this therfore come into the hands of any prayerless souls know thou art yet without the spirit and so art none of Jesus Christs Rom. 8.9 Where-ever the Spirit of Grace is it is a Spirit of prayer Zach. 12.10 Dost thou feel the guilt of sin the want of pardon peace grace holiness thou wouldst not need the words of others to help thee in praying but thou wouldst know what it is for the spirit to help the proper and onely help in prayer thy infirmities and couldst bee no more satisfied with dry and empty forms then a hungry man with Air. If thou art a weak doubting soul and complainest of an unbelieving heart which is a good symptome here thou mayest meet with plain and spiritual resolves to thy doubts about the acceptance of thy prayer and the looking for answers thereof and what faith thou art to exercise on promises in order thereunto Yea all Saints may be further instructed in the efficacy and prevalency of prayer and to be encouraged that the Lord will not cast off a praying Generation that cry day and night unto him The Lord hasten to power forth the spirit of light and prayer upon his people and upon the world as the best sign of his own approaching to judge the earth In the waiting for which let all that have received the first fruits thereof be found at this day To which expectation Reader I commend thee and this spiritual treatise to thy perusal and it and thy self to the blessing made over to the seed of Jacob that wrastle it out with God and prevail over him The Saints do in a sense govern the World with Jesus Christ already by the spirit of Prayer that is in them making intercession in them according to Christs intercession in heaven and usually wee may know what God is about to do in the world by the prayers of his Saints especially in this last age of the world when their souls travel and are in pangs for Sions Redemption and the earth-quake to come into the Nations of the world till all the foundations of it as laid for the interest of Babylon and Antichristianism are shaken and out of course which the Lord will hasten in his time But I must break off and be-speak thy prayers for the Author and my self and all the Lords afflicted Ministers that are mourning in corners resting Thy Servant for Jesus sake Jacob wrestling with God and prevailing Matthew 21.22 And all things whatsoever ye shall ask in Prayer beleeving ye shall receive THis Text is brought in as an Epiphonema or Closing speech to the history of the fruitless Fig-tree which being cursed by Jesus Christ for its barrenness presently withers and is dried up v. 19. to the great admiration of the Disciples vers 20. which action as it was extraordinary and miraculous in its self so in the tendency thereof it was of extraordinary use to the Disciples and did carry along with it a double instruction First To beware of an outside formal Profession without spiritual fruit and a suitable conversation which is alway attended with the wrath and displeasure of God and is nigh unto cursing Heb. 6.8 Secondly To teach the great Efficacy and Power of Faith and what great things may be done thereby either extraordinary according to that dispensation of working miracles which was but for the time present and peculiar to some vers 21. for all had not this gift nor faith of miracles 1 Cor. 12.29.30 2. Or else ordinary according to the gift and force of prayer which is perpetual and common to all the Saints by which they have a constant and joynt access to the Throne of Grace in all causes whatsoever and may accordingly prevail with God provided they pray in Faith as in the Text. And all things whatsoever c. In this Text of Scripture there are two things principally taught and commended to our consideration 1. The Necessity of Faith in Prayer 2. The Efficacy of Faith in Prayer The first viz. The Necessity of Faith in Prayer is gathered from the word Beleeving which is brought in as a specifical and qualifying adjunct or necessary ingredient to all our prayers And all things whatsoever ye shall ask in prayer beleeving ye shall receive The Necessity of Faith in Prayer is also gathered from other Texts of Scripture as Heb. 11.6 But without Faith it is impossible to please God for he that cometh to God must beleeve c. And again James 1.5 6. If any of you lack wisdome let him ask of God c. But let him ask in Faith And look as the body without the soul is dead and useless and cannot perform the actions of a man So also Prayer without Faith is dead and unprofitable James 1.6 7 8. So that Faith is the soul and life of Prayer and therefore a necessary ingredient thereto 1. Quest or Case of Conscience But what kinde of Faith is that which is so necessarily and indispensibly required in all our prayers to God is it the Faith of Assurance or the Faith of Relyance seeing James saith it must be without wavering and in nothing doubting Therefore it would seem that there is required in all our prayers to God a Faith of Assurance yea of full and perfect Assurance which admits of no doubting or uncertainty of the mind in the thing asked and that a Faith of Relyance is not sufficient seeing that is alwaies attended with some doubting as in Esther If I perish I perish she relyed upon God in the use of means but yet was doubtful as to the success and event thereof Now if this Faith be not accepted in prayer then the prayers of most of the Children of God are ineffectual seeing most of them have not the Faith of Assurance That saying of the holy man James shall be cleared in its proper place Answ But in answer to the Question it is affirmed That although it be the duty of all Christians to press after the Faith of Assurance as that which tendeth exceedingly to their comfort and inward joy Yet where there is a Faith of Relyance i.e. the heart doth inwardly rest upon Gods alsufficiency mercy faithfulness truth c. yet with doubting and uncertainty of the mind whether the thing shall be done which is asked of God in prayer the prayer is accepted of God and shall certainly have a gracious return in due time But that we may be the more clear and distinct in our handling this point to the satisfaction and comfort of weak and scrupulous consciences we shall first give a brief description of these two kinds of Faith in their distinct and different natures that so the person who is scrupulous may the better judge of his Faith of what kinde it is And then wee shall by Scripture and experience make good our assertion viz. that a Faith of Relyance is accepted of God in prayer where the faith of Assurance is wanting Faith of Assurance described The Faith of Assurance
