Jacob wrestling with God, and prevailing.

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 [Page 2]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 [Page 3]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 [Page 4]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 [Page 5]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 [Page 6]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 [Page 7]the faith of Assurance is wanting.

Faith of Assurance described.

The Faith of Assurance 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 [Page 8]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, [Page 9]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.

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 [Page 10]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 [Page 11]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 [Page 12]graciously accepted of the Lord and received a gracious answer o [...] such Prayers. As in the case of th [...] Leper above-mentioned, Mat. 8.2, 3. who when he came to Chris [...] 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 a [...] to himself, and therefore puts a [...] if upon that; [Lord if thou wil [...] thou canst make mee clean] wa [...] 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, [Page 13]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 [Page 14]descended of the cursed stoc [...] and generation of the Canaanite [...] in respect whereof he calls her a dog, vers. 26. by all which it is most clear, she neither had, no [...] could have any assurance, but on [...] ly she exerciseth her Faith of Re­lyance, notwithstanding all diffi­culties and discouragements, and still she prayes, and worships th [...] Son of David, confessing her own vileness and unworthiness, an [...] Justifying the Lord in calling he [...] 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 th [...] [Page 15]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: 'tis 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] [Page 16]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 'tis 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, [Page 17]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 [Page 18]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, 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 'tis 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 [Page 20]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 [Page 21]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. 'Tis 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 [Page 22]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, 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 [Page 24]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 [Page 24]she was past age, because she judged him faithful who 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 [Page 25]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 [Page 36]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 bewaile [...] and confessed, the prayer of this distressed and afflicted Father, o [...] the behalf of his childe, is heard and answered; for the dumb spi­rit is cast out, and his child [...] healed, vers. 25, 26, 27.

Oh the infinite riches, an [...] condescention of free grace! tha [...] ever such a prayer as this shoul [...] be heard and answered, that pu [...] an [if] upon the power of Christ [If thou canst do any thing, have compassion on us] And yet there [Page 27]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 [Page 36] [...] [Page 27] [...] [Page 28]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 [Page 29]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 [Page 30]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 absolut [...] and determinate in the very thing asked, or conditional and latitu­dinary, referring to what may b [...] most agreeable to the will o [...] God, whether it be the ver [...] thing asked, or something else according to the nature of th [...] thing which we ask.

The Rule therefore which th [...] Apostle proposeth to himse [...] concerning prayer, is diligent [...] to be observed by every Christ [...] ­an, 1 Cor. 14.15. I will pray wi [...] the Spirit; and I will pray with u [...] ­derstanding also. It therefore co [...] ­cerns every Christian to unde [...] ­stand the nature of the thing which hee asks of God in praye [...] [Page 31]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 [Page 32]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 5.14, 15. And this is the confidence that wee have in him, that if wee ask any thing according to his will, [Page 33]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 [Page 35]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 [Page 36]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 [Page 37]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 [Page 38]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 [Page 39]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, [Page 41] Mat. 26.39. O my Father, if it be possible let this Cup pass from 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. 'Tis 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 [Page 42]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 mee [...] My grace is sufficient for thee [...] 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 thor [...] 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, ther [...] 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, self­confidence, self-conceitedness, &c. And though such motions of inbred corruption and tempta­tions [Page 42] [...] [Page 43] [...] [Page 44]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 n [...] 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 [Page 45]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 [Page 46] Israel in the wilderness, whe [...] being stung by the fiery flyin [...] Serpents, the sting whereof w [...] deadly, and by which many dye [...] they come to Moses with th [...] request, Numb. 27.7. Pray un [...] the Lord, that hee take away t [...] Serpents from us. And Mos [...] prayed for the people: And though hee was not heard in th [...] very thing asked, viz. That th [...] Serpents should be taken away which questionless they though [...] to be best for them; yet was th [...] prayer answered in the lifting [...] of the Brazen Serpent; whic [...] upon other considerations th [...] Lord saw to be better for the [...] at that time. So vers. 8. And t [...] Lord said unto Moses, Make thee [...] fiery Serpent, and set it upon a po [...] and it shall come to pass, that ever [...] one that is bitten, when hee looke [...] upon it shall live. Wherein wa [...] exhibited a most lively type [...] [Page 47]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 in­ [...]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 posi­ [...]ively and absolutely to have [Page 48]these removed, they do not pra [...] with that understanding an [...] knowledge they ought, neithe [...] do they therein pray according to the will of God, otherwise tha [...] by an implicite submission, whic [...] alwaies ought to accompany suc [...] 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 w [...] could, passed through these v [...] ­rious and weighty questions, [...] cases of conscience, about the n [...] ­cessity of Faith in prayer, for th [...] satisfaction and comfort of Go [...] hidden ones, whose property it [...] not to take things of this natu [...] upon trust, but conscientiously [...] enquire, till they be satisfacton [...] resolved from the Word of Go [...] and have proved what his go [...] and acceptable will, and their d [...] ­ty is, in all things pertaining to [...] [Page 49]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; 'tis of absolute necessity that wee pray in the Name of Christ; otherwise our prayers are neither acceptable to God, nor profitable to our selves, the acceptance and efficacy of the Saints prayers with God, turn onely upon this hinge, and de­pend solely upon this substratum, Joh. 14.13, 14 1 Pet. 2.5 Rev. 8.3, 4 that they are offered up in the Name, and by the hand of Christ: now if they fail in this, they lose all their work, which is but lost labour; prayers without Faith, are prayers without fruit, because they are without Christ: that [Page 50]which is Faithless, is Christless, and therefore must needs also be fruitless, for in him is all our fruit found, Hos. 14.8. Wee cannot bear any fruit by any spiritual ser­vice or sacrifice wee tender up unto God, but in and through his Son Jesus Christ. Now wee cannot pray in the Name of Christ, if wee do not pray in Faith; it is Faith onely that ta­keth hold of the Name and me­rits of Jesus Christ, and so bring our services unto God by him Ephes. 3.12. To pray in the Name of Christ, is to pray in the Faith of his Name; we may pray with the Name of Christ in ou [...] mouths, and yet not pray in hi [...] Name, unless wee pray with the Faith of Christ in our hearts.

And observe it as a most cer­tain and infallible Rule of inter­pretation, that where-ever wee [...] are in Scripture commanded to [Page 51]do, or promised to receive any thing in the Name of Christ; the meaning is, that wee should do and receive the same by Faith in his Name, and not by the bare use of his Name in our mouths; and to repose any confidence, or lay any stress upon the bare use of the Name of Christ in our mouths, any otherwise than wee have, and exercise the Faith of his Name in our hearts, is to act more like unto Conjurors, than Christians; more like Sorcerers than Saints, Act. 19.13, 14, 15. Then certain of the vagabond Jews, Exorcists, took upon them to call over them which had evil spi­rits, the Name of the Lord Jesus, saying, Wee adjure you by Jesus whom Paul preacheth. And there were seven Sons, of one Sceva a Jew, and chief of the Priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I [Page 52]know, but who are yee? And the man in whom the evil spirit was, leapt on them, and overcame them, &c. It seems by this Scripture, that 'tis a peece of the Mystical Doctrin of Necromancy, and the practice of sorcerers, to trust much to the virtue and power of names; but this is no part of the Doctrine of Christianity, nor the practice of true Christians; they do not expect to prevail with God by the Name of Christ in their mouths, but by the Faith of Christ in their hearts; here the seven Sons of Sceva come with the Name of Christ in their mouths, thinking as many carnal Christians do, to do great matters by the power of that Name; but wanting the Faith of Christ in their hearts, they pre­vail nothing, but come off with shame and confusion of face, through their miserable and un­expected [Page 53]expected disappointment, and so will all those do that trust to their Carnal Forms, and Ly­turgies, and as they suppose, most Excellent, and Absolute forms of prayers, which they con­clude with the Name of Christ, which they often, and in vain do take into their mouths, whilst they have not the Faith of Christ in their hearts: To pray with the Name of Christ in the mouth, is fruitless and vain, where there is not the exercise of the Faith of Christ in the heart; therefore the exercise of Faith in prayer, is of absolute and indis­pensible necessity.

Reas. 2 Because wee cannot otherwise pray aright; 'tis the light of Faith onely by which the children of God are guided and governed in all the spiritual and heavenly ex­ercises of Religion; the things of the Spirit, the things of eternity, [Page 54]are unseen things, things that are notseen by the eye of sense, and natural reason; and the light of Faith onely, is that, by which these things are seen and made manifest, Heb. 11.1. Faith is the evidence of things not seen. No inferiour light can be sufficient to guide in and about those things that are superiour to it; the light of sense being an inferiour light in man, which is common to him with the brute, is not able to guide him in and about the things of a man, which are pro­per and peculiar to him as a man: as to argue and discourse, by fit mediums conducing to such an end; to meditate upon the works of Creation and Providence; to search out the natural Cause, and Reason of things, &c. To bee guided in, and about such things hee must have, and exercise the light of Reason, which is a supe­riour [Page 55]light to that of Sense, and fitted and suited by the wisdom of his creator, and planted in him for such an end.

So also the light of naturall Reason, which is an inferiour light to that of Faith, cannot guide a man in those actions and things which are Spiritual, sub­lime, and above the reach of Na­ture, depending only upon Di­vine Revelation. A man by the light of Nature cannot under­stand nor discern the things of the Spirit, 1 Cor. 2.14.

