Comfort and Counsel for Dejected Souls, Section 2 · Chapter 9
CHAP. 9.
Satisfaction for ſoules caſt downe about Prayer.
BEſides thoſe eight particular feares, which I ſpake of in the ſixth Chapter of the foregoing Section; I added ſix other feares which do appeare in ſome dejected ſoules: Now its my deſire to ſpeake ſomething to them, in order to ſatisfie ſome ſoules that lye and labour under them.
Some there are that when they are caſt downe, doe much diſquiet themſelves about their prayers. Caſe.Oh ſay ſome, we feare we never prayed in all our lives, or if wee did, wee queſtion whether God ever heard us, &c.
Now for the ſatisfaction of ſoules in this caſe, I ſhall ſpeake unto it in both its branches. AndSatisfaction.
Firſt, For ſuch ſoules as are caſt down and diſquieted, and cry out, Oh they never prayed in all their lives. Its true, they ſay, they have ſometimes ſpoke in prayer, but they doubt whether ever they prayed in prayer. They feare they rather moved their lips, then breathed their ſpirits, &c.
There are theſe things which I would ſay unto ſuch ſouls.
Firſt, This very fear argues a choice frame: It proceeds from a very choyce ſpirit, thus to fear. Indeed a ſlight and common ſpirit doth pray it cares not how: So the worke be done, its all they mind (and it were well ſome minded ſo much) But with what frame of ſpirit they pray (alas!) that they looke not after. Some there are that we call Proteſtants, which in this are as bad as Papiſts, that they rather give God a number of prayers, then any thing elſe: but now it argues a ſpirit ſomething heightened, to mind the manner of prayer; to eye the ſpirit, and the ſoul, how that is in prayer. Looke as it argues in things humaine, an ordinary minde that can content it ſelfe with the bare doing of things, how bunglingly ſo ever, whereas it proceeds from a raiſedneſſe of mind, to ſee that every thing be well done, as well as done: to ſee it be done neatly, &c. So it argues in things divine, a common ſpirit (ſuch an one as Caine had) to be contented with a bare ſacrifice, a bare empty prayer: But it diſcovers a ſpirit heightened (ſuch an one as Paul had) to eye the ſpirit, how it is in prayer. Paul profeſſeth he would pray in his ſpirit, and with underſtanding. While (it may be) many neither care for the ſpirit nor underſtanding. So that this fear hath ſome good in it, in as much as it proceeds from a choiceneſſe of ſpirit. But
Secondly, Take heed you do not roſhly, nor groundleſly condemne your ſelfe. Peradventure, there was more of your ſpirit in prayer, then you ſaw, or ſay, What dare you deny, that at ſuch and ſuch a time your ſpirit was in your prayer? If it were not then what meant thoſe ſighs, and tears, and groanes! what meant that bearing of the boſome, and thoſe liftings up, and wringing of the bonds, if your ſpirit was not in your prayers. Surely? as in point of ſmning, albeit wicked men ſhould ſay their hearts were not in it: Yet their joy and merriment in it, would witnes againſt them. So in the manner of praying, though Saints doubt their hearts was not in it, yet their ſighs, and groanes in the ſpirit (though unutterable in themſelves, yet) they could witneſſe for them in this. However
Thirdly, Can, and dare you appeale to God, that ſo far as you knew your heart, it was at ſuch and ſuch a time in prayer. Can you ſay, Lord thou knoweſt that I deſired ſuch a grace, &c. and oh how glad was I in the bare thoughts, and ſmal… hopes that I had of obtaining it: But on the contrary, how did the fear and ſence of not obtaining it grieve me! Surely, if you can thus ſeriouſly, and conſideringly appeal to God, you may conclude, that your heart and ſpirit was in prayer. Beſides
Fourthly, Conſider thy ſoule might have been, and may be in a prayer notwithſtanding many dulneſſes and wanderings. I find by experience, that the ground of this fear, is that dulneſſe, and thoſe wandrings of our ſpirits in prayer. Now cleare it is, that notwithſtanding theſe, yet our ſpirit may be really, (and ſo accounted by God) in duty. You know in that duty of watching with Chriſt in his agony: Tis recorded the diſciples ſlept, yet marke it, Chriſt ſaw, and ſaid their ſpirit was in it. The ſpirit (ſaith he) is willing, but the fleſh is weake. Chriſt ſaw their ſpirit, and acknowledged its willingneſſe, notwithſtanding their drouſineſſe.