the Elect of God do cry for vengeance day and night 'T is not in the power of the greatest worldly force and pollicy to secure them from the revenging hand of God No but such must certainly fall before the prayers of Gods Elect Luke 18.7 8. And shall not God avenge his own Elect which cry day and night unto him though hee bear long with them i. e. with the persecutors I tell you that hee will avenge them speedily Oh that therefore the Kings and Princes and Rulers of the Earth would bee wise and take heed how by persecuting and oppressing the People of God they constrain them to cry to Heaven against them 'T is blessed counsel which the Spirit of God gives by the mouth of his servant David Psal 2.10 Be wise now therefore O yee Kings be instructed yee Judges of the Earth Serve the Lord with fear and rejoyce with trembling Kiss the Son lest hee be angry and yee perish in the way When his wrath is kindled but a little blessed are all they that put their trust in him Use 2 What a great mercy and blessing then are the Saints and People of God to the Nations and Kingdoms and Countries where they live who as so many Princes or rather Kings and Priests have power with God and can by Faith in prayer prevail with him for any thing What a mercy was one praying Moses to the Nation of Israel Psal 106.23 when they had provoked the Lord to jealousie by the golden Calf What a great mercy was one praying Lot to the City Zoar Gen. 19.21 which should have been destroyed with Sodom and Gomorrah had not Lot prayed for it What a great blessing was holy Jacob who was a great wrestler with God in prayer Gen. 32.24.28 and as a Prince had power with God and prevailed and upon that account had his name changed from Jacob to Israel what a mercy I say was hee to the whole Family of his Unckle Laban Gen. 30.27 whilst he sojourned there That speech of the Lord to King Abimelech and his People concerning Abraham a poor traveller and stranger who came but to sojourn in his Country for a time is very remarkable Gen. 20.7 Now therefore restore the man his Wife for hee is a Prophet and hee shall pray for thee and thou shalt live Wrath was gone out from the Lord against King Abimelech and his People And the prayers of Abraham a poor stranger prevail in Heaven for the life of Abimelech who otherwaies was but a dead man and for those in his house whose wombs were fast closed up because of Sarah Abraham's Wife Gen. 20.3.17 18 whom Abimelech had sinfully taken to him Their own sin not Abraham's sojourning had procured wrath against them And Abraham by prayer procureth sparing and healing mercy for them A sinning Court who daily provoke the Lord against themselves and subjects ☞ had need of some praying souls daily to intercede for them How great therefore is the errour of the wicked who look upon the People of God as the onely troublers of their Israel 1 King 18.17 and attribute the cause of all their calamities and troubles to the Lords faithful servants which they procure unto themselves by their own wickedness Justly therefore may the Lords People answer such Ahabs in the words of that old non-conformist and good Prophet Elijah 1 King 18.18 Wee have not troubled Israel but thou and thy Fathers house in that yee have forsaken the Commandements of the Lord and thou hast followed Baalim 'T is not the zealous and conscientious non conformist that troubles the Court and Country but the Idolatrous and superstitious party who cast off the Commandements of the Lord and set up their own inventions Psal 106.29 Rev. 13.12 15 16 and as a greater aggravation of their wickedness would compel others to sin with them Oh that therefore the eyes of the Nations of the Kings and Judges of the earth were opened to discern aright and to see who are the troublers of Israel and who are the chariots and horsemen thereof Well! that blessed day is a coming wherein the Kings of the earth even shall hate that scarlet whore Rev. 17.16 17 tear her flesh burn her with fire even so Amen The good Lord hasten it in his due time and let all the Saints say Come Lord Jesus come quickly Well then whatever wicked men say whatever proud men say out of the blindness and hardness and unbeleef of their hearts yet the zealous and conscientious non-conformists are not the troublers of Israel 2 King 2.12 Rev. 16.13 14 but the Chariots and Horse-men thereof Are not the Kings enemies but his and their Countries best friends Rev. 19.19 20 21 and wicked men will be found at last to be the worst subjects and enemies both to their King and Country Let the Nations Kings and Princes of the earth therefore know that 't is their best interest to cherish protect and incourage a praying and a holy people though they cannot in all things conform to their laws and customs in the matters of Gods most holy worship about which the holy God is so jealous Exod. 20.5 Dan. 3.17 18. 