A Treatise of Prayer and Divine Providence, Chapter 3 · Section 2
SECT. II.
Of the groundedneſs of Prayers upon Divine Promiſes.
COncerning the groundedneſs of Prayers upon Divine Promiſes, we are well to obſerve divers things.
Firſt, That prayer unto God hath in Scripture a twofold ground: There is, 1. A ground of precept. 2. A ground of promiſe. There is a ground of Precept, by which prayer is authorized, and made neceſſary; and a ground of promiſe, by which it is ſupported and encouraged: The precept is the ground of Conſcience for the undertaking of it; the promiſe is the ground of confidence, and aſſurance for the ſucceſs of it: The precept ſhews the ſubject for what, and the manner how to pray; the promiſe gives us the inducement why we ſhould pray. Both theſe grounds we have delivered together in divers places; as in that of the Pſalmiſt:Pſa. 50.15 Call upon me in the day of trouble; I will deliver thee. Call upon me in the day of trouble, there's the ground of precept: I will deliver thee, there's the ground of promiſe. And in that of the Apoſtle James, If any of you lack wiſdom, Jam, 1.5.let him ask it of God, that's the ground of precept; and it ſhall be given him, that's the ground of promiſe. And in that of our Saviour,Matt. 7.7. Ask, and it ſhall be given you; ſeek, and ye ſhall find; knock, and it ſhall be opened unto you: there's a treble precept, Ask, ſeek, knock; and a treble promiſe, It ſhall be given you, Ye ſhall find, It ſhall be opened unto you.
I will not deny but in ſome kind the promiſe may be accounted a ground of warrant, or precept for prayer: yea, in ſome caſes it is the only warrant; that is, where the thing prayed for is a peculiar bleſſing, out of the common road:2 Sam. 7.16.25 27 as was that promiſe of God to David of a ſure Houſe and Kingdom, upon which he built his prayer. And that made to the Prophet Elijah, 1 Kin. 17.1 Jam. 5.17that there ſhould not be dew nor rain for ſome years, but according to his word: whereupon he grounded his prayer mentioned in the Epiſtle of James. But the more proper, univerſal, and adequate ground of warrant for prayer, is that of precept. Some things happily may be found promiſed that are not to be prayed for: as the promiſe of retribution of our wrongs, Rom. 12.19. and that of the not periſhing of one hair of a Chriſtian, Luk. 21.18. and there are divers things which have been lawfully, and are to be prayed for, concerning which there is no ſpecial promiſe: Such is Abrahams prayer for Sodom, Gen. 18. Moſes prayer for Iſrael, Exod. 32. Pauls prayer for the Salvation of the Jewiſh Nation of his age, Rom. 10.1. Prayer for our Enemies, Matt. 5.44. Prayer for all men, 1 Tim. 2.1. And the general promiſe of hearing (beſides that it doth not conſtantly intend the giving of the thing (as will after be ſhewed) it muſt be reſolved into that proviſo, that the prayer be for a thing warrantable to be asked: The ground of warrant therefore muſt be diſtinct from the promiſe; and in caſes ordinary is to be primarily and originally fetched from the rule, or precept for prayer.
It being a matter of much weight and uſe, to know how to ground prayers aright, and to underſtand what prayers are grounded as they ſhould be, and what are not; it will be requiſite that we take a diſtinct view of both theſe groundworks of prayer: that is, both that of precept, or rule, and that of promiſe; of the one to guide our Conſcience in making, of the other to erect our confidence in believing, and expecting our prayers.
Firſt, Of the ground of precept: this, beſides that it warrants prayer, and makes it neceſſary, gives us moreover direction about it in two reſpects: 1. What may and ought to be the ſubject of our prayer. 2. How, or in what manner it muſt be put up to God. I ſhall here take notice of it only in theſe two reſpects.
Firſt, The ſubject of prayer is regulated by Scripture-precept; and that, 1. Either in the matter or thing for which, 2. Or in the perſon or parties for, or concerning whom, prayer is to be made.
In point of matter, or things for which we are to pray, the Scripture gives us precepts. 1. Sometimes generally, or indefinitely, as in that of our Saviour, Ask, and it ſhall be given you; Mat. 7.7, 11ſeek, and ye ſhal find; knock, and it ſhall be opened unto you: which indefinite Command is interpreted by the following words to be, not ſimply univerſal, ask any thing whatſoever, but circumſpectly univerſal, viz. within the predicament of good: Your Father which is in Heaven ſhall give good things to them that ask. And the Apoſtle delivers us ſuch another general warrant for the matter: Be careful for nothing, but in every thing by prayer and ſupplication with thanksgiving let your requeſts be made known unto God. Phil. 4.6, 5, 8The Apoſtles eye doubtleſs in this univerſal precept is only upon lawful, ſerious, ordinarily poſſible, and good things; thoſe namely about which the Moderation (foreſpoken of) of Chriſtians is to be exerciſed; for whatſoever is otherwiſe, is wholy to be refrained: and thoſe things which preſently after he defines by the characters of true, honeſt, juſt, pure, lovely, of good report, vertuous, praiſe-worthy; thoſe are the things to be thought of; yet with Moderation, not with anxious, diffident carefulneſs; and with a pious recommendation of them in prayer unto God. 2. Yet the precept leaves us not ſo in the general, but deſcends to particulars. It inſtructs us in a multitude of, yea in all particulars to be prayed for: it requires us to deprecate ſuch and ſuch evils, and to ſupplicate and implore this and that good thing. It points us out to Temporals, Spirituals, and Eternals; to things of body, things of mind, and things of external property and reſpect. I might gather up, and bring in precepts for every of theſe in particular, as they lie ſcattered in their ſeveral places of Scripture. But with this I need not charge my ſelf, or my Reader; there is a form of prayer, excell…nt and perfect, both for matter and order, taught and commanded by our bleſſed Saviour, which diſtributeth, under ſix Petitions, or heads, the whole ſubſtance of prayer; and under thoſe heads are comprehended all things good, and religiouſly to be deſired: there is in that prayer ſumma petendorum, a compleat platform, or groundwork of prayer for the matter: So that look what is reducible to it, may and muſt be asked of God; and whatſoever thing is not comprizable under ſome of the branches of it, is not allowed a place in our prayers. Concerning it our Saviour hath ſpoken plainly, After this manner therefore pray ye, &c.
Secondly, for the perſonal ſubject of prayer, or the perſons concerning whom we muſt make requeſt to God: we have in the Word of God Rules, 1. For praying for perſons: 2. For praying againſt perſons.