And for wandrings, you know tis poſſible for the eye to be fixed upon an object, and yet not to be ſo fixt, as to be altogether free from rowlings. The eye may bee upon the ſun, and yet it may twinckle. And certainly, if we ſhould ſay that the heart is not in prayer, becauſe of ſome wandrings, wee ſhould condemn the generation of the juſt. For to be ſo intenſe upon God, as to have no wandring thoughts at all, is not attained unto by many, if by any at all. So that now, why ſhouldeſt thou ſay thy ſpirit was not in prayer, becauſe of ſome dulneſſe; and wandrings. Tis poſſible that theſe things may be, and yet God may ſee, yea, and acknowledge thy ſpirit to be in thy prayers.
Object. But alas! (ſaith the ſoule caſt down) Suppoſe my ſpirit be, or were in prayer, what is that? I feare I never prayed in Chriſts Spirit: It is one thing to pray in our ſpirits, another thing to pray in Chriſts ſpirit: Now I feare I never prayed in the ſtrength of Chriſts ſpirit, however it might be in the ſtrength and ſincerity of my own.
For anſwer and ſatisfaction to this, Anſ. let me intreate you to conſider theſe particulars.
Firſt, This is a more choyce fear then the former: Its a choyce thing to eye our owne ſpirit; Its a choicer to eye Chriſts ſpirit in prayer. Morall ſincerity may a little put on the former: But its divine ſincerity, which looks after, and unto this. Nadab and Abihu can content themſelves with ſtrange fire; But Moſes and Aaron will not offer but with holy fire. Its certainly an evidence of a ſoule more then ordinarily heightned, not to be content to pray in the ſincerity of our ſpirit, but to labour for the ſtrength of Gods ſpirit.
Secondly, Tis poſſible to pray in the holy Ghoſt and yet to doubt it. I find ſome doubting they never prayed in the ſpirit, becauſe they have been ſtraitned, and wanted thoſe inlargements, which others have, &c.
Now mind it, tis poſſible to pray in, and that by the holy Ghoſt, and yet not to be inlarged. The ſoule may be ſo full, as that it may not be able to vent it ſelfe, Fulneſſe of ſpirit doth ſometimes cauſe ſtraitning. As now in Davids caſe, its ſaid, then went King David in, and ſat before the Lord, &c. (Then. i. e. when as Nathan had been, and told him at large, the rich and ſweet intentions of God towards him) Certainly, now Davids ſpirit could not chuſe but be very full. And yet mark what he ſaith, Who am I O Lord God? and what is my houſe, that thou haſt brought me hither-unto? And this was yet a ſmall thing in thy ſight O Lord God: but thou haſt ſpoken alſo of thy ſervants houſe, for a great while to come: and is this the manner of men O Lord God? But now marke it, what followes (upon this, as it were entry upon the duty) And what can David ſay more unto thee? for thou O Lord, knoweſt thy ſervant. See how he is ſtraitened, ſo that hee cannot ſay more: But he is fain to ſay (as ſometimes it may be you have done) Lord thou knoweſt thy ſervant. So that you ſee, there may be the ſpirit, where, and while the ſoule is ſtraitned, and certainly, as Hypocrites may have inlargements, and yet not the Holy Ghoſt; ſo Saints may have the Holy Ghoſt, and yet want inlargements.
Thirdly, Conſider, How much of God as a Father didſt thou ſee in prayer. Its the worke of the ſpirit to helpe the ſoule to ſee God as a father, and to cry Abba; and to fill the ſoule with (not words and expreſſions, but) with ſighs and groanes unutterable.
So that then to ſatisfie thy ſelf (O dejected ſoule) in this feare, conſider thy very feare is choyce: And it may not be as thou feareſt.
But ſhall I ſuppoſe it: ſuppoſe it ſhould be ſo, that as yet thou didſt never pray. Suppoſe I admit it, that thou didſt not in the ſincerity of thy ſpirit, nor in the aſſiſtance of Chriſts Spirit pray, yet for all that, conſider theſe things.
Firſt, Free grace can, and doth beſeech ſoules to accept of peace and love, who doe not begge for it; God by us (ſaith the Apoſtle) beſeecheth you. Though thou didſt not, nor canſt pray to God, yet free Grace comes, and (as I may ſay) prayes to thee. Thou ſayeſt, I ſhall never have peace, and reconciliation; for I never by Prayer did beſeech God for it. Why, remember God tenders, and in his free grace comes, and beſeecheth you, to accept of it.
