A man who has the exercise of his rational powers and yet lives without prayer is a practical atheist!

Implicitly renouncing the divine dominion and tacitly denying the God that is above, he virtually claims independence from every invisible power. Making his own inclination the rule and his own pleasure the end of his conduct, the language of his heart is that of the wicked in the Book of Job: “What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?” (Job 21:15). Independently, then, of that provision which grace has made for the holiness and happiness of sinners by the atonement and intercession of Jesus Christ, by the aids of the divine Spirit in devotional duties, and by giving substantial reason to expect a condescending answer to our petitions, we are bound to revere, to love, and to adore the eternal Sovereign.

Again, let none of you consider this expectation as implying that the amen of God, when granted to our prayers, will always coincide with the time and manner which we prefer. Against a supposition of this kind, the Scripture guards by both doctrine and facts.

By doctrine. So, for instance, our Lord spoke a parable concerning the importunate widow and the unrighteous judge professedly to inculcate the necessity of perseverance in prayer until the blessing solicited be conferred (Luke 18:1-8). But it is expectation of receiving the benefit requested that must nerve the soul for such perseverance in prayer because despondency cuts the sinews of application.

By facts. Thus, for example, Paul reiterated his earnest supplication to the Lord that the thorn in his flesh, the messenger of Satan, might depart from him, and was graciously answered. But this was not by the immediate removal of that which so deeply distressed him. For the answer of Jesus was, “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:7-9). This, doubtless, in the words of David, strengthened him with strength in his soul (Psalm 138:3) to bear with patient submission the extremely painful trial, and shows that God may annex His amen to our prayers while the temptations or the burdens under which we labor continue. Yes, if He invigorate faith, increase patience, and enliven hope of a happy issue, He not only answers prayer, but gives an evidence of it, even though the subject of a Christian’s complaint remain in all its force.

Once more: Let none of you expect that God will say, “Amen,” to your petitions for the subduing of strong corruptions, for spiritual peace, or for holy joy, except those petitions be connected with a habitual disposition to watch, to use the appointed means of religious improvement, and to reduce your supplications to holy practice. It is a good saying of an eminent author: “He who prays as he ought will endeavor to live as he prays.” Now he who acts according to this rule will carefully watch over the secret operations of his own mind, the affections of his heart, and the various branches of his conduct. These he will frequently compare with his confessions, petitions, and thanksgivings at the throne of grace. By this comparison, he will daily receive a variety of salutary reproofs that will have a happy tendency to increase watchfulness and promote humility - to strengthen the spirit of self-denial and excite fervor in devotion. The utility of prayer, even in this respect, though probably much overlooked by many professors, is of great importance. As to spiritual peace and holy joy, our Lord has implicitly forbidden His disciples to expect them except in connection with obedience to His commands. For thus He speaks, “If any man serve me, him will my Father honour… He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him… If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (Joh 12:26; 14:21, 23). Sublime and beatifying enjoyments are here promised, which are to be expected, not by nominal Christians at large, nor by superficial professors of the genuine gospel, nor even by real saints, except in proportion as they live by faith on the Son of God - as they are diligent in the use of spiritual means; as they are watchful, circumspect, and self-denying; as they sincerely aim at impartiality and uniformity in their obedience to Jesus Christ; and as they are spiritually-minded (See Abraham Booth, Glad Tidings to Perishing Sinners, 2nd edition, 260-263). We should never forget, that, whatever words we use in prayer, God interprets them according to the secret desires of our hearts.

2. The Amen Suggests Cautions and Reproofs.

Having considered the significant and solemn So be it, as implicitly directing us to pray with understanding, with fervor, and with expectation, we now proceed to show, secondly, that the same comprehensive and emphatical term suggests a variety of salutary cautions and keen reproofs with regard to social prayer. This it does both to him that leads the worship and to them that unite in it.

a. To him that leads the worship

It is apparent that those for whom he is the mouth in prayer are under obligation so to unite with him through the whole as to conclude with a cordial amen. Now this emphatical So be it implicitly but strongly forbids and reproves:

The use of such words and modes of speech as his fellow worshippers do not understand. Our language in social (public) prayer should always be so plain and simple that those who cannot read and are of narrow capacities may know what we mean, or else how shall they be able to subjoin their amen? Never is a desire of appearing learned or of having the command of elegant language so misapplied, so contemptible, and so abominable in the sight of God as when addressing Him in public prayer. For anyone designedly to convert what ought to be the prayer of sinners prostrate at the throne of grace and crying for mercy into an occasion of displaying the brightness of his own parts or the superiority of his literary excellence is an evil of no common magnitude. But though the impropriety of such conduct be so manifest and its criminality so great, there are some, I presume, in this assembly that can witness from their own experience the necessity of being constantly on their guard lest, instead of worshipping Him Who is a consuming fire with reverence and godly fear (Hebrews 12:28-29), they, in the figurative language of inspiration, should offer sacrifice to their own net and burn incense to their own drag (Habakkuk 1:16). They must be on guard lest the desire of making a respectable figure among their fellow-worms and the lust of popular applause be more operative in their hearts than a sense of the divine Presence, contrition for sin, faith in Christ, or a desire of communion with God. He, however, who has the honor of addressing you on the present occasion, though now hoary in a profession of godliness and in the gospel ministry, perceives great reason on this account for deep humiliation and the strictest watchfulness.

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