Firſt, The perſons to be prayed for are of two ſorts: 1. Divine; as our Saviour enjoyns us in his platform to pray in the three leading Petitions for Gods own immediate concernments, The hallowing of his Name, the Coming of his Kingdom, and the performance of his will. And as he inſtructs us by his Word, ſo doth he teach us by his example to pray, whileſt he himſelf prays, Father, glorifie thy Name: Joh. 12.28and we are directed to this alſo by the practice of the Apoſtle Paul, praying, That the Name of the Lord Jeſus Chriſt may be glorified in the Theſſalonians. 2 Theſ. 1.12In this kind of prayer the divine Majeſty is both the object and ſubject of our ſupplication, and it is peculiar to him ſo to be. 2. The other ſort of perſons to be prayed for are humane; and they are, 1. Our ſelves: 2. Others. 1. For our ſelves, we have many Commands to pray: Is any among you afflicted, Jam. 5.14let him pray: He muſt not only ſend for the Elders to pray over him in his ſickneſs (as it followeth,) but he muſt pray for himſelf. And again, Take with you words, and turn to the Lord, and ſay, Hoſ. 14.2.Take away all iniquity, and receive us graciouſly. 2. We are alſo to be Petitioners for others; and the extent of our prayers for others is prefixed, 1. Univerſally unto all men: I exhort therefore that firſt of all ſupplications, 1 Tim. 2.1prayers, interc…ſſions, and giving of thanks be made for all men. For all men, that is, not for all collectively, if we intend our prayer to be for their Salvation, for God hath declared his counſel and purpoſe to be againſt that; and Chriſt our Saviour, in praying for thoſe that ſhall be ſaved, and for all them in order to their Salvation, hath contradiſtinguiſhed them from the world: I pray for them, Joh. 17.9.I pray not for the world: But, either diſtributively, for any, of whatſoever ſort or degree, for one as well as another, as occaſion is offered; or, if for all collectively, then only for thoſe benefits to them which God hath declared to be common to all: For that ſome perſons are excepted out of our prayers for ſpirituals, is manifeſt by that of the Apoſtle; There is a ſin unto death, I do not ſay that he ſhall pray for it: that is,1 Joh. 5.16 not for the life (eternal) of him that ſinneth that ſin. 2. In particular there are alſo precepts to pray for others in ſpecial, according to ſeveral ſtates and relations, Eccleſiaſtical and Civil, publique and private. The people of God are to pray for the Church of God: Pray for the peace of Jeruſalem: Pſa. 122.6Praying always with all prayer and ſupplication in the Spirit, and watching thereunto with all perſeverance, Eph. 6.18and ſupplication for all Saints. And for the Miniſtry: Brethren, pray for us, 2 Theſ. 3.1that the Word of the Lord may have free courſe, and be glorified. In like manner the Miniſters for the people: We will give our ſelves continually to prayer, Acts 6.4▪and to the Miniſtry of the Word. Moreover as for me, 1 Sam. 12 23God forbid I ſhould ſin againſt the Lord in ceaſing to pray for you. Is any man ſick among you, let him call for the Elders of the Church, Jam. 5.14, 16and let them pray over him. And Brethren for Brethren: Pray one for another, that ye may be healed. If any man ſee his Brother ſin a ſin which is not unto death, he ſhal ask, and he ſhal give him life for them that ſin not unto death. Prayer alſo muſt be for others that ſtand in civil relation to us: as for the Country we belong unto; Lift up thy prayer for the remnant that are left. 2 Kin. 19.4 Ezek. 22.30I ſought for a man among them that ſhould make up the hedg, and ſtand in the gap before me for the Land, that I ſhould not deſtroy it. And ſeek you the peace of the City whither I have cauſed you to be carryed away Captives, Jer. 29.7and pray unto the Lord for it; for in the peace thereof ſhall ye have peace. And for Magiſtrates: For Kings, and for all that are in authority, that we may lead a quiet and a peaceable life in all godlineſs and honeſt. 1 Tim. 2.2And for our kindred according to the fleſh: Brethren, my hearts deſire and prayer to God for Iſrael is, that they might be ſaved. Rom▪ 10.1And for our children and poſterity: Let thy work appear unto thy ſervants, Pſal. …0.16and thy glory unto their Children. Yea and for our Enemies: But I ſay unto you, Love your Enemies, bleſs them which curſe you, Mat. 5.44. Ro. 12.14.and pray for them which deſpitefully uſe you, and perſecute you: Bleſs them which perſecute you; Bleſs, and curſe not. We ſee how far and how particularly the Precept warrants and binds to prayer for all ſorts of men.
Secondly, There is ſomething alſo in Scripture for prayer againſt perſons: Which I mention, as well for Explication and Caution, as for Preſcript or Incitation.
1. Some are found to pray againſt themſelves: And this hath been done diverſly in reſpect of the principle whence. 1. Sometimes out of an extraordinary and ſuper-eminent pitch of zeal and charity: As Moſes, David, and Paul. 1. Moſes: Exo. 32.32Yet now if thou wilt forgive their ſin; and if not, blot me I pray thee out of thy Book which thou haſt written. David: Let thine hand I pray thee, O Lord, 1 Chro. 21.17.be on me, and on my fathers houſe; but not on thy people, that they ſhould be plagued. And Paul: Rom. 9.3.For I could wiſh that my ſelf were accurſed from Chriſt, for my Brethren, my kinſmen according to the fleſh. Exempla quae nos admirari praeſtat quam imitari. Scult. deprecat. c. 15. p. 54Of theſe Inſtances I ſuppoſe I may ſay they are either ſcarce imitable, or ſcarce attainable. Obſerve alſo, they are conditional, or comparative; rather this then that; rather then the deſire to which they are annexed ſhould be fruſtrate. Moreover for the firſt, it is not eaſie to underſtand diſtinctly what Moſes meant by that Book, or by bloting out; and beſides, Moſes was in an extraordinary relation and function, he was a typical Mediator. For the ſecond, David doth but paſs an equal cenſure upon himſelf, that he that had committed the Sin might bear the puniſhment, and that only rather then others that were innocent in it, that were a publique community, and the people of God. And for the third; Pauls is not a prayer, but a profeſſion what he could wiſh were it a prayable thing: like that profeſſion of his before King Agrippa, Act. 26.29Festus, and the reſt: I would to God that not only thou, but alſo all that hear me this day, were both almoſt, and altogether ſuch as I am, except theſe bonds. But this Sea, this flame of Love (as Chryſoſtom calls it) breaking forth of the Apoſtle Paul, expreſſeth it ſelf indefinitely, as to the matter of ſeparation, and may therefore be underſtood of ſeparation, not from the love of Chriſt, but from his Enjoyment; not everlaſtingly, but for a time only. 2. Sometimes holy men have prayed againſt themſelves,Job 6.8. Jon. 4.3, 9. Num. 11.15 … Kin. 19.4 but it hath been out of raſhneſs and impatience, as Job, Jonah, Moſes, Elijah, (I refer to the places quoted for their words and occaſion,) of them I need not doubt to ſay they are left on record for our uſe indeed, but not to practiſe, but to avoyd.
