therefore is a full perswasion Heb. 10.22 1 Joh. 5.13 14 15 1 Joh. 5.6 Rom. 8.16 and certain Assurance of the mind of a Beleever of the thing asked or hoped for grounded upon the clear and infallible testimony of the Word and Spirit of God in their joynt witness Faith of Relyance described The Faith of Relyance is the inward resting of the heart upon God his name and attributes Psa 37.7 Jonah 3.8 9 Esther 4.16 Job 13.15 Dan. 3.17 18 viz. his power wisdome mercy faithfulness truth c. for the performance of his Word and Promise in general without any certainty or assurance of the mind with application thereof to its self in special wanting the particular witness and testimony of the Spirit in the case which alwaies is present in the Faith of Assurance but alwaies absent and wanting in this Faith of Relyance Of this kind was the Faith of the Leper Mat. 8.2 Lord if thou wilt thou canst make me clean there was a relyance upon the power of Christ to do the thing asked but a doubtfulness or uncertainty of the mind as touching the application of that ability and healing power to himself in particular And therefore he puts it with an if Lord if thou wilt speaking of his particular and secret will in the case propounded which was not yet made known and therefore he might without sin doubt of it But as to his general will and infinite readiness to heal the sick cleanse the Lepers c. which was abundantly revealed and made known both by Scripture and Experience he could not have doubted thereof without great sin and so would consequently have been reproved for it Thus having described these two kinds of Faith in their distinct and different natures whereby every one that cometh unto God by prayer may be able to judge of himself and know what kinde of Faith it is that he comes withall We shall proceed to make good the Assertion viz. Asser That a Faith of Rely ance is accepted with God in prayer where a Faith of Assurance is wanting Proved 1. By Scripture 2 Cor. 8.12 It is accepted according to what a man hath and not according to what he hath not The general equity and force of which Rule reacheth not onely unto the case of Alms to which the Apostle doth there apply it but also unto all other cases wherein wee have to do with God and particularly unto this case of prayer for otherwise God should seem to be a hard Master reaping where he hath not sown and gathering where he hath not strowed and expecting to receive where hee hath not first given which cannot at any time nor in any case be justly said of him who is infinite in mercy and with whom there is no unrighteousness all whose commands are equal and reasonable And who receiveth not from his creature but according to the gift of his own grace which hee hath first bestowed Rom. 11.35 or who hath first given to him Now forasmuch as Faith is not of our selves but is in an especial manner the gift of God who worketh all things after the counsel of his own will and planteth in the hearts of his people different kinds and measures of grace according to his own good pleasure and the use he intends to make of them It remains that where the Lord hath wrought a Faith of Relyance in the hearts of his people to whom he hath not given the Faith of Assurance And they come to him in prayer and in the use of all holy means which he hath appointed for the good of their souls with such a Faith as himself hath wrought in them he doth graciously accept them according to what they have and not according to what they have not Instance 1 2. By Experience and this also is manifest by the common and constant experience of the Saints who when they have so come to God in prayer with a Faith of Adherence where Assurance have been wanting have been graciously accepted of the Lord and received a gracious answer oâ— such Prayers As in the case of thâ— Leper above-mentioned Mat. 8.2 3. who when he came to Chrisâ— in prayer only in a Faith of Relyance upon his power to help when as he had no assurance of his particular will and purpose aâ— to himself and therefore puts aâ— if upon that Lord if thou wilâ— thou canst make mee clean waâ— graciously accepted of the Lord and obtained a speedy and full answer of that prayer in the very thing he asked vers 3. And Jesus put forth his hand and touched him saying I will be thou clean and immediately his Leprosie was cleansed Instance 2 And so likewise in the case of the Woman of Canaan Mat. 15.22 29. who came to Christ in prayer on the behalf of her afflicted daughter vers 22. Saying Have mercy on mee O Lord thou Son of David my daughter is grievously vexed with a Devil Now here was wrought in this Woman though a Canaanite a stranger an alien from the Common-wealth of Israel a mighty Faith of Relyance by which she did marvelously cling to Jesus the Son of David relying upon his mercy and power to help her though shee had no certain assurance that shee should have her petition granted but many discouraging passages from Christ As First His silence to her prayer answering her not a word v. 23. Secondly His seeming denial of her request with this reason against it That he was not sent save to the lost sheep of the house of Israel vers 24. 