
The more that are prayed out of sin, the more are prayed into
Christ. We shall wind up our
discourse upon this subject upon these three
propositions or bottoms. First. We must show a public spirit in
prayer, by praying for others as well as ourselves. Second. Of all
whom we remember in our prayers, saints must not be forgot. Third.
In praying for saints, we must be careful to comprehend and encircle all
saints.
FIRST
PROPOSITION.
[A public spirit must be shown in
prayer.]
We
must show a public spirit in prayer, by praying for others as well as
ourselves. This is a duty of
common interest, in which others are to share with ourselves. Like the buckets that hang in our
houses, which are for the use of the whole town when any house is on fire, the
spirit of prayer is a public treasure, though laid up in some few hands. All cannot pray, therefore all should
be prayed for. I say it is the
saints' duty, not a favour upon courtesy, which may ad libitum—at
pleasure, be done or left undone. We sin and transgress the law of prayer if we
do it not. ‘God forbid that I
should sin against the Lord in ceasing to pray for you,’ I Sam. 12:23. Paul writes himself a debtor to his
brethren in this respect, ‘We are bound to thank God always for you,’ II Thes. 1:3.
He acknowledges it due debt. In
another place he ‘thanks God that he hath them in remembrance always.’ So sensible he was of the weight of
this duty, that he thanks God for giving of him a heart to perform it.
[Why a public spirit must be shown in
prayer.]
First. It is one end why the Spirit of
prayer is given us. The gifts
of the Spirit are to be employed according to the mind and intent of the
Donor. If a man bequeaths house
and land to another, but charges the estate with such a payment for the use of
the poor, he forfeits his legacy that fulfills not the will of the dead. God intends the good of others in all
his gifts to particular saints; the way to lose our gift is to hoard it up, and
not lay it out for the end it was given. ‘The manifestation of the Spirit is
given to every man to profit withal,’ I Cor. 12:7. How should we profit others by this
gift of the Spirit, if not by praying for them? That Spirit which stirs us up to pray for ourselves, will,
if we quench it not, send us on the same errand for others; yea, in some cases,
for others before ourselves—for their spiritual good, before our own temporal;
for the public good of a community, before the private good of our single
person; as in Moses’ case, who would not be taken off praying for Israel to be
made great upon their ruins.
Indeed that offer from God, ‘Let me alone, and I will make of thee a
great nation,’ was only probatory, to try whether Moses would prefer his own
stake before the people’s, and God was highly pleased with his self-denial.
Second.
The law of love binds it as a duty upon us. We are commanded to ‘love our neighbour as ourself.’ That ‘as’ imports a parity for
kind, though not for proportion; for manner, though not for measure. I must love my neighbour as truly,
though not as strongly, as myself.
Now, how do we show real love to ourselves, if we pray not for
ourselves? Our Saviour expounds our love to our enemy by praying for him: ‘Love
your enemies,’ and ‘pray for them which despitefully use you,’ Matt. 5:44. We may give an alms to an enemy, and
not love him. It is easier to draw
out our purse than to draw out our soul to the hungry; as the prophet phraseth
it, in prayer we draw out our souls.
If a man ever speaks or does anything sincerely, surely it is when he
directs his speech to God in prayer, saith Lucas Brugens, upon the place. Therefore, God chooseth this of praying
for our enemies as the surest testimony for our loving of them. And truly he
that wisheth well only to himself may well be reckoned among the most
degenerate of mankind. One well
compares such a self-lover to the hedgehog, that laps himself with his own soft
down, and turns out bristles to all the world besides.
Use.
This shows the largeness of God’s bountiful heart. He gives his children not only leave to
ask for themselves, but for others.
This is not the manner of men; we count it too much boldness to beg for
themselves and others also. If a
poor man, when he hath got his alms, should then beg for all his neighbours,
where should he find the man that would bid him welcome? But behold here the immensity of divine
goodness, who gives us leave to bring our neighbour’s pitcher with our own to
his door, yea commands it, and then takes it ill when we steal to prayer upon
our own private errand, and leave the thought of others’ necessities behind
us. Why shouldst thou, Christian,
stand in doubt whether God will supply thy own wants, when he commands thee to
intercede for others?
[Lamentation for the
want of
a public spirit in
prayer.]
A
lamentation may be taken up for the narrowness of our spirits in prayer. Some, indeed, are so far from praying
for others, that they have not learned to show so much mercy to themselves;
yea, live in such an estate of alienation from God, wherein they cannot pray
for themselves or their dearest relations. O how many prayerless fathers have we that are cruel to
their own flesh! husbands to the wives of their own bosom! Ask whether they love them; they will
tell you, Yes, that they do as their own souls. And you may believe them, for they serve them no worse than
they do their own souls. A time is
coming wherein they will know, one hearty prayer found upon the file for their
relations would speak more for their love they pretend towards them, than all
the bags of money which they fill for them. Others, if they show a little natural affection to their own
flesh and domestic relations, yet their love hath much ado to get over their
own thresholds, to inquire how it fares with others. O how little do they feel their neighbours’ pains! how
seldom do they spread them with any real sense upon their hearts before the
Lord! Or, if their eye affects
their heart with what is presented so near unto them in the afflictions of
their next-door neighbour, yet how few discover such a public spirit as to
carry upon their hearts the miseries of those that are at further distance, so
as to be faithful remembrancers to the Lord for them? Blessed Paul was afflicted with, yea, had ‘a great conflict
for, those that had never seen his face in the flesh.’ Even among those that are Christian, O
what a decay is there of this public spirit! There is great complaint in the world among men of their
great losses in our late times of confusion; but I think the saints are the
greatest losers, who have lost so much of their love and charity. One saith the world was once destroyed
with water, propter ardorem cupidinis—for the heat of lust which had set
it on a flame; and shall be once again destroyed with fire, propter teporem
charitatis—for the coldness of love and charity. Love is to the soul what natural heat is to the body—it
gives vigour, and enables for the performance of all offices of life. But alas! how is this kindly heat
decayed among Christians in this old age of the world! This was long ago foretold by our
Saviour, ‘The love of many shall wax cold,’ Matt. 24:12, and no wonder,
when self‑love, that predatory fire, waxes so hot; foretold also by the
apostle, ‘In the last days men shall be lovers of themselves,’ II Tim. 3:2. And what a black regiment follows this
captain sin, is there to be seen!