Now Prayer being a Work of the Spirit, and the things a­bout which wee converse with God in Prayer, being Spirituall and Heavenly things, depending upon Divine Revelation, upon the testimony of the Word and Spirit of God, wee must of ne­cessity have a superiour light to guide us in those things, i.e. the, [Page 56]light and evidence of Faith; which is a Heavenly gift, from the father of lights, to the chil­dren of the Kingdom, by which only, they can converse with God, and offer up their spiritu­all Sacrifices and services to him in a right manner. And as it is impossible for a man to see, and hear, and smell, and feel, and taste, without sense, or to medi­tate, discourse, argue and under­stand the natural cause of things, without Reason; so it is impos­sible for a man to Pray, Hear the Word, Receive the Seals of the Covenant, or perform any other spirituall duty, in a right manner without Faith, Heb. 11.6. Hee therefore that prayes without Faith, prayes amiss, and there­fore receives not any fruit of his prayers, James 4.3.

Object. But may not a man that hath no true Faith, make such a [Page 57]Prayer, which for the matter of it is very good and holy, and ask such petitions as are right and good, and which no man can finde fault with?

Answ. Wee grant hee may; but yet such an one doth ever ask a­miss; for though he asketh right and good things in prayer, yet the grounds upon which he ask­eth, and his ends and aims, and the frame of his heart in asking, are rotten and naught; and there­fore hee ever asketh amiss, James 4.3. Yee ask and have not, because yee ask amiss; to spend it upon your lusts.

Reason and common light may direct a man to ask good and right things of God in prayer; but these cannot help him 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 [Page 58]do this, Rom. 8, 26.27. To pra [...] without the real exercise of tru [...] Faith, is to pray in vain, because so to pray, is to pray amiss; there fore the exercise of Faith i [...] prayer is of absolute necessity.

Reas. 3 3. Because otherwise we can not pray with acceptation; an [...] that is the duty of every Chri­stian, and the excellency of tru [...] grace in every duty and hol [...] action, to look unto God as i [...] 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, whe [...] it comes off with divine accep­tation.

And therefore when God the Father would put the greatest [Page 59]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 Hea­ [...]en, Mat. 3.17. And again, Mat. [...]8.5. This is my beloved Son in [...]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 [...]weetness, glory and blessedness of a duty is lost, where this is wanting, Gen. 4.5. Mal. 1.10. Now therefore it mainly con­ [...]erns us to look unto this in all [...]ur holy services and sacrifices, [...]hat they may come upon Gods Altar with acceptation; but this [...]annot be without Faith, we can­ [...]ot pray with acceptation, if wee [...]o not pray in Faith, Heb. 11.6. But without Faith it is impossible to [...]lease him. And again, Whatso­ever [Page 60]is not of Faith is sin. So t [...] faithless prayers (like blinde a [...] lame sacrifices under the La [...] Mal. 1.8.) are both unaccepta [...] and sinful; upon all which con [...] ­derations it doth more than s [...] ficiently appear, that there is necessity of Faith in prayer.

Use 1 The opening and discove [...] of this great Gospel truth, m [...] be of use both to sinners [...] Saints, to beleevers and un [...] leevers, to formal hypocrit [...] and to sincere Christians, wh [...] ther weak or strong.

And first by way of Inform [...] ­tion; it may serve to inform us three things very needful a [...] profitable for all men to know.

1. How worthless, vile, a [...] useless; yea how sinful and ab [...] minable the prayers of all unb [...] leevers, wicked persons, and fo [...] mal hypocrites are.

If the efficacy, excellency an [...] [Page 61]worth of prayer dependeth up­ [...]n, and is according to the exer­ [...]ise of Faith in it, and Faith be [...]he life, glory, and strength of [...]rayer, as hath been already [...]ewed; then how fruitless, vile [...]nd worthless must the prayers [...]f all unbeleevers, wicked per­ [...]ons, and formal hypocrites in the world needs be?

'Tis the manner of wicked per­ [...]ons, and formal hypocrites, whose Religion lyes in a few ex­ [...]ernal services and ceremonies, to glory much in their book­ [...]rayers, their say-prayers, their [...]orm-prayers, which they cry [...]p with as much superstitious, [...]nd blinde zeal, as the Athenians [...]id their Goddess Diana, the [...]mage which fell down from Jupiter, Act. 9.35. But if wee confider the persons, who are the [...]dmirers and Authors of such [...]ormal services. The visible [Page 62]Characters of unbeleef, enmi [...] against Christ, prophaneness, [...] godliness, and hypocrisie, wh [...] are so legible in their hearts a [...] lives, that hee that runs m [...] read them; (For out of the ab [...] dance of the heart, the mouth spe [...] eth.) Wee need no more to co [...] vince and assure us, that the b [...] of such their services are [...] worthless, vain, and unprofita [...] things, which God takes no ple [...] sure in, and which thomselv [...] can have no profit or fruit by. [...] Mal. 1.10. Where the Lord Hosts speaking to a generati [...] of corrupt and ungodly Prie [...] and People, who by their unha [...] lowed and unsanctified course [...] had polluted his Name, and co [...] rupted his true Worship, as a [...] 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 offe [...] ­ing [Page 63]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 [Page 64]things wherein they do most o [...] all glory and boast themselves Of those things wherein the [...] deal most proudly, doth the ho­ly Spirit speak most contemptu­ously.

1. Their festivals, and sel [...] sanctified holy daies, in the ob­servation whereof they place [...] much of their Religion, and d [...] so confidently bless themselve [...] how doth the Lord contem [...] with utmost disdain? and cast o [...] even with loathing and hatred [...] vers. 14. Your New Moons, and yo [...] appointed Feasts, my soul hateth they are a trouble unto mee; I a [...] weary to bear them.

2. Their service, which a [...] swers to the Sacrifices of ol [...] yea, their offerings and oblation [...] which they bring and perform with so much carnal devotion and contest for with so much blinde zeal, how doth the Lord [Page 65]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 [Page 66]it is iniquity under a pre­tence of Piety; Idolatry and false Worship under a pretence o [...] worshipping God; spiritual wick­edness is the greatest wickedness because it hath in it the spirits o [...] wickedness; Simulata sanctita (saith Austin) duplex iniquitas & quia iniquitas, & quia simulati [...] i. e. feigned sanctity is doubl [...] iniquity, both because iniquity and because feigned.

The Religion of Idolaters an [...] false worshippers, is their wor [...] piece; their prophaneness, swear­ing, cursing, drunkenness, exces [...] of riot, chambering, wantonness fornication, adultery, oppressio [...] cruelty, with all other their flesh­ly wickedness, is bad enough; b [...] their Religion, viz. Idolatry, Su­perstition, Will-worship, is wor [...] of all, and therefore called em­phatically, and by way of emi­nency [ [...]] i. e. The unclea [...] [Page 67]thing, which the Saints of God are forbidden so much as to touch, as ever they expect and hope to be received and owned by God in that relation of Adop­tion: Wherefore come out from a­mong them, and be yee separate, saith the Lord: And touch not the un­clean thing, and I will receive you, and be a Father unto you, and yee shall be my Sons and my Daughters, saith the Lord Almighty. Yea it is called, the abominable thing which the Lord doth hate, Jer. 44.4. Oh do not this abominable thing that I hate: Intimating that the holy God hath a special and pe­culiar hatred, abomination and detestation thereof above all o­ther things.

3. Their formal prayers, which they make and say over with much ignorant devotion, with all their [significant] Ceremonies at­tending the same; their vestures [Page 68]and gestures, as bowing, cringing spreading forth hands, &c. which hypocrites do so much magnifi [...] and applaud, in compariso [...] whereof they do not only sligh [...] and dis-respect, but also mo [...] desperately, if not maliciously re­proach and blaspheme even th [...] blessed Spirit of Grace and Sup­plication; how doth the Lor [...] reject and disown them? vers. [...] And when yee spread forth you hands, I will hide mine eyes fr [...] you. Yea when yee make ma [...] prayers, I will not hear. Yo [...] hands are full of blood; [...] (as the voice from Heaven to [...] the Graecian Tyrant) i. e. The [...] within, will certainly frustr [...] and make void all the extern [...] services and devotions of su [...] wicked hypocrites. In whom tha [...] Scripture is perfectly fulfilled Prov. 28.9. Hee that turneth [...] his ear from hearing the Law, eve [...] [Page 69]his prayer shall be abomination.

Secondly, This may inform us of the excellency and precious­ness of true Faith; The excel­lency and worth of things, is to bee valued by their usefulness, and the more usefull and necessa­ry a thing is, the more excellent and precious it is: Bread-corn, is a more excellent and precious thing than Bullymong i.e horse­corn., because more useful and necessary for the support of mans life. And Wis­dome is more excellent and pre­cious than Rubies, because more useful for the management of humane affairs. Grace is more excellent than Gifts, and Parts, because more needfull and ne­cessary in order to the souls eter­nal welfare. A man may bee sa­ved, bee happy, and blessed for ever, without Gifts and Parts, but a man cannot be saved with­out Grace, Joh. 3.3. So Faith [Page 70]is a most excellent and preciou [...] thing, because so abundantly, s [...] indispensibly, so universally use­full and necessary for us, not on­ly in this particular case of pray­er, but also, in all other Spiritu­all sacrifices and services, which wee offer up unto God through Christ.