3dly His upbraiding her with her stock and generation being descended of the cursed stocâ— and generation of the Canaaniteâ— in respect whereof he calls her a dog vers 26. by all which it is most clear she neither had noâ— could have any assurance but onâ— ly she exerciseth her Faith of Relyance notwithstanding all difficulties and discouragements and still she prayes and worships thâ— Son of David confessing her own vileness and unworthiness anâ— Justifying the Lord in calling heâ— dog and taking advantage there upon to hope that yet there might besome crumbs of mercy for her vers 27. Truth Lord yet the Dog eat the crumbs that fall from their Masters table And at length with this Faith she prevails and hath a full answer of her petition with a high commendation of her Faith vers 28. Then Jesus an swered and said unto her O Woman great is thy Faith be it unto thâ—â— even as thou wilt And her Daughter was made whole the same hour And so much by way of answer to the first Question 2. Quest or Case of Conscience But whether is it sufficient to have the habit and being of Faith in the heart when we pray or is the exercise and acting of Faith necessarily required also Answ That it is not sufficient to have the habit and being of Faith in the heart when we pray but the exercise and actuality of our Faith is required in our
addresses to God by prayer 't is not enough that the person praying be a Beleever but also that the prayer made be a prayer of Faith or a beleeving Prayer hence it is put in the present tense Beleeving And all things whatsoever ye shall ask in prayer beleeving not having beleeved but beleeving in the present tense intimating to us that a present exercise of Faith is required otherwise the prayer may be an unbeleeving and so by consequence a fruitless prayer though the person be a beleever for a godly man may make a carnal prayer a beleeving man may make an unbeleeving prayer As the good man Joshua seems to do Josh 7 7 8 9. The truth is wee are said to have no more Faith than we act And therefore Jesus Christ reproves his Disciples as faithless when as 't is clear they wanted not the habit but the exercise of Faith in that particular case of casting out the dumb spirit Mark 9.19 Those prayers therefore are faithless prayers in which there is not a present exercise of faith though the person or persons praying be in a state of grace and have the habit of Faith in their hearts 3. Quest or Case of Conscience If the exercise and actuality of Faith be necessarily required in all things whatsoever we ask of God in the name of Christ then whether may such an exercise of Faith be accepted as is accompanied with some doubting and wavering of the mind or is such an exercise of Faith only current with God in Prayer as is clear and stedfast without the least doubt or wavering The reason of this scruple or question is that saying of the holy man James in his chap. 1. v. 6 7. But let him ask in Faith nothing wavering for he that wavereth is like a wave of the Sea driven with the wind and tossed for let not that man think that he shall receive any thing of the Lord. Now if such an exercise of Faith as is attended with some doubting be not accepted of God and the prayers of such be altogether fruitless and unprofitable as this Scripture seemeth to import then is the hope comfort and experience of the most of Gods Children thereby cut off and denyed And if otherwise then how is this saying of James to bee understood and reconciled with other Scriptures Ans Two kinds of doubting There is a twofold doubting or wavering of the mind spoken of in Scripture The one which doth alwaies exclude and oppose Faith so that where such doubting is◠there is not the least acting o◠stirring of Faith in the heart The other which doth onely argue weakness of Faith and is consistent with the exercise and actuality thereof at the same time in some degree The saying of the holy man James above-mentioned is to be understood onely of the former 1 Kind explained viz. such doubting or wavering of the mind as doth oppose Faith and is exclusive to it as is clear by the antithesis or opposition of Faith and wavering being set in the Text the one against the other for saith James Let him ask in Faith And then hee opposes thereunto this word wavering nothing wavering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not disputing or cavilling so that 't is manifest the Apostle speaketh of such a doubting or wavering as argues a nullity and privation of Faith where there is no beleeving of the Promise and Word of God but a disputing and cavilling against it and an opposing of it As in the case of that Lord on whose hand the King leaned when the Prophet by the Word of the Lord fore-told so great plenty to be on the morrow in the gate of Samaria who disputing and reasoning against the Promise and Word of God out of an unbeleeving heart answered the man of God Behold if the Lord would make windows in Heaven might this thing bee 2 King 7.1 2. This was such a wavering as James speaks of which argued a nullity of Faith and strength of unbeleef in the heart of that Noble man who thus disputed and cavilled against the Promise giving no credit to the Word of the Lord