have not assurance, yet go out of yourselves, and look for your acceptance in his merits. Certainly this must be done; none can pray aright but believers. How can they comfortably be persuaded of a blessing, that have never a promise belonging to them? Therefore, at least, you must honour Christ in the duty: you must see that such worthless creatures as you may be accepted in him. "Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find help in time of need" (Heb. iv. 16): through Christ we may come freely and boldly. I am a sinner, but Jesus Christ my intercessor is righteous. Men will say, they do not doubt of God, but of themselves. "I am a wretched sinner, will the Lord hear me?" I answer, this is but Satan's policy, to make us say we doubt of ourselves, not of God; for, in effect, it is a doubting of God; of his mercy, as if it were not free enough to pardon and save; of his power, as if it were not great enough to help. We must come humbly, we are sinners; but we must come in faith also, Christ is a Saviour. It is our folly, under colour of humbling ourselves, to have low thoughts of God. If we had skill, we should see, that all graces, like the stones in the building, have a marvellous symmetry and compliance one with another; and we may come humbly, yet boldly in Christ.

2dly, We must put up no prayer but what we can put up in faith. Prayer must be regulated by faith, and faith must not wander out of the limits of the word. If you have a promise, you may be confident that your requests will be heard, though in God's season. You cannot put up a carnal desire in faith. The apostle's words are notably pertinent to state this matter, "This is the confidence that we have concerning him, that if we ask anything according to his will, he heareth us" (1 Joh. v. 14). All things are to be asked in faith; some things absolutely, as spiritual blessings; I mean, as considered in their essence, not degree, degrees are arbitrary other things conditionally, as outward blessings. Let the prayer be according to the word, and the success will be according to the prayer.

3dly, The soul must actually magnify God's attributes in every prayer, and distinctly urge them against the present doubt and fear. Usually we do not doubt for want of a clear promise, but out of low thoughts of God. We cannot carry his love, power, truth, above the present temptation, and believe that there is love enough to justify us from so many sins, power enough to deliver us from so great a death or danger (2 Cor. i. 10), and bounty enough to bestow so great a mercy. This is to pray in faith, to form proper and right thoughts of God in prayer, when we see there is enough to answer the particular doubts and exigency; as Jesus saith to the two blind men, Believe ye that I am able to do this? and they said, Yea, Lord. Then touched he their eyes, saying, According to your faith, be it unto you" (Mat. ix. 28, 29). Christ asked first, whether they had a right estimation of his power; and then, in the next place, he called it faith, and gave them the blessing. Those that come to God, had need conceive rightly of him. Christ required nothing more of the blind man, but a sealing to the greatness of his power, "Believest thou that I am able? Yea, Lord;" and that was all. But you will say, "Tell us more distinctly what faith is required in every prayer?" I answer, the question has been in a great part already answered.

66

But for further satisfaction take these rules:

1. That where we have a certain promise, we must no way doubt of his

will; for the doubt must either proceed from a suspicion, that this is not the word or will of God, and that is atheism; or from a jealousy that God will not make good his word, and that is blasphemy; or a fear, that he is not able to accomplish his will, and that is downright distrust and unbelief. Therefore where we have a clear sight of his will in the promise, we may have a confidence towards him (1 John. v. 14).

2. Where we have no certain assurance of his will, the work of faith is to glorify and apply his power. Unbelief stumbleth most at that; rather at God's can than will, as appeareth partly by experience. Fears come upon us only when means fail, and the blessings expected are most unlikely; which argueth, that it is not the uncertainty of God's will, but the misconceit of his power, that maketh us doubt. The present dangers and difficulties surprise us with such a terror, that we cannot comfortably use the help of prayer, out of a faith in God's power. Partly by the testimony of the Scriptures. Search, and you shall find, that God's power and all-sufficiency is the first ground and reason of faith. Abraham believed, because God was able to perform (Rom. iv. 21). And that unbelief expresseth itself in such language as implieth a plain distrust of God's power, as "Can the Lord prepare a table in the wilderness" (Psal. lxxviii. 19)? It is not will, but can. "If the Lord should open the windows of heaven, how can this be" (2 Kings vii. 2)? So the Virgin Mary, "How can these things be" (Luke i. 34)? and so in many other instances. Men deceive themselves when they think they doubt; because they know not the will of God, their main hesitancy is at his power. Look, as, in the case of conversion, we pretend a cannot, when indeed we will not ;* so, oppositely, in the case of faith, we pretend we know not God's will, when we indeed doubt of his can. Therefore the main work of your faith is to give him the glory of his power, leaving his will to himself. Christ putteth you, as he did the blind man, to the question, "Am I able ?" Your souls must answer, "Yea, Lord." And in prayer you must come as the leper, "Lord, if thou wilt, thou canst make me clean" (Mat. viii. 2). Whether he grant you or not, believe; that is, say in your thoughts, "Lord, thou canst."