If once a man make self the top of his aim, farewell loving of or
praying for others. Charity cannot
dwell in so narrow a house as the self‑lover's heart is; yea, it is diametrically
opposed to it: ‘Love seeks not her own,’ I Cor. 13:5.
But
to turn lamentation into exhortation: labour for a public spirit in
prayer. Is there none, O man, that
needs the mercy of God besides thyself? Wouldst thou have none saved in another
world, nor provided for in this with thee? Now, in remembering others, God will give thee leave thy
love should begin at home, though he would not have it end there. Look into thy family; canst thou forget
them a day, if thou rememberest thyself?
Shall a believer turn worse than an infidel? He provides for his house; and thou hast light that tells
thee all thy providing for them is nothing, except God say amen. When thou hast
paid thy duty to them, still widen thy charity and take up thy neighbours into
thy thoughts. O consider what is
doing in the streets and neighbourhood!
How many mayest thou there soon find pouring out their precious souls
as a drink-offering to Satan, the god of this world, in their horrid
abominations? O pray that God
would stay their bloody hand before they have irrecoverably made away
themselves! Then take a further
walk in thy meditations to view the public state and posture of the
nation. See what mercies are writ
with the golden pen of Providence upon its forehead, and pay thy humble
thanks; what prognostics of judgments coming thou canst observe in the face of
the times, and get into the gap before the wrath begins. Did Abraham so plead for a Sodom,
though himself was far enough from the danger of the storm, and not thou for
thy own nation, who art like to be taken in it if it fall in thy days, or thy
posterity to rue it, if the cloud impending be not scattered by the prayers of
the faithful? Nay, let not the sea
that divides thee and the other parts of the earth make thee think thou art not
concerned in their happiness or misery.
Let thy prayers walk over the vast ocean, and bring matter for thy
devotions, like the merchant’s ship her freight from afar. Visit the churches of Christ abroad;
yea, the poor Indians and other ruins of mankind that lie where Adam’s sin
threw them with us, without any attempt made as yet upon them by the gospel for
their recovery, and carry their deplored condition before the Lord. Our Drake is famous for compassing the
earth with his ship in a few years; thou mayest by thy prayers every day, and
make a more gainful voyage of it too than he did.
[Considerations to
induce to
a public spirit in prayer.]
Take
two or three quickening considerations to set thee the more feelingly to
this work.
1.
Consideration. Thou canst
not pray in faith for thyself, if only for thyself. The Lord Jesus taught his disciples
this piece of charity in the form of prayer he gave them: ‘When ye pray, say,
Our Father.’ Pater est verbum
fidei; noster est verbum charitatis— ‘father’ is a word of faith and
confidence; ‘our father’ imports love and charity, two necessary graces in
prayer. We live by faith, and
faith works by love. No prayer can be without faith, nor faith without charity.
Christ sends him in the gospel from the altar, to reconcile himself to his
brother before he offered his gift. And why, but that he might be as ready and
willing to pray for his brother as himself? If we have not charity to pray for our brother, we cannot
expect welcome when we pray for ourselves.
2.
Consideration. You do not
else make good the character and report which God gives of his children. He speaks of them to be a blessing to
the persons and places about them: Israel ‘a blessing in the midst of the land
of Assyria,’ Isa.
19:24. They are
compared to a fountain, which is a common benefit to serve a whole town; to
stop or trouble which is a wrong to all that draw their water thence, Prov. 25:26.
Now, one way wherein the godly are eminently serviceable to others, is by the
interest they have in God and the prevalency of their prayers with him. ‘By the
blessing of the upright the city is exalted,’ Prov. 11:11;
that is, by their fervent prayers, which draw down a blessing from heaven upon
it. God blesseth imperatoriè—by
command: ‘he commanded the blessing, even life for evermore,’ Ps. 133:3. The saints bless when they pray: ‘On
this wise ye shall bless the children of Israel, saying unto them, The Lord
bless thee, and keep thee,’ Num. 6:23, 24.
3.
Consideration. God gives a signal
testimony of his favour to his saints' prayers for others.
(1.)
He doth great things at their request for others. How oft did Moses reverse divine
plagues that were executed on Egypt? even as oft as Pharaoh had a heart to beg
his prayers. How low did Abraham
beat the market for Sodom’s preservation? he brought it down to ‘ten righteous
men.’ Could that wicked place have
but afforded that number, it had not been turned to ashes.
(2.)
When their prayers obtain not a mercy for the people, then nothing else can
help them. Therefore God, to
express his peremptory resolution and irreversible decree to punish Israel, tells
them, ‘Though Moses and Samuel stood before me, yet my mind could not be toward
this people,’ Jer.
15:1, thereby intimating their case desperate. If the prayers of such holy men could
not prevent the fall of that cloud of his wrath impending, much less could they
with their own power or policy shift it off. Indeed when God is fully set upon a vindictive way, he takes
them off from praying: ‘Pray not thou for this people,...for I will not hear
thee,’ Jer.
7:16. And even
in this he shows at what a rate he values his people’s prayers, which makes him
loath they should bestow their pains in vain. ‘Pray not thou for this
people’—as if he had said, Let them pray if they will, I can without any regret
reject their motion; but I am unwilling thou shouldst pray in an unaccepted
time for that which I have no mind to give.
(3.)
When the saints’ prayers bring not back with them the mercy for others that is
their express errand, yet God is careful that his people should not have the
least suspicion that the denial proceeds from any disrespect he hath to their
persons or prayers, and therefore he sometimes gives the thing they desire,
only he changes the subject.
Thus, when God denied Abraham for Ishmael he gave him abundantly in
Isaac. Sometimes, again, what he denies them for others he grants to
themselves. Thus David’s prayers
for his enemies ‘returned into his own bosom.’ Now in praying for others:
(a)
Get thy heart deeply affected with their state and condition for whom thou
prayest. God loves mercy better
than sacrifice. To draw out our
souls in giving and alms is greater charity than to draw out our purse. So in prayer, be sure thy soul be
poured out, or else thou art a deceiver; thou wrongest both God and him
also thou prayest for. Before Christ prayed for Lazarus he
troubled himself. ‘Behold how he
loved him!’ said those about him who were witness to the groans he fetched and
tears he shed. Then thou wilt pray
fervently for others when thy heart is warmed into sympathy for them. A lawyer may show more rhetoric in
pleading a man’s cause, but a brother or dear friend that carries the sense of
his condition upon their hearts must needs discover more affection.
