15. Part 2, Chapter 6. Conditions: Sincerity
CHAPTER VI.
SINCERITY REQUIRED IN PRAYER.
Having spoken in part of the third general thing propounded, namely, the conditions required to the incessant practice of this duty of prayer, and therein handled two of those conditions required, namely, faith and humility, we come now to a third, namely, sincerity, or purity, or integrity. The approved suppliants are such as call upon God out of a pure heart, such as call upon him in truth: “The prayer of the upright is a delight to the Lord.” For our better handling of this requisite to prayer, consider we, 1. Wherein this purity, integrity, and sincerity required in prayer does consist.
2. Why the Lord requires it.
3. What are the marks of it.
4. ‘What means and helps there are to it.
5. And lastly, what motives may stir us up to endeavor it. To the first we answer, that such sincerity consists in these six or seven things :—
1. In carrying on the whole business of prayer as to God. Whether we confess our sins and miseries, or crave redress of them; whether we ask such or such blessings or favors for ourselves or others; or whether we bless the Lord for grace already vouchsafed us: for what else we do in prayer, we are to carry it with such awe and reverence as those who are speaking to God; and with such intention and observance as those that are now to deal with God; to keep our true distance, neither heartlessly distrustful and dismayed, and yet not heedlessly and presumptuously bold with God; afraid of him, yet not terrified by him; solaced in him therein, yet trembling before him; satisfied in him, yet unsatisfied in continued desires of mercy from him; resting on him, yet restless; and though restless, as pressing upon him for mercies we need, yet resting on him quietly for the same. Having such apprehensions of God in the duty as befits him, and as are suitable to us, to the duty, to the present work and workings therein. If we confess our sins, we are sensibly apprehensive of his purity and majesty offended thereby; of his goodness and patience abused thereby; of his privity to them all, in their circumstances; of his sin-revenging justice due thereto, of his sole prerogative to pardon the same; of his readiness in Christ to do it. We are seriously apprehensive of the vileness of such sins, of our own loathsome nature, whence they did arise; and our hearts rise up in holy indignation and detestation of them, and ourselves for them; whilst we mention the same, we bleed over them in our spirits, could even tread upon ourselves, and take a holy revenge on ourselves for the same; and all the meltings and breathings of our spirits in the mention of our sins, they are still as to God. When we mention our want of such and such mercies, all is carried as to God. We have suitable workings in our minds; we eye him as full of all gra5e and mercy, as treasuring up all that fullness in the Lord Jesus, as willing and free to communicate the same, as real in his promises of the same; and the like might be said in the rest. David says, “he will direct his prayer to the Lord.” And Christ would have such as pray, to “pray to their Father which seeth in secret.” “Job would order his cause before the Lord.”
2. In carrying on the whole business of prayer as from God; as, “praying in the Spirit.” “Praying in or by the dictate and direction of the Holy Ghost.” Christians are to drive this holy trade with God, but yet as with his own talents and commodities: “Lord, thy pound hath gained ten pounds,” says the good servant. We should wrestle in and by prayer with God, but as by his strength. By the Lord will his people make mention of his name in prayer, or any other ordinance of his.