spoken by the Prophet nor in the least acknowledging or relying upon the power of God for the performance thereof And therefore was made a spectacle of divine vengeance for his disobedience and unbeleef being trodden to death the next day in the gate which verified the Word spoken to him by the Prophet Thou shalt see it with thine eyes but shalt not eat thereof vers 2. compared with v. 19 20. And of such a doubting as this is that saying of the Apostle Paul to be understood Rom 14.23 And he that doubteth is damned because he eateth not of Faith for whatsoever is not of Faith is sin 'T is evident in this place the Apostle speaketh of such a doubting as argues a want of Faith and right understanding of true Christian liberty in that particular action of eating In which hee that eateth without Faith is condemned in his own conscience though the thing in it self be lawful yet to him it is sinful and unlawful for want of Faith in what he doth Otherwise a man is not condemned in that action which he doth with some doubting wherein there is also a real and true exercise of Faith though in a weak and low degree As Simon in letting down the Net at the command of Christ Luke 5.5 The second kind of doubting or wavering spoken of in Scripture 2 Kind explained is such a doubting as is consistent with the present exercise of Faith and argues only weakness of Faith but not the want of it which kind of doubting is found in the true Children of God even in their best duties oft times the consideration whereof doth also much trouble and afflict them Now this kind of doubting Gen. 18.13 Mat. 8.26 Mat. 14.31 though it is sinful and to be reproved yet being a sin of infirmity and weakness not o◠wilful rebellion or presumption the Lord doth in mercy cover and pass it by in his people and doth not therefore reject their persons or any their sincere and faithful services but doth graciously accept them in his Son Jesus Christ notwithstanding such infirmities as by the following instances doth appear Instance 1 And thus Sarah was accepted of God in the exercise of her weak Faith when the Lord made a promise of a Son to be given her in her old age though therein she was not without some doubting as appeareth by comparing Gen. 18.12 13 14. with Heb. 11.11 In the former viz. Gen. 18.13 She is reproved for her doubting Wherefore did Sarah laugh is any thing too hard for the Lord But in the latter viz. Heb. 11.11 She is commended and approved for her Faith at the same time and in the same action Through Faith also Sarah her self received strength to conceive seed and was delivered of a childe when she was past age because she judged him faithful who
wantonness fornication adultery oppressio◠cruelty with all other their fleshly wickedness is bad enough b◠their Religion viz. Idolatry Superstition Will-worship is wor◠of all and therefore called emphatically and by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The unclea◠thing which the Saints of God are forbidden so much as to touch as ever they expect and hope to be received and owned by God in that relation of Adoption Wherefore come out from among them and be yee separate saith the Lord And touch not the unclean thing and I will receive you and be a Father unto you and yee shall be my Sons and my Daughters saith the Lord Almighty Yea it is called the abominable thing which the Lord doth hate Jer. 44.4 Oh do not this abominable thing that I hate Intimating that the holy God hath a special and peculiar hatred abomination and detestation thereof above all other things 3. Their formal prayers which they make and say over with much ignorant devotion with all their significant Ceremonies attending the same their vestures and gestures as bowing cringing spreading forth hands c. which hypocrites do so much magnifi◠and applaud in compariso◠whereof they do not only sligh◠and dis-respect but also mo◠desperately if not maliciously reproach and blaspheme even th◠blessed Spirit of Grace and Supplication how doth the Lor◠reject and disown them vers 〈◊〉 And when yee spread forth you hands I will hide mine eyes fr◠you Yea when yee make ma◠prayers I will not hear Yo◠hands are full of blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the voice from Heaven to◠the Graecian Tyrant i. e. The 〈◊〉 within will certainly frustr◠and make void all the extern◠services and devotions of su◠wicked hypocrites In whom tha◠Scripture is perfectly fulfilled Prov. 28.9 Hee that turneth 〈◊〉 his ear from hearing the Law eve◠his prayer shall be abomination Secondly This may inform us of the excellency and preciousness of true Faith The excellency and worth of things is to bee valued by their usefulness and the more usefull and necessary a thing is the more excellent and precious it is Bread-corn is a more excellent and precious thing than Bullymong * i. e horse-corn because more useful and necessary for the support of mans life And Wisdome is more excellent and precious than Rubies because more useful for the management of humane affairs Grace is more excellent than Gifts and Parts because more needfull and necessary in order to the souls eternal welfare A man may bee saved bee happy and blessed for ever without Gifts