These words give us an admirable account of the grounds and reasons of prayer; that it is quickened by affliction and a sense of misery, and is a mark of a true Christian.
2. I. For, first, every Christian is anointed and baptized with the Holy Spirit (1 John 2:20), who, when he is not resisted nor grieved, but obeyed, is continually groaning (Rom. 8:26) in the heart of man, raising and exalting the devout soul from earth to heaven. For as spirituous liquor extracts the strength and virtue of the herbs and flowers on which it is poured; so man, who is the flower of God, planted by the Lord himself, “a plant in the house of God” (Isa. 61:3; Ps. 92:13), must receive the preparation of the Holy Spirit, that his odor and sweet smell may therewith ascend up to God. Whosoever will faithfully attend to the workings of the Holy Spirit, and not resist his operations, will soon be convinced of the truth of these observations; he will perceive a devout sigh springing up from his heart, and breaking forth into these or the like words: “Great God, Holy Father, have mercy upon me!” As myrrh, frankincense, or other sweet perfumes, by being thrown upon burning coals, send forth a smoke and delicious fragrance, which they would not do without the help of fire; so whenever the fire of the Holy Spirit touches our hearts, and He is not hindered, there immediately arises a most fragrant perfume of sighs and prayers. And these are “golden vials full of odors, which are the prayers of saints.” Rev. 5:8. Whence it appears, that devout sighs and prayers are the truest sign or indication of the Holy Spirit in the heart of man.
3. II. The soul of man is also called the temple or habitation of the Holy Ghost; and what is more likely to be heard there, than the prayers of its divine Inhabitant, who is emphatically called, “The Spirit of grace and of supplication”? Zech. 12:10. Hence prayer, when it proceeds from the very bottom of the heart, is a certain sign of the indwelling of the Holy Spirit. I do not here refer to the prayers of hypocrites, of whom God speaketh by the mouth of his prophet, saying: “This people draw near me with their mouth, but have removed their heart far from me” (Isa. 29:13); but the true prayer, which is of the operation of the Holy Spirit, arises from the depth of the soul; and is like plentiful springs of water, for which the more deeply you dig, the higher you may raise them. Christ is the pure and beautiful fountain of salvation. Let every one, therefore, that thirsteth, come and drink. Isa. 55:1. His spring is very deep, namely, his eternal Divinity. “He that believeth on him, out of his belly shall flow rivers of living water” (John 7:38); that is, prayers and the gifts of the Holy Ghost.
[pg 286]4. III. This is confirmed by the office of the Holy Spirit, which is, “to teach and to comfort” (John 16:7-13), neither of which he can do, unless He speaks; and that He cannot do, unless He have a church and a temple to speak in. This temple is the heart of man; and his language consists of the devout aspirations of the souls in which He operates; he has a secret and heavenly voice, which our heart hears, for he beareth witness with our spirit, that we are the children of God,—whereby we cry, Abba, Father. Rom. 8:15, 16. Man cannot receive comfort, unless his heart, by being broken and contrite, be made capable of consolation. Ps. 51:17. This is a very significant figure taken from human bodies. For when the arm, or any other part, is broken, or bruised by some accident, what pleasure the broken and bruised part feels when soothed with some healing ointment! How does it assuage the throbbing pains of the limb, and, as it were, lull it into soft repose! So when the heart is wounded with affliction and sorrow, is broken and bruised with a lively sense of its misery, then the Holy Spirit shows himself truly a Comforter, shedding forth the oil of heavenly consolation into our afflicted breasts. For “he healeth the broken in heart, and bindeth up their wounds.” Ps. 147:3. “Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise.” Jer. 17:14.
5. IV. Hence then we may learn the advantage of afflictions, and the benefit of the cross. Our blessed Lord has told us, “They that be whole need not a physician, but they that are sick.” Matt. 9:12. Come, therefore, thou divine Physician of souls; for we all have need of thee! “Bow down thine ear, O Lord, hear me: for I am poor and needy” (Ps. 86:1),—poor in righteousness and true holiness. So great is the poverty of man, that unless he be covered with the mercy of God, and clothed with the righteousness of Jesus Christ (Isa. 61:10), he must appear with shame and nakedness before the judgment of God and all his holy angels; and in this respect, man is by nature reduced so very low, that there is not a more indigent creature in the world. We may here apply that which was spoken to the church of Laodicea, “Thou knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” Rev. 3:17.