3. In carrying on the whole work of prayer, as for God alone. The suppliants of God bring their prayer, not as their offering so much as God’s offering; they do indeed lift up their prayer, as did the prophet, and their heart in prayer; yet so as withal exalting God in both. “He is extolled with their tongue, in their crying to God with their voice.” The saints confess their sins, that God may be cleared in his proceedings; express his mercies in prayer, not to set forth their own praise and commendation, as did the Pharisee, but that the Lord rather may be glorified, and that the heart in the mention thereof may be awakened to give him glory; and therefore they use in the mention thereof sensibly to confess their own vileness and wretchedness. If they request of God such and such mercie, yet it is that the Lord may be the more honored in granting the same to them, whether the mercies be of a spiritual or temporal nature. Though the mercies they crave, and immunity from the miseries which they complain of to the Lord be the matter of their prayers, yet not the sole motive. Self is not the great wheel which sets all the wheels of their hearts going, nor is self the center in which those many lines of their spirits and prayers do end and meet, but rather the respect to the Lord, and his name, favor, and presence; these are all in all. They are a generation not of false seekers in their prayers, but of “seekers of the face of the God of Jacob;” “and having pure hearts therein, they do not lift up their souls to vanity.” The main of their desires is, that the Lord Jesus, the Man of God’s right hand, may be glorified, and that the mighty hand of God may be with him in his government; and if he be exalted, that shall and will engage them the rather to be thankful to God for it: “The making of the refused stone, the headstone of the corner, is that wonder of grace in which they thankfully rejoice.” David wishes that guilt removed, not merely because it lay as so sore and heavy a burden upon his conscience, or that he would have ease of the terrors thereof, but that in being eased and freed thereof, he might be the freer to sound forth the praises of God. He would have his former joy again, not because he made any idol of his comforts, and was all for comfort in his spirit, for he is as earnest for a clear and sound heart, but that he may be more active for God in giving some honor to him in other sinners’ conversion, whom he had haply hardened by his sin. He would have his mouth opened, not to be more free and cheerful of speech, but that his lips might set forth God’s praise. The sons and daughters of God pray for preservation from, or deliverance out of temptations, and afflictions inward and outward, as in the petition of the Lord’s prayer, but with a first and main respect and desire that the name of God may be hallowed, sanctified, honored therein; they pray for the remission of their sins, and the comfortable manifestation thereof, not merely because they are damning, but because detestable to them; not because terrors to them simply, but that God in his gracious and free pardon of them may have his name hallowed; and for that cause do they pray for all temporal blessings for them in their callings and conditions, under the notion of daily bread. The godly pour out prayers, not so much as expressions of their desires of observance thereof from God, as of obedience therein unto God; not merely as means of future, but also as an homage of love for past mercy. David will call upon God, because he loves not himself, but him.
4. In being as ready pressed to a serious use of all other means to obtain mercies prayed for, and avoid miseries bewailed; as to pray for the one and against the other. Abel brings himself with his offering; both are equally at the service of God: so did not Cain. They offer themselves in with their prayers, and such like service, as the main sacrifice, willing “to prove what is the holy and acceptable and perfect will of God.” And therefore no wonder they are pressed to use any holy means to further what they ask of God. Their heart and hand are joined with their tongue. If they cry for wisdom, they bring their instruments to dig and search for the precious mines thereof. Their prayers are called seeking, because they are ever attended with searching in all corners, in every means, if they may find the mercies they pray for. And they are comprehended under the notion of that hungering that will break through even stone walls to come by the food it craves. Many instances hereof might be given; but more hereof, when we come to speak of that case about use of means.
5. In not hiding any thing from God, as unwilling or not desiring his privity thereto, but at least endeavoring to open all to him, declaring our ways to him; pouring out our hearts to him; and where we fall short, craving a further discovery of ourselves by and to the Lord. When Job would clear his integrity, and prove his sincerity, he does it professing that he covered not his transgressions as Adam. Sincere ones are uptve, such as would be, and have all in them seen of God; as persons held to the sunlight, perspicuous, transparent, yea, in all their spots. Suppliants being much in commerce with God, they have experience of his all-searching and all-seeing eye, and cannot but will and desire his search. They are acquainted with his admirable faithfulness and cordialness to them, and therefore are not loth to have it thus, but glad of that opportunity. They find they pay dearly for any contrary acts of guile; and beholding withal the happiness of plaindealing with God in their words and walks, they cannot but desire and endeavor the same.