and Parts but a man cannot be saved without Grace Joh. 3.3 So Faith is a most excellent and preciou◠thing because so abundantly s◠indispensibly so universally usefull and necessary for us not only in this particular case of prayer but also in all other Spirituall sacrifices and services which wee offer up unto God through Christ In all which respects tha◠Scripture holds most true He◠6.6 Without Faith it is impossible to please God Wee judge of th◠goodness and excellency of th◠Tree by the goodness of th◠fruit and of the Cause by th◠Effects So the excellency a◠preciousness of Faith is to 〈◊〉 discerned by the excellent 〈◊〉 precious fruits and effects the◠of in the hearts and lives of 〈◊〉 precious Saints Oh! the great and glorious things which the Saints and 〈◊〉 vants of God have been enabl◠and taught to do by the strength and light of Faith Heb. 11.33 Who through Faith subdued Kingdomes wrought righteousness obtained Promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness was made strong waxed valiant in fight turned to flight the Armies of the Aliens women received their dead raised to life again And as the Saints and Servants of God have been enabled to do So also to suffer great and strange things by faith vers 35. And others were tortured not accepting deliverance that they might obtain a better resurrection And others had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment They were stoned they were sawn asunder were tempted were slain with the sword they wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented c. Oh the invaluable and incomparable worth and excellency of Faith which bringeth forth such precious fruits in the hearts and lives of poor weak and contemptible men and women who are subject to the same passions encompassed with the same infirmities liable to the same temptations common to mans nature and yet have been enabled to do and suffer such things as are above and against nature requiring a supernatural and divine ability and all this by the light and strength of Faith As vers 39. All these obtained a good report through Faith Optima san◠arbor quae tales habet fructus Most excellent doubtless is that Tree which brings forth such fruits I will shew thee my Faith by my works saith the holy man James 2.18 Faith is a working Grace and it worketh like its self Operari sequitur ad esse i.e. the operation and working of things is according to the nature and being of them is a true principle in nature and 't is as true also in grace if therefore the works of Faith be so excellent and glorious oh how excellent then is the nature the life and essence of this Faith It was the saying of a Heathen Philosopher from the observation which hee made of the excellent and admirable works and fruits of moral virtue in the lives of some Heathens that if the face and image of virtue could be represented to the bodily eye the beauty and glory thereof would be so great that it would even ravish the whole world if the Heathens were so much taken with the beauty of morality because of the excellent fruits and effects thereof in the lives of some Heathens Oh how much more should Christians be taken with the beauty of Faith and Grace because of the admirable and precious fruits it hath brought forth in the lives of the Saints with which the Scriptures of the Old and New Testament do so much abound Thirdly This may inform us whence it is and how it cometh to pass that oft-times the prayers even of godly and holy men fall short of Heaven and prove not successful for themselves or others as both Scripture and experience doth testifie even from hence it is because they do not alwaies pray in Faith a good man a precious holy man may have the grace of Faith in his heart and yet may want the exercise of it in this or that particular case in this or that particular ordinance or duty Peter had the Grace of Faith in his heart but wanted the active power and exercise thereof in that particular case of confessing and owning Jesus Christ before men when he was in the High Priests Hall Mat. 26.70 72 74. Moses and Aaron had
the grace of Faith but wanted the energy and exercise thereof at the water of Meribah in that particular case of bringing forth water out of the Rock onely by speaking to it And their want of Faith did appear in that they smote the Rock twice when they should have but spoke unto it Numb 20 11 12. verses compared with vers 8. The Disciples had the grace of Faith in their hearts and the gift of the Faith of the miracles but yet wanted the exercise thereof in that particular case of the childe possessed with a dumb spirit Mark 9.17 18 19. The two Disciples going to Emmaus had the grace of Faith in their hearts but wanted the activity and comfort thereof in reference to the death sufferings and resurrection of Christ from the dead Luke 24.25 26 27. In all which actions those holy men of God miscarried and missed of their wonted and usual success because they did not beleeve i.e. they did not exercise Faith in those particular cases wherein the Lord did leave them to themselves to try and prove them that they might more sensibly and experimentally know their own weakness and so keep a more constant