6. Moreover, the misery of which the Psalmist complains, is the effect of poverty. He that is poor, may easily be conceived to be miserable. He certainly is so, who is forsaken by all, has none to help him, wanders about, having neither house nor home, nor a place where to lay his head. And now, what state can we conceive to be more wretched, than that of a man by nature? He has no place where to rest himself, and knows not whither to fly for refuge! “If in this life only we have hope in Christ, we are of all men most miserable.” 1 Cor. 15:19. Let us then acknowledge our poverty and spiritual misery in this life; we shall then receive the instructions and consolations of the Holy Spirit. He will teach us in our poverty, to sigh earnestly after the riches of divine grace and mercy; and in our spiritual misery and banishment, to lift up our eyes to God that dwelleth in the heavens. For our blessed Lord has assured us, that “in his Father's house are many mansions” (John 14:2); and the Psalmist, that “when our fathers and [pg 287] mothers forsake us, the Lord will take us up.” Ps. 27:10. Come then, ye that are in want and banishment, think upon your heavenly country. Ye that are poor, naked, and destitute, remember that the righteousness of Christ is your clothing, and the garment of salvation (Isa. 61:10); therefore, take ye care to preserve this clothing, “lest ye walk naked, and men see your shame.” Rev. 16:15.
“Hear my voice according to thy lovingkindness, O Lord” (Ps. 119:149), saith David; pointing out thereby the foundation of our prayer, namely, the grace of God; and this is conveyed to us through our Lord Jesus Christ, who is “full of grace and truth,” and of whose fulness we ought all to receive. John 1:14, 16. For this reason he is also called the Throne of Grace (Heb. 4:16; Rom. 3:25), upon which the eye of faith in prayer ought continually to be fixed, according to the example of the children of Israel, who always offered up their prayers with their faces towards the mercy-seat. For in his name, and for his sake alone it is, that God has promised to hear our prayers (John 16:23); and thus even the holy prophets of old prayed: “O our God, hear the prayer of thy servant, for the Lord's sake.” Dan. 9:17.
2. I. First, the benefit of our prayers is well expressed by holy David in the latter part of the above-mentioned verse (Ps. 119:149): “Quicken me according to thy judgments.” For life proceeds from the grace of God. But what is our life without divine grace? Therefore says the holy Psalmist, “Thy lovingkindness is better than life.” Ps. 63:4. This quickening virtue is also derived to us through Christ Jesus. It was for this purpose that he took our flesh and blood, that by the quickening virtue of his body, we also might be quickened. And this we receive only by the means of prayer, which draws down a quickening power into our souls, to heal all our spiritual infirmities; like that which flowed from His body whilst on earth, to cure and heal the diseases and distempers of all those that touched him. Luke 6:19. Thus when we are afflicted and sorrowful, and can lay hold on Jesus Christ by the prayer of faith, we immediately find, as it were, new life and vigor flowing into our souls from that inexhaustible fountain of divine grace. This may be attested by the experience of many languishing and afflicted souls.
3. Whence we may learn: 1. That an afflicted soul cannot be refreshed [pg 288] or comforted without prayer; as appears from the example of Christ, in the history of his passion (Matt. 26:39), who has himself also for that reason given us a form of prayer. Matt. 6:9, etc. And we have, indeed, great reason to be thankful to God, who has given us prayer to be as an universal remedy to all afflicted souls. 2. Where the prophet says, “Hear me according to thy lovingkindness” (Ps. 119:149), he shows us that prayer is the proper means of obtaining mercy and the graces of the Holy Spirit, such as the increase of faith, charity, patience, the knowledge of God, devotion, inward peace and joy. These are such gifts, such graces, such heavenly treasures, as are better than heaven and earth. Moreover, hence we obtain strength and victory against the world, the devil, and all our enemies; which spiritual strength consists only in prayer. That was the power by which David and all the saints conquered their enemies, as appears by the example of Moses, Elias, Jehoshaphat, and others, who always prevailed by faith and prayer. 3. Every man has need of prayer in respect to his office, condition, and employment, in which no man can act either prudently or successfully without prayer. We are, indeed, in this miserable world, like people sailing amidst rocks and quicksands, and exposed to innumerable dangers; for which reason we ought the more fervently to implore the guidance and protection of the Holy Spirit.