Secondly, God can give, though ye cannot, or doe not begge; he is able to doe abundantly above all that we can aske, or thinke, Epheſ. 3.20 yea and he is willing, for before they call I will anſwer, ſaith the Lord; And he is found of them that ſeeke him not. Though God be pleaſed to come in in prayer, yet he is not tyed to it. Beſides;
Thirdly, conſider its Chriſts worke to offer up prayers for us; he lives for ever to make interceſſion, Heb. 7.25. when thy heart is dead, he lives; and he prayes for thoſe, that doe not, cannot pray for themſelves.
Fourthly, know the Spirit is promiſed for asking, Luk. 11.13. you who cannot pray, remember to aske, and to waite for the Spirit: And you have Chriſts word to encourage, and aſſure you, that you ſhall have the Spirit: ſo that now, why are you caſt downe, as fearing you never did pray? conſider your feare is good, yet it may be groundleſſe. However Gods heart firſt opens it ſelfe to us. Be not caſt downe unto deſpaire, know God can, and will give to ſuch as neither doe, nor can aske; beſides, in time he'l prepare thy heart, and cauſe his eare to heare (as it is, Pſal. 10.17.) why may not this raiſe thy ſoule, who art caſt downe, and ſayeſt, thou didſt never pray?
Ob. But wilt thou ſay; Suppoſe I have prayed, (indeed I hope I have, and daily I deſire to doe it) but alas! What though I pray, if God doth not heare; what though I call, he doth not anſwer. This, O this! doth diſquiet my ſoule: I have prayed oft, but I feare I have been heard never.
Anſ. Indeed, this is the other branch of the fear, & according to what Chriſt hath given me, I ſhall endeavour to ſcatter it. I muſt acknowledge (O ſoule) that its a miſery ſcarce expreſſable, to pray and not to be heard. But yet know, many conceive themſelves in this miſery without ground. In order therefore to the ſatiſfaction, and rayſing of thy ſoule under this dejection, let me prevaile with thee to conſider with ſincere, and ſerious ſpirit, theſe particulars.
Firſt, God may have heard thee, though thou doe not thinke ſo. Its true, peradventure God hath not yet returned an anſwer in ſome particulars; but yet he may have heard your prayers. God is a free Agent, and ſo he may take his owne time to ſend an anſwer. Suppoſe thou ſend a Letter to a friend, by a ſure Meſſenger; what though you have not an anſwer preſently, will you ſay, your Letter was loſt, or that your friend did not receive it. Why the caſe is ſo, your prayers are your letters to God, and Chriſt is a ſure meſſenger; though as yet God hath not ſent his anſwer, yet your Letters are read, your prayers are accepted: and in time (viz. Gods time) they ſhall be punctually anſwered; God will anſwer your prayers, that cry unto him night and day, though he heare long, (as it is, Luk 18.7.) But,
Secondly, Its poſſible the anſwer may be ſent, and you have not obſerved it. There are Letters at the Poſt-houſe ſometimes for us, which only want fetching home. The Spirit who brings returnes from Heaven hath an anſwer for us, but we eye him not. Job ſpeakes of Gods going by, and he ſaw him not; of his paſſing on, and he perceived it not, Job 9.11. O how many times doth God go by us, in acts of providence, clearly, and directly anſwering our prayers; and yet we doe not ſee it, nor perceive it? Beſides,
Thirdly, for any thing you know, your prayers will not be anſwered till you are dead; your Children, or the Churches, may have anſwers of your prayers, when you are gone; or it may be, God will reſerve the anſwer till your death. How many dying ſoules have ſaid, now, O now we ſee, and heare, that God hath anſwered all our prayers? Why then art thou caſt downe (O ſoule!) about thy prayers, as if they were not anſwered?
Obj. But I cannot beleeve that God will ever anſwer. Sure I am (its well if it be ſo) that I have eyed Providences exactly, and could as yet never ſee any anſwer; and what God will doe for time to come, I know not, but I doubt. &c.
Anſ. Be it as thou feareſt: what if God as yet have not anſwered thy prayers in many, in any particulars, yet be not dejected O ſoule over-much, for conſider:
Firſt, unanſwered prayers are not loſt, thou haſt not prayed in vaine, for God never bid the houſe of Jacob doe ſo; thy letters are filed up in Heaven, and though they are not anſwered, yet they are remembred; God doth not forget, your labour of love, in your letters of love (for ſuch are prayers) its our duty to pray: 'tis Gods grace to anſwer; though as yet he reveales not that grace, yet it makes not voyd our duty.