(b)
Prefer spiritual blessings in thy prayers for others before temporal. Is it a sick friend on whose errand
thou goest? If health be all thou
beggest for him, thou art not faithful to thy friend. He may have that and be the worse for it. Ask of Christ grace and glory for him,
and then thou dost something to purpose.
Surely this our Saviour meant in his method of causing the palsied man
to be cured of his disease: ‘Be of good cheer,’ saith Christ, ‘thy sins are
forgiven,’ Matt.
9:2. He first
brings him the news of a pardon, as a mercy {of} infinitely more worth than
life or limbs, thereby tacitly reproving his friends, who took more care to
have his body healed than his soul saved.
Is it the nation thou art praying for? Aim at more than deliverance from outward judgments and
plagues. The carnal Jews could
say, ‘Give us water that we may drink,’ Ex. 17:2; but thought not
of their sin, to beg repentance for and pardon of it. That was the cry of the creature—a beast can low and bellow
in a drought; but this is the voice of a saint.
(c)
Be not discouraged in your prayers for others though an answer doth not
presently overtake them. Thou prayest for a rebellious child, or carnal
friend, who yet continue to be so; take heed thou dost not presently think them
past grace, and give over the work.
Samuel saw the people he prayed for mend but slowly, yet hear what he
saith: ‘God forbid that I should cease praying for you,’ I Sam. 12:23. I have heard of some that have been
laid forth, yea buried, before they were dead, by their overhasty friends. Be not thou thus cruel to the souls of
thy relations or neighbours. Lay
them not out of thy prayers, bury them not in thy thoughts for reprobates,
because thou canst not perceive any sign of spiritual life in them, though thou
hast many a time stretched thy hands in prayer over them; their souls thou
seest are yet in their bodies, and so long it is not too late for God to
breathe the life of grace into their souls. Again, is it for the public thou prayest? Draw not in thy stock of prayer, though
thou hast not so quick a return in thy trade with heaven for it as thou
desirest. The father’s labour is
not lost if his son receives the benefit of it. He may be dies before the ship
comes home he sent forth, but his child lives to have the gains of that adventure
paid into his purse. Thus one
generation sows prayers for the church, and another reaps the mercy prayed for.
SECOND
PROPOSITION.
[Saints must be specially remembered
in prayer.]
In
praying for others, of all we remember, saints must not be forgot. The apostle hints this, by making them
the instance for all, as the species famosa—or chief rank of men, for
whom we are to pray; and it suits well with Paul's doctrine elsewhere. We are here bid ‘As we have
opportunity, let us do good unto all, especially unto them who are of the
household of faith,’ Gal.
6:10. Now this
of prayer I take to be one of the most eminent ways of doing them good. What greater kindness can a man do for
his sick friend than to go to the physician for him. By other acts of charity we give a little out of our own
purse; but, by praying for the poor saints, we open God’s treasury for
them. If one should meet a beggar,
and out of his purse throw him a few pence; but another tells him, I have no
money of my own to give, yet I will go to court, and open your necessitous
condition to the king my master; it were easy to tell which of these does the
poor man the greatest kindness. A
poor saint may thus do more for another, though, as Peter told the cripple, he
hath neither silver nor gold to give, than he who hath the largest purse of his
own. That of Araunah is observable, where we have his bountiful offer to king
David: ‘Let my lord the king take and offer up what seemeth good unto him:
behold, here be oxen for burnt‑sacrifice,’ II Sam. 24:22. This was much, and showed his heart to
be noble and large, as it follows, ‘All these things did Araunah, as a king,
give unto the king,’ ver.
23. Yet one
thing he did amounted to more than all this, which was his hearty prayer to God
for David's acceptance: ‘And Araunah said to the king, The Lord thy God accept
thee.’ He might have done all the
other for fear; a subject sometimes gives his prince, because he knows he may
take though he gives it not. But
by his praying for him he discovered his hearty affection to him. There are
several weighty reasons for this duty.
First. >From God.
Second. From Satan. Third.
From the saints prayed for. And, Fourth.
From the saints praying.
[Why believers are to be specially
remembered in
prayer.]
First. There is a reason taken from God.
1.
They are the special object of his love; his heart is set upon them, his
thoughts and providence are at work continually for them. Others indeed do partake of divine
bounty, but they may thank the saints’ company and neighbourhood for it. When the gardener waters his beds of
flowers, some runs down into the alleys, but had he no flowers he would save
that pains. When once God hath got
his whole family of saints home to himself in heaven, it will quickly be seen
what God will do with the rest of the world. God dispenseth the same providence to them both, but not
with the same affection, not to the same end. ‘He is the Saviour of all men,
but especially of those that believe,’ I Tim. 4:10. He saves the saints with saving
purposes; the wicked he saves temporally, to destroy them eternally. He saves them from a present sickness
or danger that they may ripen for hell; as we save our young wood for greater
growth, and then cut it down for the fire. Now what shall be done for those whom God declares so much
love? We cannot do less than pray
for them. By this we comply with
God, and show our content in his choice.
2.
God hath made them the proper heirs of all his promises. Now promises are the ground of prayer.
We are to pray for others, though wicked, not knowing but God may have a secret purpose of doing them
good. But when there is grace, hic
se asperit decretum—here God breaks open his decree. The fountain of his
electing grace, which ran hitherto underground, now bursts forth; so that now
you may with fuller confidence pray for such a one. When Paul begs prayers, to encourage his friends at the work
for him, he assures them of his sincerity: ‘Pray for us: for we trust we have a
good conscience, in all things willing to live honestly’ Heb. 13:18. As if he had said, You pray for one
that God will not chide you for mentioning. It is an encouragement for a merchant to adventure when he
puts his stock into a good bottom.
3.
They are a generation that alone honour God in the world. Indeed God honours himself upon others
in their present lusts and future damnation. He makes their wrath praise him
here, and his wrath poured on them shall praise him hereafter; but no thanks to
them for all this, for they do their utmost to lay the honour of God in the
dirt. But the saints are a people
who are not merely passive but active in the praising of God; it is their
mother‑language to bless the name of God.