4. II. Therefore, holy David adds, “They draw nigh that follow after mischief; they are far from thy law.” Ps. 119:150. And this is a proper season for prayer. For what the devil cannot do himself, he leaves to be accomplished by wicked men, who are as so many executioners of his malice, and who make it their continual employment to disturb and injure good men. From these no man is secure; but here the most effectual help is prayer. Thus, “I will call upon the Lord who is worthy to be praised; so shall I be saved from mine enemies.” Ps. 18:2. “Unto thee, O Lord, do I lift up my soul. O my God, I trust in thee; let me not be ashamed; let not mine enemies triumph over me. Yea, let none that wait on thee be ashamed; but let them be ashamed which transgress without cause.” Ps. 25:1-3.
5. But it ought to be carefully noticed that David says, his enemies are far from the law of God. These are all they that persecute others, forsaking the word of God, and being far from his fear; whence it follows, that as they are far from God, so God is far from them, and nothing but destruction hangs over their heads. On the other hand, the faithful, pious, and devout soul approaches God through prayer.
6. When, therefore, we are daily lifting up our hearts to God, and learn to converse with him, we approach continually nearer and nearer to him, and by degrees, forgetting this lower world, from earthly we become heavenly and spiritual; like Moses, whose face, when he had conversed forty days and forty nights with God, shone like the sun. Exod. 34:29. For as we easily learn the customs and manners of those with whom we converse, and are not so well pleased with any company as that to which we are accustomed, so by continual and daily prayer, we grow daily more and more acquainted with the manners and language of our heavenly country, and are more and more inflamed with divine [pg 289] love. Moreover, prayer is a preservative against sins, temptations, and all kinds of evils; according to that saying of Christ: “Watch and pray, that ye enter not into temptation.” Matt. 26:41. But if even then anything befall us, we know that it is by the immediate permission of God; and from it with all due submission and resignation to his will, we may lawfully pray to be delivered.
7. III. David proceeds: “Thou art near, O Lord: and all thy commandments are truth.” Ps. 119:151. Here he assures us, that the second and the third foundation of prayer, are the presence and the truth of God.
8. How great soever our calamities may be, there is no one consideration that gives us so much ease and comfort, as that of the presence of God with us: according to that Scripture: “Fear thou not, for I am with thee: be not dismayed, for I am thy God.” Isa. 41:10. In consideration of his presence, we may with assurance call upon him in all places, and upon all occasions. For though our Saviour tells us, “Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret, shall reward thee openly” (Matt. 6:6): yet we are to consider, that these words were spoken against the hypocrites of those times, who, from a vain ostentation, used to pray standing in the synagogues, and in the corners of the street; but they are by no means binding on any man to pray in any one particular place.
9. We read of the patriarch Isaac (Gen. 24:63), that he went out at the eventide into the field to meditate. And it is plain (Luke 6:12), that our blessed Lord went alone “into a mountain to pray, and continued all night in prayer to God.” We may, therefore, in all places, and at any time, pray to God; but more especially when we are alone, and not disturbed by the conversation of others. Let us continually stir ourselves up to this divine conversation with God, remembering the words of the Psalmist, “Thou art near, O Lord.” Now if this be true, as it most certainly is, we cannot do better than to be often conversing with him; according to that Scripture, “Call ye upon him while he is near.” Isa. 55:6. “The Lord is nigh unto all them that call upon him.” Ps. 145:18.
10. IV. So, too, the veracity of God is a strong obligation upon us to pray, because we know, 1. That he has commanded it; “Call upon me.” Ps. 50:15. 2. That he has promised to hear us; “Before they call, I will answer; and while they are yet speaking, I will hear.” Isa. 65:24. 3. That he has not only promised to hear, but has actually heard the prayers of the faithful. This is plain, from the examples of Moses, David, Samuel, Joshua, and of Cornelius in the Acts, whose “prayers and alms ascended up for a memorial before God.” Acts 10:4.
11. Many other examples are to be found in the Holy Scriptures. And that thou mayest not think that, because thou art not such a one as Moses, David, Elias, or Joshua, therefore thou shalt not be heard as easily as they were, thou art to consider that they all were men “subject to like passions as we are.” James 5:17.