Secoundly, God may be pleaſed with thy prayers, though he doe not anſwer: The Mother is pleaſed with the Childes liſping, though ſhe ſeeme not to hearken. Thou feareſt (O ſoule) that God is angry with thy prayers, (as 'tis, Pſal. 80.4.) but why ſhouldeſt thou feare this? God was not angry with his peoples prayer (of which the Pſalmiſt there makes mention) though he did not at that time anſwer it. Your earthly Parents ſometime ſeeme deafe, when yet they delight to heare their Children tattle, &c. may it be thus with the Fathers of your fleſh? why may not, nay why ſhould you not thinke ſo of the Father of your ſpirits? However:
Thirdly, conſider what it was you prayed for, and were denyed, or not anſwered in… peradventure 'twas a temporall, and that it may be, not for your good (though you fooliſhly thought ſo) why ſhould ye take it ill, to be denyed in ſuch a thing? God hath heard thee for a Chriſt, when thou ſaidst as Abraham, What wilt thou give me; ſo long as I goe Chriſt-leſſe? why what if God now hath not heard thee, ſaying as ſhe; Give me children or I dye? is not Chriſt worth many children? Say (O ſoule) did not God give thee many a ſpirituall good thing upon, nay before thy prayers? why art thou caſt downe if he deny thee temporalls?
Obj. Nay, but 'tis a ſpirituall good that I have prayed for, and am not anſwered in.
Rep. It may be ſo, yet conſider; peradventure, 'tis but a ſpirituall gift, as memory, underſtanding, elocution in prayer; and now, why art troubled (ſoule) ſo much to be denyed in theſe? what are they in themſelves, but ſuch things as reprobates may have? Gifts may goe to Hell, yea many a gifted perſon is graceleſſe; why art caſt downe with the deniall of gifts, when Chriſt hath given graces without asking? Nay, but they are graces that I begge, and pray for: I have gone to begge faith, and love, and patience, &c. and yet I have no anſwer to theſe prayers.
Anſ. Stay yet (O ſoule) and conſider, it may be thou beggeſt not ſo much the grace, as the degree; Its not ſo much faith, as a ſtrong faith; not ſo much love, as a fervent love, &c. Now conſider (O ſoule) though God deny thee the ſtrength, the degree of grace, its choyce mercy thou haſt the grace it ſelfe. A little faith, (though but as a graine of Muſtard-ſeed) is precious. Be not caſt downe (O poore heart!) if God deny thee great faith, &c. bleſſe him for that he hath given thee any faith, &c.
Obj. But alas! I doubt I have not faith at all, &c. its not the degree of grace, but the grace it ſelfe, that I pray for, and yet receive not.
Rep. Surely (O ſoule) thou art miſtaken what ever grace thou prayeſt for (eſpecially) ſo as to be troubled for want of (which is thy caſe) I ſay, thou haſt that grace already. Its a degree of wiſdome to deſire to be wiſe, and its a meaſure of grace to pray for grace. The Diſciples had fai…h, when yet they prayed againſt unbeleefe: without doubt, O dejected ſoule! thy panting after, thy praying for, and trouble at the ſence of the want of grace, is grace: who can breath except he have life?
Laſtly, to clo…e up this caſe (of fear about Gods not hearing prayer) if God as yet have not anſwered my prayers, the more is to come; in Heaven God will anſwer all together. God ſometimes deales with his Children as we doe with ours; the Childe abroad ſends home for many things, now for a Hat, anon for a paire of Shoos, &c. the Father neither ſends the thing, nor an anſwer, but anon ſends for the Childe home, and gives him all: Minde ye Children of God (for you are of that generation who ſeek his face) your Father will ſend for you home one of theſe dayes: and by death he'l fetch you hence, and anſwer all your prayers at once.
Now then, beare up (O dejected ſoules) be not caſt downe about your prayers as you are; O remember in all this caſe! Chriſt liveth for ever, to make interceſſion for us; why ſhould we be ſo ſad at the thoughts of our owne prayers, as to forget to rejoyce in the faith of his? If we ſin, he is our Advocate; if we want any thing, he knowes all our needs; and why ſhould we doubt, that he prayeth for us, ſince he lives for that very purpoſe.