6.10 and his people so truly and tenderly conscientious And the prayers of such a people shall prevail more in Heaven for their King and Country in order to their defence and safety than all the Chariots and Horse-men Souldiers Armies Power and Policy that the whole world can afford them Use 3 Then O ye Saints and Servants of the most high God who have received the spirit of Adoption and have an interest in Jesus 〈◊〉 great High Priest who is entred into the Heavens for us even Jesus the Son of God come boldly and daily to the throne of grace improve your interest in Heaven and try what faith and prayer will do there for the help of your native Country your poor afflicted brethren abroad in the world for the consolation and deliverance of Zion that City of God and for the confusion and destruction of mighty Babel that Mother of Harlots and abominations of the earth who hath corrupted the whole earth with her fornications involved the whole Creation in such a woful bondage and thraldome and made her self drunk with the blood of Saints and Martyrs of Jesus Heb. 4.16 Come boldly I say to the throne of Grace Luke 18.7 and cry mightily to Heaven even day and night Isa 62.6 7 and give the Lord no rest till he doth arise Psal 87.3 and make his Jerusalem a praise in the earth and fulfil all those glorious things which are spoken of that City of God and execute all the judgements written against Babylon to binde her Kings in chains Psal 149.7 8 9 and her Nobles in links of Iron This honour have all his Saints O ye Saints this is an honour that the God of Heaven and earth hath put
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
had promised So that by comparing these two Scriptures which relate to the same person and action it is manifest that Sarahs doubting through weakness of Faith did not hinder her acceptance with God in that action wherein there was the real exercise of her Faith though weak and wavering for saith the Text Shee judged him faithful who had promised therefore she did believe the promise and relye upon the faithfulness of God for the performance thereof notwithstanding the great doubting and stirring of unbeleef in her heart at the same time which yet she resisted and also at length did overcome Whence these two things may truly be gathered 1. That great doubting and wavering of the mind may consist with the real though weak exercise of Faith in the same holy action 2. That such holy actions are accepted of God in Christ notwithstanding such doubtings Instance 2 The truth of this doth also appear in the case of him who brought his childe to Christ being possessed with a dumb spirit And now finding his case to be exceeding difficult in that he had already tryed the Disciples and they could not cast out this dumb spirit out of his Son Mark 9.18 hee begins through unbeleef to haesitate and doubt concerning the power of Christ also and puts an if upon the matter vers 22. But if thou canst do any thing have compassion on us and help us so that here was great doubting and stirring of unbeleef which Christ reproves vers 23. and replyes to him If thou canst beleeve all things are possible to him that beleeveth which reproof of Christ prevails so far upon him to the breaking of his heart and humbling of him for his unbeleef that hee cryes out with tears from a sense of his sin as well as of his childes misery Lord I beleeve help mine unbeleef Now here was some Faith mixed with great doubting and unbeleef yet being bewaileâ— and confessed the prayer of this distressed and afflicted Father oâ— the behalf of his childe is heard and answered for the dumb spirit is cast out and his childâ— healed vers 25 26 27. Oh the infinite riches anâ— condescention of free grace thaâ— ever such a prayer as this shoulâ— be heard and answered that puâ— an if upon the power of Christ If thou canst do any thing have compassion on us And yet there being found some Faith in this prayer though attended with so great doubting and acting of unbeleef it is accepted and owned by the Lord Jesus The answer and resolution therefore of the question is That although it be the duty of the people of God to press after such Faith in prayer as is without doubting and wavering of the mind And all such doubting and wavering of the mind is in it self sinful and to be reproved and by no means to be cherished and allowed Yet such doubting and wavering as doth arise onely from weakness of Faith in the minde of a beleever where there is also a real exercise of Faith though in the weakest and lowest degree doth not nor can at any time hinder the acceptance and efficacy of their prayers with God Ephes 1.6 1 Pet. 2.5 James 5.17 18 but their persons and prayers are acceptable to God through Christ Jesus with a Notwithstanding to all such infirmities 4. Quest or Case of Conscience If the exercise of Faith be necessarily required in all our prayers to God then whether is it at all times and in all cases required that hee who cometh to God in prayer doth absolutely and determinately believe for the very thing that he prayeth for or that hee prayeth with a submission to the will of God either to have the thing that he prayeth for or that which the Lord may see to be better for him The occasion and ground of this Question is That some Christians being earnestly carried out in prayer against some particular lust or corruption as pride envy inordinate love to the creature or against the inward motions and lustings of any other sin which they feel stirring in themselves praying that the same may be removed and taken out of the way or for any other particular mercy which they have an earnest desire to obtain at the hands of God Now because they finde not an answer in the very thing asked but the same lust or corruption remaineth still unsubdued and the mercy so greatly desired still denied notwithstanding