6. In harboring nothing willingly and knowingly in themselves, tending to hinder audience and acceptance of their persons and prayers by the Lord, or free access to the Lord and to his gracious throne. The Psalmist declares that his prayer is unfeigned in that he dare make that appeal to the Lord, and is purposed not to offend so much as in a word. The sincerity of his heart in prayer appeared, in that though he had evil in his heart dwelling there, yet was not the same had in respect by him. Hence that putting away of iniquity required in persons who intend to pray; hence the holy clearing of the saints when entering upon prayer, by premising and prefacing their self-condemning confessions, as in Ezra, Daniel, and others; hence that casting up accounts when persons are then to offer up their gifts; then is the remembering time of what was not taken such notice of before: “When thou offerest thy gift at the altar, and there rememberest.” When to lift up our hands and our hearts unto God in the heavens, then if ever, there ought to be searching and trying of our ways. We are to draw near with our hearts sprinkled from an evil conscience, and privity to any known sin approved in us or by us. Sincerity will heartily complain of any lets to the free passage of prayer, and account the same its great burden and misery. It will never connive or wink at them, or give free way to them.
7. In avoiding all affectation in prayer. In hypocrisy there is affectation. Hypocrites are stage- players, who though illiterate, many of them, yet will be high-flown in their expressions. Their mouth speaks great swelling words when they speak to men or God, or else they fail of their use and aim. In all affectation there is some hypocrisy. Sincerity will avoid flourishes of rhetoric and vain repetitions, not expecting that the Lord should be moved by any such like vanity. Sincerity loathes and fears to compliment with the all-seeing and faithful God. The lips of the saints in their prayer are as a thread of scarlet, not stuffed out with the rhetoric of man, but with the pure eloquence of God: “Thy lips are a thread of scarlet.”
Secondly, the reasons why God requires sincerity in our prayer may be such as these:—
1. Because purity and simplicity are most suitable to his nature with whom we have to do in prayer; as a simple, pure Spirit, “he will be worshipped in Spirit and in truth.” He seeks most that part of his image of truth and purity in any person or performance: “Such doth the Father seek to worship him.” Truth in the inward parts is that which he desires. The more of that therein, the more approved, the more delightful to him: “The words of the pure are” (to God also) “pleasant words.” His image in his children is lovely. The child that is most like his father is most made of. The purity and sincerity of the people of God are reckoned their perfection, though they have many imperfections. Thence are the godly called the perfect. Besides, purity and sincerity are most suitable to Christ our high-priest, who was holy and undefiled. And God would have his priests, his saints, an holy priesthood, and so conformable to him. Besides, there are truth, reality, seriousness, and solidity in all we improve in prayer; and therefore no wonder if God will have us carried with an answerable frame of Spirit therein; the priest of our profession is truth itself. The meritorious sacrifice was real and true; it was the sacrifice of himself. The covenant of Christ’s blood a real, ratified, forcible testament; the way made for us a true and living way, and therefore we may well draw near to God with true hearts.
2. Because sincerity ever puts to all its strength in prayer, which the Lord likes best. Hypocrisy divideth, and doubling and dividing makes weak work. Potsherd strength is but brittle, and will not abide any knocks. Burning lips in zealous expressions, joined with a wretched, false heart, are but like a potsherd, covered with silver dross; but sincerity is single and unanimous in all its actions, and so its united force must needs be more available.
3. Because sincerity puts a holy grace upon, and force into our words in prayer. Hence that strength ordained in the mouths of babes, entire and sincere ones. Grace of the lips is joined with pureness of heart; and as earthly kings befriend that in their petitioners, so does the Lord in his. Hence is it that David pleads his unfeigned speaking to God in prayer as an argument with God to hear him.
4. Because prayers of sincere ones are ever of most public use and good, and that is a thing the Lord greatly likes. A pure handed and hearted Job praying to the Lord, shall deliver the island where he is thereby: “By the blessing of the upright, the city where they are is exalted.”
Third, the marks and characters of sincerity in prayer are such as these.
1. When the chief materials of our prayers are right and holy things. When our hungering desires expressed. in prayer are after righteousness, they are surely such as are accounted of God sincere; when in prayer also we first and chiefly seek the kingdom of God, the light of God’s countenance, not as the most do, some worldly good; when we mind not baser, common metal, brass or tin, but gold and silver, precious materials, requests of weight and worth with God; it argues we have some spiritual measure of sincerity and purity within; when we trade with God, not about trifles, but pearls of great price; it argues we are not hypocrites, but solid and substantial merchants and citizens of heaven.