12. Who was Cornelius? Acts, ch. 10. He was a heathen. Who was Manasseh? 2 Chron. 33:12, 13. A most grievous sinner. Yet God has promised that he will hear the miserable. [pg 290] Ps. 34:7. “This poor man cried, and the Lord heard him.” And “He will regard the prayer of the destitute, and not despise their prayer.” Ps. 102:17. “The expectation of the poor shall not perish for ever.” Ps. 9:18. The cases just mentioned illustrate these promises.
13. V. But as the Psalmist adds: “Concerning thy testimonies, I have known of old, that thou hast founded them for ever” (Ps. 119:152), this consideration exceedingly encourages our prayers and strengthens our faith, and is another immovable foundation of prayer. The word and promise of God are built upon an eternal foundation, being nothing else but God himself and his Son Jesus Christ; in him the Word of God, and the salvation of man were founded “before the foundation of the world.” Eph. 1:4. Whatsoever is built upon an eternal basis, no temporal thing can overturn. It is this that St. Paul had in his eye when he tells us that neither height, nor depth, nor things present, nor things to come, nor angels, nor principalities shall be able to separate us from the love of God. Rom. 8:38.
14. And what greater consolation can we wish? Or who can refrain from rejoicing, when he considers that our faith and prayer are founded upon that which is eternal? Hence it is said, “Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste” (Isa. 28:16); or, as St. Peter explains it, “shall not be confounded” (1 Peter 2:6): and St. Paul, “Other foundation can no man lay, than that is laid, which is Jesus Christ” (1 Cor. 3:11); and again, “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.” 2 Tim. 2:19.
15. Against this foundation even the gates of hell shall not prevail. Matt. 16:18. This, in short, is the foundation of our salvation, our faith and blessedness, which is more secure than heaven and earth.
16. For prayer is a conversation with God—a key of heaven—a free access to God—a familiarity with God—an opener of his mysteries—a spiritual banquet—a heavenly enjoyment—a nurse of virtues—a conqueror of vices—a medicine of the soul—a remedy against infirmities—an antidote against sin—a pillar of the world—a seed of blessing—an increase of faith—a support of hope—a parent of charity—a path of righteousness—a preserver of constancy—an ornament of holiness—a fire of devotion—a light of knowledge—a repository of wisdom—the strength of the soul—a remedy against faint-heartedness—a foundation of peace—the joy of the heart—a jubilee of the soul—a faithful companion in this earthly pilgrimage—the shield of a Christian soldier—a rule of humility—a forerunner of honor—a nurse of patience—a guardian of obedience—a fountain of quietness—the conquest of devils—a comfort of the sorrowful—a triumph of the just—the joy of the saints—a helper of the oppressed—the ease of the afflicted—the rest of the weary—an ornament of the conscience—an advancement of graces—an acceptable sacrifice—an encourager of mutual goodwill—the refreshment of this miserable life—the sweetening of death—a foretaste of the heavenly life—the earnest desire of everlasting salvation.
Thus saith the prophet Jeremiah, “It is of the Lord's mercies that we are not consumed, because his compassions fail not. They are new every morning; great is thy faithfulness. The Lord is my portion, saith my soul; therefore will I hope in him.” Lam. 3:22-24.
2. In these words the Holy Spirit gives us strong consolation in our afflictions, drawn from the goodness and lovingkindness of God; without which we should immediately be consumed. As in the natural world light and darkness, by the appointment of God, alternately succeed each other, so do light and darkness, joy and sorrow, in the spiritual world. Hence there is a necessity that the light should spring up after darkness, and joy after sorrow, in the souls of the righteous. Ps. 97:11. For both our life and our well-being depend entirely upon the loving-kindness of God: “For in him we live, and move, and have our being.” Acts 17:28. He is the never-failing fountain and spring of life and happiness. His works testify this, for by the effects we judge of the cause. Since, therefore, God is the Maker and Creator of all things that have life, it follows that He is Life itself; and as He is the original of all that is good, it follows, that He himself is the Supreme Good and Love itself. For this reason He is called the Living God, “Thou art the Christ, the Son of the living God” (Matt. 16:16); not only from his essence, as being an original, necessary Being, but also from the effects which he produces; because he giveth and preserveth breath, and life, and motion to all things. Acts 17:25; Ps. 104:27. “Thou (O Belshazzar), hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.” Dan. 5:23. “They have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” Jer. 2:13. “The Lord is thy life, and the length of thy days.” Deut. 30:20. “The Lord is the strength of my life.” Ps. 27:1. Whence it follows, that God is in effect the life of every living creature, and produces and preserves life in all, according to the words of St. Paul, “Of him, and through him, and to him are all things: to whom be glory for ever.” Amen. Rom. 11:36. “Christ is all in all.” Col. 3:11.