all their prayers They usually conclude that they prayed not in Faith and that their prayers are not at all accepted or answered because they have not the thing asked referring their case to that of James 4.3 Yee ask and receive not because yee ask amiss And not only in this case of inbred corruption but also in many other cases Christians are much put to it to know when they ask in Faith and when they ask amiss Many concluding they ask not in Faith because they have not the very thing asked Ans The exercise of our Faith in prayer must be either absolutâ— and determinate in the very thing asked or conditional and latitudinary referring to what may bâ— most agreeable to the will oâ— God whether it be the verâ— thing asked or something else according to the nature of thâ— thing which we ask The Rule therefore which thâ— Apostle proposeth to himseâ—â— concerning prayer is diligentâ—â— to be observed by every Christâ—an 1 Cor. 14.15 I will pray wiâ—â— the Spirit and I will pray with uâ—derstanding also It therefore coâ—cerns every Christian to undeâ—stand the nature of the thing which hee asks of God in prayeâ— otherwise hee may ask amiss The things which we ask of God in prayer may fall under a double distinction 1. In respect of God 2. In respect of our selves which every Christian ought diligently to mark and consider that so hee may frame his petitions and exercise his Faith therein according to the Rule of the Word for Faith is guided by the light of the Word and cannot go against the Word nor without the Word in any thing 1. In respect of God The things which we come to ask of him in prayer are either clearly and absolutely revealed promised and fore-told in his Word or else secret and not revealed which hee hath reserved in his own power 2. In respect of our selves The things which we come to ask of God in prayer are either absolutely and perse good and necessary for us or they are good and necessary for us onely upon such and such variable considerations and suppositions as wee are very apt to mistake about Now to apply these general Rules to our case and question in hand Rule 1 In things which are clearly revealed absolutely fore-told and promised in the Word of God we ought to act our Faith absolutely and determinately for the very thing we pray for and not to admit the least doubt or question but to maintain an holy confidence that such prayers are alwaies heard though not presently answered as 1 John
mee nevertheless not as I will but as thouwilt Which exercise of his Faith in submitting to his Fathers will is yet more vigorous v. 42. and Heb. 5.7 'T is said hee was heard in that he feared for though hee was not heard in the very thing asked viz. that the Cup might pass from him yet he was heard in that wherein he submitted himself to his Fathers will Instance 1 2. Implicite or understood as in that petition of Paul when hee prayed against the thorn in the flesh that it might depart from him 2 Cor 12.8 In which petition questionless he did exercise his Faith and beleeved though not positively that hee should have the very thing hee asked yet that hee should have either that thing viz. the taking away the thorn in his flesh or else that which the Lord at that time should see to be better for him viz. a sufficiency of grace to resist and withstand it In which respect his petition was granted vers 9. And hee said unto meeâ— My grace is sufficient for theeâ— which was much better for him at that time than that it should have departed from him for hee stood in great need of such an exercise at that time And the thorâ— in his flesh though it was sharp and grievous to him was of special use and benefit to him to keep him humble and to prevent spiritual pride and self-exaltation after his abundance of Revelations and high enjoyments vers 7. And least I should be exalted above measure through the abundance of Revelations therâ— was given to mee a thorn in the flesh the messenger of Satan to buffet mee least I should be exalted above measure Hence wee may observe and learn that the Lord knoweth how to make use of the Saints inbred corruptions and Satans temptations for their good and benefit And therefore when we pray against the motions and stirrings of inward corruption and Satans temptations that they may be taken from us It ought to be with this proviso and condition expressed or implied if the Lord seeth the same to be good for us otherwise to have such a sufficiency of his grace as may inable us to resist and withstand them for though the presence of such things be as a thorn in our flesh i. e. very grievous and troublesome to us yet thereby many times a greater evil is prevented viz. spiritual pride self-confidence self-conceitedness c. And though such motions of inbred corruption and temptations of Satan are sinful Yet where they are resisted and withstood by Faith Prayer Watchfulness c. they are not imputed as the Apostle Paul teacheth Rom. 7.17 Now therefore it is nâ— more I that do it but sin that dwelleth in mee Yea such motions and stirrings of the flesh and buffetings of Satan are oft-times given to the children of God in great mercy to prevent a greater evil as the Apostle saith vers 7. There was given mee a thorn in the flesh So that in such cases Christians may not conclude that their prayers against such motions and temptations are not heard or that they have not prayed in Faith because they are not presently removed and taken away for there is an exercise and work of Faith in submitting such desires unto the wisdome and will of God and an answer is given to such prayers though not in the very thing desired yet in that which the Lord knoweth to be better for them as in this case of Paul is most clear hee prayes and he prayes earnestly and importunately