Whatever is their work, this is their end and aim—‘whether they eat or
drink,’ to ‘do all to the glory of God.’
Now, upon this account, we are to pray for saints above others. The first thing our Saviour teacheth us
to pray for is, that the name of God may be hallowed, in order to which he
directs us in the very next words to pray for his church and saints, as those
who alone can hallow it—‘thy kingdom come.’
Second.
There is a reason from Satan.
His great spite is against the saints. God owns them; therefore he hates them, and spits fire and
brimstone at them. Where God is of one side you may be sure to find the devil
on the other; indeed they are the only company that stand in his way. As for the wicked, he takes himself to
be advanced when they are exalted in the world; the father is honoured when the
child is preferred. But the
saints’ rising portends his fall; this makes him bend all his force, by
temptation or persecution, to procure their ruin. these are the stars he would stamp under his feet. The first murder in the world was of a
saint; and Cain will kill Abel to the end of the world. In all broils and confusions of nations
these are the threatened party, therefore they need our prayers most.
Third.
There is a reason taken from the saints prayed for.
1.
They exceedingly desire prayers.
The wicked, I confess, may do this also, but it is by fits—in a pang of
fear or fright. Thus Pharaoh sends
in all haste for Moses when the plagues of God are in his house and
fields. The carnal Jews pray
Samuel to pray for them that they die not; but it was when terrified with dreadful
thunder and rain that fell, I Sam. 7[7]. Yea, Simon Magus himself, smitten with
horror at Peter’s words, begs his payers, ‘that none of those things which he
had spoken might come upon him.’
But at another time these wretches cared neither for the saints nor for
their prayers. Pharaoh, who desired Moses at one time to pray for him, at
another time chases him out of his presence with a charge never to come at him
more. But now, the saints are very
covetous, yea ambitious, of the auxiliary prayers of their brethren, and those
not the meanest among them neither.
Indeed, as any is more eminent in grace, so more greedy of his
brethren’s help. The richer the tradesman is, the more he sets at work for him.
Paul himself is not ashamed to beg this boon of the meanest saint. ‘Now I beseech you, brethren, for the
Lord Jesus’s sake, and for the love of the Spirit, that ye strive together with
me in your prayers to God for me,’ Rom. 15:30. Did you ever hear
a beggar at your door, or prisoner at the gate, beg more passionately?—for the
Lord Jesus’ sake, for the Spirit’s sake. If ever you felt any warmth in your
hearts from the blood of Christ, or love of the Spirit comforting you, strive FL<"(T<\.,2,,
wrestle with me till we together have the victory, prevailed with God for this
mercy.
2.
As the saints are covetous of prayers, so they lot upon it that you do pray
for them; yea, take up comfort beforehand from the expectation of what they
shall receive by them. ‘I know
that this shall turn to my salvation through your prayers,’ Php. 1:19. ‘I trust that through your prayers I
shall be given unto you,’ Phm.
22. Where,
(1.)
Observe Paul’s modesty. He
sinks and drowns his own prayers, and expresseth his faith on theirs.
(2.)
His confidence. He doubts
not but they will pray, neither does he question the happy return of them into
his bosom. As if he had said, If
ye be faithful ye will pray for me.
So that we break our trust, and disappoint our brethren, if we forget
them.
3.
Saints are the honest debtors we can deal with; they will pay you in
their own coin. He that shows any
kindness to a saint is sure to have God for his paymaster; for it is their way
to turn over their debts to God, and engage him to discharge their score to
man. Onesiphorus had been a kind
friend to Paul, and what does Paul for him? To prayer he goes, and desires God to pay his debts. ‘The Lord give mercy unto the house of
Onesiphorus; for he oft refreshed me, and was not ashamed of my chain,’ II Tim. 1:16.
Fourth.
There is a reason taken from the saints praying. There is no duty God commands but he
pays the Christian well for the performance, and leaves him a loser that
neglects it. There is enough in
this duty we are speaking to that may make it lovely and desirable in our
eye. The best of saints have accounted
it a great privilege to be admitted into this noble order. Paul thanks God that ‘without ceasing
he had Timothy in remembrance in his prayers night and day.’ But wherein lies this mercy to have a
heart to pray for our brethren?
1.
It is a singular mercy to be instrumental to the grace or comfort of any
saint, much more to be instrumental for the glorifying of God. This a gracious heart prizeth highly,
though it costs him dear to promote it.
Now in praying, though but for one single saint, thou dost both. ‘Ye also helping together by prayer for
us, that for the gift bestowed upon us by the means of many persons thanks may
be given by many on our behalf,’ II Cor. 1:11. Paul, begging prayers, enforceth his
request with a double argument.
(1.)
From the prevalency of joint prayers. When twenty pull at a rope, the strength and force of every
one is influential to the drawing of it; so in prayer, where many concur, all
help. God looks at every one’s
faith and fervency exerted in the duty, and directs the answer to all.
(2.)
From the harmony of joint praises.
The fuller the concert in praises, the sweeter the music in God’s
ear. Joint prayers produce social
praises. He that concurs to a
prayer, and not in returning praise, is like one that helps his friend into
debt, but takes no care to bring him out.
2.
By praying for others we increase our own joy. When Paul saw the prayers
which he had sown for the Thessalonian saints, I Thes. 1, come up in
their faith and zeal, he is transported with joy, as an incomparable mercy
bestowed upon himself: ‘What thanks can we render to God again for you, for all
the joy wherewith we joy for your sakes before our God?’ I Thes. 3:9. He had watered them with his prayers;
God gives increment to their grace.
From this his joy flourisheth, and his heart is so ravished, that he
knows not what thanks to God are enough for the mercy he receives through his
hands. Truly, the reason why we
gain no more from the graces of our brethren, is because we venture no more
prayers upon them.
3.
This would be an undoubted evidence to prove ourselves saints—could we but
heartily pray for them that are such.
Love to the brethren is oft given as a character of a true saint. Now, no act whereby we express our love
to saints stands more clear from scruples of insincerity than this of praying
for them. Will you say you love the saints because you frequent their company,
show kindness to their persons, stand up ion their defence against those that
reproach them, or because you suffer with them? All this is excellent, if sincere; yet how easy is it for
vainglory, or some other carnal end, to mingle with these! But if thou canst find thy heart in
secret—where none of these temptations have such an advantage to corrupt
thee—let out to God for them with a deep sense and feeling of their sins,
wants, and sorrows, this will speak more for the sincerity of thy love, than
all the former without this.