3. Now though all creatures derive their life from God, yet man has received it from his Maker in a more eminent degree; for as he is endowed with a rational soul, it follows that he enjoys a more noble life than the rest of the creatures. The life of angels again is more noble and glorious than [pg 292] that of men, because the glory and majesty of God manifest themselves more illustriously in them. Hence also, angels are described in 2 Thess. 1:7, as “mighty,” because they are not subject to vanity and change like man. But the most noble life is that of Jesus Christ our Lord, because he is God and Life itself; according to St. John, “This is the true God, and eternal life” (1 John 5:20); that is, He is God of God, Light of Light, very God of very God. (Nicene Creed.)
4. And as God is the fountain and principle of life, so he is also of all good. For he is the supreme and eternal GOOD, and whatsoever bears the marks and characters of good, is derived from this original. Thus, every creature has received a small portion of the divine goodness, by which it bears witness of its Maker, and in some manner calls upon man to do the same. Thus the vine speaks to us, “Consider, O man, that the sweetness of my juice, with which I cheer thy heart (Ps. 104:15), is the gift of my Maker.” And so the bread: “That virtue, O man, by which I satisfy thy hunger, is bestowed on me by my Creator and thine.” This is the meaning of that saying of St. Augustine: “That God has, as it were, shed some drops of his divine goodness upon all the creatures, that they might thereby contribute to the happiness of man.” And the Psalmist says: “Thou crownest the year with thy goodness; and thy paths drop fatness.” Ps. 65:11.
5. That which, in nature, we call the goodness of God, is, by the Scriptures, called the grace of God; this bearing relation to the soul, and that to the body. And as God has, by a thousand ways, discovered his goodness in the great Book of nature, so he has, in innumerable instances, discovered his grace and mercy in the Book of his word, all which are completed in Christ, who is the great centre of all the treasures of divine goodness and love that are distributed in heaven and earth.
6. Now, as it is the nature of every good being to be communicative, and otherwise it ceases to be good (for who can tell what is good, unless it thus discover itself?); so no man could know whether God were good and gracious unless he had communicated his grace and goodness to others. Who could have known the inestimable benefits of Christ as a Saviour, if he had not so abundantly manifested his love towards us?
7. But why was God pleased to manifest his goodness, grace, and mercy to mankind? It was for this reason: that we might believe in him, love him above all things, and call upon him in all our troubles; and he was pleased to make this manifestation of himself, that it might be, as it were, the first incentive to kindle the flames of devotion in our hearts. For how should we call on him of whom we have not heard? Rom. 10:14. As Almighty God discovered himself to Moses, when he passed by, and he, upon the sense of his goodness, grace, and mercy, immediately began to pray (Exod. 34:8, 9), so has He, in like manner, manifested himself to us, and made all his goodness pass before us, that we also might learn to praise him.
8. But you will say, How has God manifested himself to me? If he would show himself to me, as he did to Moses, why should I not praise him as he did? To which I answer: This is done in Christ Jesus, in whom he manifested all his goodness after a [pg 293] visible manner. “We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” John 1:14. And did we but seriously consider all that our blessed Saviour has done for us, we should, doubtless, exclaim: “The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and in truth.”
10. And thus we see in what sense the type, which may be discerned in this narrative of Moses, was fulfilled by the incarnation of Christ. For God, descending from heaven in him, was pleased to make his glory pass before us.
11. When Paul and Barnabas wrought great miracles at Athens, the heathens cried out, “The gods are come down to us in the likeness of men.” Acts 14:11. This was their judgment of the matter; but we may in a very proper sense say, that all the goodness and grace of God did, by Christ, come down to us upon earth, in order that we might thereby be drawn to God, and that the spirit of faith and prayer might be bestowed on us. For by prayer only we obtain the grace and favor of God.