dependance upon divine assistance Now as the precious and holy Servants of God who have nature as well as grace flesh as well as Spirit may miscarry in other holy actions and duties so also in this duty of prayer so far as to miss of that blessed fruit and success therein which at other times they finde and hence it is because they do not alwaies pray in Faith James 1 5 6 7. If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him But let him ask in Faith nothing wavering for hee that wavereth is like a wave of the Sea driven with the wind and tossed For let not that man think that hee shall receive any thing of the Lord. The holy man James is now speaking unto Saints unto such as hee supposed to have the grace of Faith and yet putting them upon this great duty and work of prayer and that in a particular case for wisdome to manage their profession as they ought to do under those tryals and temptations which were upon them which being a thing absolutely necessary for them and according to the revealed will of God hee gives them assurance to prevail in the very thing asked vers 5. Let him ask of God c. And it shall be given him but still with this proviso and upon this condition that hee ask in Faith vers 6. But let him ask in Faith c. Whence 't is clear and the Apostle takes it for granted that such an one as hath true Faith may yet fail in the exercise thereof in this ordinance and duty of prayer therefore hee saith But let him ask in Faith intimating that a godly man a holy man may ask of God in prayer and yet may not ask in Faith and thereby miscarry and lose all the comfort and fruit of his asking vers 7. Let not that man think that hee shall receive any thing of the Lord. This may be for caution and warning to all the people of God 2 Use Caution whether they be strong in Faith or weak in Faith whether their grace be little or much to beware and take heed that they neglect not to stir up and put in exercise that grace which they have as in all other holy duties so especially in this great duty and work of prayer The Exhortation of Paul to Timothy in reference to his Ministerial gift may be applyed to every Christian in reference to his grace 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift that is in thee by putting on of my hands A man may have excellent gifts and parts and yet the Church of God bee never the better for them unless those gifts be stirred up and kept in exercise Yea a man may in time lose his gifts by neglecting the exercise and improvement of them as Mat. 25.29 But unto him that hath noâ— i.e. exerciseth and improvetâ— not as is clear by the scope oâ— the Parable shall be taken aâ—â— even that which hee hath So man may have true grace and 〈◊〉 very great measure of it and yeâ— may in some particular cases anâ— under the enjoyment of moâ—â— precious Ordinances and in thâ— performance of most holy duties be altogether fruitless and uâ—â— profitable both to himself anâ— others through not exercisâ—â— and stirring up the grace which hee hath Yea hee may thought not utterly lose yet greath weaken and impoverish his grace Rev. Joh. 11.26 1 Joh. 3.9 5.18 3.2 O Christian know that thâ— life and comfort of thy soul under the most precious ordinances and in the performance of holy duties whether with thy self or with others lyeth not so much in thy having of true grace in thy having of Faith but in the activity of grace and in the exercise of that Faith which thou hast Oh therefore beware and take heed that thou neglectest not to stir up to keep in exercise thy grace as ever thou desirest that thy soul should thrive and prosper under the holy ordinances of Jesus Christ and be filled with joy and peace in beleeving The life of Ordinances the sweetness of the Word and Promises the comfort and fruit of holy duties is lost when once the exercise of Faith is lost take away the exercise of Faith out of the heart of a Christian and what are the most pure and powerful ordinances the most sweet and precious Promises the most holy and heavenly duties when performed with the greatest external excellency but as so many empty Pipes as so many broken Cisterns which can hold no water And therefore it is that the Devil doth so industriously tempt the Saints of God to spiritual slumber and security that so hindering the exercise of their grace hee may deprive them oâ— the spiritual fruit and comfort oâ— all Gods Ordinances ☞ and there upon tempt them to doubt and question whether they be his ordinances or no and at length 〈◊〉 they be not sincere prevaileâ— with them to cast off ordinance as fruitless and unprofitable anâ— to cast reproach and dirt upon them whereas indeed the fauâ—â— is in their own hearts Mal. 3.14 Micah 2.7 And hereupon hatâ— the Devil taken advantage to for those cursed tares and corrupt opinions of Non-Ordinances Ranters Quakers c. all which though they differ among themselves yet do agree in this to cast all the dirt and reproach they can upon the precious and heavenly ordinances of Jesus Christ And this hath the Devil done whilst Professors were fallen asleep and had lost the life exercise and activity of their grace as it is written Mat. 13.25 But while men slept his enemy came and sowed tares among the Wheat The preaching of the Gospel Act. 26.18 Eph. 4.12 Rom. 1.16