In all which respects, tha [...] Scripture holds most true, He [...] 6.6. Without Faith it is impossible to please God. Wee judge of th [...] goodness and excellency of th [...] Tree, by the goodness of th [...] fruit, and of the Cause, by th [...] Effects: So the excellency, a [...] preciousness of Faith, is to [...] discerned by the excellent [...] precious fruits and effects the [...] of, in the hearts and lives of [...] precious Saints.

Oh! the great and glorious things which the Saints and [...] vants of God have been enabl [...] [Page 71]and taught to do, by the strength and light of Faith. Heb. 11.33. Who through Faith subdued King­domes, wrought righteousness, ob­tained Promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, out of weakness was made strong, waxed valiant in fight, turned to flight the Armies of the Aliens; women received their dead raised to life again! And as the Saints and Servants of God have been en­abled to do: So also to suffer great and strange things by faith, vers. 35. And others were tortured, not accepting deliverance, that they might obtain a better resurrection. And others had tryal of cruel mock­ings and scourgings, yea moreover of bonds and imprisonment. They were stoned, they were sawn asun­der, were tempted, were slain with the sword; they wandred about in Sheep-skins, and Goat-skins, being [Page 72]destitute, afflicted, tormented, &c.

Oh the invaluable and incom­parable worth and excellency of Faith! which bringeth forth such precious fruits in the hearts and lives of poor, weak, and con­temptible men and women! who are subject to the same passions, encompassed with the same infir­mities, liable to the same temp­tations common to mans nature, and yet have been enabled to do and suffer such things as are a­bove, and against nature; requi­ring a supernatural and divine a­bility, and all this by the light and strength of Faith; As vers. 39. All these obtained a good re­port through Faith. Optima san [...] arbor, quae tales habet fructus! Most excellent doubtless is that Tree, which brings forth such fruits: I will shew thee my Faith by my works, saith the holy man, James 2.18. Faith is a working [Page 73]Grace, and it worketh like its self. Operari sequitur ad esse [i.e. the operation and working of things is according to the nature and being of them] is a true prin­ciple in nature, and 'tis as true al­so in grace; if therefore the works of Faith be so excellent and glorious, oh how excellent then is the nature, the life, and essence of this Faith! It was the saying of a Heathen Philosopher, from the observation which hee made of the excellent and admi­rable works and fruits of moral virtue in the lives of some Hea­thens; that if the face and image of virtue could be represented to the bodily eye, the beauty and glory thereof would be so great, that it would even ravish the whole world; if the Heathens were so much taken with the beauty of morality, because of the excellent fruits and effects [Page 74]thereof in the lives of some Hea­thens? Oh how much more should Christians be taken with the beauty of Faith and Grace, because of the admirable and pre­cious fruits it hath brought forth in the lives of the Saints! with which the Scriptures of the Old and New Testament do so much abound.

Thirdly, This may inform us whence it is, and how it cometh to pass, that oft-times the prayers even of godly and holy men, fall short of Heaven, and prove not successful for themselves or o­thers, as both Scripture and ex­perience doth testifie; even from hence it is, because they do not alwaies pray in Faith; a good man, a precious holy man, may have the grace of Faith in his heart, and yet may want the ex­ercise of it, in this or that parti­cular case, in this or that particu­lar [Page 75]ordinance or duty.

Peter had the Grace of Faith in his heart, but wanted the active power and exercise thereof in that particular case of confessing and owning Jesus Christ before men, when he was in the High Priests Hall, Mat. 26.70, 72, 74. Moses and Aaron had the grace of Faith, but wanted the energy and exercise thereof at the water of Meribah, in that particular case of bringing forth water out of the Rock, onely by speaking to it. And their want of Faith did appear, in that they smote the Rock twice, when they should have but spoke unto it, Numb. 20, 11, 12. verses compared with vers. 8. The Disciples had the grace of Faith in their hearts, and the gift of the Faith of the mira­cles, but yet wanted the exercise thereof in that particular case of the childe possessed with a dumb [Page 76]spirit, Mark 9.17, 18, 19. The two Disciples going to Emmaus, had the grace of Faith in their hearts, but wanted the activity and comfort thereof in reference to the death, sufferings, and re­surrection of Christ from the dead, Luke 24.25, 26, 27.

In all which actions those holy men of God miscarried, and mis­sed of their wonted and usual success, because they did not be­leeve, i.e. they did not exercise Faith in those particular cases wherein the Lord did leave them to themselves, to try and prove them, that they might more sen­sibly and experimentally know their own weakness, and so keep a more constant dependance upon divine assistance.

Now as the precious and holy Servants of God (who have na­ture as well as grace, flesh as well as Spirit) may miscarry in other [Page 77]holy actions and duties; so also in this duty of prayer, so far as to miss of that blessed fruit and suc­cess therein, which at other times they finde; and hence it is, because they do not alwaies pray in Faith, James 1, 5, 6, 7. If any of you lack wisdome, let him ask of God, that giveth to all men liberal­ly, and upbraideth not, and it shall be given him: But let him ask in Faith, nothing wavering; for hee that wavereth, is like a wave of the Sea, driven with the wind, and tos­sed; For let not that man think that hee shall receive any thing of the Lord. The holy man James is now speaking unto Saints, unto such as hee supposed to have the grace of Faith, and yet putting them upon this great duty and work of prayer, and that in a particular case for wisdome to manage their profession as they ought to do, under those tryals [Page 78]and temptations which were up­on them, which being a thing ab­solutely necessary for them, and according to the revealed will of God, hee gives them assurance to prevail in the very thing asked, vers. 5. Let him ask of God, &c. And it shall be given him; but still with this proviso, and upon this condition, that hee ask in Faith, vers. 6. But let him ask in Faith, &c.

Whence 'tis clear, and the A­postle takes it for granted, that such an one as hath true Faith, may yet fail in the exercise there­of, in this ordinance and duty of prayer; therefore hee saith, But let him ask in Faith; intimating that a godly man, a holy man may ask of God in prayer, and yet may not ask in Faith, and thereby mis­carry and lose all the comfort and fruit of his asking, vers. 7. Let not that man think that hee shall re­ceive [Page 79]any thing of the Lord.

This may be for caution and warning to all the people of God; Use Caution. whether they be strong in Faith, or weak in Faith; whether their grace be little or much, to beware and take heed that they neglect not to stir up, and put in exercise, that grace which they have, as in all other holy duties, so especial­ly in this great duty and work of prayer.

The Exhortation of Paul to Timothy in reference to his Mini­sterial gift, may be applyed to e­very Christian in reference to his grace, 2 Tim. 1.6. Wherefore I put thee in remembrance, that thou stir up the gift that is in thee, by putting on of my hands. A man may have excellent gifts and parts, and yet the Church of God bee never the better for them, unless those gifts be stirred up, and kept in exercise: Yea a [Page 80]man may in time lose his gifts by neglecting the exercise and im­provement of them, as Mat. 25.29. But unto him that hath no [...] (i.e. exerciseth and improvet [...] not, as is clear by the scope o [...] the Parable) shall be taken a [...] even that which hee hath. So man may have true grace, and [...] very great measure of it, and ye [...] may in some particular cases, an [...] under the enjoyment of mo [...] precious Ordinances, and in th [...] performance of most holy duties be altogether fruitless and u [...] profitable, both to himself an [...] others, through not exercis [...] and stirring up the grace which hee hath: Yea hee may (thought not utterly lose) yet greath weaken and impoverish his grace Rev. Joh. 11.26 1 Joh. 3.9. & 5.18. 3.2.

O Christian, know, that th [...] life and comfort of thy soul un­der the most precious ordinances [Page 81]and in the performance of holy duties, whether with thy self, or with others, lyeth not so much in thy having of true grace, in thy having of Faith, but in the acti­vity of grace, and in the exercise of that Faith which thou hast. Oh therefore beware and take heed that thou neglectest not to stir up, to keep in exercise thy grace, as ever thou desirest that thy soul should thrive and pros­per under the holy ordinances of Jesus Christ, and be filled with joy and peace in beleeving.

The life of Ordinances, the sweetness of the Word and Pro­mises, the comfort and fruit of holy duties is lost, when once the exercise of Faith is lost! take a­way the exercise of Faith out of the heart of a Christian, and what are the most pure and powerful ordinances, the most sweet and precious Promises, the most holy [Page 82]and heavenly duties, when per­formed with the greatest exter­nal excellency, but as so many empty Pipes, as so many broken Cisterns, which can hold no wa­ter?