Secondly, There are prayers againſt others; and of this ſort there are found many Preſidents, and ſome Commands, which I ſhall diſtinguiſh into ſeveral ſorts, and ſhortly point out the ſence and uſe which (according to judicious Interpreters) may be made of them. The Prayers againſt others are, 1. Either by way of complaint of the wickedneſs or wrong done againſt them by whom they are put up. So Elias is ſaid to make interceſſion to God againſt Iſrael. Rom. 11.2 Acts 4.29. Iſa. 37.14.So do the Apoſtles and Church of God complain in prayer of the threats of the high Prieſt and his Councel againſt them. So doth Hezekiah make his plaint unto God of the blaſphemy of Sennacherib againſt God, and his rage againſt himſelf. And the Book of Pſalms aboundeth with ſuch like prayers. Now concerning this kind of prayer there is no doubt or difficulty, but it may and ſhould upon occaſion be uſed by us. 2. Or they are by way of imprecation; that is, wiſhing and deſiring the Lord to manifeſt himſelf, and lift up his hand againſt them, in oppoſition to whom they are made: And of this ſort of prayers we muſt yet further note ſome difference. 1. Some are only againſt mens counſels or practiſes; Thus when Ahitophel conſpired with Abſalom, 2 Sam. 15.31.David prayed, O Lord, I pray thee turn the counſel of Ahitophel into fooliſhneſs: Such Imprecations are without ſcruple. 2. Others are bent againſt the perſons of men; and theſe are alſo differenced into, 1. Such as are not for mens deſtruction, but correction only, by ſome temporal evil or affliction; which is deſired to befall them for this end, that they may be brought to underſtand, humble themſelves, repent of their iniquity, and turn to God: As is that of the Pſalmiſt;Pſal. 83.16 Fill their faces with ſhame, that they may ſeek thy Name, O Lord. So Elihu is conceived to pray concerning Job; My deſire is, that Job may be tryed (or, O my Father,Job 34 36. let Job be tryed) unto the end, becauſe of his anſwers for wicked men; that is (as Diodate paraphraſeth it) Do not, O God, withdraw thy viſitations from Job, until thou haſt brought him to the duty of a child, and to the only means of obtaining pardon, which is humility and confeſſion. Neither is the lawfulneſs of Imprecations like to theſe ſtuck at by Divines. 2. Such as are againſt mens perſons, for their ſubverſion; and theſe are of a threefold nature or Conſideration. 1. Some are againſt men as they are Gods EnemiesaPſa. 68.1 69 2.109.6 Rom. 11.9. Judg. 5.31. 2. Some are againſt men as they are the Churches EnemiesbPſa. 79.6 137.7 Lam. 3.64 Neb. 4 4. 3. And ſome are againſt men as they are their own Enemies that praycPſ. 55.15 59.13 71, 13 Jer. 15.15 17 18 18.21 20.12. 2 Kin. 1.10. 2.24 2 Tim. 4.14. Now theſe three kinds of Malediction are thoſe that are called into queſtion; and that two ways. 1. Whether they were Juſtifiable in them that uſed them in ſacred writ? 2. Whether they be imitable lawfully in by us againſt the like Enemies? Firſt, For the former Queſtion; The Juſtifiableneſs of them in them that uſed them in holy Writ, is generally aſſented unto; and thus cleared. 1. Many of thoſe Execrations may be taken to be uttered by a Spirit of Prophecy, and ſo to be rather Prophetical Predictions, and Denunciations of divine Judgments certainly foreſeen to come upon the parties, then meer wiſhings and deſirings of evil to them, proceeding originally from the wills of them that praydVerba praedicantium, non vota imprecantium.Auguſt. contra. Fauſtum. idem de Serm. Dom. li. 1. Optativo modo uſi ſunt pro Indicativo.. 2. Others of them, if they came not from a divining Spirit, yet they might come from a diſcerning Spirit, peculiarly given to them; whereby they might be able to diſcover thoſe againſt whom they ſo prayed, to be implacable, and deſperate Enemies of God, his Church and Truth. 3. The Utterers of thoſe prayers, being Penmen of holy Writ, or otherwiſe extraordinary perſons, may well be deemed to have been moved with a pure zeal of God, and his Cauſe, and clear of thoſe baſe incentives of private paſſion, malice, and impatience, more incident to others. And whereas thoſe prayers may ſeem to oppugn the Rules of charity, and prayer for our Enemies; it may be ſaid, Thoſe Rules are to bind where there is no ſpecial Warrant for exception; and charity to men muſt be ſubordinate and ſecondary to our love and zeal towards God. 2. But if any vitioſity may be ſuppoſed in any of thoſe Inſtances (as ſome incline to admit in thoſe votes of the Prophet Jeremiah eH. Bullinger in Jer. 15.…5. And Scultet. de prec. c. 16. p. 76.,) ſuch doubtleſs are to be born with in them, and paſſed over by us, without following them therein. Secondly, For the latter Queſtion about them, viz. their Lawfulneſs for us to practiſe: This may not ſimply be granted; but we are to diſtinguiſh of the manner of conceiving ſuch prayers, which may be, 1. Either generally, or indefinitely; as when one prayeth againſt the Enemies of God and Chriſt, whomſoever they be, not pitching upon any particular perſons, and without eyeing or judging theſe or thoſe to be ſuch; but leaving it to God to find them out, and deal with them accordingly. Of this nature is that of Deborah and Barak; So let all thine Enemies periſh, O Lord: Judg. 5.31And that of the Apoſtle, not only pronounced by him, but impoſed upon others to concur in; If any man love not the Lord Jeſus, 1 Cor. 16.22let him be Anathema Maran atha. Such like Imprecations keeping within the general denunciation both with tongue and eye, are not inconvenient for Chriſtians now. 2. Or particularly conceived, that is, perſonally applyed and fixed on this or that man or people; and theſe Maledictions are to be held unwarrantable for us ordinarily, we having no ſpecial or infallible gift of prophecy or diſcerning, whereby we may be enabled to ſee into mens ſpiritual eſtate, or to foreſee what is abſolutely the portion of their cup from the Almighty, or to dictate unto us ſuch prayers; we falling ſhort alſo of that clearneſs of zeal, and immixture of Love to God, which in ſome in times paſt hath been. We having no ſuch ſpecial call or aſſiſtance as others have had, our ſafeſt and cleareſt way is to take notice of that rebuke of our Saviour unto James and John, Luk. 9.55. Mat. 5.44. Ro. 12.14 19. 1 Pet. 3.9. 1 Pet. 2.23 Lu. 23.34 Acts 7.60.when they would have called for fire down from Heaven upon certain Samaritans: And to walk by thoſe Rules which on the other hand are given us in the Goſpel, of Loving, doing good to, bleſſing, praying for our Enemies, Curſers and Perſecutors, and of refraining curſing, ſelf-avenging, and wrong-retaliating: And for which we have the practiſe of our bleſſed Saviour, and of his ſervants, ſet before us in Scripture.
We have thus an Extract of the Rules of Scripture concerning the Subject of prayer, both as it reſpecteth things and perſons. There is yet another branch of this preceptive ground of prayer to be viewed, viz. that which preſcribeth the way in which prayer muſt be performed and put up to God. This hath included in it two things. 1. The means or aſſiſtance by which we muſt pray. 2. The manner how. Briefly of both.