2 When our whole man does act in prayer, understanding, judgment, and conscience, will and affections, they do their parts in it, and are joint petitioners. David was all prayer, or all of David, or in David, was herein employed: “With my whole heart have I entreated thy favor.” The soul and spirit, sublimest parts of the church, are employed therein. If this little world in man, this little commonwealth in a Christian become a joint solicitor unto our heavenly sovereign, surely the king of saints will account the requests serious, and the solicitor entire therein; as earthly kings do the joint petitions of whole bodies and counties. When every string in the instrument sounds its part, and keeps due proportion, both the instrument is right tuned, and the music played is fullest of true harmony. So the saints, when wholly exercised in the prayers they make, are sincerely employed therein. When all within the soul, as bound by oath and covenant unto the Lord, to deal truly in matters touching him and us, do agree in what they present before him, surely then it will pass for a true verdict, as in other cases it does with men.
3. When in praying still we endeavor to do it to purpose, or else we are to ourselves as if we had not prayed. Righteous ones will pray effectually; if they pray, they lift up a prayer unto the Lord. When a factor or servant will not leave trading or working until lie make something of it, you will say then he is honest and just in his calling. Like Abraham’s servant, he prefers his master’s occasions which he was to despatch, before his very food. He was serious in his errand, and in pressing for his answer, and when he has done, hastes to make return thereof to his master; so it is here in serving God with our spirits in prayer. They are true and trusty soldiers to their commander and country, which vi11 not out of the field without some trophies of victory; like those which when thereto enjoined and adjured, though the honey would even drop into their mouths as they were in the pursuit of the enemy, yet they mind the completing of the victory, though with some denials of themselves in their present refreshments. So when we sincerely seek and wrestle for mercy, we will not away without a blessing. Or as a pleader is honest in soliciting a client’s case, when he will not cease pleading until he has brought the same to some comfortable issue; so is it with the spirit of a Christian, which is mainly employed by us in this holy pleading work; the more serious and unmovable it is therein, without some good success, the more sincere.
4. When we strain not much to speak more than is in the general bent of our souls, or than is in the present desires of our spirits, or is in the sense or workings of our hearts, but speak as things are to us and with us. It is not so much the strength of judgment or memory that prompts the mouth to speak, to fill up time with airy expressions, as the strength of holy desires and griefs, which put the people of God upon uttering what they do in prayer. They had rather cease, after some serious strivings to the contrary, against distempered, senseless spending of time in mere words without spiritual life, than go in such sort, though they may seem to themselves or others but in an ill pass at present by reason thereof: “I opened my mouth and panted, for I longed for thy commandments.” Strength of holy desires after grace, to understand, believe, and practise the Word of God more, made him be so large and zealous in his prayers, that out of the abundance not of his head, but of his heart, his mouth speaks. Hence the saints’ prayers are called their desires.
5. When we are most frequent and fervent in secret prayers of all other prayers. What is said of grief, is true of prayer. He prays most truly and sincerely, that prays most secretly. Hence our Savior does oppose secret prayer to hypocritical praying. Sly, false dealers will be careful and very exact in what they speak when witnesses are by; but honest men will be as exact in what they speak to another all alone. So is it here; many, it may be, who carry it with much zeal and circumspection before others, in their closets, if they do pray at all, it is so briefly and carelessly, that it is as good as no prayer at all. Let such look to their spirits, whether all be right within. False-hearted spouses may seem to speak lovingly and loyally to their spouses before others, so that such as are by take them to be very chaste and faithful and kind; yet if in secret they. carry it otherwise, their honesty may well be suspected. So if Christians should carry it in expressions in prayer with others as if very loyal to the Lord Jesus, but in secret it is quite otherwise, their hearts are not so honest as becomes their profession. Verily, sincerity is plain and open-hearted, and surely never more than when alone with God its friend. Sincerity in prayer, is simplicity and singleness in prayer; and therefore will be the same everywhere. If praying with others, we strive still to speak with such life and power and holiness as is meet; so if alone praying, it will put us upon the like seriousness in the duty.