And therefore it is that the Devil doth so industriously tempt the Saints of God to spi­ritual slumber and security, that so hindering the exercise of their grace, hee may deprive them o [...] the spiritual fruit and comfort o [...] all Gods Ordinances; ☞ and there upon tempt them to doubt and question whether they be his or­dinances or no: and at length ( [...] they be not sincere) prevaile [...] with them to cast off ordinance as fruitless and unprofitable, an [...] to cast reproach and dirt upon them, whereas indeed the fau [...] is in their own hearts, Mal. 3.14. Micah 2.7. And hereupon hat [...] the Devil taken advantage to for [Page 83]those cursed tares, and corrupt opinions of Non-Ordinances, Ranters, Quakers, &c. all which, though they differ among them­selves, yet do agree in this, to cast all the dirt and reproach they can upon the precious and hea­venly ordinances of Jesus Christ: And this hath the Devil done whilst Professors were fallen a­sleep, and had lost the life, ex­ercise, and activity of their grace, as it is written, Mat. 13.25. But while men slept, his enemy came and sowed tares among the Wheat.

The preaching of the Gospel, Act. 26.18 Eph. 4.12 Rom. 1.16 it is a most precious and power­ful Ordinance of Jesus Christ, for the Conversion, Edification, and Salvation of the souls of men; but this Gospel may bee preached clearly, powerfully, and faithfully preached, & yet those unto whom it is preached, have no fruit, no profit by it, for want [Page 84]of Faith, Heb. 4.2. But the Word preached, did not profit them, not being mixed with Faith in them that heard it. Oh therefore when thou goest to hear the Word preached, Christian, beware that thou stirrest up the grace that is in thee, and in particular, this grace of Faith, without which the Word preached will not, can­not profit thy soul, though the Apostles themselves, yea though an Angel from Heaven should be the Preacher! The fruit and benefit of the Word preached, doth not depend so much upon the grace and gifts of the Mini­ster, as upon the Faith of the hearer!

So likewise prayer, it is a most precious and powerful ordinance of Jesus Christ, for the obtain­ing of all things that wee stand in need of at the hands of God. The text it self speaks sufficiently [Page 85]unto this point, Mat. 21.22. And all things whatsoever yeeshall ask in prayer, beleeving, yee shall re­ceive. And upon this very con­sideration some have called prayer the Key of Heaven; but Faith is the hand which turns this Key. Look therefore as the Key without the hand to turn it is use­less; so prayer without Faith is fruitless; thou mayest therefore, Christian, pray, and bee much in prayer, and yet lose all thy la­bour, unless thou actest thy Faith in prayer; thou mayest bring thy Key of prayer to the gate of Heaven, and yet finde it fast lockt against thee, unless thou hast a hand of Faith to turn this Key. Oh therefore beware and take heed that thou neglect­est not to stir up, and exercise thy Faith in prayer. Oh how many praying-daies, and fasting-daies have been lost to the people of [Page 86]God, for want of Faith? which onely guides us aright in prayer, gives us a right frame of heart, and right ends and aims in prayer, as hath been already shewed? 'Tis a great Scripture which wee have in Zechariah, to this purpose, Zech. 7.5. When yee fasted and mourned in the fifth and seventh month, even those se­venty years, did yee at all fast unto mee, even unto mee? Here wee have a praying people, who were abundant and constant in this du­ty for seventy years together, and that in the most solemn and strict manner, joyning fasting with their praying, and yet not ac­cepted of God therein, nor at all profited thereby; and the reason is hinted; they did not pray with a right frame of heart; they had not right ends and aims in their prayers; Did yee fast at all unto mee, even unto mee? and whence [Page 87]was it that they thus miscarried in prayer, and had not true, spi­ritual, holy, and right ends and aims in prayer, but from hence, that they prayed not in Faith; they wanted the light and life of Faith, and were not guided by the Word in their fasting and praying, and so praying amiss, lost all their labour, James 4.3.

Quest. But how doth it appear that they prayed not in Faith?

Answ. They looked not unto the word spoken by the former Prophets, vers. 7. therefore they prayed not in Faith; 'tis by Faith that wee look unto the Word of God, so as to make it our rule; now they obeyed not the Word, and therfore prayed not in Faith.

Oh therefore Christian, be­ware thou failest not in this, in the exercise and activity of thy Faith in prayer; thou hadst bet­ter fail in any thing than in this; [Page 88]thou hadst better fail in the gift of prayer; thou hadst better fail of words in prayer; thou hadst bet­ter fail of the wisdome and ex­cellency of speech in prayer; thou hadst better fail of affection in prayer, than to fail of Faith in prayer; other defects and infir­mities will bee passed by and covered, Jam. 5.17. Heb. 11.6. where Faith is active [...] but all other accomplishments and seeming excellencies, will be despised where Faith is wanting; 'tis better for a man to want cloathes, and all outward orna­ments of the body, than to want life; life is the glory and excel­lency of the creature; the poorest and most contemptible creature which hath life, is more excel­lent than the most glorious crea­ture that wants it; hence faith Solemon, A living Dog is better than a dead Lion. Faith is the life of prayer, the glory, the excellen­cy, [Page 89]the strength of Prayer; Other things are but the Ornaments of Prayer: Oh Christian! look not so much to the Ornaments, as to the Life of thy holy duties, lest God reject them as a dead carcasse.

Thirdly, Use Exhortati­on. This may bee profi­table for Exhortation,

1 Unto Sinners.

If there bee such a necessity of Faith in Prayer, that without it wee cannot Pray, either accepta­bly to God, or profitably to our selves or others, as hath been at large declared and proved; then doth it nearly concern every soul yet in the state of Nature, and shut up, or concluded under un­belief (as all unregenerate persons are, whether they bee Jews or Gentiles, Christians or Heathens, Prophane persons or Professors, Rom. 11.32. chap. 3.9.) to get out of that condition, and to labour for true saving Faith in Christ.

'Tis true, Faith is a Heaven­born Grace, Joh. 5.40. Ephes. 2.8 which grows not in Natures Garden, 'tis neither in the freedom of mans will to de­sire, nor in the ability of his po­wer, to work Grace, to pro­duce and bring forth a work of true Saving Faith in himself: but as the Apostle teacheth, Phil. 2.13. It is God which worketh in you, both to will and to do, of his good pleasure. Mat. 7.7. Joh. 6.27. Phil. 1.12. Nevertheless, Sin­ner, it is thy duty to strive in the use of all holy means, and to look up unto God, through Christ, both to incline thy will and to give thee power from heaven, to do his will. The Miller cannot command a wind but hee can spread the Sails, and wait upon the Providence of God for a gale; The wind blow­eth where it listeth, so is every o [...] that is born of the Spirit, Joh. 3.8. And if thou desirest to bee bo [...] [Page 91]again, thou must wait for those gales, and thou must wait in the use of means: And there is a [...]blessing promised to them that do so, Prov. 8.34, 35. The Hus­band-man cannot command the Clouds, but hee may observe the season, prepare the Earth, and sow the precious feed, Jam. 5.7. and then patiently wait for the early and the latter Rain, and he finds at Harvest, his labour is not in vain.

There is a connexion, though not of Causality, yet of Instru­mentality, of the end to the means, of mercy to duty, of pri­viledge to practise, of the Harvest to the Seed-time; of Glory to Grace, of Grace to the means of Grace; As ever therefore thou wouldest attain the end, which is Salvation, thou must use the means: Hee that will ascend to the last, or highest staffe of the [Page 92]Ladder must begin at the first.

O therefore, gratifie not th [...] Devil, and thy own unregene [...] will, with such cavilling, a [...] shifting, but set upon the wo [...] in good earnest; up and bee d [...] ing, and the Lord shall bee with thee. And assure thy self, thoug [...] it may prove difficult and ha [...] labour, yet it will not prove los [...] labour, John 6.27. Labour [...] for the meat which perisheth, b [...] for that meat which endureth un [...] 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 f [...] 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 [Page 93]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 [...]ome unto him, I shall be received? Oh I am afraid that Jesus Christ [Page 94]will not receive such a sinner as am, such a wretch as I am; I [...] so vile and wretched, that I [...] hee will rather reject and cast [...] out as a Reprobate, as a vessel [...] wrath, than receive mee unto gr [...] and favour.

Answ. Thou shalt know th [...] thou art one of those, whom th [...] Father hath given to Christ, [...] thy coming to him, and clos [...] with him in the Word of [...] Gospel; for none but such [...] possibly come to him, Joh. 6.44 so as to [...] ­ceive life from him; thou ca [...] not know before-hand that th [...] art given by the Father to Je [...] Christ, but thou must first co [...] unto Christ; and then th [...] mayest know that the Fath [...] hath given thee to him, and [...] thou comest unto Jesus Chri [...] hee hath assured thee in [...] Word, that hee will not reje [...] thee, hee will not cast thee o [...] [Page 95]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 [Page 96]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 beco [...] new, 2 Chron. 33.1,—20. Mar [...] Magdalen was a very great sin­ner, Mark 16.9 Luke 8.2 out of whom Christ had ca [...] seven Devils, and yet shee ob­tained mercy, and when she [...] came unto Jesus Christ, hee di [...] not cast her out: So likewis [...] Paul was a great sinner befor [...] Conversion, a persecutor, a bl [...]s­phemer, and injurious, and ye [...] hee obtained mercy, 1 Tim. 1. [...]

And wherefore did the Lo [...] single out these great and chie [...] sinners, and make them object [...] of his saving grace and favour [...] but that in them hee might ex­hibit a pattern of his glorio [...] [Page 97]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 [Page 98]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 [Page 99]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 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 [Page 101]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 [Page 102]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 [Page 103] 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 [Page 104]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 soul­saving 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 [Page 105]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 [Page 106]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.