Firſt, The means or aſſiſtance by which we muſt pray, this is twofold. 1. It muſt be in Chriſt. 2. It muſt be in the Spirit. We are to make uſe of both theſe by way of Interceſſion or Advocateſhip. Chriſt maketh Interceſſion for us in HeavenaRo. 8.34 at the right hand of God: The Spirit maketh Interceſſion within us in the heartbRo. 8.26. Chriſt is our Advocate with the Fatherc1 Joh. 2.2: The Spirit is our Advocate abiding with and in usdJo. 14 16: The Spirit is called another Advocate, in relation to Chriſt, who is alſo our Advocate: The Spirit is another, becauſe different from him, both in perſon, and in the nature of his Advocateſhip. Chriſt is our Advocate in Heaven by way of Expiation of our ſins, Attonement, Reconciliation, and Repreſentation of our perſons, and of our prayers before God: The Spirit is our Advocate here on Earth by way of Inſtruction and Excitation of us to pray, and animating or enlivening our requeſts within us. We labor of a double incapacity to go to God in prayer. 1. Of guilt and unworthineſs, as being enemies and tranſgreſſors againſt God. 2. Of ineptitude or infirmity, both in point of underſtanding and will; as being both ignorant and liveleſs to ask any thing of God. Wherefore we have need of, and have given us a double Advocate, Firſt, Of Propitiation in Heaven, the Lord Jeſus Chriſt; Secondly, Of Interpellation, or Efficiency with and in us; this is the proper work of the Holy Ghoſt: And therefore we are ſaid to have acceſs unto the Father through Chriſt, and by the Spirit. The Rule then in this place to be followed, is; We muſt pray, 1. In Chriſt: Hitherto have ye asked nothing in my Name; Ask, and you ſhall receive, that your Joy may be full. At that day ye ſhall ask in my Name. Io. 16 24.26. Rom. 3.25 Pſal. 80.1. Exod. 30.6Chriſt is our Propitiatory, or Mercy-ſeat: As in the time of the Law the Lord afforded his preſence over the Mercy-ſeat, and thence gave Anſwers to the Enquiries of the high Prieſt, and people of Iſrael; ſo are we now (without ſuch viſible and local types) brought near unto God, and vouchſafed audience through Jeſus Chriſt. 2. We muſt pray in the Spirit. Praying in the Holy Ghoſt. Iud… 20. Eph. 6.18. Tim. 5.…6.Praying always with all prayer and ſupplication in the Spirit. The Apoſtle James ſaith, The effectual fervent prayer of a righteous man availeth much. Prayer is foreign, effectual, Dr Downham, doctr. of p…ayer, cap. 6. p. 27.when it hath the inward foreign, or working; when it is actuated and effectuated by the Spirit of God, in generating this inward efficacy in our prayers, which we are not able to give them, ſaith a moſt judicious Author. Our prayer muſt not be the work of our lip or voyce; nor of our brain, wit, memory; nor of our will, and carnal deſire only: it muſt not be a meer humane work; or but from a common acquired gift of prayer, ſerving only to put our caſe into a form of words and method: but it muſt be the work of the Spirit upon the heart; it muſt be made of impreſſions, and expreſſions that are inward, and proceed of the Spirit of God: impreſſions of ſoftneſs, tenderneſs, and mourning;Zech. 12.…0 Rom. 8.27. expreſſions of groanings that cannot be uttered. We ſee this part of the way in which prayer muſt be offered up, viz. the Means by which.
Secondly, The Manner: There are certain particular Qualifications and Affections that muſt accompany prayer: Thoſe are theſe following, or the main of them. 1. Underſtandinga1 Cor. 14 15. 2. FaithbMat. 21.22 Iam. 1 6. Rom 10.4. 3. RepentancecPſ. 66 18 Lam. 3 40 41. 4 SinceritydHeb. 10.22 Pſa, 145.8 Ro. 12 12. 5. Fervency e. 6. CharityfMark 11 25 1 Tim. 2.8. 7. And laſtly, PerſeverancegLuk 18.1 Eph. 6▪18.. I leave the Reader (for brevities ſake) to ſearch the places quoted in the Margin.
I have thus given a brief deſcription of the ground of Precept, layd down for prayer in the Word of God: I am now to come to the ground of Promiſe, and to do the like by it.
I ſhall, for our ſurvey of this, propoſe unto obſervation two things: 1. The ſeveral kinds of promiſe upon which prayer is to ground it ſelf. 2. The right ſence and acception, in which thoſe promiſes are made, and to be taken by us, in building our prayers upon them; and conſequently of the grounding of prayers upon the promiſes.
Firſt, The ſeveral kinds of promiſes for the bottoming of prayer. The Promiſes of God, upon which prayer may fix and hold, are of two ſorts: 1. Irreſpective, or ſuch as are made of doing good, without any expreſs mention of, or relation to prayer. 2. Relative, or ſuch as are made to prayer, as of hearing, or of giving this or that bleſſing upon prayer. The former promiſeth the matter or thing prayed for: the latter promiſeth it unto prayer. So that the former I may term the material, the latter the formal ground of prayer.
Firſt, For the irreſpective promiſes, I need not, may not be particular upon them, they are ſo huge a multitude: they make a principal part of Scripture; and, for their nature, they are great and precious; of a vaſt and various comprehenſion; they are extended to all things, times, perſons, ſtates, and uſes: they are by themſelves a ſubject large enough for a whole Treatiſe; and ſo they are put forth by a learned and worthy Author, with much diligence*Mr Leigh Treat. of Divine Promiſes now a 3d time imprinted.. Only I ſhall note one diſtinction of them: 1. They are either ſuch as concern all; are made and propounded, and ſo in ſome ſort appertain to all, or any whomſoever, ſo they come duly qualified to them: ſuch are the main bulk, and current of Scripture-promiſes. 2. There are that belong to ſome ſpecial perſons only, who are uſually by name ſpoken to, or of, in them: ſuch was that promiſe made to David of a laſting family, and ſucceſſion in the Kingdom over Iſrael; 2 Sam. 7.16 Iſai. 38.5and that promiſe made to Hezekiah of recovery from ſickneſs, and of an addition of fifteen years unto his life, and of defence of himſelf and the City Jeruſalem from the King of Aſſyria, and, as a ſign of the ſame, of the return back of the ſhadow upon the Sun-dyal of Ahaz ten degrees; and that promiſe made to the captive Jews of a return home from Babylon, after ſeventy years accompliſhed in captivity.
Secondly, For the relative promiſes, or thoſe that are made expreſly to prayer; they are, as the former, 1. Either peculiar to ſome perſons, as God promiſed Abraham upon his prayer, to ſpare Sodom, Gen. 18.26 20.7according to the conditions by him inſerted touching the number of the righteous to be there found: and he promiſed Abimelech, King of Gerar, life, upon Abrahams praying for him:1 Kin. 17 1. Jam. 5.17 And he promiſed Elijah that there ſhould not be dew nor rain for ſome years, but according to his Word, which was his prayer. 2. Or univerſal, and layd down for all: and theſe are the promiſes now of uſe to us, for the grounding of our prayers upon them: and therefore we are to take theſe into our more ſpecial conſideration. They are all general in regard of object, or extent to perſons; but in regard of their ſubject, or the matter promiſed, 1. Some are more generally propounded; as when the Lord promiſeth to hear, Iſai. 58.9. Pſ…l. 144.18, 19 50 15 86.5 Rom. 10 12, 13to anſwer, to ſave, to be plenteous in mercy, to be nigh, to be rich over them that call upon them: or that they that ask, ſhall receive, and the like. Theſe are promiſes of good ſucceſs to prayer, without deſcending to any expreſs or determinate way or manner of their ſpeeding, or the return to be made. 2. Other promiſes run more particularly and preciſely upon the doing or giving of the thing prayed for: As that, Whatſoever ye ſhall ask in my Name, Joh. 14.13 14.15.7that will I do: And that, If ye ſhall ask any thing in my Name, I will do it: So in divers particular promiſes; as unto prayer for wiſdom,Jam. 1.5. the promiſe is, It ſhall be given to him that asks it: and for a Brother that hath ſinned,2 Joh. 5.16 He ſhall ask, and he ſhall give him life for them that ſin not unto death. For the holy Spirit:Luk. 11.13 Your heavenly Father ſhall give the Holy Spirit to them that ask him. It may be obſerved by the way that theſe promiſes that run particularly upon the doing or giving of the thing, are (at leaſt for the moſt part) promiſes of ſpiritual things: and this difference of promiſes to prayer, that ſome are for hearing and return, others for a grant or performance of the thing, may be of uſe to us in the ſequel.
