View source for Private Prayer. 2

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<p>Let us now make a few suggestions upon <em>HOW </em>this duty is to be performed.<br><br>
First, <strong>reverently</strong>. In all our approaches to God we should duly consider His exalted majesty and ineffable holiness—and humble ourselves before Him as Abraham did (Gen. 18:27). The word "direct my prayer unto You" (Psalm 5:3) signifies a fixedness of thought or close application of the mind. We need to set about the discharge of this duty solemnly, as those who have at heart something of great importance which we dare not trifle with. When we come before the Throne of Grace and address the Most High, we must not offer the sacrifice of fools: "be not rash with your mouth, and let not your heart be hasty to utter anything before God" (Eccl. 5:2). He who shoots an arrow at a mark, directs it with a steady hand and fixed eye—so when engaging the heart to approach unto God, it must be disengaged from everything else. O to be able to say, "My heart is fixed, O God" (Psalm 57:7). See to it that the awe of God's greatness be upon your soul, together with a deep sense of your utter unworthiness.<br><br>
Second, <strong>sincerely</strong>. We cannot be too strongly or too frequently warned against that mere external worship to which we are so constantly prone, and which is the bane of all spiritual good. Of old, Israel was charged with making mention of God's name, "but not in truth" (Isaiah 48:1). The <em>desire </em>of our heart must genuine, and correspond to the petitions we present. How we need to beg God that this may be wrought into our spirits. How we need to search our hearts and see to it that we mean what we say, for "The Lord will not hold him guiltless, who takes His name in vain" (Exo. 20:7). Form the habit of challenging yourself by inquiring, Am I consistent with myself when I invoke God—or do I think I can impose upon Him with hypocrisy. "The Lord is near unto all those who call upon Him, to all who call upon Him in truth" (Psalm 145:18). As an aid to this, ponder the high <em>value </em>of those spiritual things you ask for—your deep <em>need </em>of them—and inquire, Do I really desire the same?<br><br>
Third, <strong>submissively</strong>—that is, subserviently to God's glory and our own highest good. Our petitions should ever be presented with the provision, "If it be Your will." We are ever prone to act amiss and often know not "what manner of spirit we are of" (Luke 9:55). The prayer of faith includes submission, as truly as it does confidence, for if the latter be without the former, it is <em>presumption</em>—and not faith. To pray in faith is not to ask in the certain belief that God will give us what we ask for—but rather that He will grant us what is <em>wisest </em>and <em>best</em>. If we knew assuredly beforehand, that God would certainly give us the very things we ask for—we would have reason to be afraid to pray, for often we desire things which would prove a<em>curse </em>if we got them! Our <em>wisdom </em>as well as our <em>duty </em>is to pray, conditionally and submissively. We must bow before God's sovereignty.<br><br>
Fourth, <strong>confidently</strong>. There are some men, who because of their high station or known sternness towards all inferiors, we would be afraid to approach. And because we have none to introduce and speak a good word for us, we would therefore abandon the idea of speaking to them. But there is no reason why a believer should be discouraged from speaking to God—nay, He bids us to "come <em>boldly </em>unto the Throne of Grace, that we may obtain mercy": (Hebrews 4:16). Let not, then, a sense of God's greatness or holiness, nor a realization of your own entire unworthiness, deter you. Such are God's compassions unto humble supplicants, that even His terror should not make them afraid. It is directly against His revealed will, that His people should frighten themselves thus. He would have them encourage themselves as children: "for you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father" (Romans 8:15). By that very spirit of adoption we were brought into the nearness, freedom, and liberty of the children of God, and though we are still full of sin—yet, "we have an Advocate with the Father" (1 John 2:1).<br><br>
Fifth, <strong>fervently</strong>. David said, "I entreated Your favor with my whole heart" (Psalm 119:58). It is not sufficient that our <em>tongues </em>babble out a mere form—our <em>hearts </em>must be in this work—we are to be more concerned about the exercise of our <em>affections, </em>than in the selection of our <em>words</em>. It is to be feared that we pray far more from our memories, than our consciences. But let it be pointed out that fervency in prayer is not a working up of our animal spirits so that there is shouting and shaking of the body—actors work themselves up into a great heat to move their audience, and lawyers to impress a judge. Fervency is expressed in Scripture as a calling upon the name of the Lord (Romans 10:13), a stretching out the hands toward Him (Job 11:13), a following hard after Him (Psalm 63:8), a laying hold of Him (Isaiah 64:7), a pouring out the heart before Him (Psalm 62:8). It is a<em>striving </em>in prayer (Romans 15:30). God hates <em>lukewarmness</em>. Note Daniel's intensity: Dan 9:19. David compared his prayers to "incense" (Psalm 141:2), and no incense was offered without <em>fire!</em><br><br>
Let us now anticipate an OBJECTION. I would be often in praying before God—but sin has so much power over me, that it severs communion, and utterly quenches the spirit of prayer in my heart—I feel so polluted that it would be a mockery for me to appear before the thrice holy God. Ah—but God's hearing of our prayers does not depend upon <em>our sanctity</em>—but upon <em>Christ's mediation</em>, "I do not do this for your sakes, O house of Israel—but for My holy name's sake" (Ezek. 36:22). It is not because of what Christians are in themselves—but because of what they are in Christ, that God responds to their requests: "to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Peter 2:5). When God answers our petitions—it is not for our sakes, nor for our prayers' sake—but for His Son's sake: see Ephesians 4:32. Seek to remember, my distressed brethren, that you are a member of the mystical body of Christ, and as Luther said, "What man will cut off his arm, because it is dirty?"<br><br>
The more desperate be our case, the greater is our <em>need </em>to pray: if grace in us be weak, the continued neglect of prayer will make it weaker. If our corruptions be strong, the omission of prayer will make them stronger. Sins which are <em>bewailed, </em>never hinder the access and success of our petitions. Jonah was a man full of sinful passions—yet his prayers prevailed with God: (Jon 2:1, 2, 7, 10). David said, "iniquities prevail against me," yet he at once added, "as for our transgressions, You shall purge them away" (Psalm 65:3). On another occasion he said, "The Lord has heard the voice of my<em>weeping</em>" (Psalm 6:8)— his very <em>tears </em>prayed! God hears the <em>sighs </em>and <em>groanings </em>of those who cannot put them into words. Also, encourage yourself by the greatness of God's mercy, His covenant promises, His Fatherhood, and by the answers you have received in the past.
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