6. When we can in prayer be as earnest for others as for ourselves; yea, we can be very serious in wrestling with God for such as have injured us; not so much that we may be less molested by them as that the Lord Jesus might be magnified in them. The very thoughts what a mighty conquest the Lord would work in their conversion, what a glorious name he might get thereby, what a foil it would be to the devil’s kingdom, put spirits into their prayers for them. •David, though he had many things lay heavy upon himself, as appears in the whole 51st Psalm, prays for, and is mindful of Zion arid of the church’s good. Self has less groundwork in prayers for others than those which are for ourselves. The Lord Jesus makes account that they had need be perfect as their heavenly Father is (in their measure and proportion of perfection) that love and wish so well to their very enemies.
Lastly, when we are as ready to praise God for mercies received, as to pray to him for what we want. Godly Esther and Mordecai are as solicitous that they and others with them may have their solemn thanksgiving days for the gracious deliverance for which they had prayed and fasted, as ever they were of the days of prayer and fasting. Self will be sometimes prayerful, and so will hypocrisy, because it is good and suitable to both; satisfying the desires of both, and furthering the ends of both may come in thereby. But sincerity will be praiseful and thankful. An honest poor man will scarce ever forget a special kindness showed to him by another at his request in a time of his necessity; whenever he meets his friend he will be thanking him a long time after; and when he is with others, he will be thankfully acknowledging the same, to the great commendation of that his friend. But a counterfeit, a vagabond, a rogue, for whom you do any office of love, you shall hardly ever see or hear of him more; when he has gotten his pennyworths of you he is gone, unless he need you again; he returns not to acknowledge it, though at the present he give you good language. So a Christian’s grace and sincerity thereof are more tried when he gets blessings than when he wants the same. Self being empty, prays; but self when full looks but to his own satiety: but self-denial, the daughter and handmaid of sincerity, will not be so circled within the compass of self in his prayers. As i is in a prospective glass, when you turn the wrong end foremost, great things will seem very small, and things that are nearest will appear as afar off, and small things will hardly be discerned. So when self and hypocrisy are to look upon mercies of prayer; great ones are but little, and small mercies none at all; but sincerity takes the truest survey of them all in their dimensions and colors, and therefore no wonder if it be thankful; sincerity will bear such true and full witness to our extreme misery in ourselves, that the light of mercy, compared with this darkness, will prove very amiable and praiseworthy. Sincerity will truly and faithfully compare our worthiness and utter unworthiness at our best with Christ’s glorious worthiness, that the eye of the soul cannot but discern praiseworthy glory therein. Greatness, and absolute sovereignty, and independency in the Lord, and unutterable nearness and dependency in us, shall truly be presented and compared in a sincere suppliant; and can he be other than very thankful? Self, which prompts a falsehearted Christian to speak for blessings, will be judge, too, of the same. And there is little likelihood of right judgment to proceed from so ungrateful an umpire; and if not rightly judged of, what thanks to be expected? But sincerity judges of divine blessings by the rules of the Spirit and Word of God. The spring of sincerity in prayer rises from God; and therefore it will assuredly return to God in praises which are suitable. The sincere Samaritan supplicant is as loud in his praises of God as ever he was in his prayers; but so were not the others.
Let us now briefly speak to the two last things propounded; first of the means and helps to further sincerity in prayer, and then of the motives to stir us up to the same.