Secondly, It follows that we come to enquire into the ſence and manner wherein the promiſes (both the irreſpective, and the relative) are made, and to be taken by us, in bottoming our prayers upon them; and ſo we come home to the point of the groundedneſs of prayers upon the promiſes.
For this, we muſt heedfully obſerve in every promiſe two things: 1. The thing promiſed; as this or that benefit, or an audience or accompliſhment of prayer. 2. The condition, circumſpection, or qualification, of the promiſe: for God never promiſeth, that, be men what ever they will or can be, they ſhall have ſuch bleſſings; neither is his Word out, that whoſoever puts up a prayer, or howſoever it is put up, or whatſoever it, be for, he will hear and do it: but there are certain bounds, limits, or proviſo's, inſerted in his promiſes, by which he confineth them, and unto which we muſt keep in our dependance upon them. Theſe limits or proviſo's (as far as I obſerve) are reducible to ſix heads: 1. Concerning the perſon praying. 2. The manner of the prayer. 3. The matter. 4. The order. 5. The circumſtances of time, means, and the like. 6. The end.
1. For the perſon praying, the promiſe is to the prayer of a righteous man aJam. 5.16 1 Pet. 3.12 Pro. 10.24 15.29, of a godly man bPſ. 32.6., of him that feareth God cPſ. 145.19, of an humble man dIſa. 66.2, of one that is in Chriſt eJoh. 15.7, and one that keepeth the Commandments of God fJoh. 3.22: Theſe are to be the qualifications of the perſon praying; and he that is not ſuch a one, is an unpromiſed perſon; if he cometh to God in prayer, he comes without the promiſe.
2. For the manner of prayer: The promiſe is to the prayer, 1. That is made in the mediation of ChriſtaJoh. 16.23 24. 2. In the help of the SpiritbRo. 8.27. 3. In FaithcMat. 21.22. 4. In TruthdPſal. 145 18 and Sincerity. 5. In FervencyeJam. 5.16. 6. In Love and CharityfMark 11 25. 7. With HumilitygPſ. 10.17. 8. With conſtancyhLuk. 18 1, 7. Theſe muſt be the accompliſhments of the prayer, beſides thoſe foregoing of the perſon. And let it here be noted, that the perſon may be furniſhed with thoſe conditions above required in him, and yet his prayer may be without theſe: The man may be a righteous and a godly man, one that feareth God, humble, obedient; and, that which inferreth all theſe, one in Chriſt: and yet his prayers may be, not in the mediation of Chriſt, or not in the help of the Spirit, or not in Faith, Truth, &c. For, that the prayer may be ſo qualified, there is required an actual recourſe to Chriſt, operation of the Spirit, exerciſe of Faith, Sincerity, Zeal, Love, Humility, and Conſtancy. Now that which the perſon hath in the root, principle, or habit, may lie unacted, may not reach, or be put forth into the action of prayer: but the promiſe requireth them both; to wit, both that the Suppliant and the Prayer be qualified, each with thoſe their proper characters.
3. Concerning the matter: There is for this a double limitation; 1. The promiſe is to what we pray for,Joh. 5.14. ſo it be according to the Will of God: This foreign, his Will, here I conceive to intend, not foreign, his Will of Purpoſe, or Decree, for that is to us in moſt things unrevealed; but his foreign, his Will of warrant, or his revealed Will to be done by us; his Will of precept, or approbation, made known to us in his Word, for a Rule to us. To pray for anything according to his Will then, is to pray for that which is lawful, and allowed us by his Word to be prayed for. All the promiſes of God are arguments and encouragements to the obedience of his Will; and therefore certainly none of them may be underſtood to hold out or promiſe any benefit to irregular deſires. 2. The promiſe is to what is prayed for that is a good thing: Your Father which is in Heaven ſhall give good things to them that ask him. Mat. 7.11.Good here is to be taken, not in genere moris, for good, or appropriated in Gods Word, or good according to the precept; for that was the meaning of the laſt reſtriction before: but good in genere utilis, that is, profitable or beneficial: and that not only ſo good ſimply, or in it ſelf, but good complexedly, or in its circumſtances; that is, good for the party pro hic, & nunc, as the caſe is now with him; and good comparatively, that is, better then the want of it, or another thing put in the room of it, or into the ballances with it. Indeed the ſubject of all Gods promiſes is ſome good thing, as is the object of all rational deſires; but good here is underſtood to be a note of reſtriction, to confine the matter of other indefinite and irreſpective promiſes of good things to a complexed, circumſtantiated, and comparative goodneſs, as to the exerciſe and expectation of prayer. Some things indeed are abſolutely good, that is, invariably, both in their own nature, or kind, and in whatſoever individual circumſtances of perſon, time, or the like, you can clothe them; and this is becauſe they are abſolutely and univerſally neceſſary: ſo are all ſpiritual bleſſings in reſpect of eſſence, or Being; and therefore to them this limitation reacheth not: but other things are of a variable goodneſs, and neceſſarineſs to us; ſuch are temporal things, and ſome ſpiritual gifts, in regard of us, or of this or that degree of them. Theſe are all good in themſelves, but any of them may be inexpedient, if not hurtful, to us, in this or that caſe conſidered. This deficiency or mutability of goodneſs (in point of profitableneſs) of ſome things, which are the ſubject of ſome promiſes, and may be made the matter of our prayers, is the reaſon that this proviſo is put in: they are promiſed, they may be taken into our prayers ſo far as they are good for us. Many of the benefits ſtored up in the Treaſury of Scripture-promiſes, are like the multitude of excellent Simples, or Drugs, layd up in an Apothecaries ſhop, whereof all are good in their kind and place, but they are of ſeveral, and ſome of contrary natures; ſo that ſome of them are good for one mans uſe, ſome for another; ſome fit for one ſeaſon and need, ſome for another; very few are for all turns and times: and therefore men do not come for, and buy them promiſcuouſly, but with the skilful Phyſicians advice and recipe. In like ſort are the benefits of the promiſes, good in the abſtract and kind of them, but not all ſo catholically or unalterably good; and therefore not commended, or tendered to us without reſpect and caution: and this is the ſtamp they muſt have to make them currant to our prayers and confidence, if they be good for us. This exception is the ſame with that uſual diſtinction of Divines upon the promiſes*See Mr Leigh's Treat. of Pro: B. 1. ch. 4. pa. 52, 54. Sul…e…. de prec. c. 25 Downhams Doct. of Prayer, c. 6. p. 26 &c. 30. p. 174. &c. 33. p. 192, viz. That ſpiritual things, as they are abſolutely neceſſary, are promiſed abſolutely, and conſequently are ſo to be prayed for: there is but one thing neceſſary