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 [Page 108]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 [Page 109]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 constant Experiences.

The truth of Gods most holy Word and Promises, The truth of Gods holy word and promises. do abun­dantly attest and bear witness to the mighty efficacy of Faith i [...] prayer; great things are promis­ed, yea all things are promised to the prayers of Faith. So in the Text: And all things whatsoever yee shall ask in prayer, beleeving yee shall receive.

This is the Word of Christ, this is a gracious Promise of Jesus Christ to his Disciples here on earth, and hee will be as good as his word; hee is the faithful witness, and the truth it self, and therefore hee cannot lye, he can as well cease to be God, as cease to be true and faithful in his Word and Promises, 2 Cor. 1.20. For all the Promises of God in him are Yea, and in him Amen, [i. e. truth and assurance, or most [Page 111]sure and stedfast] unto the glory of God by us; So that God stands upon the truth of his Word and Promises, as a great part of his glory, and hee will have the glory of his truth, what-ever comes of it, hee will appear to be true in his Word and Promi­ses, yea in all his Promises to a jot and tittle, there shall not the least jot or tittle thereof fail, till all be fulfilled, Mat. 5.18. For verily I say unto you, till Heaven and Earth pass, one jot, or one tittle shall in no wise pass from the Law, till all bee fulfilled: As if the Lord had said, yee are apt to set light by my Word, to que­stion and doubt of the truth and certainty thereof; but I assure you, I stand so much upon my Word, to have it fulfilled and made good to the utmost, that if Heaven and Earth lay in one scale, and the least iota or tittle [Page 112]of my Word in the other, I would rather suffer Heaven and Earth (i. e. the whole Creation) to perish and come to nothing, than that the least iota or tittle of my Word should fail, till all be fulfilled. So wonderfully doth the God of Truth stand upon his glory in this respect; therefore all the Promises of God in him (i. e. in Christ) are yea, and i [...] him amen, because this is for the glory of God, to be as good as his word, and not to falsifie, but to fulfill all his Promises.

Now many exceeding great and precious promises hath Go [...] made in Christ unto his people praying in Faith, or exercising Faith in prayer. Wee shall in­stance in one or two, in liew of all the rest; which being added to this of the Text, may bee suffi­cient to give a full testimony to the truth in hand; that so in the [Page 113]mouth of two or three witnesses, this word may bee established.

The first that we shall instance in, is, that great Charter of hea­ven, or promise made to the poor afflicted, tempted, and despised Saints, and Churches of Christ here on earth, Mat. 18.19. A­gain, I say unto you, that if two of you shall agree on earth, as touch­ing any thing that they shall ask, it shall bee done for them of my Father which is in Heaven.

The number of true Disciples is in many places very small, it may bee two of a Family, and one of a Tribe; and the true Chur­ches of Christ, are for the most part but small, and few in num­ber: especially compared with the false Church, and Churches of Antichrist, the Whore that sitteth upon many Waters, Rev. 17.15. But O yee Saints and Churches of Jesus Christ, let not [Page 114]the paucity, and smalness of your number discourage you, though the malice and rage of the un­godly, may like the great wa­ter-floods, keep good Neighbors one from another, so that ye can­not assemble and meet together in that solemn and publick man­ner as yee could desire: yet bee not discouraged, do not think the Efficacy and strength of Prayer, is thereby so diminished, or weak­ned, that yee cannot prevail in Heaven: Col 25 You may bee present in Spirit, when absent in body. Your Prayers may meet in Heaven, when your persons cannot meet upon Earth. Rev. 8.3 You may bee cast into Prisons, and Dungeons, you may bee scattered, and wander in the desart places, in the dens and caves of the earth, but here is your comfort, Heaven is still o­pen.

And let mee tell you from [Page 115]this Scripture; yee may do and obtain great things in Heaven (If two of you shall agree on earth, as touching any thing they shall ask. it shall be done for you in Heaven.) If two of you shall agree; 'tis not meant in a way of worldly poli­cy, and carnal contrivance, but in a way of spiritual harmony and consent of soul arising from the unity of Faith, and the anointing of the Spirit, Rom. 8.26.27 teaching and guid­ing you in prayer, to ask those things which are according to the will of God: let the thing be what it will, ask it in the Hea­ven above, or in the Earth be­neath; let it be never so hard and difficult, and in the eye of fense and reason even impossible, yet it shall certainly be done for you, and granted in Heaven. Oh what a blessed charter! what a glori­ous liberty is this, granted to the children of God, that by Faith [Page 116]in prayer here on earth, they may have any thing, even what they will, done for them in Heaven!

And this is the priviledge of all those little ones, that beleeve in Christ, Mat. 18.10. and 14. compared with vers. 19, 20. This is not the priviledge of old Fa­thers, and strong men onely, but even of babes in Christ, such as are little ones, little in the worlds account, and it may be little in the eye of other Saints, but least of all in their own eye; yet these little ones that beleeve in Christ, how contemptible, little and low soever they be on earth, are ho­nourable, great and high in Hea­ven, and may do such things by Faith in prayer, as the greatest Monarchs and Princes upon Earth cannot do by their greatest force and power: As will fur­ther appear in the second Scrip­ture and word of Promise, which [Page 117]for the proof the point, wee shall also a little insist upon.

Isaiah 45.11. Thus saith the Lord, the holy one of Israel, and his Maker. Ask mee of things to come, concerning my Sons, and concerning the work of my hands, command yee mee. Oh the admirable and in­finite condescention of the great Jehovah! who hath created the Heavens, and formed the Earth, and commandeth all the hosts of them! That hee who command­eth Angels, and ruleth in the Armies of Heaven; and in the Kingdomes of men, should suffer himself to be commanded by a hand-full of poor praying-souls here on earth! and to have such power in Heaven, as to command and dispose of the great works of providence; yea the choisest and most admirable operations there­of, which for their rarity and ex­cellency are (by way of emi­nency) [Page 118]the works of Gods hands (as the Egyptian Magicians said of that rare and admirable work of Gods singular power and provi­dence, in turning all the dust of the Land of Egypt into Lice at the word of his servant Moses, which the Magicians could not do by their inchantments, Exod. 8.19. This is the finger of God!) Yet so it is, that a hand-full of Gods praying Israel, which come in Faith, to enquire and ask of God concerning his Sons and Daughters, may even command what they will, may ask and have the greatest mercies, the most signal deliverances, and the most wonderful revolutions of provi­dence that the hands, i. e. the in­finite power of God is able to produce, and bring to pass. As that was a most wonderful revo­lution of providence, that caused even all the earth to stand a­mazed, [Page 119]even the sudden and un­expected downfall of the mighty Kingdome of Babylon, in order to the salvation and deliverance of Gods Church and people, who there were holden in so strong captivity, Isa. 14. from the 3. v. to the 28.

Oh ye precious praying-souls, upon whom the Lord hath pour­ed out the spirit of grace and supplication, Zech. 12.10, 11, 12 that yee may see him whom yee have pierced, and mourn and be in bitterness for your own sins, and the sins of the Nation; mourning even eve­ry family apart, the men apart, and their wives apart. Oh know, that if yee come with an humble sense of your own, and the Na­tions sins, and with Faith in God through Jesus Christ, to plead his precious promises, and ask of him things to come concerning his Sons and Daughters, ye may [Page 120]even command what yee will (if it be a work of Gods hands, which hee hath decreed in Heaven, and declared on Earth to bring to pass in due time, Rev. 18.2 as hee hath the confusion of mystical Babylon, and salvation of his spiritual Zion) I say, if it be a work of his hands, i.e. within the power of his glorious arm, and infinite wisdome, to ef­fect, as most certainly all things prophesied and fore-told in the Word of God are; then ye need not to stagger, ye need not to he­sitate about the matter, either because of your own unworthi­ness, or the great amazing diffi­culties in the way of the promise; but come boldly to the throne of grace, and ask in Faith, and there is nothing in Heaven or Earth too good or too great for God to do for you; ask and spare not, yea speak the word and it shall be done, command with an humble [Page 121]boldness, and it shall be brought forth; ask it in the Heaven a­bove, or in the earth beneath; a­mongst all the glorious works and operations of Gods hands, chuse where yee will, ask what yee will, and it shall be done for you. Ask mee things to come concerning my Sons, and concerning the works of my hands, command yee mee.

The most precious and con­stant experiences of the Saints and servants of God in all ages and generations of the world do also abundantly declare the mighty prevailing power and ef­ficacy of Faith in prayer; In the Saints ex­periences. by which

1. They have prevailed with God for the turning away of his fierce wrath and anger from un­godly Nations, who had provo­ked him greatly, and yet perish­ed not, because some of Gods [Page 122]faithful servants stood up in the gap, and made intercession for them.

Thus holy Moses prevaileth with God for Israel, when they provoked him to wrath with their own inventions, and turned the glory of God into the simili­tude of a Calf that eateth Hay, Exod. 32.7. And the Lord said unto Moses, Go get thee down, for the people which thou broughtest out of the Land of Egypt, have cor­rupted themselves; they have turn­ed aside quickly out of the way which I commanded them; they have made them a molten Calf, and have wor­shipped it, &c. And vers. 10. Now therefore, let mee alone, that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great Nation.