and stretch out thine hand over the Sea and divide it and the children of Israel shall go on dry ground thorow the midst of the Sea And vers 22. The children of Israel went into the midst of the Sea upon the dry ground and the waters were a wall unto them on their right hand and on their left Oh the admirable and marvellous strength and power of Faith in prayer that by it the waters of the Sea the depths of the Sea should be divided and made to stand upon heaps as a wall to Gods Israel and yet so it is Moses cryeth to the Lord at the Sea even the Red Sea and the waters are divided and become a wall to Israel in their passage towards Canaan on the right hand and on the left All which with many other blessed experiences of the Saints which might be instanced in do amount to a sufficient testimony and witness to the truth in hand and do abundantly evince the truth of this blessed promise of the Lord Jesus to his poor servants here on earth And all things whatsoever yee shall ask in prayer beleeving yee shall receive The grounds and reasons of the point upon which this great truth is established and wherein the evidence and demonstrations thereof do yet more fully appear are briefly these three Reason 1 The prayers of Faith or beleeving prayers of the Saints and servants of God here on earth are heaven-born They are influenced from Heaven by the conduct and guidance of the holy Spirit whose office it is to influence and manage the Saints in this great concern and work of prayer So that the things which they ask of God in prayer when they ask in Faith are not so much the fruit of the inward breathings and unfeigned desires of their own hearts and spirits as of the holy and blessed Spirit of grace breathing in them and teaching them to pray as they ought which of themselves they neither know nor can do Rom. 8.26 Likewise the Spirit also helpeth our infirmities for wee know not what we should pray for as we ought But the Spirit it self maketh intercession for us with groanings which cannot be uttered And hee that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God So that the holy Spirit of God doth not onely help and assist the Saints in the right manner of prayer exciting their graces quickening and drawing out their affections helping them to right ends and aims in prayer all which are also necessarily required but doth also suggest and teach them the very matter of their prayers how and what to pray for and ask of God both for themselves and others The Spirit also helpeth our infirmities for wee know not what to pray for as wee ought But the Spirit it self c. So that the Saints are taught from Heaven what to pray for as they ought the Spirit of God from Heaven doth teach and assist them to pray here on earth according to the will of God And how reproachfully and blasphemously soever wicked and ungodly men do speak of the so called extemporary prayers of the Saints yet they are no less than heaven-born the things which they are taught by the Spirit of God from Heaven to ask of God in prayer And let wicked men know that in blaspheming the reproaching the prayers of the Saints they do blaspheme the Spirit it self But the Spirit it self maketh intercession c. Wicked and ungodly men who are ignorant of the Spirit of prayer do exceedingly magnifie and cry up their stinted forms and book-prayers because as they imagine composed and indited by holy and learned men and that with the deepest judgement and most serious consideration had of the things meet to be asked of God in prayer And do condemn the prayers of Gods Saints because as they judge in the darkness of their carnal mind which is alwaies enmity against God extemporary Rom. 8.7 rash and inconsiderate without any deep consideration and matter prepared before-hand but let such know that the best of their stinted Forms and Book-prayers are but indited by men on earth and on the other hand the prayers of Gods Saints and servants offered up in Faith though extemporary are indited by the Spirit of God in Heaven and given in immediately by the ministration of the holy Spirit who knoweth better what is meet to be asked of God in prayer extemporary than the greatest Bishops Doctors and learned men upon earth can do by their deepest consultation And let such resolve this question whether are most agreeable to the will and mind of God those prayers which are indited by the Spirit of God in Heaven and given in from above as all the prayers of the Saints are which they put up in Faith or those which are composed and imposed by the carnal wisdome and coercive power of men on earth contrary to the Word of God And let mee adde this one word more that the prayer of the poorest Saint though encompassed with utmost humane frailties and infirmities yet being breathed by the holy Spirit into his heart and breathed out again in Faith by the help of the same Spirit hath more of heavenly wisdome and true spiritual excellency in it than the most magnified and admired Form that ever was composed by the greatest Doctors and learned men in the world For Joh. 3.6 That which is born of the