Helps to sincerity and purity in prayer may be such as these :—
1. Labor to be sincere in all our life towards God and man. When sincerity is interwoven in this whole piece of our lives and conversations, it will show itself in this part of it Sincerity and right things should be our constant and daily study: “The thoughts of the righteous are right,” and therefore no wonder that the words of the pure are pleasant words. When men love pureness of heart in all their courses, there will be a grace and favor thereof in all their discourses with God or men; when persons use duplicity in some things with God and their own souls, they will do so in other things likewise: “A double-minded man is unstable in all his ways; hypocrisy is leaven.” If you hide it in one part of the lump of your conversation, it will spread and sour all the rest soon. The Apostle James instances the double minds that such have, and they must purge themselves of their double mind in all other things, if ever they would approach and draw nigh to God in prayer rightly, and not ask amiss; and for this purpose we must free our hearts and hands of sinful defilements which foment that doubling with God, and hinders this integrity in prayer. If men in any kind attain the same, they will ask amiss, ask things with a false, adulterous heart. We shall never make straight steps in this part of our Christian race, “if that which is lame be not healed.” If the feet of our affections be diseased, we can never wrestle with God so stably, but shall halt therein, as well as in other of the ways of God.
2. When at any time we espy any flaws or doublings with God in prayer, as the best sometimes may, we be greatly abased for the same, as James wishes such as ask amiss, and such false spirits therein, to be afflicted and mourn, namely, for that doubling with God and their own souls. When Christians pay dear for such slightness, they will surely take heed thereof; the more bitter it becomes, and grievous to their palate, the more will they loathe it. It is to be feared that many Christians who see such guile in prayer, are content sometimes that they have prayed, though the same were a shell and shadow of the duty, and the pith and substance thereof were wanting; or if they be troubled slightly with it, all is not well with them, that they deal not so faithfully with God and their own souls, yet they are not thoroughly stirred up with serious grief and holy indignation by reason thereof, and therefore go on in such a way. If guile of spirit were thoroughly examined, and holy revenge taken upon it, such a cheater would not so much haunt the hearts of Christians in this and other ordinances of God as it does. And to this let me add, that we carefully and resolutely resist Satan, when at any time, then or afterwards, he does tempt us to this falseheartedness in our talking with God in prayer. Give not the least way to it, but when at first you perceive the tempter busy to put us upon sinister ends in our requests, or any sly dealing with God and our souls in prayer, away with it, strongly and seasonably bend all our strength against it, discover to God by humble and solemn confession that treacherous motion; cry out upon it, pursue it, and never leave till we have sent it away with shame and loathing of heart. Hence is it that James wishes such as were so guily in their prayers, to make use of that remedy: “Resist the devil,” namely, “in his temptation thereunto, and he will flee from you,” and espying such like wiliness of spirit in our prayers, let us be willing to be crossed in any such requests as we make with such a spirit, for verily God will not grant such desires to us if he love us; and if we do or should do it, it would be worse for us. Many of the saints see cause to bless God afterwards, that the Lord did not grant such or such requests of theirs, perceiving that indeed their heads were not right therein; and it is well for them that God will cross them in any sinful much unbelief in our asking, too much doubling with God. Unbelief is never cordial, but slavish and selfish. Faith will cause a thorough opening of the heart to God. We shall then draw near to God with the truest hearts, when with most assurance. There is secret atheism or infidelity of heart, and much unbelief, in that any at any time dare to double with God in speaking to him, making God like to man, which might be mocked and deluded with goodly words and pretences, and not to be a searcher of their heart and reins; else men durst n make so bold with him, to baffle with him to his face. David, one that had made too bold to affirm that of his integrity, of his hatred of God’s enemies, qualifies it with a plainhearted motion to him, whom he knew was privy to his spirit, to search it, and” see whether there were any way of wickedness in him, and to steer his course for him in the right way.” Where faith is, love will attend and show itself; love uses still to be candid and cordial, and entire in all its speeches to him whom the soul loves, the more that abounds, the more sincere. When the apostle prays that the Philippians may be sincere (in all their words and walks respecting God, themselves, or others,) he prays that their love may abound; then will they approve the most excellent things, the best way of praying to God, serving God, and walking with God.