[Use or Application.]
Use
First. Must we pray above
all for saints? Woe then to those who, instead of praying for them, had
rather with those, Isa.
59:15, make ‘a prey’ of them; that, instead of praying for
them, can curse them, and drink to their confusion. Haply it is not under the plain name of saints, but as
wrapped up in the bearskin of fanatic, puritan, or some other name of scorn,
invented to cover their malice, so they can devour and tear them in
pieces. The saints are a sort of
people that none love but those that are themselves such. It is a good gloss of Jerome, estote
sancti, ut oratis pro sanctis—be saints, and then you will pray for
saints. The righteous is an
abomination to the wicked: it is a sect everywhere spoken against. The feud began at first between Abel
and Cain, and so spread over the whole world; one generation takes up the
cudgel against them, as another lays it down. Hamilcar bequeathed his hatred
against the Romans to his son Hannibal when he died. So is the feud transmitted by the wicked from one generation
to another against the saints.
Nothing can quench their wrath or take up the quarrel;—no moral
perfections, which, were they in others, would be thought lovely. Let the saint
be never so wise, meek, affable, and bountiful, yet this, that he is a
Christian, is a ‘but’ that will blot all in the wicked world's thoughts. Bonus
vir Cajus Sejus, sed malus tantum quod Christianus, was the language in
Tertullian’s age —Cajus Sejus had been a good man if he had not had that
without which he could not be good.
No near relation can wear off their spite. Michal cannot bite in her scornful spirit, but jeers her
husband to his face for his zeal before the Lord.
In
a word, no benefit which accrues to the wicked by the saints’ neighbourhood—and
that is not a little—can make them lay down their hatred. They are the only bail which God takes
to keep a nation, when under his arrest, out of prison. They are the cause of blessings to the
families, towns, and kingdoms they live in; yet the butt at which their envenomed
arrows are levelled against. The
whole city is against Lot; not a man among them to take his part, so true and
constant are the wicked to their own side. Tertullian tells us of some heathen
husbands that liked their wives, though loose and wanton, and lived with them,
when such, before they were converted to Christianity, but when once they had
embraced the faith, and thereby were made chaste, they put them away; fathers
that could bear undutiful rebellious carriages in their children, when once
converted and these amended, they
turned them out of doors. Ut
quisque hoc nomine emendatur, offendit—as any were reformed in their lives
by turning Christian, so he became an offender. It were will if this were only the heathens’ sin; but by
woeful experience we find that the true Christian hath not more cruel enemies
in the whole world than some be that are of his own name. The sharpest persecutions of the church
have been by those that were in the church. O what a dreadful will such have to make in the great day,
who profess the name of Christ, yet hate his nature in the saints!—who call
Christ Lord, yet persecute his best servants and destroy his loyalest subjects! These are the men that above all other
shall feel the utmost of the Lord’s fiery wrath in the day when he shall plead
his people’s cause and avenge himself on their adversaries.
Use
Second. Be exhorted tot his
duty of praying for saints; you cannot do that which God will take more
kindly at your hands. He himself
puts this petition into our mouths: ‘Ask me of things to come concerning my
sons,’ Isa.
45:11. Courtiers frame their petitions according to their
prince’s liking. They are careful
not to ask that which he is unwilling to give; but when they perceive he
favours a person or business, then they are ambitious to present the petition.
Joab knew what he did in sending the woman of Tekoah to David, with a petition
wrapped up in a handsome parable for Absalom the king’s son. He knew the king’s heart went strongly
after him, and so the motion could not but be acceptable. And is not the Lord’s heart gone after
his saints? Thy prayer for them,
therefore, must needs come in a good time, when it shall find the heart of God
set upon the very thing thou askest.
This was it that God was so pleased with in Daniel, ch. 9:22, 23.
Now, in your prayers for the saints, among other things that you pray for them,
forget not these:
1.
Pray for their lives. They
are such a blessing when they live, that they seldom fall but the earth shakes
under them. It is commonly a
prognostic of an approaching evil when God takes them away by death. Jeroboam had but one son in whom some
good was found; he must die, and then the ruin of his father’s family follows, I Kings 14:7. When Augustine died, then Hippo falls
into the enemy’s hands. If the
wise man be gone that preserved the city, no wonder if its end hastens. God
makes way to let his judgments in upon the world by taking the saints out of
the world. When God chambers his
children in the grave, a storm is at hand, Isa. 26. It is, you see, of concernment to do
our utmost to keep them among us, especially when their number is so few and
thin already, that we may say, as once the prophet concerning Israel, ‘I am
as when they have gathered the summer fruits, as the grape-gleanings of the
vintage,’ Micah
7:1. Did we
indeed see them come up as thick in our young ones as they fall in the old, we
might say a blessing is in them.
These would be as hope‑seeds at least for the next generation. But when a wide breach is made and few
to step into it, this is ominous.
At Moses’ death, Joshua stood up in his place, and it went well with
Israel’s affairs. But when Joshua
died, and a generation rose up that had not seen the wonders God had done for
his people, and so rebelled, then they to wrack apace, Judges 2:9, 10.
2.
Pray for their liberty and tranquility. ‘Pray for the peace of Jerusalem; they shall prosper that
love thee,’ Ps.
122:6. Jerusalem
was the place for their public worship, ‘whither the tribes go up, the tribes
of the Lord, unto the testimony of Israel, to give thanks unto the name of the
Lord,’ ver.
4; so that, by praying for Jerusalem’s peace, is meant such
serene times wherein the people of God might enjoy his pure worship without
disturbance. The church hath
always had her vicissitudes; sometimes fair and sometimes foul weather, but her
winter commonly longer than her summer; yea, at the same time that the sun of
peace brings day to one part of it, another is wrapped up in a night of
persecution. Universal peace over
all the churches is a great rarity; and where it is in any part of it enjoyed,
some unkind cloud or other soon interposeth. The church’s peace therefore is set out by a half-hour’s
silence, Rev.