flesh is flesh and that which is born of the Spirit is Spirit And again vers 31. He that is of the earth is earthly and speaketh of the earth hee that cometh from Heaven is above all As Jesus Christ came from Heaven and therefore was above all the Prophets and Apostles so also the Spirit of God cometh from Heaven and is above all the Doctors Bishops and learned men in the world in teaching as how and what to pray for as wee ought And hence it is that true spiritual and heavenly prayer is distinguished from all hypocritical shews and pretences of prayer by this character Ephes 6.18 Praying alwaies with all prayer and supplication in the Spirit True prayer and supplication is alwaies in the Spirit And again Jude 10. Praying in the Holy Ghost The summe and close of the matter is prayers of Faith do come from God and therefore must needs prevail with God prayers of Faith are heaven-born and therefore must needs finde acceptance there Reason 1 The prayers of Faith or the beleeving prayers of the Saints and People of God do alwaies fall in with the will of God The stinted Forms and composed Prayers of formal Hypocritical pretenders to Religion do alwaies in one thing or other run counter to the will of God In the very matter of their petitions it being impossible that such as keep themselves to a stinted Form of Prayer and oblige themselves to use such a form of words in prayer and no others should avoid
upon you by virtue of the anointing and unction of the holy one that is upon you for that end to be the witnesses of Jesus Christ Rev. 11.3 4 5 6 and to open and shut Heaven by your prayers and to smite the earth with plagues as often as ye will to pray down the mighty Kingdome of Babel Rev. 11.15 which is Antichrist and to pray up the glorious and everlasting Kingdome of Jesus Christ 2 Pet. 3.22 13 to pray out these old Heavens and old earth wherein dwelleth wickedness and to pray in the new Heavens and new Earth wherein shall dwel righteousness peace This is an honour I say which the God of Heaven and Earth hath put upon you that ye should stand before the God of the whole earth Zech. 4.14 and be instrumental and influential in and about these great things And this honour can no man take from you this is a priviledge and honour given you from Heaven and 't is not in the power of all the devils in hell by tempting nor all the powers of earth by persecuting to take it from you they may cast you into prisons lay you in the darkest dungeons drive you into exile and banishment but still where-ever you are what-ever your outward condition be Heaven is open over your heads and the spirit of grace is nigh your hearts ye may have access to the throne of grace they cannot keep out the Spirit from you nor shut out your prayers from ascending before God if they will not suffer you to utter words 1 Sam. 1.13 15 Rom. 8.26 27 ye may pour out your spirits and sigh and groan inwardly and hee who searcheth the heart knoweth what is the mind of the spirit I say ye may come freely and boldly to the throne of grace the way is open and none can shut it 't is a new and a living way not of works but of grace not by the blood of Bulls and of Goats but by the blood of Jesus neither your sins nor your enemies therefore can shut it if it were an old Covenant way of access by works and mans righteousness your sins might shut it and you not be able to enter into the holiest or if it were a way of access by carnal and external sacrifices your enemies might shut it and make the daily sacrifice to cease Dan. 8.11 either by denying you liberty or wherewithall to sacrifice But now seeing it is a new Covenant way of access not by works and mans righteousness but by free grace and Gods righteousness imputed by Faith to them that beleeve not by external sacrifice but by the blood and spirit of Jesus the Son of God lift up your heads and know that 't is not in the power of your sins or enemies to hinder your daily access to the throne of grace if you have Faith but as a grain of Mustard-seed and come in the exercise of that Faith by the blood of Jesus yee may ask and have prevail with God by prayer for all things whatsoever there is nothing too great or too good for God to bestow upon you he hath set you no bounds but bids you ask what you will And all things whatsoever ye shall ask in prayer beleeving ye shall receive Let mee therefore close up this exhortation with the words of the holy Apostle Heb. 10.19 20 21 22. Having therefore boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh and having an high Priest over the house of God Let us draw near with a true heart and in full assurance of Faith having our hearts sprinkled from an evil conscience Use last Lastly And to shut up all O ye Israel of God who as Princes have power with him thus to prevail in Heaven that all things whatsoever ye ask in prayer beleeving ye are sure to receive give all the glory unto Jesus Christ and cast your crowns down at his feet and give glory to the Lamb through whom alone it is that ye thus overcome and prevail by Faith against all the powers of Hell and Earth Oh learn that new song Rev. 5.9 Thou art worthy to take the book and to open the seals thereof not we