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
5.14 15. And this is the confidence that wee have in him that if wee ask any thing according to his will he heareth us And if wee know that hee heareth us whatsoever we ask wee know that wee have the petitions that wee desired of him There is no room for the least doubt or scruple in such things which wee ask according to his will but wee are to pray with full assurance of Faith and confidence in such cases that the very thing wee ask is granted As for instance in some particulars Instance 1 Suppose I pray for the downfall and utter ruine of Babylon that Mother of Harlots I am to beleeve in prayer absolutely and determinately without If or And that the very thing which I now ask is granted in Heaven and shall be performed in due time because God hath clearly revealed and absolutely foretold and promised the same in his Word for the comfort of his Church and People Rev. 18.2 Instance 2 If I ask of God in prayer the deliverance of his Church and People out of the hands of their wicked enemies that do afflict them I ought to pray in full assurance of Faith and with sure confidence that the very thing which I ask is done in Heaven and shall be certainly accomplished in Gods due time because he hath clearly revealed fore-told and promised the same in his most holy Word Psal 37.39.40 Instance 3 So likewise when I ask of God in prayer the spiritual preservation and keeping of his Elect in a time of tryal and temptation that not one of them may be seduced nor the gates of Hell prevail against them to the overthrow of their Faith Herein I am positively to beleeve that I have the very thing which I desire of God because hee hath clearly revealed and absolutely promised the same in his Word Mat. 16.18 Mat. 18.14 Mat. 24.24 2 Tim. 2.19 And so in all other petitions for things of this nature In things which are not clearly revealed Second part of the Rule nor absolutely determined by the Word of God but left dubious obscure and uncertain as to us the mind of the Lord concerning the same not being declared wee are not in such cases to beleeve positively for the thing that wee ask of God but to refer our selves to his wisdome and choice therein with submission to his holy will Instance 1 Thus the Ninivites in that solemn work of fasting and prayer joyned with repentance did not nor could positively beleeve for the thing they asked of God viz. the aversion of that national wrath which did hang over their head but came to God in prayer with a may be of Faith a peradventure a who can tell if God will turn and repent and turn away from his fierce anger that wee perish not Jonah 3.9 and yet were accepted of God therein and had their petition granted vers 10. Instance 2 So Zeph. 2.3 The meek of the earth are there exhorted to seek the Lord to seek meekness to seek righteousness with this motive It may be yee shall be his in the day of the Lords anger Where the mind and will of the Lord in the case is not clearly revealed and made known There no more is required than a may be of Faith for Faith cannot go beyond the Word of the Lord. Instance 3 In this respect also the Apostle Peter saith to Simon Magus Act. 8.22 Repent therefore of this thy wickedness and pray God if perhaps the thought of thine heart may be forgiven thee His sin was great his case very difficult and singular the mind of the Lord not certainly known Therefore the Apostle exhorts him to repent and to pray but it must be onely with a may be not a certainty of obtaining with a perhaps if perhaps the thought of thine heart may be forgiven thee Rule 2 In things which we ask of God in prayer which are absolutely and simply good and necessary for us Wee are to beleeve and act our Faith positively upon the Promise and Word of God for the very thing that wee pray for without any doubting or wavering in the case As suppose I come to God in prayer to ask of him such a measure of grace and wisdome as may inable and fit mee to discharge my duty in my place and station in such a manner as may be to his glory and the good of his people here my duty is to act Faith upon his Word and Promise absolutely for the thing I ask without the least doubting or wavering for so I am commanded James 1.5 6. If any man lack wisdome let him ask of God c. But let him ask in Faith nothing wavering There is no room for doubting or wavering in such a case as this in things of this nature It is not lawful to doubt or waver though in some other cases it may be lawful as hath been already shewed which hint may give some further light to the right understanding of this text of Scripture which reacheth not unto all cases but onely unto cases of this or the like nature A pregnant instance in this case Instance is that of Solomon 1 Kings 3.5 7 8 9. Where Solomon from a sense of Gods great goodness in calling him to so great a place and of his own great unworthyness and inability to manage the same to Gods glory and his peoples good Omitting other things of more private concernment he makes his request to God for Wisdome and Understanding sutable to his place and station ver 9. Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad For who is able to judge this thy so great a people It being a thing absolutely good and necessary for him in order to Gods glory and his peoples good he asks absolutely and determinately for this very thing and no other in exchange for it and how acceptable and well pleasing this request of Solomon was in the sight of the Lord is sufficiently declared in the story vers 10 11 12 13. But in things which are not absolutely and per se good and necessary for us Last part of the second Rule but may be good or bad for us upon such variable considerations which are best known to God and about which wee are very apt to mistake In all such cases wee are not to beleeve for the very thing which wee ask but by Faith to relye upon and refer our selves to the wisdome of God for that which hee seeth best for us Neither are we rashly to conclude that wee have asked amiss and our prayers are not heard because wee have not the very thing wee desire forasmuch as in all such cases there is an exercise of Faith in submitting such desires of ours unto the will of God Either Expressed or Understood 1. Expressed As in that petition of our Lord Jesus Christ Mat. 26.39 O my Father if it be possible let this Cup pass from
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