That the thorn in his flesh the messenger of Satan might depart from him vers 8. For this thing I besought the Lord thrice that it might depart from mee And hee hath his prayer answered not in the thing desired but in that which was better for him at present vers 9. My grace is sufficient for thee The thorn in his flesh the buffeting of Satan remaineth notwithstanding all his prayers against it and yet his prayer is heard and answered in that hee hath a sufficient measure of grace and strength from Christ to resist and withstand it Instance 1 So likewise in that case of Israel in the wilderness wheâ— being stung by the fiery flyinâ— Serpents the sting whereof wâ— deadly and by which many dyeâ— they come to Moses with thâ— request Numb 27.7 Pray unâ— the Lord that hee take away tâ— Serpents from us And Mosâ— prayed for the people And though hee was not heard in thâ— very thing asked viz. That thâ— Serpents should be taken away which questionless they thoughâ— to be best for them yet was thâ— prayer answered in the lifting 〈◊〉 of the Brazen Serpent whicâ— upon other considerations thâ— Lord saw to be better for theâ— at that time So vers 8. And tâ—â— Lord said unto Moses Make thee 〈◊〉 fiery Serpent and set it upon a poâ— and it shall come to pass that everâ— one that is bitten when hee lookeâ— upon it shall live Wherein waâ— exhibited a most lively type 〈◊〉 Christ and of that healing virtue which the children of God do receive from him by Faith against the deadly sting of sin The sting whereof would bee deadly unto them as well as unto others were they not healed by looking unto Jesus Christ who was lift up for that very end Jo. 3.14 15. And whereas many the dear children of God when they feel this sting in their consciences do pray earnestly and importunately to have these Serpents of their own inâ—red corruptions and Satans temptations taken away that they might never more be stung and hurt by them who though they do well to express their zeal hatred and holy indignation against sin which questionless is well pleasing in the sight of God yet in praying so posiâ—ively and absolutely to have these removed they do not praâ— with that understanding anâ— knowledge they ought neitheâ— do they therein pray according to the will of God otherwise thaâ— by an implicite submission whicâ— alwaies ought to accompany sucâ— petitions Rom. 8.24.25 1 Joh. 2.1 2 1 Joh. 1.9 But have such prayer answered in the remedy vouch safed in Christ which is best 〈◊〉 all Having as briefly as wee wâ— could passed through these vâ—rious and weighty questions 〈◊〉 cases of conscience about the nâ—cessity of Faith in prayer for thâ— satisfaction and comfort of Goâ— hidden ones whose property it 〈◊〉 not to take things of this natuâ— upon trust but conscientiously 〈◊〉 enquire till they be satisfactonâ— resolved from the Word of Goâ— and have proved what his goâ— and acceptable will and their dâ—ty is in all things pertaining to 〈◊〉 worship and service and wherein so much of their spiritual peace and comfort is bound up we shall proceed to give the reasons and then the application of the Point Reas 1 There is a necessity of Faith in Prayer because we cannot otherwise pray to the Father in the Name of Christ 't is of absolute necessity that wee pray in the Name of Christ otherwise
to right grounds to right ends and aims and to a right frame of heart in prayer onely the light of Faith which is influenced by the Spirit and Word of God can do this Rom. 8 26.27 To praâ— without the real exercise of truâ— Faith is to pray in vain because so to pray is to pray amiss there fore the exercise of Faith iâ— prayer is of absolute necessity Reas 3 3. Because otherwise we can not pray with acceptation anâ— that is the duty of every Christian and the excellency of truâ— grace in every duty and holâ— action to look unto God as iâ— ultimate and highest end to have its acceptation and approbation from him in all things 2 Cor. 5.9 Wherefore wee labour that whether present or absent we may be accepted of him Now that is the glory of a duty and that which crowns it with life sweetness efficacy blessing and honour wheâ— it comes off with divine acceptation And therefore when God the Father would put the greatest honour upon his Son Jesus Christ and crown his work with he greatest glory he doth it by witnessing his approbation and acceptation thereof from Heaâ—en Mat. 3.17 And again Mat. â—8 5 This is my beloved Son in â—hom I am well pleased And where this is wanting wee may write upon our highest enjoyments and performances Ichabod The glory is departed the like â—weetness glory and blessedness of a duty is lost where this is wanting Gen. 4.5 Mal. 1.10 Now therefore it mainly conâ—erns us to look unto this in all â—ur holy services and sacrifices â—hat they may come upon Gods Altar with acceptation but this â—annot be without Faith we canâ—ot pray with acceptation if wee â—o not pray in Faith Heb. 11.6 But without Faith it is impossible to â—lease him And again Whatsoever is not of Faith is sin So tâ— faithless prayers like blinde aâ— lame sacrifices under the Laâ— Mal. 1.8 are both unacceptaâ— and sinful upon all which conâ—derations it doth more than sâ— ficiently appear that there is necessity of Faith in prayer Use 1 The opening and discoveâ— of this great Gospel truth mâ— be of use both to sinners â— Saints to beleevers and unâ— leevers to formal hypocritâ— and to sincere Christians whâ— ther weak or strong And first by way of Informâ—tion it may serve to inform us three things very needful aâ— profitable for all men to know 1. How worthless vile aâ— useless yea how sinful and abâ— minable the prayers of all unbâ— leevers wicked persons and foâ— mal hypocrites are If the efficacy excellency anâ— worth of prayer dependeth