8:1. When God
gave the poor Jews ‘a reviving,’ after a tedious captivity, by moving Cyrus to
grant them liberty to go and rebuild the house of God, how soon did a storm
rise and beat them from their work!
One prince furthers them, another obstructs the work. The gospel church Acts 9,
had a sweet breathing time of peace; but how long did it last? this short calm
went before a sudden hurricane of persecution that falls upon them, Acts 12.
Thus have the politic rulers of the world used the saints, as their carnal
interest seemed to require; one while to countenance, another while to
suppress, them. No sort of people
in the world can expect less favour from the world than the church; their only
safety therefore lies to engage God to espouse their cause.
3.
Pray for their love and unity among themselves. The persecutor’s sword—blessed be
God!—is not at the church’s throat among us. But are not Christians at daggers’ drawing amongst
themselves? The question in our days hath oft been asked, Why the word
preached—being as frequent, clear, and powerful as any former age ever enjoyed
in this nation —hath been no more effectual to convert the wicked or to edify
the saints? I will not say this is
the sole reason, but I dare deliver it as none of the least causes—and that is
the woeful divisions and rents amongst those that have made greatest profession
of the truth.
(1.)
For the saints. It is no
wonder they should thrive no more under the word, for the body of Christ is
edified in love, Eph.
4. So long as
there is a fever upon the body it cannot nourish. The apostles themselves, when wrangling, got little good by
Christ’s sermon, or the sacrament itself administered by Christ unto
them. One would have thought that
such was a meal in the strength whereof, as so many Elijahs, they might have
gone a long journey. But, alas! we
see how weak they rise from it. One denies his master, and the rest in
a fright forsake him; so unfit were they in such a temper to make a spiritual
advantage of the best of means.
(2.)
Again, for the wicked. It
is no wonder that the word prevails no more on them. The divisions and scandals that have arisen among those that
call themselves saints have filled their hearts with prejudice against the
holy truths and ways of God.
Christ prays for his people’s unity: ‘That the world may believe,’ saith
he, ‘that thou hast sent me,’ John 17:21. What is oftener in the mouths of many
profane wretches than this—We will believe them when they are all of one mind,
and come over to them when they can agree among themselves? Who loves to put
his head into a house on fire?
This should, methinks, stir up all that wish well to the gospel to pray,
and that instantly, for the reunion of their divided hearts. Hot disputes will
not do it; prayer, or nothing can.
Pliny saith of the pearls called uniones, that their nature,
though they be engendered in the sea, partakes of the heavens more than the
earth. ‘The God of peace’ can only
see us at peace. If ever we be
wise to agree, we must borrow our wisdom from above; this alone is ‘pure and
peaceable.’
THIRD
PROPOSITION.
[In praying for
saints, we must comprehend ‘all.’]
In
praying for saints, we must be careful to comprehend and encircle all
saints. I do not mean, as the
Papists, for quick and dead.
Prayer is a means to wait upon them in their way; at death, then they
are at their journey’s end.
Prayers are bootless for the dead sinner, and needless for the deceased
saint. The wicked in that state
are beneath, the saint above, our prayers. We cannot help the wicked. The tree is fallen, and so it must lie. We read of a change the body shall have
after death. Vile bodies may, but
filthy souls cannot, after death
be made glorious. If they go off
the body filthy, so they shall meet it at the resurrection. The time to pray for them is now while they live among you, or never;
for death and hell come together to the sinner. No sooner Dives’ wretched soul is forced out of his body,
but you hear it shriek in hell, ‘The rich man also died, and was buried; and in
hell he lift up his eyes, being in torment,’ Luke 16:22, 23. But Abraham tells him ‘there is a gulf
fixed,’ that forbids all intercourse betwixt heaven and him. No what is that but an irrevocable
decree with which the wicked are sealed under everlasting wrath? If God receive no prayers from them,
then not from others for them. And
as the wicked are beyond our help, so the saints above all need of our help;
for they are in their port and haven.
Prayer implies want, but saints departed are perfect, called therefore
‘the spirits of just men made perfect.’
We need not beg a pardon for them, for the Lord acquits them—they are
‘just;’ not for a supply of any good they want, they are ‘made perfect;’ not to
remove any pain they feel, for ‘the Spirit saith, Blessed are they that die in
the Lord, they rest from their labours.’ But they who invented this device
intended, it is like, gain to their own purse, rather than benefit to others’
souls. It is a pick‑purse
doctrine, contrived to bring grist to the pope’s mill. But, to leave this, they are the living
saints, your companions here in tribulation, that are the subject of
your prayers, and of these we are to encircle the whole community within our remembrance. The Papists speak much of a treasury
the church hath. This indeed is
the true treasury of the church—the common stock of prayers with which they all
trade to heaven for one another.
Paul tells us what a large heart he had, even for those whose ‘face he
never saw in the flesh,’ Col.
1:2. Take a few
reasons for the point.
[Why in praying on behalf of saints we
are to
comprehend ‘all.’]
Reason First. We are to love all
saints, therefore to pray for all.
Love in a saint is the picture of God's love to us; and God’;s love
looks not asquint to one saint more than another. That image is not of God’s drawing which is not like
himself. Nature may err in its
productions, but not God in the grace he begets in his saint’s bosom. The new creature never wants its true
nature. If God loves all his
children, then wilt thou all thy brethren, or not one of them. When Paul commends
Christians for this grace of love, he doth it from this note of universality, Eph. 1:15;
‘After I heard of your faith in the Lord Jesus, and love unto all the saints;’ so Col. 1:4; Phm. 5. Now, if we love all, we cannot but pray
for all. To say we love one, and
not pray for him, is a solecism.
Can a courtier love his friend and not speak to his prince for him, when
he may do him a favour by it? Love
prompts a man to do that wherein he may express the greatest kindness to his
friend. Mary pours the most
precious ointment she hath upon Christ. Prayer, if of the right composition, is
the most precious ointment thou canst bestow on the saints. Save it not for some few of them that
are of thy private society or particular acquaintance; but let the sweet odour
of it fill the whole house of the church; pray for all.