Motives to sincerity in prayer may be such as these. In that it will be an argument of a saving and sound fruit of God’s speaking unto us, and of our effectual speaking to him. The former is evident when our language is sincere; surely God has turned unto us some pure lip, some soul-saving ministry. Such of the cities of Egypt as should be converted savingly, the prophet says, they should (as a fruit thereof) speak the language of Canaan. Especially in worshipping God in prayer, there they should not speak half the language of Ashdod, as it were, and half the Jews’ language, half carnal language, nature, sins, the world’s language; but at the least in the desire and endeavor of their souls they speak the language of the Holy Ghost, pray in the Holy Ghost. And the latter is as evident; truth in our seeking of God, and mercy in God’s answers will surely meet together, as in other cases they do. The Lord himself makes it an argument of his respect to his people’s desires, in that they are children that will not lie, and gives it as a pledge when they may expect infallibly that he will answer their prayers, namely, when they are cordial and sincere in seeking of him, when they seek him with all their heart. And the Psalmist makes his cordial seeking of God, to which his very conscience was privy, and the Lord much rather, as an argument with God, to pray for respect to his desires. Sincerity and integrity in our speeches is amiable to men, to all sorts of men; and the God of truth is not less, but more delighted in the words of truth. Hence it is that upright-hearted supplicants are (and well they may be) freest and boldest of all others with the Lord. Such as come with true hearts, come with much confidence. They walk at liberty when conscious of their integrity, that they seek the statutes of God. Consciousness of secret guile will appall a man when dealing with an all-seeing God. Hypocrites are afraid, but are persuaded that such as speak uprightly may come near to God boldly, and converse with him safely, though in respect of his justice a consuming fire. But amongst them, who may or dare come near him with such stubble? and if they durst be foolhardy, as senseless ones are, yet it would be to no purpose; salvation which they might desire would be far from such persons, as seeking not God but themselves.
2. In that God will cover a great deal of weakness in their persons and in their prayers, where there is sincerity in their desires. Their sincerity in prayer is a special preservation against any ruling evils in them. When they seek God with their whole heart, and do no iniquity, God is engaged to protect and preserve them from such swervings. When Christians do not deal cordially and plainly with God and their own souls in the request they put up against their sins, and for God’s grace, they do but strengthen then the part of sin; pretending to speak against it, and not doing it cordially, it provokes God to leave them to such lusts, and to receive a due recompense of such spiritual treachery from such secret traitors: but as for the saints that are cordial with God in prayer, though they escape that mischief of ruling evils; yet are they perplexed and molested with indwelling distempers, which haunt them at the very door of grace, to which they repair in prayer; and herein is the kindness and compassion of God to them, that he overlooks these their distempers in prayer, and owns the meaning of his spirit in theirs therein. God looks at the bent of such a heart, and by that measures out to them mercy: “Do according to his ways whose heart thou knowest.” God searches the heart both of sincere and false Christians, in all their doings, to give to every one according to his ways, to the false heart indignation and wrath, but to them that are sincere, and seek for glory, he gives honor and immortality. For of all others, upright ones have the successful influences of all others’ prayers with their own prayers; each sincere one prays that God would do good to them. As for others, they are left to be discovered, and left to such courses at the length, as shall declare them to be evil-doers. The continuance of God’s faithfulness to sincere ones is the joint request of all that are godly, and the several petitions of each of them.
3. Consider the evils of hypocrisy in prayer. God esteems such prayers as but dross of some silver. It is as but as an offensive odor rising from a dead person. He eyes us then as speaking lies rather than uttering prayers, because we pretend to pray, and worship and serve God, but do indeed therein but serve our own base lusts, become petitioners for them, and speak against God rather than for God. “They lied against me,” says God, yet in pretence cried to him; but in truth they did not cry to him when they howled on their beds; their ends were carnal, and they make God as carnal as they; a God that would further the desires of lusts; else why do they petition him thereto? and this is to belie the Lord. The Lord answers such according to their heart’s desire, according to their heart idols, and not their lip hypocrisy; he gives them up to their lusts; they secretly choose delusions, notwithstanding other pretences of sacrificing, and the Lord lets them have their choice, and at length takes away that good that they seem to have, and to prayer they become as speechless, deprived of all ability to pray.