by our Saviours aſſignment, to wit, Maries choyce, that better part; one thing above others which David will ſeek after all the days of his life: but temporal things (and in like ſort this or that degree of grace, and ſome gifts of the Spirit) are not abſolutely neceſſary, nor promiſed abſolutely, but with condition of ſuitableneſs, and ſubſerviency to our good, in the promoting of Gods glory; and with reſervation of room for the caſtigations of God our Father,Pſa. 89.30 Heb. 12.10 and the Croſs of Chriſt our Saviour; in as much as theſe alſo may be ſometimes convenient for us, and better to us, then the bleſſings they deprive us of. Temporals I ſay are not abſolutely promiſed; and therefore we ſometimes find the promiſes of them made with an it may be, or Who knoweth if he will *Zeph. 2.3 Joel 2.14 Dan. 4.27 Amos 5.15 Jonah 3.9? An excellent pattern for us in this particular, is that prayer of Agur: Pro. 301 7 8Two things have I required of thee, deny them not before I dye; Remove far from me vanity and lyes: Give me neither Poverty nor Riches: feed me with food convenient for me. Theſe two things, which he would make his conſtant requeſts, they are diſtinguiſhed according to thoſe two ſorts of good things, to wit, Spiritual and Temporal: The firſt, Remove far from me vanity and lyes; this is for ſpiritual good, that his Soul may be delivered from ſin, both paſt and future, by pardoning and preventing grace*See Divines Annotations, Cleaver & Trapp in loc.. The ſecond is for his temporal eſtate, wherein it is mainly obſervable (as to the point in hand) that he prayeth not for any certain or particular good things, or proportion of them; but firſt privatively, that he may have neither Poverty nor Riches; that his outward condition may not be cumbered either with want or ſuperfluity. The rule of our deſires and endevors (ſaith an excellent Divine) in the getting and enjoying of theſe outward things, Mr Mede Diatrib. part. 4. p. 153.ought to be our ſpiritual welfare, and the bettering of us to God-ward. This was Agurs rule, he deſires ſuch a meaſure of outward means as might neither through fulneſs make him forget God, nor through want tempt him to ſin both againſt him and his Neighbor. And ſecondly, poſitively, Feed me with food convenient from me; food convenient for me, is out of the Hebrew rendered, my allowance, or my part. God our Father is here reſembled to a houſholder, who cuts out to each child his portion of meat, rayment, and goods; or to the Dam that fetcheth in meat to her young Birds, and gives it them every day duly in meaſure. This portion in Agur is the ſame with that dayly bread in our Saviours prayer; the bread of the day for the day; noting that each day hath its proper indigence, and not all after the ſame manner, or meaſure*foreign is …uffic… ent bread, & opp…d to foreign, ſuperfluous, or ſuperabounding bread. Mr. Mee, Diatrib. pa…t 4. p. 139.: But obſerve, Agur, he doth not ſpeak preciſely how much food; he ſets down no ſtint, or rate, but deſires a mediocrity, competency, or ſufficiency, whatſoever that may be. He doubtleſs conſidered, that a conveniency is of a variable nature in regard of proportion; ſometimes one thing or meaſure may be fit, ſometimes another: as the Summer requires one ſort and rate of dyet and apparel, the winter another: So doth the difference of times and perſons alter in the dimenſion of temporal uſes: As were the Iſraelites gathering of Manna; ſome gathered more, ſome leſs; but when they came to mete with an Omer, He that gathered much had nothing over, Exo. 16.18and he that gathered little had no lack: they gathered every man according to his eating. So in all earthly things, the quantity of them requiſite is not the ſame for all perſons, nor for the ſame perſon at all times*A competency is twofold, either in regard of Nature, which ſufficeth to ſupport a man in his natural life and health. 2. In regard of a mans condition, which is ſufficient to ſupport and maintain him in that condition, order, degree, and calling, wherein God hath placed him. Both theſe degrees of ſufficiency are meant in the prayer of our Saviour, and in that of Agur, Feed me with food convenient for me. Namely for Agur; for perhaps that may no be ſufficient for Agurs condition, which might ſuffice another If Agur be a Maſter of a family, then that is his compe…ency which is convenient to maintain his wife, children, and houſhold. If Agur be a publique perſon, a Prince, or a Ruler of the people, then that is Agurs …fficiency which will conveniently maintain him in that condition. Mr Mede, Diatrib. part 4. page 140.; and therefore we are to pray for particulars of them, with condition of, and reduction to this Standard of Conveniency.
4. Concerning the Order to be in prayer, that is, the Order of our petitions in relation to one another: The Promiſe is to have our requeſts ſo, that we give ſpiritual things the precedency, and put worldly things to come behind in our prayers. So it is ordered by our Saviour: But ſeek ye firſt the Kingdom of God, and his Righteouſneſs and all theſe things ſhall be added unto you. Mat. 6.33·Firſt, that is not ſo much in time, or priority of uttering, as in degree and meaſure of will and affections; prius, that is, potius: firſt is here more earneſtly and ardently then other things; and if both cannot be enjoyed as we deſire, rather theſe then any. If we ſeek temporal things only, and let ſpirituals alone; or, if we ſeek outward things before, or in equal poſition with ſpirituals, we break the Order, and cannot expect to ſpeed, but may well look to go without both: This method is neceſſary to our prevailing; upon our obſervation of this order, both ſorts of mercies are promiſed us: Heavenly things are promiſed as Principals, Earthly as Acceſſaries to them. Seek earthly things we may; for the firſt place given to the Kingdom of God importeth other things to have ſome place allotted them in our ſeeking: But to ſeek them out of their place,Primum relative dicitur ad ſecundum. Lyra. is the way to loſe all, and our labour alſo. If we would have them follow our prayers, we muſt make them follow ſpirituals in our prayers. One therefore hath well ſaid,Non eſt clavi… alia qua jannam ſibi fideles ad orandum corporalia aperiant quam ſpirituaelium petitio. Scultet. de prec. cap. 25. The petition of heavenly things is the only key that muſt open the door to our petitions for temporals. A great example we have in Solomon who being put to ask of God what he ſhould give him, deſired wiſdom and knowledg; and, becauſe he did ſo, h… had his requeſt given him in an incomparable meaſure; and, with it, riches alſo, wealth, and honor unparallel'd. This order our Saviour hath obſerved to us in his prayer, teaching us to pray firſt for the glory of Gods Name, the coming of his Kingdom of Grace, and Glory too, and in us, and for ſpiritual ability and readineſs to do his Will; and then for dayly bread.
