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as they found. We are not to have such unwor-
thy Thoughts of God, as to believe that he has
obliged himself to answer all the most foolish,
the most finful, nay the most contradictory
Petitions of all Men, or their Prayers of any
kind, if they do but put up their Requests with
their Mouth, though perhaps they never seri-
ously think of them with their Hearts. No;
though the Promise is here set down in few and
general Words, it must be understood with those
particular Explications and Restrictions which
are mentioned in the Context, and other parallel
Passages of the holy Scripture, which I shall
therefore endeavour to lay together, and to open
the Reason of them, that our Saviour's Mean-
ing as to this Promise may not be misunderstood
or perverted. Now, for Memory's fake, the
Explications of this Promise may be reduced to
these four Sorts : 1. The right Qualifications of
the Persons that pray. 2. The Matter of our
Prayer, or the Things we pray for. 3. The
Manner of our praying or asking. 4.
Grant of our Prayers or Petitions: Concerning all
which I have something to offer towards the
Explication of this Promise.

1. As to the First, The Qualifications of the Persons that pray. I think we may take it for granted, that the Persons to whom this Advice is given, are Disciples or Christians, using their own diligent Endeavour and therefore what they cannot attain by their own Strength, they are encouraged to attempt by the Use of Prayer. This Promise then is only made to Christ's Difciples, and consequently, only to Believers; and to such Believers as diligently make use of their VOL. IV.:

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own Endeavours. So that perhaps all that is to be said of the right Qualifications of the Persons that pray, may be reduced to these Two, Faith and Practice. First, Faith: And thus the same Evangelist explains it, Matth. xxi. 22. And all Things whatsoever ye mall ask in Prayer, belieging, ye fwall receive. So St. James explains the like Promise, Jam. i. 6. For having faid at the preceding Verse: If any of you lack Wisdom, let him ask of God, that giveth to all Men liberally, and upbraideth not ; and it mall be given him : Which is the very fame with the Promise in my Text: He adds immediately, by Way of Application, But let him ask in Faith, nothing wavering

Now by Faith requisite in him that prays, there are several Things meant, as necessary to entitle us to this Promise made to Prayer in the Text. As,

1. The Person, who trusting in this Promise, puts up his Prayers to God, must believe both his Being, and his Ability, and good Will to grant those Things he prays for. He that cometh to God, faith the Apostle, Heb. xi. 6. must believe that he is, and that he is a Rewarder of them who diligently seek bim. This Qualification carries its own Reason along with it; for no Man can be understood to pray to God in good Earnest, if he does not believe him capable of hearing and granting his Requests.

2. Christian Faith implies not only a Belief in God, but a Belief and Trust in the Mediation and Intercession of Jesus Christ; for thus Christ himself explains it, yob. xiv. 13, 14. Whatfoever ye shall ask in my Name, faith he, that will

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that ye

I do, that the Father may be glorified in the Son : If ye shall ask any thing in my Name, I will do

And Yoh. vi. 24. Hitherto have ye asked nothing in

my Name; ask, and ye shall receive, that your Joy may be full.

3. Faith implies not only a general Belief in God, and that he is to be addressed through the Mediation of Jesus Christ; but likewise a Belief of this particular Promise, that God for Christ's fake will hear and grant our Prayers, Mark xi. 24. What Things foever ye defire when ye pray, believe

ye receive them, (or, as some other Readings have it, believe that ye shall receive them,) and ye shall have them. It is indeed a very unreasonable Thing for any Man to claim Benefit by a Promise to which he himself gives no Credit.

4. By Faith in the praying Person, is not only implied, that he believes Prayer is a proper Means to obtain of God the good Things he wants; but likewise that there is no obtaining of them without it. What I mean is this, that he who comes to pray to God, should come believing that it is not in his own Power, by any Skill, Contrivance, or Endeavour of his own, to procure to himself those good Things he prays for, and therefore that he is to depend entirely on God for them, by this Means of Prayer ; according to the Advice of the Wise Man, Prov. iii. 5. Trust in the Lord with all thine Heart; and lean not to thine own Understanding : in all thy Ways acknowledge him, and be jhall direct thy Paths. And according to the excellent Advice of his Father David, i Chron. xxviii. 9. And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect Heart, L 2

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and with a willing Mind: for the Lord searchetb all Hearts, and understandeth all the Imaginations of the Thoughts: if thou seek him, he will be found of thee: but if thou forsake him, he will caft thee off for ever.

So much for Faith, the first Qualification required in him that prays to God, and expects the Benefit of the Promise in

my

Text. Next follows Practice, the other Qualification requisite in him that prays to God; which imports, that in good Earnest he use his true Endeavour to obtain those good Things which he prays

for. This I shall likewise branch out into some more particular Rules.

1. There must be a general Care and Endeavour to comply with all God's Commandments. 1 Joh. iii. 22. Whatsoever we ask, we receive of kim; because we keep his Commandments, and do those Things that are pleasing in his Sight. If we are either in general negligent of our Lives and Conversations; or particularly, if we indulge ourselves in the Practice of any known Sin, without striving earnestly to get rid of it, we have no Reason to expect that God will grant our Requests in Prayer, Prov. xxviii. 9. He that turneth away bis Ear

from hearing the Law, even bis Prayer shall be abomination. And Prov. xv. 8. The Sacrifice of the Wicked is an Abomination to the Lord; but the Prayer of the Upright is bis Delight.

2. We must not presume to go to God in Prayer, being conscious to ourselves of having committed

any

known Sin, without repenting particularly of it. If we carry any such Idol in our Bosom, it will be like Achan's accursed

Thing,

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Thing, and will deprive us of the Blessing we might otherwise expect from our Prayers. 1 John iii. 21. Beloved, if our Heart condemn us not, then have we Confidence towards God, and whatsoever we ask, we receive of him, because we keep his Commandments. And the Psalmist lays it down as a Rule, Psal. lxvi. 18. If I regard Iniquity in my Heart, the Lord will not bear me. And God tells the People of Israel, that when they came to pray to him with their bloody Designs in their Minds, and Actions of Cruelty in their Lives, unrepented of, he would not hear their Prayers: Ija. i. 15. And when ye spread forth your Hands, says he, I will hide mine Eyes from you : yea, when ye make many Prayers,

I will not hear : your Hands are full of Blood.

3. Another Instance of our sincere Endeavour to amend our Lives, . to qualify ourselves for Prayer, is, that we must set about our Prayers with Hearts free from Malice, and full of Charity to all Men. When ye stand praying, faith our Saviour, Mark xi. 25. forgive, if ye have ought against any,

that

your Father also which is in Heaven may forgive you your Trespases

. But if you do not forgive, neither will your father which is in Heaven forgive you your Trespasses. And in another Place of this fame Sermon on the Mount, If thou bring tby Gift to the Altar, and there remembrest that thy Brother hath ought against thee; leave there thy Gift before the Altar, and go thy Way, first be reconciled to thy Brother, and then come and offer thy Gift, Matth. v. 23.

4. A fourth Branch of this Sincerity is, that whosoever would claim any Benefit from this Promise made to Prayer, must take Care that

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