Reason Second. We are to pray for all
saints, because Christ prays for all. He carries all their names in his breastplate. ‘Neither pray I for these alone, but
for them also which shall believe on me through their word.’ He leaves not one of the number out of
his remembrance. The elder brother
was priest to the whole family; so is Christ, our elder brother, to the whole
household of believers. Now
Christ’s intercession is a pattern for our prayers. We cannot indeed pray for all as he doth. He prays for them not only in the lump,
but for every individual saint by name: ‘I have prayed,’ Peter, ‘for thee,’ Luke 22:32;
yea, not only for every person by name, but for their particular wants and
occasions. ‘I have prayed that thy
faith fail not.’ Christ takes
notice of that very grace which was in most imminent danger, and secures it by
his intercession. O what
unspeakable comfort is this to a saint, that he in particular should be spoken
of in heaven, and every want or temptation he laboureth with be taken notice
of, and provided for, by Christ’s mediation! Thus indeed we cannot pray for all, because we know but few
of their persons, and little of the state and condition of those we know.
Neither is there need we should.
Our general suffrage and vote is as kindly taken as if we could descend
to particular instances. God knows
the mind of the Spirit, in our prayers on earth, to be for the same things
which Christ insisteth on in his intercession in heaven.
Reason Third. We must pray for all
saints, or else we can pray for none.
1.
We cannot pray really for any, if not for all. He that prays for one
saint and desires not good to another, prays not for that one as a saint, but
under some other consideration, as wife, friend, child, or the like—a saint
clothed with such and such circumstances; for à quatenus ad omne valet
consequentia —he that loves a man, because a man, loves all, because the same human nature is found in
all; and all saints have the same nature.
2.
We cannot pray acceptably for one, except for all; and so we wrong those
for whom we do pray, by leaving them out for whom we also should. Joseph would not hear the patriarchs
for Simeon’s release till they brought Benjamin over to him also. If thou wouldst be welcome to God in
praying for any, carry all thy brethren to him in thy devotions; leave none
behind. ‘Are here all thy
children?’ said Samuel to Jesse. He would not sit down till the stripling David
was fetched to complete the company.
May be thou art earnest in prayer for thy hear neighbour Christians, but
dost thou not forget others that are further off? Thou rememberest the church of God at home, but dost thou
lay the miseries of the churches abroad to heart? What if God should ask thee now, Are here all thy
brethren? Are there none but these
that live under thy eye to be remembered?
Have not I children, and you brethren, elsewhere in the world to be
thought upon? The Jews in Babylon
were not to forget Jerusalem because of the great distance. ‘Remember the Lord
afar off, and let Jerusalem come into your mind,’ Jer. 51:50.
[Use or Application.]
Use
First. O what a rich merchant is the saint, who hath a stock going in so
many hands! In heaven Christ
is hard at prayer for him, on earth his brethren. What can this man want? Christ hath such an interest in his Father’s heart, that he
can deny him nothing; the saints such interest in Christ, that he will not deny
them. So the Christian’s trade
goes smoothly on in both worlds.
Think of this, Christian, for thy comfort—wherever a child of God is living
upon earth, there hast thou a factor to traffic with heaven for thy good. Let this help thy faith in putting up
thy own private prayers, knowing that thou prayest in a communion and
fellowship with others. Even when
thou art alone in thy closet, expect an answer to more than thy own
prayer. It is an uncharitableness
not to pray for others, and pride not to expect a benefit from the prayers of
others.
Use
Second. It teacheth us how inquisitive we should be of the affairs of
our brethren and state of the church, that so we may pray with a more
bowelly sense of their wants for them.
Nehemiah, when he heard of some that were come out of Judea, inquires
how it fared with his brethren there? and from the sad report he heard of their
afflictions and reproaches is put into a bitter passion, which he emptied,
with prayers and tears for them, into the bosom of God, Neh. 1:4. How could he have done this so
feelingly, had he not first been acquainted with their distressed condition? We are many of us asking oft, ‘What
news?’ and reading books of intelligence, foreign and national; but is it as
Athenians, or as Christians? to fill our heads, or to affect our hearts? to
furnish us with matter of chat and talk by the fireside with our neighbours, or
of prayer to our God?
Use
Third. Labour to get a wide heart in prayer for all the saints. God, it is said, gave Solomon a large
heart of knowledge and wisdom, as the sand of the sea, I Kings 4;29. Behold a mercy greater than that to
Solomon is here. A large heart is
better than a large head—to do good, than to know it. Nothing is more unworthy than a selfish spirit; no
selfishness worse than that which is vented in prayer. A heathen could blame that Athenian who
in a drought prayed for his own city, saying, ‘O Jupiter, rain upon the fields
of the Athenians,’ but forgot that his neighbours wanted as well as
himself. Many heathens were great
admirers of this virtue of charity.
Take one instance for all.
It was a law among the Romans that none should come near the emperor’s
tent in the night upon pain of death.
Now, there was one night a certain soldier apprehended, standing near
the emperor’s tent with a petition to deliver unto him, who was therefore
presently to be executed; but the emperor, hearing the noise from within his
pavilion, called out, saying, ‘If it be for himself, let him die; if for
another, spare his life.’ Being
examined, it was found his petition was for two of his fellow-soldiers that
were taken asleep on the watch. So
both he escaped death and they punishment. Was this office of charity so pleasing to an earthly prince
as to dispense with a law for its sake?
O how acceptable then to our merciful God is it to intercede for our
fellow-saints! But the more to
provoke you to the exercise of this duty in its full breadth and latitude—viz.
for all saints —consider,
1.
This praying for all saints will prove thy love to saints sincere. A man, in praying for himself or his
relations, stands not at that advantage to see the actings of pure grace, as
when he prays for such as have not these carnal dependencies on him. When thou prayest for thyself in want
or sickness, how knowest thou that it is any more than the natural cry of the
creature? Is it for thy family
thou prayest? Still thy flesh hath an interest in the work, and may help to
quicken thee—if it be not the chief spring to set thee agoing. But when thy heart beats strongly with
a sense of any other's misery, that hath nothing to move thee, but his Christianity
to be his remembrancer, and thou canst in secret plead with God for him as
feelingly as if thou didst go on thy own errand, truly thou breathest a
gracious spirit.
2.
As it will speak for the truth of thy grace, so for the height and vigour of
it. It is corruption that
contracts our hearts. They were
none of the best Christians of whom Paul gives this character, ‘They sought
their own,’ Php.