5. The fifth Proviſo concerning the extent of the Promiſes, is touching the Circumſtances of Time, Means, and Manner of their accompliſhment upon our prayers. Theſe Circumſtances are in moſt Promiſes (eſpecially if common to all perſons) unaſſigned, or left free and arbitrary; and, where they are ſo, our prayers muſt not limit them, but leave them to the moſt wiſe and gracious choyce of the Promiſer. Where there is a latitude, we muſt not frame a limitation. We muſt not preſcribe unto God beyond what he hath promiſed. The Promiſe of God by his Prophets was for the reſtoring again of the Kingdom of Iſra…l after the removing of the Diadem by the Babylonian. The Apoſtles being come together at the Aſcention of Chriſt, ask him, Lord, wilt thou at this time reſtore again the Kingdom to Iſrael? Acts 16.7.The anſwer returned to them is, It is not for you to know the times or the ſeaſons, which the Father hath put in his own power. The times and ſeaſons are concealed uſually, and reſerved free by God in the making of his Promiſes: And where they are not given us to know, they are not given us preciſely or determinately to expect. But, in beleeving, and praying for the benefit promiſed, we are to ſubmit to,Pſal. 32.6. Iſai. 49.8. H…b. 2.3. 1 Pet. 5.6. Gal. 4 4. 1 Tim. 6.13 and attend Gods time. There is a certain time of finding; an acceptable time; an appointed time; a due time; a fulneſs, or ripeneſs of time; Gods time; proper to every promiſe, to every prayer: This God knoweth, and not we: to his choyce (who beſt can chooſe) we muſt leave it; upon him we muſt wait for the Conſummation of it. The Apoſtle Paul ſpeaketh of the diſpenſation (Oeconomy, o… diſpoſition) of the fulneſs of times; Epheſ. 1.10and this appertaineth peculiarly unto God. David ſaith, My times are in thy hand; Pſa. 31.15▪ 37.18.and, the Lord knoweth the days of the upright.
So for the Means: The Lord had ſaid to Moſes, Bring up th… people, and had ſaid alſo,Exo. 33.12 I know thee by name, and thou haſt found grace in my ſight; yet had he not let him know whom he would ſend with him. The Lord ſent Samuel to Bethlehem, and told him he had provid d him a King among Jeſſes ſons; and ordered him to fill his horn with oyl, 1 Sam. 16.1and go and anoint him whom he ſhould name unto him: but all this while he told him not which of the eight; in ſo much as when he came and looked on Eliab, he took him to be the Lords Anointed. The Lord promiſed our firſt Parents a Seed of the Woman which ſhould break the Serpents head, Gen. 3.15. See Muſc. & Cartwr. in loc.but he gave no ſpecial deſcription of his perſon or lineage, or of the term to be expected of his coming for a long time after: and therefore ſome conjecture, when Eve ſaid of her firſt ſon Cain, Gen. 5.29. See Muſc. in loc. & Paſor in voc.I have gotten a man from the Lord, ſhe took him to be that promiſed ſeed; who afterward proved a deſtroyer of her ſeed. The like Error it's conceived Lamech was in concerning his ſon, whom he therefore named Noah, Reſt; and the Patriarchs generally are thought to have expected the Meſſiah all along from Adam.
And ſo for the Manner: It was Iſraels ſin, that being in the wilderneſs, through which God had promiſed to conduct and provide for them, they were ever and anon, when in any want or danger, ready to tempt God, and limit the holy One of Iſrael: that is,Pſal. 78.40 they would alway be preſcribing him how, and in what manner they would be relieved▪ In another Pſalm it is more fully ſet forth: They ſoon forgat his works, Pſa. 106 13they waited not for his coun… ſel, but luſted exceedingly in the wilderneſs, and tempted God in the deſart. In the Margin and Hebrew it is, they made haſte, they forgat; they limited, and ſo tempted God in all thoſe forementioned reſpects. Firſt, For time; they made haſte: they would not tarry his leaſure or ſeaſon. Secondly, For manner; they waited not for his counſel: they would not refer the way of their help to God, but were impatient to have their own way, and ambitious to be their own carvers. Thirdly, For means; they luſted a luſt: they would needs be fed and ſatisfied with fleſh; they were not content to be ſuſtained with that feeding which the Lord did even miraculouſly provide for them. This is the latitude we muſt give to the Promiſes both in Time, Means, and Manner.
6. The laſt Requiſite to Prayers conformity to the Promiſe, is, that it be to the right end. The general end, which every prayer muſt arrive at, is the honor of God, and our Souls good. And, beſides, there are intermediate and particular ends of prayer, differing according to the ſubject. As if our prayer be for the good of a Brother, or a Nation, or a Church, our heart muſt be upright to that end. David enjoyning us to pray for the peace of Jeruſalem; adds this promiſe, they ſhall proſper that love thee. The words may intend the proſperity or ſucceſs of prayer: and then the promiſe is thus limited; they ſhall proſper in their prayer, or ſpeed in it, that love Jeruſalem; and loving pray for her; or, pray for her out of love to her, that is, for her good. But the honor of God, and our ſpiritual good in him, is the univerſal end of all our prayers; and this end may be layd down in that promiſe, Ye ſhall find me, when ye ſhall ſearch for me with all your heart: And in that,Jer. 29.13. 2 Chr… 15.2 The Lord is with you while ye be with him; and if ye ſeek him he will be found of you. Where ſeeking God may well import, that God is to be, not only the object of our invocation, him whom we pray unto; but the end, him whom our drift is to glorifie, and find to our Souls enjoyment in praying to him. And thoſe promiſes aſſure us to find him; but upon this proviſo, that we ſeek him to that end. From this end do thoſe prayers decline, of which the Apoſtle;Jam. 4.3. Ye ask amiſs, that you may conſume it upon your luſts. And thoſe in Hoſea; Hoſ. 7.14They have not cryed unto me with their heart, when they howled upon their beds; they aſſembled themſelves for corn and wine. And thoſe in Zechariah; Zech. 7.5.When ye faſted and mourned, did ye at all faſt unto me, even to me? As alſo thoſe in Iſaiah; Ye faſt for ſtrife and debate, Iſai. 58.4.and to ſmite with the fiſt of wickedneſs; and to make your voyce to be heard on high. And being they ſwerved thus in regard of the end, they were out of the compaſs of the promiſe, and ſo failed of prevalency.
And thus I have endeavored to open the ſence wherein the Promiſes are made, and to be taken by us in our making uſe of them in prayer. We muſt learn to take along their genuine meaning and force, circumſcribed with theſe qualifications touching the perſon praying, the manner, matter, order, and end of petitioning; and the Circumſtances (where the promiſe is not particular in them) of time, means, and manner of performance. True it is, theſe points are not all expreſt, or literally provided in every promiſe; yet they being ſomewhere expreſt, are always to be underſtood, and to be ſupylyed out of their parallel places. As for example; there is a promiſe, Whoſoever ſhall call upon the Name of the Lord ſhall be ſaved; Rom. 10.13This may ſeem very large and lax: But the very next Verſe ſupplyeth it with one main limitation; How then ſhall they call on him in whom they have not believed? Faith muſt be an ingredient in their invocation, who may have a title to that promiſe: and other proviſo's muſt be borrowed from other places for the due bounding of it in every qualification.
The reſult of what hath been ſpoken concerning the grounding of prayer, I will now ſum up in theſe few Propoſitions.