3. In these cases, his power is not only to be glorified, but also his love. But you will say, in an uncertain case, How must we glorify his love? I answer, Two ways: faith hath a double work. 1st, To compose the soul to a submission to God's pleasure. He is so good, that you may refer yourself to his goodness: whether he grant or not, he is a wise God, and a loving Father, and will do what is best. So that you see, in no case we must dispute, but refer ourselves to God, as the leper was not troubled about God's will, but said, Lord, thou canst. Cast yourselves upon his will, but conjure him by his power. This is the true and genuine working of faith. When you dare leave your case with God's love, let him do what seemeth good in his eyes. Good he will do. As in Scripture, the children of God, in all temporal matters, do resign themselves to his disposal; for they know his heart is full of love, and that is best which their heavenly Father thinketh best, and this taketh off the disquiet and perplexity of the spirit. "Commit thy works unto the Lord, and thy thoughts shall be established" (Psalm xvi. 3). They wait with serenity, when they have committed their works

* Non posse prætenditur, non velle in causa est. Senec.

D

to God's will with submission. 2dly, To incline and raise the soul into some hope of the mercy prayed for. Hope is the fountain of endeavours, and we should neither pray nor wait upon God, were it not that we may look up to him, because there is hope (Lament. iii. 29). The hypocrite's prejudice was, "It is in vain to serve God" (Job xxi. 15, Malac. iii. 14). There are some particular promises, you know, concerning preservation in times of pestilence, oppression, famine, &c., which, though they are not always made good in the rigour of the letter, yet they are in a great measure fulfilled, and ¿πì tò mλeĭsov, for the most part, take place. I say, though they are to be expounded with the exception and reservation of the cross (for God is no further obliged than he is obliged by the covenant of grace, and in the covenant of grace he hath still kept a liberty of visiting their iniquity with rods, Psa. lxxxix. 33); yet, because the children of God have many experiences of their accomplishment, they cannot choose but conceive some hope towards God, and incline rather to think that God will grant. The least that these promises do, is, to beget some loose hope, they being so express to our case, and being so often accomplished. Nay, how can we urge these in prayer to a good God, and not say, as David, "Remember thy word unto thy servant, wherein thou hast caused me to hope" (Psalm cxix. 49). I do not say we should prescribe to God, and limit his will to our thoughts; but only conceive a hope with submission, because of the general reservation of the cross.

4. Some, that have more near communion with God, may have a particular faith of some particular occurrences. By some special instincts in prayer, from the Spirit of God, they have gone away, and said with David, "In this I will be confident" (Psalm xxvii. 3). I do not say it is usual, but sometimes it may be so. We cannot abridge the Spirit of his liberty of revealing himself to his people; but remember, privileges do not make rules. These are acts of God's prerogative, not according to his standing law and rule. However, this I conceive is common, that, in a particular case, we may conceive the more hope, when our hearts have been drawn out to God by an actual trust; that is, when we have urged a particular promise to God in prayer, with submission, yet with hope; for God seldom faileth a trusting soul. They may lay hold on God by virtue of a double claim, partly by virtue of the single promise that first invited them to God, and then by virtue of another promise made to their trust: "Thou keepest him in perfect peace, who putteth his trust in thee, because he trusteth in thee" (Isa. xxvi. 3). An ingenuous man will not disappoint trust; and God saith, eo nomine, for that reason, because they trust in him, he will do them good therefore, now having glorified God's power, and with hope referred themselves to his will, they have a new argument of hope within themselves. It is notable, that in Psa. xci. 2, 3, there is a dialogue between the Spirit of God and a believing soul. The soul saith, "I will say of the Lord, he is my refuge, and my fortress; my God, in him will I trust:" there is a resolution of a humble and actual trust. The Spirit answereth, "Surely he shall deliver thee from the snare of the fowler, and from a noisome pestilence" (verse 3): there is a promise under an averment, Surely," which certainly would do nothing, if it did not at the least draw out the more hope.

66

Thus I have given you my thoughts of this common and useful case, praying in faith.

II. From that [Nothing wavering, or disputing, as it is in the original;] Man's nature is much given to disputes against the grace and promises of God. The pride of reason will not stoop to a revelation; and where we have no assurance but the divine testimony, there we are apt to cavil. All doubts are but disputes against a promise; therefore, what is said in our translation, “Lift up pure hands, without wrath and doubting" (1 Tim. ii. 8), is in the original, xwpic ĉiaλoyiope, without reasoning or dispute. A sure word is committed to the uncertainty of our thoughts and debates, and God's promises ascited before the tribunal of our reason. Well then, cast down those Xoyiopes, those imaginations, or reasonings rather (for so the word properly signifieth), which "exalt themselves against the knowledge of God" in Christ. Carnal reason is faith's worst enemy. It is a great advantage, when we can make reason, that is an enemy to faith, to be a servant to it. Aoyiɛɛ, saith the apostle, "Reckon, or reason yourselves to be dead to sin, and alive to God" (Rom. vi. 11): then is our reason and discourse well employed, when it serveth to set on and urge conclusions of faith.