2:21. As the
heart advanceth in grace, so it widens and grows more public‑spirited. The
higher a man ascends a hill the larger his prospect. One that stands upon the ground cannot look over the next
hedge; his eye is confined within the compass of his own wall. Thus the carnal spirit thinks of none
but his own estate or stake, feels not the water till it comes into his own cabin; whereas grace cleaves the soul, and the more
grace a man hath, the more it will enable to look from himself over into the
condition of his brethren. Such a
one partakes of the nature of the heavenly bodies, which shed their influences
down upon the whole world. Especially this would speak grace high in its
actings, if these circumstances concur with it:
(1.)
When a person is himself swimming in abundance of all enjoyments, and can
then lay aside his own joy to weep and mourn for and with any afflicted saints,
though at never so great a distance from them. Thus did Nehemiah for his brethren at Jerusalem, when
himself was in a warm nest and had all the enjoyments that so great a prince's
court could afford. It is not
usual for any but those of great grace to feel the cords of the church’s
afflictions through a bed of down on which themselves lie. It must be a David that can prefer
Jerusalem above his chief joy.
(2.)
On the other hand, when in the depth of our own personal troubles and
miseries, we can yet reserve a large room in our prayers for any other saints,
this speaks a great measure of grace.
It showed the Romans’ strength and courage to be great, that they could
spare several legions to send into Spain for the help of their friends there,
while Hannibal was near their own walls with a puissant army. To be able to lend auxiliary prayers to
other afflicted saints, or abroad to the church of God, when thou thyself art
engaged deeply with private sorrows, does signify a very gracious spirit.
(3.)
When, in our own distresses, we can entertain the tidings of any other
saint's mercies with joy and thankfulness. This requires great grace indeed, to act two so contrary
parts well at the same time. The
prosperity of others too oft breeds envy and discontent in them that want
it. If therefore thou canst praise
God for others’ mercies, while the tears stand in thy eyes for thy own
miseries, it is a rare temper; flesh and blood never learned thee it thou mayest
be sure.
To
shut up this with a caution—though we are to pray for all saints, yet some
call for a more special remembrance at our hands.
(a)
Those that are near to us by other relations. First, by bond of nature
as well as of grace: ‘A brother beloved, specially to me, but how much more
unto thee, both in the flesh, and in the Lord?’ Phm. 16. It is true the bond of the Spirit is
more sacred than that of the flesh—sanctior est copula cordis quàm corporis;
yet, when that of the flesh is twisted with the other, it adds, as force to the
affection, so argument to the duty; therefore saith Paul, ‘much more unto
thee.’ Charity may begin, though
it must not end, at home. Again,
by domestic relation, society and communion, whether civil or religious—these
give an enforcement to the duty; master for servant, and servants for masters;
minister for people, and people for minister. He that starves his family is not like to feast his
neighbours. He that is a churl to
his neighbours, is not like to be overkind to strangers. So he that prays not for those who by
these relations stand so near to him, is very unlike to abound in this duty for
others.
(b)
Those that are in distress.
Whoever you forget, remember these. If one be sick in our family, we will send him his portion
before we carve for any that are at the table. This is a fit season for love. A friend for adversity is as proper as fire is for a
winter’s day. Job's friends chose the right time to visit him in, but took not
the right course of improving their visit. Had they spent the time in prayer for him which they did in
hot disputes with him, they had profited and pleased God more. Again, this is the season that the
tempter is busy. This lion walks
abroad in the night of affliction, hoping then to make the Christian his
prey. And if he wakes to make a
prey of him, shall not we watch to pray for him? Again, this is the season of God’s most speedy answering
prayers. ‘In the day when I cried
thou answeredst me,’ Ps.
138:3; that is, in the day of affliction. Indeed now is the time when the Spirit of Christ will be stirring
us up to pray. And when should we
send our letters but when the post calls?
He that stirs thee up to pray for them, will be as careful to deliver up
thy prayers and see an answer returned.
(c)
Such of the saints as are of a public place and use. You pray for many here while you pray
for one.
(d)
Such as have expressly desired and engaged you to remember them at the
throne of grace. Among debts,
specialties are paid in the first place.
Thou art a debtor to all thy brethren, and owest them a remembrance in
thy prayers; but more especially them to whom thou hast particularly promised
it. This is, as it were, a bond
under thy hand, given for further security of paying this debt to thy
friend. Whoever thou forgettest,
remember him. Did the butler’s conscience
accuse him for not remembering his promise to Joseph, who had engaged him—when
he was restored to court—to intercede with Pharaoh for him? ‘I do,’ saith he, ‘remember my faults
this day,’ Gen.
41:9. Much more
hast thou cause to confess thy faults, who forgettest to make mention of them
to the Lord that have solemnly desired it at thy hands. To have promised the payment of a sum
of money, and to have failed, were not greater dishonesty. Thou mayest prejudice his soul more by
disappointing him of thy prayer, than his estate could suffer for want of thy
money. How knowest thou but the
mercy he wants is stopped while [until] thy prayers come to heaven for it? That other saints obtain by their
prayers for us what sometimes we do not by our own is clear from Job 42:8.
[1]CLOUT, n. 1. A patch; a
piece of cloth or leather, &c., to close a breach.
2. A piece of cloth for mean purposes.
—From Webster’s
[2]Precedaneous:
(Pre`ce*da"ne*ous) a. Preceding; antecedent; previous. [Obs.] Hammond.
— From Websters’s
[3]Familist: — member of Family
Of Love, religious sect of Dutch origin, followers of Hendrik Niclaes, a
16th-century Dutch merchant.
Niclaes’ main activity was in Emden, East Friesland (1540-60). In his Evangelium regni, issued
in England as A Joyfyl Message of the Kingdom, he invited all “lovers
of truth, of what nation and religion soever they be, Christian, Jews,
Mahomites, or Turks, and heathen,” to join in a great fellowship of peace, the
Family of Love, giving up all contention over dogma and seeking to be
incorporated into the body of Christ.
[4]Exsuscitation:—Ex*sus`ci*ta"tion
) n. [L. exsuscitatio.]
A stirring up; a rousing.
— From Webster’s
[5]causey: — a raised path or
road as across wet ground.
—SDB
[6]Gust: — taste; relish; flavour;
savour.
[7]I Sam 7:9-11. But also see I Sam 12:14-19; which
seems to fit Gurnall’s context better. —
SDB