1. The promiſes made unto prayer (as of hearing or giving upon it) are not extenſible beyond the Rule or Precept for prayer; that is, we are not by vertue of the promiſe to beleeve, or expect to be heard and anſwered in any requeſt, but ſuch as we have a warrant for in the Word.
2. A prayer may be ſaid to be grounded on the promiſes of God two manner of ways. 1. With reſpect to the matter only (in the kind and nature of it) as when the thing prayed for is in the promiſe. 2. With reſpect both to the matter and to the conditions of the promiſe, and to every one of them, either preſcribing ſuch and ſuch qualifications to be in the perſon and in the prayer, and in this both in regard of manner, matter, order, and end of the ſupplication; or reſerving a latitute in the time, means, and manner of performance. That a prayer then be compleatly grounded on the promiſes, it is required, not only that the thing prayed for be the ſubject of a promiſe, but that there be (in reality) all theſe conditions.
3. Whereas we have above diſtinguiſhed of the promiſes unto prayer, that ſome are in more general terms, as to hear, anſwer, help upon prayer put up; others are more particular, as of doing, giving this or that thing in ſpecial: We are to note thereupon a threefold Rule. 1. That promiſes unto prayer are more determinate touching ſpiritual things, ſimply neceſſary for us, then touching other things: in theſe the promiſe uſually is in general of audience and anſwer; in thoſe it is often of doing or giving the particular thing. 2. General promiſes of hearing are to be interpreted according to the variety of ways wherein God may be ſaid to hear or anſwer (of which by and by,) and muſt not be reſtrained to one way of hearing or anſwering. 3. Promiſes muſt be differenced according to their ſubject matter: ſome being of invariably good, and abſolutely neceſſary things; others are of things of a mutable or indifferent nature; theſe muſt be taken conditionally, if they be good in the caſe wherein they are ſought: and, becauſe we our ſelves know not when or how far they may be good or neceſſary for us, or others, in whoſe behalf we ask them; that our prayer may be conform to the promiſe, we are particular caſes concerning ſuch things, to pray with ſubmiſſion and reverence to the infinite wiſdom, and moſt gracious diſpoſition of God, deſiring the thing only if it ſhall be good in his eyes, and leaving the determination of that condition to him: ſo that ſuch promiſes and petitions muſt be reſolved into that general modification. It is the Note of the Divines (in the late Engliſh Annotations on the Bible) upon that prayer of Moſes unto God, I beſeech thee ſhew me thy glory; Exod. 33.18, 19.and the Lords anſwer to it, I will make all my goodneſs paſs before thee: Moſes (ſay they) makes his demand of Gods glory, and he anſwereth him by the mention of his goodneſs; whereby he promiſeth, that ſo much as is good and profitable for him to know, he will reveal unto him. And ſurely if we have Gods goodneſs ſhewed and communicated to us, though we have not our wiſh, or our eye ſatisfied, or the particular given us which our prayer may be for; yet it is as fully conform to the promiſe, ſo ſufficient, and beſt for us.
4. I will add one Propoſition here concerning prayers for others, and the promiſes made unto them. I conceive the conditions required of him that prayeth, as faith in Chriſt, and the reſt (eſpecially what ever is neceſſary to a perſons being acceptable unto God) muſt alſo be in the perſon prayed for, elſe no ground of aſſurance to ſpeed for him. The Rule of Precept indeed binds to pray for others however; and he that prayeth as he ought, hath aſſurance to be heard ſome way other; and ſometimes God doth hear his ſervants for others not ſo qualified: but aſſurance that his prayer ſhall be heard to the good of the other perſon, he hath none that I know of, unleſs the other be ſo qualified: For inſtance, The promiſe in the Apoſtle James his Epiſtle is, The prayer of Faith ſhall ſave the ſick, Jam. 5.15and the Lord ſhall raiſe him up; and if he have committed ſins, they ſhall be forgiven him: This muſt be, as I apprehend, underſtood as well of the ſick's Faith (who is to call for the Elders of the Church to pray over him) as of the Elders Faith: Forgiveneſs of ſins is not promis'd nor given (that I know) but upon the Faith of the perſon forgiven. We cannot think to have others receive corporal or ſpiritual good by our prayers upon eaſier terms then we our ſelves can; or that we may be prevailed for by others praying, repenting, believing, without our own. I obſerve, when the man ſick of the Palſie was brought to Chriſt by his friends, When Jeſus ſaw their Faith, Mark 2.3. Luk. 5.18he ſaid to the ſick of the Palſie, Son, thy ſins be forgiven thee. Their Faith; that is, the ſick mans and his friends, for he was born of four; and they that brought him to Chriſt uncovered the roof of his houſe, and let him down through the Tiling before Chriſt: all their Faiths, both the parties and theirs that thus moved for him, concurred. Again, our Saviour directing his ſeventy Diſciples at his emiſſion of them▪ into whatſoever houſe they enter, to ſay, Peace be to this houſe, he tells them withall, If the ſon of peace be there, your peace ſhall reſt upon it; if not, it ſhall turn to you again: their prayer could be only effectual to true Believers.Pſa. 35.13 David praying and faſting for his wicked and perſecuting Enemies, his prayer returned into his own boſom.Exo. 32.27 33. 4 Joſh. 7.6, &c. Moſes at one time, and Joſuah with the Elders at another, praying, turned away Gods wrath from Iſrael, but it was when Iſrael repented, humbled themſelves, and reformed the offence: Otherwiſe (I think) the caſe is plain, particular men (though. they muſt pray) yet they cannot confidently look to remove Gods Judgments from a Nation, unleſs the Nation repent and amend*See Jer. 15.… Ezek. 14, 13, &c.. So that when we would obtain the deliverance, or proſperity of a people, the ready way is to pray for, and endevor their repentance. True it is, we are not able to diſcern infallibly theſe qualifications in another perſon, or people, and therefore we cannot attain an infallible certainty of prevailing for them; but it ſufficeth to the making of our prayer, that we have a precept to pray for them; that we have any hope or poſſibility of the thing; that the parties (in our eye) have not ſinned the ſin unto death;Joel 2, 14 Amos 5.15 Jonah 4.9 that we have Joels Who knoweth if he will return? Amos his It may be, and Jonah's Who can tell? and that, however it be, it will be to our own good; God will accept of, and reward the Petitioner: They ſhall prosper, Pſa. 112… 75.1…that pray for, and love Jeruſalem: Their prayer (that pray for others) ſhall return (not to the ground, but) into their own boſom. And it muſt ſuffice that in relation to others we have a conditional aſſurance; if they have the requiſites and conditions in them ſuitable to the promiſes, they ſhall have the benefit of thoſe our prayers that are grounded on them. Our prayers for others proceeding upon theſe terms, it will behove us to look more at our duty, then any infallible certainty of the particular iſſue to them; to be more preſſing in our deſires, then peremptory in our reſolves; and, if we reſolve on any things, it may be this, That if we ſeek God aright, we ſhall not ſeek him in vain. Let the Reader obſerve, in this Propoſition, the caſe being not much handled by any that I meet with, I give my Judgment and Grounds for it, under ſubmiſſion.