highest staffe of the Ladder must begin at the first O therefore gratifie not thâ— Devil and thy own unregeneâ—â— will with such cavilling aâ— shifting but set upon the woâ—â— in good earnest up and bee dâ— ing and the Lord shall bee with thee And assure thy self thougâ— it may prove difficult and haâ—â— labour yet it will not prove losâ— labour John 6.27 Labour 〈◊〉 for the meat which perisheth bâ—â— for that meat which endureth unâ—â— everlasting life Object But perhaps the Sinner will say How shall I come by 〈◊〉 How shall I obtain it What assurance have I that if I labour fâ— this meat I shall have any fruit of my labour Answ O yes there is a blessed promise joyned to this command hee that bids thee labour doth promise thee thy labor shall not be in vain and therefore it is added Which the Son of man shall give unto you for him hath God the Father sealed Oh sinner know that God the Father hath sealed i.e. ordained and anointed Jesus Christ and constituted him under the broad Seal of Heaven to be the Mediator of the everlasting Covenant and to dispense and give out all the spiritual and heavenly gifts and blessings therefore unto all such as the Father hath given to him and by virtue of that donation shall come to him Joh. 17.2 As thou hast given him power over all flesh that hee should give eternal life to as many as thou hast given him Object But thou wilt say how shall I know whether I bee one of those whom the Father hath given to Jesus Christ And that if I do â—ome unto him I shall be received Oh I am afraid that Jesus Christ will not receive such a sinner as am such a wretch as I am Iâ— so vile and wretched that I 〈◊〉 hee will rather reject and cast 〈◊〉 out as a Reprobate as a vessel 〈◊〉 wrath than receive mee unto grâ—â—â— and favour Answ Thou shalt know thâ— thou art one of those whom thâ— Father hath given to Christ 〈◊〉 thy coming to him and closâ— with him in the Word of 〈◊〉 Gospel for none but such 〈◊〉 possibly come to him Joh. 6.44 so as to â—â—ceive life from him thou caâ— not know before-hand that thâ— art given by the Father to Jeâ—â—â— Christ but thou must first coâ—â— unto Christ and then thâ— mayest know that the Fathâ—â— hath given thee to him and 〈◊〉 thou comest unto Jesus Chriâ—â— hee hath assured thee in 〈◊〉 Word that hee will not rejeâ—â— thee hee will not cast thee oâ—â— how vile or wretched soever thou beest Joh. 6.37 All that the Father giveth mee shall come to mee and him that cometh unto mee I will in no wise cast out Oh it is a blessed word In no wise in no wise cast out what-ever thy cause or condition be though never so desperate in thine own eye yet if thou comest unto him he will in no wise cast thee out And thou hast the blessed presidents and experiences of many great sinners who upon repentance and coming unto Jesus Christ by Faith have obtained mercy and are now glorified Saints in Heaven witness Manasseh who used witchcraft and inchantments who shed much innocent blood and filled Jerusalem with blood and made a whole Nation to sin and yet when in his affliction he humbled himself greatly and sought unto the Lord hee obtained mercy and hee that had been before 〈◊〉 wicked Necromancer a Sorcerer a Murderer an abominable Idolater hath now obtained mercy becomes a New Creature old things are passed away with him and all things are becoâ—â— new 2 Chron. 33.1 20. Marâ— Magdalen was a very great sinner Mark 16.9 Luke 8.2 out of whom Christ had caâ—â— seven Devils and yet shee obtained mercy and when sheâ— came unto Jesus Christ hee diâ— not cast her out So likewisâ— Paul was a great sinner beforâ— Conversion a persecutor a blâ—sphemer and injurious and yeâ— hee obtained mercy 1 Tim. 1. â— And wherefore did the Loâ—â— single out these great and chieâ— sinners and make them objectâ— of his saving grace and favour 〈◊〉 but that in them hee might exhibit a pattern of his glorioâ—â— grace for the encouragement of other great sinners not to continue in sin with a presumption of finding mercy at the last but to repent and turn and come in to his Son Jesus Christ that they may be saved So 1 Tim. 1.16 Howbeit saith Paul for this cause I obtained mercy that in mee first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter beleeve on him to life everlasting And this know poor sinner that Jesus Christ came not to call the righteous but sinners to repentance oh therefore be not discouraged because thou art a sinner but hearken to the call of Christ in the voice of the Gospel and know that thou art called this day by this word of Exhortation to labour for Faith in the Lord Jesus Christ that so thou mayest be in a capacity of performing this holy duty of prayer Heb. 11.6 and other holy duties so as to please God in the doing of them which without Faith thou canst not do Obj. But what shall I do in the mean time shall I neglect prayer because I cannot in my natural and unbeleeving estate please God in what I do Answ No oh no thou art commanded to pray to call upon the Name of the Lord prayer is a natural duty written upon every mans conscience the obligation whereof cannot bee dispensed with by any power or under any pretence whatsoever thou must not therefore cast of prayer that so thou mayest continue in thy sin and unbeleef but thou must cast off thy sin and beleeve in Jesus Christ that so thou mayest continue in prayer which if thou neglectest thou art guilty of a three-fold Robbery 1. Thou robbest God of his glory 2. Thy own soul body and family of the mercy 3. Thy Neighbour of the charity of thy prayers Simon Magus was in the gall of bitterness and yet Peter bids him pray Act. 22.23 But withall hee bids him repent also Repent therefore of this thy wickedness and pray to God Therefore a wicked man a man in the gall of bitterness must pray But withall hee must repent of his wickedness and beleeve that through Christ Jesus remission and forgiveness of his sin may be obtained and upon this ground of Repentance and Faith in Christ the Apostle bids him to pray If peradventure or perhaps the thought of thine heart may be forgiven thee Secondly Unto Saints Oh yee precious Saints of God who have this precious Faith this precious seed of God bestowed upon you in Jesus Christ to whom it is given to beleeve in the name of Jesus unto you doth this word of exhortation speak as unto Sons and Daughters Oh be not faithless but beleeving exert and put forth this Heaven-born principle and seed of Faith into exercise let it not lye by you as a dead
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