12. Let us now produce some reasons which may convince us, that God hears our prayers.
13. And first, such is the power of prayer and entreaty, that they often pacify and prevail upon, not only the compassionate and kind, but even morose and harsh tempers; of which we have an instance in the case of the widow, who by her continual prayers, prevailed even upon that unjust judge, who neither feared God, nor regarded man. Luke 18:4, 5. For prayer, as it proceeds from the spirit, and is, as it were, the strength of the soul, has a marvellous power and influence upon the minds of others, so as to be able to soften and mould them into any form of benevolence. Now as God is not a harsh Being, but merciful in the highest degree, the most sincere love, the most perfect patience, the most generous compassion, the most ardent love itself, and in a word, the most absolute perfection; so he cannot but be tenderly moved by the ardent and devout prayers of his servants. Were it otherwise, it would follow, that God is not supremely good, loving, and merciful. Now, as true as it is that he is all this; so true it is that he is easy to be entreated by devout and humble prayer.
14. Tauler says: “God is moved with so vehement a love towards us, as if his divinity itself depended on us, and his only aim and design were, to discover to us the abyss of his divinity, and the fulness of his essence and nature; so that all may belong to us, even as it belongs to him.” And again, “We were created, and are called and invited to things immeasurably great, and eternal; wherefore God is exceedingly displeased with us, when we prefer the empty and trifling vanities of the world before him, who is ready, not only to bestow all things else, but even Himself upon us.” Again, “So great is the love of God towards us, that he will deny us nothing: yea, he anticipates our prayers, meets us (as it were) half-way, and courts our friendship, being a thousand times more ready to give, than we are to receive.”
15. The second argument is found in the truth and promise of God. “Call upon me in the day of trouble; I will deliver thee.” Ps. 50:15. “Thou, Lord, art good and ready to forgive; and plenteous in mercy unto all them that call upon thee.” Ps. 86:5. The Lord, [pg 294] we see, is good; and if this be not sufficient, he is also ready to forgive; and if this do not satisfy us, he is also plenteous in mercy. But to whom? Even to all those that call upon him. Hence, it is said, “The Lord is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him; he also will hear their cry, and will save them.” Ps. 145:18, 19; Isa. 65:24; John 16:23; Matt. 7:7, 8. Ask, but rest not there; seek also; neither think this sufficient, but knock. “For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.” “What things soever ye desire, when you pray, believe that ye receive them, and ye shall have them.” Mark 11:24. Compare this with Luke 11:9. And that God will keep his promise, is as certain, as that he really is what he, in his holy word, has declared himself to be. And that he may hear us, and pour his abundant goodness upon us, he has commanded us to pray often, to pray earnestly, and without ceasing. Luke 18:1; 1 Thess. 5:17.
16. A third argument for our prayer, is God's paternal tenderness, which is thus illustrated. “If a son shall ask bread of any of you that is a father, will he give him a stone?—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 11:11, 13. And is not God this Father, “of whom the whole family in heaven and in earth is named”? (Eph. 3:15) whom St. Paul calls, “The Father of mercies, and God of all comfort?” 2 Cor. 1:3. Shall man then be merciful, and shall God, that created that merciful heart, be unmerciful? Shall he that gave to parents such tender affection, be without compassion himself? Why should God call himself a Father, if he be not of a paternal disposition? So that, in short, we must conclude, either that God is unjustly styled our Father, or else he will hear the prayers of his children that call upon him. Hence, it is said, “Thou, O Lord, art our Father.” Isa. 63:16. And, “I am a father to Israel, and Ephraim is my firstborn.” Jer. 31:9. But if the affections of a mother be so great, that she cannot but have “compassion on the son of her womb” (Isa. 49:15), why should we think God so void of mercy? Why should we question God's compassions toward us, if we approach him with penitent and contrite hearts? How do the mother's bowels yearn over her beloved son, when she sees him laboring under any dangerous disease? So the Almighty God says of himself: “Therefore, my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.” Jer. 31:20.
17. A fourth argument is, the intercession of Christ. With what ardent prayer did he, in the time of his humiliation upon earth, recommend his Church to his Father, and intercede for all believers!