upâ—n and is according to the exerâ—ise of Faith in it and Faith be â—he life glory and strength of â—rayer as hath been already â—â—ewed then how fruitless vile â—nd worthless must the prayers â—f all unbeleevers wicked perâ—ons and formal hypocrites in the world needs be 'T is the manner of wicked perâ—ons and formal hypocrites whose Religion lyes in a few exâ—ernal services and ceremonies to glory much in their bookâ—rayers their say-prayers their â—orm-prayers which they cry â—p with as much superstitious â—nd blinde zeal as the Athenians â—id their Goddess Diana the â—mage which fell down from Jupiter Act. 9.35 But if wee confider the persons who are the â—dmirers and Authors of such â—ormal services The visible Characters of unbeleef enmiâ— against Christ prophaneness 〈◊〉 godliness and hypocrisie whâ— are so legible in their hearts aâ— lives that hee that runs mâ— read them For out of the abâ— dance of the heart the mouth speâ— eth Wee need no more to coâ— vince and assure us that the bâ— of such their services are 〈◊〉 worthless vain and unprofitaâ— things which God takes no pleâ— sure in and which thomselvâ— can have no profit or fruit by 〈◊〉 Mal. 1.10 Where the Lord Hosts speaking to a generatiâ— of corrupt and ungodly Prieâ— and People who by their unhaâ— lowed and unsanctified courseâ— had polluted his Name and coâ— rupted his true Worship as aâ— peareth vers 6 7 8 9. Tell them plainly vers 10. I have 〈◊〉 pleasure in you saith the Lord 〈◊〉 Hosts neither will I accept an offeâ—ing at your hand And again Isa 1.13 Bring no more vain oblations Incerse is an abomination to mee the New-Moons and Sabbaths the calling of Assemblies I cannot away with it is iniquity even the solemn meeting Your New Moons and your appointed Feasts my soul hateth they are a trouble unto mee I am weary to bear them and when yee spread forth your hands I will hide mine eyes from you Yea when yee make many prayers I will not hear Your hands are full of blood It is marvellous to consider the admirable wisdome of the holy Spirit of God in the mouth of this holy Prophet in cutting asunder the very sinews and casting down the very bulworks and strong holds of the hypocrites confidence ripping open their hypocrisie and falshood to the quick and casting most contempt and holy disdain upon those things wherein they do most oâ— all glory and boast themselves Of those things wherein theâ— deal most proudly doth the holy Spirit speak most contemptuously 1. Their festivals and selâ— sanctified holy daies in the observation whereof they place 〈◊〉 much of their Religion and dâ— so confidently bless themselveâ— how doth the Lord contemâ— with utmost disdain and cast oâ— even with loathing and hatredâ— vers 14. Your New Moons and yoâ— appointed Feasts my soul hateth they are a trouble unto mee I aâ— weary to bear them 2. Their service which aâ— swers to the Sacrifices of olâ— yea their offerings and oblationâ— which they bring and perform with so much carnal devotion and contest for with so much blinde zeal how doth the Lord reject and protest against as most hateful and displeasing to his holiness and a burden too heavy for him to bear vers 13. Bring no more vain oblations Incense is an abomination unto me the calling of Assemblies I cannot away with It is iniquity even the solemn meeting Oh what shame and confusion will one day cover the faces of those wicked and ungodly hypocrites who persecute oppress punish and condemn the generation of the righteous because they cannot in conscience own or joyn with their Idolatrous Assemblies which because of their number they call solemn and publick when as the Lord himself doth reject and disown them and calls them iniquity and wickedness not onely wicked and unjust or ungodly but wickedness and iniquity in the abstract because it is iniquity under a pretence of Piety Idolatry and false Worship under a pretence oâ— worshipping God spiritual wickedness is the greatest wickedness because it hath in it the spirits oâ— wickedness Simulata sanctita saith Austin duplex iniquitas quia iniquitas quia simulatiâ— i. e. feigned sanctity is doublâ— iniquity both because iniquity and because feigned The Religion of Idolaters anâ— false worshippers is their worâ— piece their prophaneness swearing cursing drunkenness excesâ— of riot chambering
drug when there is such quick trading at the throne of Grace Great Merchants will empty their Ware houses and bring forth their richest commodity when they have a quick trade when the wants and necessities of their own or other Countries do give them advantage to put off with greater profit they will use the utmost diligence and industry and will lay out themselves to the utmost they will venture all their stock engage all their credit improve all their interest in such a season Shall men be so wise for earth and shall not the children of the Kingdome be as wise for Heaven O yee Saints of God yee are the heavenly Merchants who onely have this trade in your hands yee have interest in the heavenly Country and ye have a Factor there who is both able and faithful who will not fail to put off your prayers with the best advantage and procure you returns in the richest and best things of the Country which shall best answer your interest and profit here on earth And now yee have a most precious season 1. The wants and necessities of three great Nations whereof your selves are a part and in the peace whereof your peace is bound up do call aloud for the help of your prayers being under as great symptomes and tokens of divine displeasure and under as black a cloud of stormy wrath as any Nation wee read of in all the Word of God search the Scriptures and take a catalogue of all the characters and marks expressed there of a generation marked out for