III. From the same, that the less we doubt, the more we come up to the nature of true faith. The use of grace is to settle the heart upon God; to be fast and loose argueth weakness. "Why doubt ye, O ye of little faith?” I do not say it is no faith, but it is a weak faith: a trembling hand may hold somewhat, but faintly. Well then, seek to lay aside your doubts and carnal debates, especially in prayer. Come without wrath and doubting; without wrath to a God of peace, without doubting to a God of mercy. Do not debate whether it be better to cast yourselves upon God's promise and disposal, or to leave yourselves to your own carnal care. That is no faith, when the heart wavereth between hopes and fears, help and God. Our Saviour saith, Mǹ μɛtewpileode, “Be not of doubtful mind, what ye shall eat and drink" (Luke xii. 29); do not hang between two, like a meteor hovering in the air (so the word signifieth), not knowing what God will do for you. A thorough belief of God's attributes, as revealed in Christ, taketh off all disquiets and perplexities of spirit. Well then, get a clear interest in Christ, and a more distinct apprehension of God's attributes. Ignorance perplexeth us, and filleth the soul with misty dark reasonings; but faith settleth the soul, and giveth it a greater constancy.

IV. From that [Like a wave of the sea, tossed to and fro.] Doubts are perplexing, and torment the mind. An unbeliever is like the waves of the sea, always rolling; but a believer is like a tree, much shaken, but firm at root. We are under misery and bondage, as long as we are tossed upon the waves of our own affections; and till faith giveth a certainty, there is no rest and peace in the soul. "Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee" (Psa. cxvi. 7). Faith shedding abroad God's love, in our sense and feeling, begetteth a calm. They that teach a doctrine of doubting, exercent carnificinam animarum, saith Calvin: they do but keep conscience upon the rack, and leave men to the torment of their own distracted thoughts. Romish locusts are like scorpions (Rev. ix. 10), with stings in their tails; and men shall desire death (verse 6) that are stung with them. Antichristian doctrines yield no comfort and ease to the conscience, but rather sting it and wound it, so that to be freed from their anxiety, men would desire to die. Certainly there cannot be a greater misery, than for man to be a burthen and a terror to

himself; and there is no torment like that of our own thoughts. Well then, go to God, and get your spirit settled. He that cherisheth his own doubts, doth but hug a distemper instead of a duty.

VERSE 7.-For let not that man think that he shall receive any thing of the Lord.

Let him not think] It is either put to show that they can look for nothing, nor rise up into any confidence before God. He doth not say, he shall receive nothing, but "Let not that man think he shall receive.” Whatever God's overflowing bounty may give them, they can expect nothing. Or else, "let not that man think," to check their vain hopes. Man deceiveth himself, and would fain seduce his soul into the of a carnal hope. Therefore, saith the apostle," let not that man think;" that is, deceive himself with a vain surmise.

way

That he shall receive any thing] Such doubting as endeth not in faith, frustrateth prayers, and maketh them altogether vain and fruitless. There are doubts in the people of God, but they get the victory over them; and therefore it is not to be understood as if any doubt did make us incapable of any blessing, but only such as is allowed, and prevaileth.

Of the Lord, πaρà тẽ Kvρie.] That is, from Christ; Lord, in the idiom of the New Testament, being most usually applied to him, as Mediator; and Christ, as Mediator, is to commend our prayers to God, and to convey all blessings from God. Therefore the apostle saith, "To us there is but one God, the Father of all, by whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him" (1 Cor. viii. 6). The heathens, as they had many gods, many ultimate objects of worship, so they had many lords, many intermediate powers, that were to be as agents, between the gods and men, to convey the prayers and supplications of men to the gods, and the bounty and rewards of devotion from the gods to men. But to us (saith the apostle) there is but one God, one sovereign God, the Father, the first spring and fountain of blessings; and one Lord, that is, one Mediator, Jesus Christ, di ôv rà távta, Ê ǹμɛïç di àvrõ, by whom are all things which come from the Father to us, and by whom alone we find access to him.

The notes are these:

I. That unbelievers, though they may receive something, yet they can expect nothing from God. [Let him not think] They are under a double misery: 1st, They can lift up no thoughts of hope and comfort, for they are not under the assurance of a promise. Oh what a misery is this to toil, and still to be left to an uncertainty! to pray, and to have no sure hope! When the task is over, they cannot look for acceptance, or a blessing. The children of God are upon more sure terms, "I run not as uncertainly" (1 Cor. ix. 26); that is, not as one that is in danger or doubt of having run in vain. So Solomon saith, "The righteous hath a sure reward" (Prov. xi. 18). They have God's infallible promise, and may expect a blessing; but the wicked, whether they run or sit, cannot form their thoughts into any hope. Whether they run or sit still, they are in the same condition.* If they run, they run uncertainly; if they pray, they pray

* Τὸ σάδιον Περικλῆς ἐιτ ̓ ἔδραμεν, ἐιτ ̓ ἐκάθητο. έδεις οἶδεν ὅλως. δαιμόνιος βραδύτης. Græc. Epigram.