18. Thus, “Holy Father, keep through thine own name, those whom thou hast given me; that they may be one, as we are. Sanctify them through thy truth; thy word is truth. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. Neither pray I for these alone, but for them also which shall believe on me through their word. Father, I will that they also, whom thou hast given me, be with me where I am; that the love wherewith thou hast loved me, [pg 295] may be in them, and I in them.” John 17:11, 17, 15, 20, 24, 26. Nor did he pray so for us only upon earth; for even now he continues his intercessions for us at the right hand of God. “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God;—let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Heb. 4:14, 16; 7:26; 9:11; Rom. 8:34.
19. A fifth argument is, the testimony of the Holy Spirit, who “beareth witness with our spirit, that we are the children of God” (Rom. 8:16), and this witness in our hearts cannot deceive us. For if this testimony be in us of a truth, we shall have a demonstrative evidence that we are God's children, and that he hears us in Christ when we pray unto him.
20. Sixthly, because God and Christ are with us, and dwell in us by faith, how can we suppose that God will not hear our sighs and groans? “Thou understandest my thought afar off. There is not a word in my tongue, but, lo, O Lord, thou knowest it altogether.” Ps. 139:2, 4. Think not, therefore, that God is separated from thee by any distance of place, that may hinder thy prayers from coming to him, “for he is in thee, and thou in him.” Acts 17:28; John 17:23. Since, therefore, he lives and works in thee, why should he not hear thy prayers? “Lord, all my desire is before thee; and my groaning is not hid from thee?” Ps. 38:10. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight.” Ps. 19:14.
21. Seventhly, because the Holy Spirit, who is truly God, is also the Spirit of prayer, and himself maketh intercession in us with sighs and groanings unutterable. Zech. 12:10; Rom. 8:26. Why then shouldest thou imagine that God will not see, hear, and regard that which he himself works in thee? Therefore it is impossible that even the feeblest sigh proceeding from the Holy Spirit in us, and tending towards God, can be lost or come to nought. For as it proceeds from God, so it goes to him; and whatsoever is in him cannot perish. The deeds are wrought in God, and will be made manifest. John 3:21.
22. Eighthly, God is not forgetful like men, as “a book of remembrance is written before him, for them that fear the Lord, and that think upon his name” (Mal. 3:16): so that he cannot be forgetful of our prayers. God cannot forget that which is good, nor will he call the sins of the penitent to remembrance. So mighty and so abundant is the grace of God, that he blots out our sins, and calls not our transgressions to mind. But the good which he himself has wrought in us, he can never forget; for then he must forget himself and his own works. It is therefore impossible that God should disregard those prayers which his own Holy Spirit works in us; any more than he can forget his word, or be unmindful of his promise. “Since I spake against him, I do earnestly remember him still,” saith God by the prophet. Jer. 31:20. And again, “Thou tellest my wanderings; put thou my tears into thy bottle.” Ps. 56:8. So he assures us that “He will ever be mindful of his covenant.” Ps. 111:5. And what is this covenant? Nothing else but the remission of our sins, confirmed to us by the death of Christ, and sealed by his Holy Spirit. Eph. 1:13.
23. And now, perhaps, thou wilt say, If these things are so, how comes [pg 296] it to pass that God does not hear and grant my petitions? I have often prayed, and called, and sighed, and all to no purpose.
24. Thus much, indeed, must be granted, that many a man prays a great while for that which he does not obtain; and thence we judge that his prayers are not heard. What then becomes of these our reasons for believing that prayer will assuredly be heard? This is a very great trial, and has given much disturbance to many sincere and well-disposed souls.
25. But here we must observe, that the certainty of God's hearing our prayers, is incontestably proved by the arguments already produced, which are built upon an immovable foundation; whence it appears, that God does as certainly hear our prayers, as He is (1.) merciful, and a lover of mankind. (2.) As he is true in all his promises, yea, eternal truth itself. (3.) As he has a fatherly tenderness for us. (4.) As Jesus Christ is our mediator. (5.) As God and Christ dwell in us; which are all truths so certain and evident, that no believing heart ought to question them.