vengeance and try if they be not all found upon this generation this one excepted That the Lord of Hosts hath reserved unto himself a remnant And can you see all this and be silent have yee not so much charity so much bowels of compassion for your native Country Gen. 18.22 your children and posterity as Abraham had for Sodom as Lot for Zoar 2. The desolations of Mount Zion the captivity of Gods Ark the afflictions and troubles that are accomplished in your dear brethren who are like sheep appointed for the slaughter do call aloud for your most fervent prayers and strong cryes to bee sent up to Heaven incessantly that you give the Lord no rest till hee doth arise and have mercy upon Zion and turn the captivity of his people as streams in the South Can yee bee at ease in Zion and not regard the afflictions of Joseph Can yee behold Zion in travel yea crying out and in pangs to be delivered and not lend a helping hand 3. The ruinous case and condition of thousands of precious souls who are like to perish for want of vision to starve for want of the bread of life who wander from mountain to hill to seek the Word of the Lord and cannot finde it who cry out for bread and behold stones are given them instead of bread who ask for fish but are fed with Scorpions who seek water but finde none and their tongue faileth for thirst do also in their deep misery and distress cry out and call aloud to you oh pray the Lord of the harvest that he would send forth labourers drive out loiterers that hee would raise up unto us a soul-searching a soul-saving Ministry and take away from us the heavy scourge and plague of a soul-murdering blind and superstitious Clergy for where the blind lead the blind both must fall into the ditch Oh yee Saints of God who only know the worth of souls who only can be truly sensible of spiritual evils and know both the worth and want of a true Gospel-Ministry can ye be silent and see such merchandize made of the souls of men by the greedy Merchants of Babylon Never was there a time from the foundation of the world in which the Saints had more advantage of doing great and eminent service by prayer for the poor Nations of the earth and for their dear brethren in sufferings and for the souls of men yea and for the whole Creation than at this day In which the Nations of the earth are so greatly distressed the minds of men perplexed and their hearts even failing them for fear and for looking after the things that are coming to pass on the earth yea the whole Creation groaneth and travelleth in pain desiring to be delivered from the bondage of corruption into the glorious liberty of the Sons of God In which Zions consolation and Babylons confusion greatly hasteneth the time of Babels Tyranny and the Saints captivity is so near fulfilled and the times of refreshing a coming from the presence of the Lord and the time of the restitution of all things Oh ye Saints of God know that this is a pretious season let but your prayers meet together in the Angels hand who stands before the Altar to offer them up with his own Incense and then great and marvellous things will be done in the earth Rev. 8.3 4 5. THE Efficacy of FAITH IN PRAYER Matthew 21.22 And all things whatsoever yee shall ask in Prayer beleeving yee shall receive THe next thing observable in the Text and proposed to be handled in this Treatise is The Efficacy of Faith in Prayer Faith is a plenipotentiary grace it hath a kind of omnipotency in it it cometh with a full commission from Heaven to the poor Disciples of Christ on earth by which they may do and obtain great things with God yea all things whatsoever they shall ask in prayer they shall obtain by Faith The great God of Heaven will not cannot deny any thing to his poor servants here on earth which they ask in Faith Hee is faithful who hath promised and cannot deny himself the word is gone out of his mouth in righteousness and hee will not repent hee will not call it in again And all things whatsoever yee shall ask in prayer beleeving yee shall receive Oh here is a large commission indeed All things and all things whatsoever Here are no limits no bounds set to Faith in prayer Faith may ask what it will and have what it asks at the hand of God! Faith can but ask and have Faith doth but speak the word on Earth and it is done in Heaven the truth is Faith is a modest grace a prudent wise and sober grace that looketh at the will of God as her Rule and the glory of God as her ultimate end and aim in all things and therefore will not cannot desire or ask any thing contrary to Gods most holy will or cross to and inconsistent with his glory and therefore Faith hath the Key of Heaven committed to her and may go to the heap of mercy and take even what shee will Mat. 15.28 O Woman great is thy Faith be it unto thee even as thou wilt The Efficacy of Faith in prayer and the mighty prevailing power it hath with God is sufficiently made manifest 1. In the truth of Gods most holy Word and Promises 2. In the Saints most precious and
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