Here is an ungodly and un­thankful Nation, that have great­ly provoked the Lord by their [Page 123]Idolatry and Apostacy, after all those wonders of mercy, which hee had wrought for them in Egypt, and at the Red Sea, which was a great aggravation of their wickedness, that they so quickly forgat God their Saviour, and turned aside to other Gods, and gave the glory of all their deliverances and salvations, which Jehovah had wrought for them, unto a base, detestable I­dol, the Image of a Calf that eateth Hay: So vers. 8. They have made a Molten Calf, and wor­shipped it, and have sacrificed thereunto, and said, These be thy Gods, O Israel, which have brought thee up out of the Land of Egypt.

And here wee have a jealous, offended and provoked God, ap­pearing upon the Mount to Mo­ses as consuming fire, taking up thoughts of wrath and indigna­tion against Israel even to their [Page 124]utter destruction and confusion: Now therefore, let mee alone, that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great Na­tion.

But withall, behold a wonder of infinite condescention, God stooping to man, the great Jeho­vah courting and intreating a poor, weak, sinful man, to be si­lent, and let him alone in the progress and execution of his an­ger against Israel! Let mee alone, that my wrath may wax hot against them: As if Moses's prayers did tye up the hands of God, so that hee could not do any thing a­gainst Israel, without Moses's leave!

Oh that a poor sinful man, as Moses was, should have such power with the great and holy God! yet such is the efficacy of Faith in prayer, that God will [Page 125]not, cannot do any thing against the prayers of his people, when they ask in Faith.

But now doth Moses let God alone, and cease to pray, and make intercession for Israel? is Moses content to accept the pro­mised increase of his own private family, with so great dishonour to the Name of God, and the u­niversal ruine of his Church and People? No verily: The Faith and Zeal of this holy man Moses, like a mighty fire, being a little restrained, breaketh forth into the greater flames. And hee sets upon the work of prayer and in­tercession for Israel with the more Faith and fervent Zeal, vers. 12, 13. And Moses besought the Lord his God, and said; Lord, why doth thy wrath wax hot against thy Peo­ple, which thou hast brought forth out of the Land of Egypt, with great power, and with a mighty hand? [Page 126]Wherefore should the Egyptians speak and say, for mischief did hee bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy People. Re­member Abraham, Isaac and Is­rael thy servants, to whom th [...] swarest by thine own self, and said unto them, I will multiply your se [...] as the stars of Heaven, and all this Land that I have spoken of, will I give unto your seed, and they shal [...] inherit it for ever.

Oh here is a prayer of Faith indeed! here is much Faith acted by Moses in this prayer; looking to the Word and Promise of God made to Abraham, Isa [...] and Jacob, as his rule in asking, and the glory of the Name of God, as his great and ultimate end, and by good argument and strength of reason shewing, that [Page 127]to execute his fierce wrath in consuming his people, would neither consist with his Cove­nant and Promise, nor with the glory of his own great Name, and therefore prayes the Lord to turn from his fierce wrath, and repent of this evil against his people.

And by this prayer of Faith he prevails with God, and delivers Israel from that consuming wrath and anger of God that was kind­led against them, so that they perished not in their iniquity, as vers. 14. And the Lord repented of the evil which hee thought to do un­to his people.

Which famous prayer and in­tercession of Moses is recorded in the book of Psalms, and mention­ed as the onely means of Israels preservation from the consuming power of Jehovahs great wrath and fierce anger, Psal. 106, 23. [Page 128] Therefore hee said that hee would destroy them; had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them.

Oh the prevailing power and efficacy of Faith in prayer! that by one prayer of Faith, a whole Nation should be delivered from so great a ruine!

Instance 2 Thus also righteous Lot by one prayer of Faith delivered Zoar from the common destruction and over throw of Sodom & Gomorrah, that very morning when fire was ready to come down from Hea­ven to destroy those Cities, Gen. 19.18. And Lot said unto them; oh not so my Lord, Behold now thy servant hath found grace in thy sight, and thou hast magnified thy mercy which thou hast shewed unto mee in saving my life, and I cannot escape to the mountain, lest some evil take mee and I dye. Behold [Page 129]now, this City is near to flee unto, and it is a little one. O let me escape thither (is it not a little one) and my soul shall live.

This prayer of Lot was not without some visible tincture of humane frailty, and weakness of Faith, wherein hee offended in that hee accepted not the place which the Lord had appointed, but chuseth another, ascribing more to the place, than to the power and good pleasure of God for his protection. Nevertheless it being a prayer of Faith, in which there was a real exercise of Faith, in that hee beleeved God was able to spare Zoar, and to make it a means of his preser­vation and more comfortable li­ving than the desolate moun­tain, and therefore prayes that the Lord would not send him to the mountain, but rather let him flee to Zoar. In which prayer holy [Page 130] Lot was questionless guided by the Spirit of God, to ask the pre­servation of that City, which though visibly threatned, and in danger to be destroyed with the rest, yet was in respect of Gods secret will and purpose, to be pre­served, and therefore the Lord did by his holy Spirit put it into the heart of his righteous servant Lot, to ask that City: In which request he is presently accepted, and the life of that City granted at his petition, vers. 21. And hee said unto him: see, I have accepted thee concerning this thing, that I will not overthrow this City for the which thou hast spoken: Haste thee, escape thither, for I cannot do any thing till thou be come thither; there­fore the Name of that City was called Zoar.

Oh the infinite and admirable condescention of the great and holy God to the weakness of a [Page 131]poor frail man! that Lot should not accept the mountain which the Lord appointed him, and yet that the Lord should accept Lot, and spare Zoar which he had spoken for! yet such is the holy indulgence of the heavenly Fa­ther to his praying children, that when through humane frailty, they cannot come up to his terms, hee out of divine pity stoops and comes down to theirs! and such is the efficacy & prevail­ing force of Faith in prayer, that God is even overcome thereby to grant his poor praying servants even what they will! vers. 21. See I have accepted thee concerning this thing, that I will not overthrow this City, for the which thou hast spoken: Oh well was it for Zoar that Lot spoke to God for it! The prayer of one just Lot deli­vers this wicked City from the common calamity and destru­ction [Page 132]of their fellow-sinners!

2. The Saints and servants of God have prevailed by Faith in prayer for the pulling down most speedy vengeance, and just judge­ments of God upon their malici­ous and ungodly enemies.

Thus zealous Elijah by prayer brings down fire from Heaven upon the heads of his proud and malicious enemies (two several Captains and their fifties) who in the pride and heat of their spi­rits, came to do violence to the good Prophet, 2 King. 1.9, 10, 11, 12, until by these examples of Gods severity, the rest of that wicked party were reduced to some submission and moderation towards his faithful servant, who in prophecying the death of the King of Samaria, had not offend­ed, but done that which he was commanded, and allowed of God to do.

And the same holy man, Elijah by prayer prevails with God to shut the Heavens, that it rained not for three years and six months, so that wicked Ahab, Jezabel, and the ten Tribes were for their Idolatry, and persecu­tion of Gods faithful servants, justly plagued with a three years famine. 1 King. 17.1. compared with James 5.16, 17. The ef­fectual fervent prayer of a righteous man availeth much. Elias was a man subject to like passions as wee are, and hee prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months.

Thus also the holy Prophet Elisha prevails with God by Faith in prayer for the smiting of the King of Syria's Army with blind­ness, 2 King. 6.18. And when they came down to him, Elisha prayed unto the Lord, and said, Smite this [Page 134]people, I pray thee, with blindness; And hee smote them with blindness according to the Word of Elisha.

Thus also the two faithful witnesses under the New Testa­ment which the Lord raiseth up to prophesie and bear witness a­gainst Antichrist 1260 daies, that is, all the time of the beasts reign and tyranny (for so long hee is to continue, Rev. 13.6.) have power to pull down vengeance upon their enemies, and to open and shut Heaven, and smite the earth with plagues, as oft as they will, Rev. 11.5, 6. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies. And if any man will hurt them, hee must in this manner bee killed. These have power to shut Heaven, that it rain not in the daies of their prophecy, and have power over waters to turn them to blood, and to smite the earth with plagues, [Page 135]as often as they will.

See here what great power the Lord hath given to his witness-bearing Saints and servants un­der the New Testament! whom hee raiseth up to bear witness for Christ against Antichrist, to pro­test and prophecy against all the abominations of the man of sin; though they have no worldly power, nor arm of flesh to pro­tect them, yet they are not left destitute, for they have power to shut Heaven, and to smite the Earth with plagues, and to call for vengeance, and the righteous judgements of God to be made manifest upon their enemies, for which cause fire is said to pro­ceed out of their mouth; not ma­terially, but virtually, i.e. they do by their prayers and prophe­cies which proceed out of their mouth, procure vengeance from Heaven, and all the plagues and [Page 136]righteous judgements of God to be poured forth of the vials of his wrath upon the Antichristian party, who are their malicious and implacable enemies: by which means they are preserved and protected in their witness­bearing-work, all the time of their Prophecy, until the end and fi­nishing thereof; at which time by the determinate counsel of God, they are to be slain, and lye dead for a season, in order to a glorious resurrection, Rev. 11.7, 8, 9, 10, 11, 12, 13.