are worthy but thou art worthy to have honour and glory and blessing and power As vers 12 13. for vers 10. Thou wast slain and hast redeemed us to God by thy blood out of every kindred tongue and people and nation and hast made us unto our God Kings and Priests Oh know and freely confess before Angels and men that it is not by your own holiness or righteousness that ye do any of these great things but by Faith in the name the blessed and holy name of Jesus let the same mind be in you that was in the holy Apostles Peter and John who when they had done a great work upon the impotent man who was lame from his Mothers womb which drew the eye of the people with great admiration towards them did humble and abase themselves that Christ alone might be magnified have all the glory of what they had done directing the eye and expectation of the people from them unto Jesus the Son of God Act. 3.12 Ye men of Israel why marvel yee at this Or why look yee so earnestly on us as though by our own power or holiness we had made this man to walk The God of Abraham Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus whom ye delivered up c. And vers 16. His name through Faith in his name hath made this man strong whom ye see and know Yea the Faith which is by him hath given him this perfect soundness in the presence of you all Oh here is a choice and excellent spirit indeed here is the life and glory of Faith indeed to do great things in the name and strength of Christ then to give all the glory back again to him Oh ye Saints and Servants of God know that 't is not by your own power and holiness by your own Saintship and worthiness but by the power and holiness by the blood and righteousness by the mediation and intercession of Jesus that ye do any of these great things by Faith in prayer Therefore I say again and again give all the glory to Jesus Christ let nothing be given to faith nothing be given to prayer nothing be given or ascribed to your own Saintship or holiness but let all the glory be given to God and to the Lamb who is in the midst of the throne but the holy Angels the four beasts four and twenty Elders with all the heavenly host whose number is ten thousand times ten thousand are all about the throne not sharing the glory honor with Jesus Christ though they have been ministerially instrumental in the hand of Christ to accomplish these great works but giving all the glory to him and to him alone Rev. 5.11.12 13 14. And I beheld and I heard the voyce of many Angels round about the throne and the beasts and the Elders and the number of them was ten thousand times ten-thousand and thousand of thousands Saying with a loud voyce worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honor and glory and blessing And every creature which is in Heaven and on earth and under the earth and such as are in the sea and all that are in them heard I saying blessing honor glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever And the four Beasts and the four and twenty Elders fell down and worshipped him that liveth for ever and ever Even so Amen And let all the Angels in heaven and all the Saints in Heaven and earth and all creatures persons and things be nothing be lesse then nothing be overshadowed and dis-appear that Jesus Christ the Lamb of God may be all in all and appear in his glory and shine as the Sun of righteousness in the highest heavens for ever and ever And let all the Saints and holy Angels who are but stars remember and know that they shine but with a borrowed light and therfore must disappear at the appearing of this glorious Sun that all the world may behold his face in Righteousness and the whole earth be enlightned with his glory Let him be true and every man a Lyer let him be holy and every man a sinner he must increase but we must decrease And let every Saint and servant of God say let every friend of the Bridegroom say This my joy therefore is fulfilled for this is the great end of the Saints access unto acceptance with the Father through Jesus Christ Joh. 14.13 And whatsoever ye shal aske in my name that will I do that the Father may be glorified in the Son If God and Jesus Christ be hereby glorified we have our end our all The summ and scope and perfection of all our faith and hope of all our praying preaching hearing reading doing and suffering is this Isa 61.3 That he may be glorified In this therefore let us joy and rejoyce in this let our souls acquiesse and take up as in our spiritual center and Heavenly rest as in our Canaan our Heaven our all which is dearer and sweeter to us then our reputations estates liberties lives yea then our very souls then all our own concernments That Jesus Christ and the Father in him is glorified and exalted by the great things that he doth and will do in Heaven for his poor sinful and unworthy tempted and afflicted Servants here on earth Heb. 13.7 8. Considering the end of their conversation Jesus Christ the same yesterday and to day and for ever FINIS ERRATA IN the Epistle page 2. line 6. for form read from and page 4. line 11. read those In the Book p. 59. l. 12. r. life p. 75 l. 22. blot out the p. 83. l. 2. r. Non-Ordinancers p. 153 l. 13. r. Demonstration