this Rock upon which they must inevitably fall and split themselves that the things which they so ask must of necessity run cross to the will of God let them take what Form they will and stint themselves to the constant use of it as the Hypocrites do and experience will quickly teach them that in so doing they must contradict the revealed will of God in their petitions and therefore such prayers must needs be very fruitless But the prayers of the sincere children of God which are indeed prayers of Faith and the breathings of Gods own Spirit in them do alwaies concur and fall in with the will of God And as hee that searcheth the heart knoweth what is the mind of the spirit in the hearts of his children so the Spirit searcheth all things yea the deep things of God Rom. 8.27 1 Cor. 2.10 11 Because hee i.e. the holy Spirit of God maketh intercession for the Saints according to the will of God Faith looks at the will of God as her rule in asking and in things about which the will of God is revealed Faith will be positive and ask absolutely without an if but in things about which the will of God is yet secret and unknown Faith will ask with submission to the will of God Not my will but thy will be done is the language of Faith in such cases And it is as impossible for Faith to erre in this particular and to miss of the will of God in asking as it is for the Sun in the Firmament to mistake his way in his heavenly perambulation or for the waters of the Rivers to mistake their way into the Sea that they should not come into and coincidate with the Ocean Whatsoever therefore the Saints do ask in Faith they do ask according to the will of God whether it be secret or revealed For the rule which Faith looks at is an unerring rule viz. the whole light of Scripture-revelation And the conduct and guide by which Faith is directed in asking is an unerring guide even the holy Spirit of God Rom. 8.26 which perfectly knoweth and searcheth what is the mind and will of God in all cases whether secret or manifest And it is worthy observation how the poor Saints of God are oft times by a secret instinct and conduct of the Spirit guided in prayer to ask those very things of God which hee is about to do and bring to pass beyond what is revealed or made known As when Lot asked of God in Prayer the preservation of the City Zoar which was threatned and in visible danger of perishing in the common destruction of Sodom and Gomorrah and yet was preserved by the prayer of righteous Lot who was questionless guided in his asking that City above any other Gen. 16.19 20 21 by the secret instinct of the Spirit who knew what was the secret will and purpose of God in that matter and therefore taught Lot to make intercession for it according to the will of God Thus also that holy woman Hannah when shee prayed for a Son and in the pouring out of her spirit to the Lord in prayer did before-hand dedicate and devote him to the Lord all his daies was questionless guided by a secret and special instinct of the spirit to ask of God that very thing that was in the heart and purpose of God concerning her and her Son though as yet secret and unknown 1 Sam. 1.10 11. Thus also the last Martyrs that suffered in the Marian daies were taught from Heaven by the secret conduct of the spirit to ask of God in prayer that they might be the last that should suffer in that manner and that the Lord would put an end to the afflictions of his people And were in that petition graciously heard and answered for presently the life of that wicked Queen was cut off by the hand of God And though many others were condemned and warrants issued out for the burning of them Fox Martiro vol. 3. p. 893. yet the tydings of the Queens death stayed the execution and those precious souls were according to their petition the last that suffered in that bloody persecution Whatever therefore the Saints do ask of God in prayer by the help of his holy Spirit and by Faith in the Name of Jesus Christ they do ask according to his will and therefore must needs prevail in Heaven and have such petitions granted and fulfilled on earth 1 Joh. 5.14 15. And this is the confidence that wee have in him that if wee ask any thing according to his will hee heareth us And if wee know that hee heareth us Whatsoever wee ask wee know that wee have the petitions that wee desired of him Reason 3 The prayers of the Saints offered up in Faith do fall under the blessing of the mediation and intercession of Jesus Christ Heb. 4.14.16 that great High Priest over the House of God who is entred into the Heavens even Jesus the Son of God whose office it is to offer up the prayers of all the Saints with the spiritual incense of his merits whereby they do become acceptable to God It pertained to the office Exod. 30.6 7 Levit. 16.12 and was the custome of the Priests under the Law to enter within the vail and offer up the sweet Incense with the prayers of the Congregation who usually were without the door of the Tabernacle praying at the time of Incense Luke 1.8 9 10 And the time of the Priests offering up Incense was observed by the Congregation as a special time and season for prayer And all this was to typifie and point out something of the Priestly and Mediatorial Office of Jesus Christ Heb 6.19 20. and 9.24 who is now entred within the vail into the holy of holies i. e. the heavenly places themselves there to appear in the presence of God for us as a Priest for ever after the order of Melchisedeck to offer up all the spiritual sacrifices and services of the Saints unto his Father with the sprinkling of his blood and sweet perfume and incense of his precious merits upon them whereby their persons though compassed with many sins and infirmities and their services though weak and imperfect in themselves are made infinitely acceptable and well pleasing unto the Father through him 1. 1 Their persons Their persons are made acceptable unto the Father through him Ephes 1.6 To the praise of his glorious grace wherein hee hath made us accepted in the beloved Oh ye precious Saints of God know that the acceptation of your persons with the Father stands not in your own Saintship and personal righteousness but in the imputed righteousness precious blood and merits of Jesus Christ which is made yours by Faith So that by the blood of Jesus ye are now made Kings and Priests unto his Father and may come to the throne of grace with acceptation Rev. 1.5.6 Unto him that hath loved us and washed us