3. The Saints and servants of God have obtained by Faith in prayer, great and wonderful de­liverances, when they have been in the greatest danger, yea even in the very jaws of destruction.

Great and marvellous personal deliverances have been obtained by Faith in prayer, Personal deliveran­ces. or by the faithful prayers of the righteous.

Thus that precious and faith­ful servant of God, Hezekiah, when hee was sick unto the death, and had received a pe­remptory sentence of death by the mouth of the Prophet, Isa. 38.1. Set thy house in order, for thou shalt dye, and not live: by Faith in prayer obtained the re­tersion of that sentence, and was delivered in a most wonderful manner from the very jaws of death, vers. 5. Go and say to He­zekiah, Thus saith the Lord, the God of David thy Father, I have heard thy prayer, I have seen thy tears: behold I will add unto thy daies fifteen years. Which delive­rance was (all circumstances con­sidered) so marvellous and won­derful, that the fame thereof sounded as far as Babylon; the King whereof sent his Embas­sadors to congratulate the Kings recovery, and to enquire of the [Page 138]wonder, 2 Chron. 32.31.

Thus also the good Prophet Jonah (though an angry passio­nate man) when he prayed to the Lord in the fishes belly, and when hee was even swallowed up of death, without all visible help or hope of deliverance, by Faith in prayer obtained a wonderful de­liverance at the hands of God, who spake to the fish, and it vo­mited up Jonah upon the dry Land, Jonah 2.10. of which prayer of his in the fishes belly, and the great salvation obtained thereby, take his own confession, Jonah 2.2, 5, 6, 7. And I cryed by reason of mine affliction unto the Lord, and hee heard mee; out of the belly of Hell cryed I, and th [...] heardest my voice: The waters compassed mee about even to the soul; the depth closed mee round a­bout, the weeds were wrapt about my head. I went down to the bottome [Page 139]of the mountains; the earth with her [...]rs was about mee for ever: yet hast thou brought up my life from cor­ruption, O Lord my God. When my soul fainted within mee, I remem­bred the Lord, and my prayer came in unto thee, into thy holy Temple.

Thus the holy man Peter also being shut up in prison by Herod, and bound with two chains, kept all night between two souldiers, the keepers also standing before the door; being as a sheep fast bound and appointed for the flaughter next morning; by the prayers of the Church at Jeru­salem was wonderfully delivered from death, and rescued out of the hand of his enemies by an Angel, Act. 12.5, 6, 7, 8, 9, 10, 11, 12.

Great, National, National and pub­lick delive­rances. and publick deliverances have also been ob­tained at the hands of God by the faithful prayers of his people.

Thus was Jerusalem and the whole Church of God delivered from the cruel rage, great power, and proud threatnings of the King of Assyria, by the prayer of Hezekiah (an Army of a hun­dred fourscore and five thousand being slain by the Angel of the Lord in one night) Isa. 37.21. Then Isaiah the Son of Amos sent unto Hezekiah, saying, Thus saith the Lord God of Israel; whereas thou hast prayed to mee against Sen­nacherib King of Assyria. vers. 33. Therefore thus saith the Lord con­cerning the King of Assyria; Hee shall not come into this City, nor shoot an Arrow there, nor come be­fore it with shields, nor cast a bank against it; by the way that hee came, by the same shall hee return, and shall not come into this City, saith the Lord: for I will defend this Ci­ty to save it, for mine own sake, and for my servant Davids sake. And [Page 141] vers. 36. Then the Angel of the Lord went forth and smote in the Camp of the Assyrians a hundred and four score and five thousand, and when they arose early in the morn­ing, behold they were all dead corpses.

Oh the admirable and won­derful strength of Faith in prayer! that one praying faith­ful Saint of God should prevail more by one prayer of Faith, than the greatest Conquerors in the world could ever do by force and power! a hundred and four­score and five thousand slain by the prayers of one man! one He­zekiah prayes, and the whole Church of God is delivered!

Thus also when proud Haman that wicked enemy of the people of God had conspired the utter ruine and destruction of the Jews, in the daies of the capti­vity; and the design was laid so [Page 142]sure (the Kings Royal assent be­ing obtained, and the decree gone forth into all the Kings Provinces, and the day set for the execution thereof) that it was im­possible in the eye of reason, that it should be disappointed, yet by the prayers of good Mordecai, and the remnant of a poor de­spised people, a most glorious de­liverance was obtained; the Kings heart suddenly and won­derfully changed; the former decree and sentence of death re­versed; Mordecai highly honour­ed and advanced, the Jews every where encouraged; wonderfully preserved, and feared by their enemies; and wicked Haman, their proud and implacable ene­my, with all his family destroyed and rooted out of the earth, Esther 3, 4, 5, 6, 7, 8, and 9, chap­ters.

Thus also when the children [Page 143]of Ammon, Moab, and Mount-Seir, had conspired the utter ru­ine of the people of God, and joyned together in a numerous and multitudinous Host, and sud­denly invaded Judah for that end, supposing themselves to have been sure enough of their design, there being no strength nor provision with Jehosaphat to withstand them. A most won­derful and glorious victory and deliverance was obtained by the prayer of good Jehosaphat, 2 Chron. 20.3. And Jehosaphat feared, and set himself to seek the Lord, v. 6. And said, O Lord God of our Fathers, art not thou God in Heaven? and rulest not thou over all the Kingdomes of the Heathen? And in thine hand is there not power and might, so that none is able to withstand thee? Art not thou our God, who didst drive out the inhabitants of this Land before [Page 144]thy people Israel, and gavest it to the seed of Abraham thy friend for ever. And they dwelt therein, and have built thee a Sanctuary therein for thy Name, saying, If when evil cometh upon us, as the sword, judgement, or pestilence, or famine, wee stand before this house, and in thy presence (for thy Name is in this house) and cry unto thee in our affliction, then thou wilt hear and help. And now behold, the children of Ammon, and Moab, and Mount-Seir, whom thou would­est not let Israel invade, when they came out of the Land of Egypt, but they turned from them, and destroy­ed them not. Behold (I say) how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit: O our God, wilt thou not judge them? for we have no might against this great company that cometh against us: neither know wee what to do, but our eyes [Page 145]are upon thee. And all Judah stood before the Lord with their little ones, their wives and their chil­dren.

Oh here is a prayer of Faith indeed! there is much of the life of Faith, and strength of argu­ment in this prayer of good Je­bosaphat.

1. By Faith he sees and pleads the near relation betwixt God and his people Israel, the seed of Abraham his friend.

2. By Faith hee presses God upon his Covenant and Promise made to Abraham, Isaac and Ja­cob, by which hee gave the Land of Canaan (which is therefore called the Land of Promise) to Abraham and his seed for ever.

3. By Faith hee acknowledg­eth and improveth the soveraign­ty and ruling power which God keepeth in his own hand over all the Kingdomes of the world, [Page 146]yea over the very Heathen, and those that are the enemies of his Church and People; and there­fore is able at all times to fru­strate their deepest counsels, dis­appoint their greatest designs, bridle their greatest rage and power, so as to deliver his peo­ple, that put their trust in him.

4. By Faith hee pleads the special Covenant and Promise of God made to Solomon on the be­half of his people at the dedica­tion of the Temple, and applies it to the present case in hand.

5. By Faith hee improves the various passages of providence, clearing up the innocency and integrity of his people Israel, and the righteousness of their cause, and on the contrary, declareth the guiltiness, ingratitude, and wickedness of these ungodly nati­ons that were now combined to­gether to seek the ruine of Israel.

And upon the whole leaves the case with God, as a most righteous Judge, holy, faithful, and able to plead the case of his poor people in this great distress.

And prevails so far with God by this prayer of Faith, that hee hath a gracious answer, and a most glorious return in the wonderful Salvation of the Church and People of God for whom hee prayed, and in the ut­ter destruction and overthrow of their potent enemies, against whom hee prayed: for vers. 14. Then, upon Jahaziel, &c. came the Spirit of the Lord in the midst of the Congregation. And hee said, Thus saith the Lord unto you, be not afraid nor dismayed by reason of this great multitude, for the battel is not yours, but Gods. And ver. 17. Yee shall not need to fight in this battel: set your selves, stand yee still and see the salvation of the Lord [Page 148]with you. And vers. 22. When they began to sing and to praise: The Lord set ambushments against the children of Ammon, Moab, and Mount-Seir; which were come a­gainst Judah, and they were smit­ten, for the children of Ammon and Moab stood up against the Inhabi­tants of Mount-Seir, utterly to slay and destroy them: And when they had made an end of the Inhabitants of Seir, every one helped to destroy another. And when Judah came to­ward the watch tower in the wilder­ness they looked unto the multitude, and behold they were dead bodies fallen to the earth, and none escaped. And vers. 25. When Jehosaphat and his people came to take the spoil of them, they found among them in abundance, both riches, with the dead bodies, and precious Jewels (which they stript off for themselves) more than they could carry away, and they were three daies in gather­ing [Page 149]of the spoil, it was so much.

Oh what a wonderful delive­rance and salvation was here ob­tained by one prayer of Faith! Good Jehosaphat prayes in Faith, and prevails by prayer with God; The enemies are divided one a­gainst another, and utterly de­stroyed one by another; Israel saved with a wonderful salvation, and greatly enriched with the spoil of their enemies!