26. But we complain that God does not presently give us what we ask for, and, therefore, that our prayers are not heard. For this two reasons may be given: 1. That God hears our prayers, regarding more our happiness than our desires. 2. That he reserves to himself the liberty of bestowing the blessings which we ask, either upon our bodies or our souls, as he shall think most proper. Thus, perhaps, we ask of God some temporal blessings, who seeing them to be unfit for us, gives us spiritual ones; by which means we not only receive what we prayed for, but so much the more, as the good of the soul is to be preferred to that of the body. For as the soul is much more noble than the body, and spiritual blessings are more excellent than earthly; so much better is it for us, that God should give us his eternal and spiritual blessings rather than those transitory and fading enjoyments in which we are generally most delighted. He hears our prayers, not always with respect to our bodies, but to our souls; which is of far greater importance. If it should please God to visit you with some bodily disease, and you pray for health, doubt not; your prayers will be heard, and you shall certainly enjoy, if not the health of your body, yet the health of your soul, which is much to be preferred. Every man in his sound senses must think so. What advantage would it be to have the body in health, but a sinful, distempered soul, liable to eternal death? When it is well with the soul, a man may say with David, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion forever.” Ps. 73:25, 26. And with the suffering Job, “I know that my Redeemer liveth.” Job 19:25. And from Him the soul may derive life. Therefore David, comparing spiritual blessings with earthly, tells us: “The law of thy mouth is better unto me than thousands of gold and silver.” Ps. 119:72.
27. But, perhaps, you will say that you pray for both; the health of your soul as well as of your body; and for spiritual blessings, as well as temporal. To this the Lord himself answers thee, “My grace is sufficient for thee” (2 Cor. 12:9); which was the reply given to St. Paul, though he had desired to be answered in his own [pg 297] way. And thus it appears, that God always hears our prayers, if not with regard to our bodies, yet certainly to our souls.
28. Besides, God has reserved to himself the liberty of accomplishing our desires either in this world, or the next, as he shall deem most proper. Wherefore if thou dost not receive the blessings for which thou prayest, consider that it is not good for thee to enjoy them here, but that the answer to thy prayers is reserved for the other life, which is more noble and durable, and more capable of pure enjoyments than this. There the Lord will bestow on thee a thousandfold, for all that He seemed to deny thee here. As He cannot forget our prayers, so He cannot fail to answer them graciously; if not in this life, yet certainly in that which is to come. As many prayers as thou offerest up here, so many blessings shalt thou receive hereafter; for then “we shall reap if we faint not.” Gal. 6:9. Then will the Lord say to the believing soul, “Behold thy prayer which thou offeredst to me. See, here is that for which thou didst pray, and a thousand times more than thou didst desire.” And for this time of retribution we must patiently wait.
29. That man would be a very foolish husbandman, who would expect to reap as soon as he had sown; and who, when he had done this, would cry out with tears, that he had sown much seed, but could see no sign of harvest. Thou fool! wait till the season of harvest arrives, and then thou shalt receive the fruits of thy labor with a blessed increase. These are the complaints which many people make: “I have prayed,” says one, “so often; I have so often sighed from the bottom of my soul; but I see no prospect of being heard, so that all my prayers, and sighs, and tears, are in vain.” Ah, impatient soul! Thou hast scarcely sowed, and dost thou already talk of harvest? Wait for the precious harvest of eternal life, and thou shalt reap an abundant crop of glory! “For whatsoever a man soweth, that shall he also reap.” Gal. 6:7. There thou shalt gather with joy the fruit of the numerous prayers, which, as so many precious seeds, thou hast sown in tears. Psalm 126:5. This is the word and promise of God, which shall certainly be fulfilled, either here or in the other world. Thus, when thou art taking thy last sad farewell of a dying child, husband, wife, or friend, thou must consider that this is the season in which the bodies of thy friends, and thine own also, are, as it were, to be sown and committed to the earth; but that the harvest of the resurrection is at hand, when “the angels, the reapers, shall gather the sheaves, and put them into barns.” Matt. 13:30, 39. There we shall find that our prayers, sighs, and tears were not lost, but only sent beforehand, to be received again with usury, finding all things in God that ever our souls could conceive or desire. So the promises of God, and the arguments produced to sustain them, shall stand firm and unshaken in Christ Jesus, to be eternally fulfilled to all believing souls, to their everlasting joy and salvation, for which we shall render eternal thanks and praises to God.