8. It cannot possibly be conceived, that the word of God should give no direction in so important a point: or that the Son of God, who came down from heaven for us men and for our salvation, should have left us undetermined with regard to a question, wherein our salvation is so nearly concerned.
And in fact, he hath not left us undetermined; he hath shewn us the way wherein we should go. We have only to consult the oracles of God, to inquire what is written there? And if we simply abide bytheir decision, there can no possible doubt remain.
III. 1. According to this, according to the decision of holy writ, all who desire the grace of God, are to wait for it, in the means which he hath ordained; in using, not in laying them aside.
And first: all who desire the grace of God, are to wait for it in the way of prayer. This is the express direction of our Lord himself. In his sermon upon the mount, after explaining at large wherein religion consists, and describing the main branches of it, he adds, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh, it shall be opened. (Matt. vii. 7, 8.) Here we are in the plainest manner directed to ask, in order to, or as a means of receiving; to seek in order to find, the grace of God, the pearl of great price; and to knock, to continue asking and seeking, if we would enter into his kingdom.
2. That no doubt might remain, our Lord labours this point in a more peculiar manner. He appeals to every man’s own heart. What man is there of you, who if his son ask bread, will give him a stone? Or if he ask a fish, will he give him a serpent? If ye then being evil know how to give good gifts unto your children, howmuch more shall your Father which is in heaven, the Father of angels and men, the Father of the spirits of all flesh, give good things to them that ask him? ver. 9, 10, 11. Or, as he expresses himself on another occasion, including all good things in one, How much more shall your heavenly Father give the holy Spirit to them that ask him? Luke xi. 13. It should be particularly observed here, that the persons directed to ask, had not then received the holy Spirit. Nevertheless our Lord directs them to use this means, and promises that it should be effectual; that upon asking they should receive the holy Spirit, from him whose mercy is over all his works.
3. The absolute necessity of using this means if we would receive any gift from God, yet farther appears from that remarkable passage which immediately precedes these words: And he said unto them (whom he had just been teaching, how to pray) which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves—and he from within shall answer, Trouble me not—I cannot rise and give thee: I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity he will rise, and give him as many as he needeth. And I say unto you, Ask and it shall be given you, Luke xi. 5, 7, 8, 9. Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as heneedeth. How could our blessed Lord more plainly declare, that we may receive of God, by this means, by importunately asking, what otherwise we should not receive at all!
4. He spake also another parable to this end, that men ought always to pray, and not to faint, till through this means they should receive of God, whatsoever petition they asked of him. There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterwards he said with himself, Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest by her continual coming she weary me. Luke xviii. 1–4. The application of this our Lord himself hath made. Hear what the unjust judge saith! Because she continues to ask, because she will take no denial, therefore I will avenge her. And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily—if they pray and faint not.
5. A direction equally full and express, to wait for the blessings of God in private prayer, together with a positive promise, that by this means we shall obtain the request of our lips, he hath given us in those well-known words: Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, andthy Father which seeth in secret shall reward thee openly, Matt. vi. 6.
6. If it be possible for any direction to be more clear, it is that which God hath given us by the apostle, with regard to prayer of every kind, publick or private, and the blessing annext thereto. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, (if they ask; otherwise ye have not, because ye ask not, Jam. iv. 2.) and upbraideth not, and it shall be given him, ch. i. 5.
If it be objected, “But this is no direction to unbelievers; to them who know not the pardoning grace of God: for the apostle adds, but let him ask in faith: otherwise, let him not think that he shall receive any thing of the Lord.” I answer the meaning of the word faith in this place, is fixed by the apostle himself, (as if it were on purpose to obviate this objection) in the words immediately following: Let him ask in faith, nothing wavering, nothing doubting μηδὲν διακρινόμενος. Not doubting but God heareth his prayer, and will fulfil the desire of his heart.