4. The Saints and Servants of God by Faith in prayer, have prevailed with God for the stop­ping the course, and changing the very law of nature in his govern­ment of the Creatures, so that they have at the command of God been serviceable to his Church and People, not onely beyond, but even against the course and law of nature.

Instance 1 So holy Joshua by Faith in prayer, commands the Sun and [Page 150]Moon to stand still, and stay their course, until hee had avenged the Lords people upon their ene­mies, Josh. 10.12. Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel. And hee said in the sight of Israel, Sun, stand thou still upon Gibeon, and thou Moon, in the valley of Ajalon. And vers. 13. The Sun stood still, and the Moon stayed until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the Sun stood still in the midst of Heaven, and hasted not to go down about a whole day! And vers. 14. There was us day like that before it, or after it, that the Lord hearkened to the voice of a man, for the Lord fought for Israel.

On the wonderful force, and prevailing efficacy of Faith i [...] prayer! that even the course and [Page 151]law of nature (which no creature can resist or withstand) should thereby be stayed! Job 38.31, 32, 33. 34, 35 Ezek. 1.17 and the Sun and the Moon (which by the ordinance of God are to bee in continual motion, and move with such wonderful speed, Psal. 19.1, 2, 3, 4, 5, 6 as to com­pass the world in the vast cir­cumference of the Heavens in a few hours) should at the word of a poor frail man, stand still, and stay their course for the space of a whole day!

Instance 2 Thus also holy Moses prevails with the Lord by prayer, for the dividing the waters of the Sea, even the Red Sea, so that (con­trary to the law and course of nature) they stood upon an heap, and were a wall to Israel on the right hand, and on the left, Exod. 14.15, 16. And the Lord said unto Moses, Wherefore cryest thou unto mee? Speak unto the children of Israel that they go [Page 152]forward. But lift up thou thy Rod, 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 [Page 153]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 [Page 154]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 [Page 155]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 [Page 156]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 [Page 157]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 [Page 158]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 [Page 159]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, [Page 161]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 [Page 162]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 [Page 163]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 [Page 164]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 [Page 165]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 [Page 166]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 [Page 167]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 [Page 168]and imperfect in themselves, are made infinitely acceptable and well pleasing unto the Father through him.

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 from our sins in his own blood: And [Page 169]hath made us Kings and Priests un­to God and his Father; therefore yee may come boldly to the throne of grace, through the glo­rious intercession of Jesus your great High Priest, Heb. 4.14. Seeing then that wee have a great High Priest, that is passed into the Heavens, Jesus the Son of God. Vers. 16. Let us come boldly unto the throne of grace. And again, Ephes. 3.12. In whom wee have boldness and access by the Faith of him.

2. The services, Their services. and spiritual sacrifices of the Saints which they offer up to God in Faith, are ac­ceptable to the Father through Jesus Christ, 1 Pet. 2.5. Yee also as lively stones are built up a spiri­tual-house, an holy Priesthood, to of­fer up spiritual sacrifice, acceptable to God by Jesus Christ.

Where observe, that the me­diation and intercession of Jesus [Page 170]Christ, is the procuring cause of all the Saints acceptation with God, both as to their persons, and as to their services, which here are called spiritual sacrifice. And yee Saints of God, know, that your sacrifices are not therefore acceptable to God, because spi­ritual, but because offered to God thorow Jesus Christ, be­cause sprinkled with the blood of Christ.

Now it is the nature and pro­perty of Faith to lead us out of our selves for acceptation, Rom. 5.1 as well as for assistance, unto the blood, and righteousness, Isa. 45.24 and merits of Jesus Christ, and Faith seeks its acceptation with the Father one­ly, Gal. 2.19, 20 and wholly through the me­diation of Jesus the Son of God.

And therefore all the prayers of the Saints, which are put up in Faith, do come under the media­tion, and glorious intercession of [Page 171]Jesus, and are offered up to the Father by the hand of Christ, who is therefore called the An­gel of the Covenant, and said to stand before the Altar, i. e. the Incense Altar, because hee of­fereth up continually the prayers of the Saints with his own hand, perfumed with the Incense of his own merits unto the Father, Rev. 8.3, 4. And another Angel came and stood at the Altar, having a golden Censer. And there was gi­ven unto him much Incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne: And the smoke of the Incense which came with the prayers of the Saints, as­cended up before God, out of the Angels hand.

Oh needs must the prayers of Faith, the beleeving prayers of all the Saints ascend up before God, and prevail in Heaven, [Page 172]which are offered up by the hand of this blessed Angel, even Jesus, who is before the throne, And is there continually! so that it is alwaies the time of Incense with the Congregation of Gods praying people; for this blessed Angel is day and night before the Throne, offering up their prayers with the pure Incense of his merits: Jesus the Mediator and High Priest of our profes­sion, is alway within the vail, car­rying on this part of his Priestly office in Heaven, Heb. 7.25. See­ing hee ever liveth to make inter­cession for them.

Use. 1 If the Efficacy of Faith in prayer be such, that the Saints may thereby prevail in Heaven: And that all things, whatsoever they shall ask in prayer, beleev­ing, they shall receive; then woe be to all such as have the prayers of the Saints justly engaged a­gainst [Page 173]them. It is easier to stand before the greatest Armies, be­fore the combined powers and policies of the greatest Monarchs and Princes in the world, than to stand before the prayers of two or three poor Saints, who pray in Faith, and cry day and night to God for help against their wicked persecutors.

'Tis storied of the Champi­ons, and Worthies of the Old Testament, amongst other wor­thy deeds, and great things which they did by Faith: That by it they put to flight the Armies of the Aliens, and subdued King­domes, Heb. 11.33. Who through Faith subdued Kingdomes, stopped the mouths of Lions, quenc hed the violence of fire, escaped the edge of the sword; out of weakness, were made strong; waxed valiant in fight; turned to flight the Armies of the Aliens. By Faith, i. e. by [Page 174]prayers of Faith; for they cryed unto the Lord in their straits, and under the great oppressions and tyranny of their enemies, they prayed to the Lord for help a­gainst them: And by Faith in prayer they obtained help from God against their persecutors.

Their enemies were wonder­fully brought under, mighty Kingdomes subdued, and whole Armies strangely conquered, and shamefully put to flight.

Sometimes without means, Exod. 14.27, 28 as Pharaoh and all his Host at the Red Sea.

Sometimes by weak and con­temptible means; Judges 4.21 as Sisera fell by the hand of a woman. And King Herod that bloody persecu­tor, Act. 12.23 dyed by Worms or Lice. And the whole Army of the Midia­nites with the Amalekites, and all the children of the East, who lay upon the ground like Grashop­pers [Page 175](so great was their multi­tude) were put to flight by the dream of a Barley Cake tumb­ling into the Host of Midian. Judg. 5.12, 13, 14

Sometimes by contrary means, against the very Law of nature, friendship, and natural affection. So proud and blasphemous Sen­nacherib fell by his own Sons, Isa. 37.38 whilst hee was worshipping in the house of Niseroth his God, who were wonderfully over-ru­led by the power and providence of God, even against the Law of nature and religion, to execute the wrath of God; and avenge the cause of his praying-people upon this proud and wicked per­secutor. So also the children of Moab, Ammon, and Mount-Seir, who were confederate against Judah, were by the just judge­ment of God at the prayer of good Jehosaphat, given up to such a spirit of division and hatred a­mongst [Page 176]themselves, 2 Chron. 20.23, 24 that they fully set themselves to destroy one another, and ceased not till there was not one of them left.

Sometimes by preternatural and extraordinary means, where ordinary means have failed. Josh. 10.10, 11 Thus the five Kings and their Armies that fought against Joshuah, were subdued and destroyed chiefly by hailstones from Heaven. And thus the King of Assyria's Army, consisting of an hundred and fourscore and five thousand, Isa. 27.36 were slain in one night by the hand of an Angel. Thus the mouths of those greedy and roaring Lions were stopped by an Angel, that they could not so much as touch Daniel. Dan. 1.6.22 And the burning destroy­ing power of the fiery Furnace so quenched by the glorious pre­sence of the Son of God, that it had no power so much as to singe the garments, Dan. 3.25, 26, 27 or hair of the [Page 177]heads of those three Worthies, Shadrach, Meshach, and Abednego.

So that the greatest Monarchs, Princes, Generals, Armies, and Kingdomes of the world, have not been able to stand before the prayers of the Saints of God, when they have prayed in Faith, and cryed to the Lord for help against them!

Woe therefore be unto all those against whom the Elect of God do cry for vengeance day and night! 'Tis 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: 'Tis 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 [Page 179]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 [Page 180]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 [Page 181]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! 'Tis not the zealous and conscientious non conformist, that troubles the Court and Country, but the I­dolatrous and superstitious par­ty, who cast off the Commande­ments [Page 182]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 [Page 183]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 'tis 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, [Page 184]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 [Page 185]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, 9and 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 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 [Page 186]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 'tis 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, [Page 187]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; 'tis 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, [Page 188]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 'tis 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 [Page 189]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 [Page 190]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 [Page 191]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 [Page 192]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 'tis 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 [Page 193]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 [Page 194]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 [Page 195]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 [Page 196]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.