Chapter XVII: Front Matter (17)

These two answers contain little more than a recapitulation of some things, that have been occasionally mentioned, in explaining the nature of these ordinances; and therefore we shall very briefly insist on them.

I. Concerning those things wherein the sacraments of baptism and the Lord’s supper agree; accordingly,

1. It is observed, that God is the Author of both. This may be inferred from what has been said concerning their being holy ordinances, or means of grace; in which we are to expect his presence and blessing to make them effectual to salvation: This we cannot do without engaging in them by his own warrant, which he has been pleased to give us, as appears from his word, and the experience of many believers, who have found sensible advantage thereby; so that the effects of his power and grace, that have been produced in their hearts, when engaged therein, afford a convincing evidence that God is the Author thereof. This, as to what concerns baptism, respects more especially, the baptism of those that are adult; for when infants are baptized, though God can, and sometimes does, as is more than probable, own this ordinance, by regenerating them at that time; yet this cannot be known by us, unless it be inferred, from those extraordinary communications of grace which they may experience, who are enabled, by faith to give up their children to God therein.

2. Baptism and the Lord’s supper farther agree, in that Christ, and his benefits are signified by both of them: for they are, each of them, ordinances for our faith, as they are signs and seals of the covenant of grace, in which Christ, and the benefits of his redemption, are set forth: Thus the apostle says, with respect to baptism, _So many of as were baptized into Jesus Christ, were baptized into his death, buried with him by baptism into death_, Rom. vi. 3, 4. accordingly we have communion with Christ as crucified, dying and buried, and, after this, rising again from the dead, whereby he brought the work of redemption to perfection: These things are signified; and thus our faith is to make use of this sign in baptism; and the apostle says the same thing with respect to the Lord’s Supper: _As often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come_, 1 Cor. xi. 26.

3. Baptism and the Lord’s supper, are farther observed to agree, in that they are to be dispensed by none but the ministers of the gospel. Under the Old Testament-dispensation, where all the parts of the temple-service were significant signs of Christ, and the benefits of the covenant of grace; these were to be administered by none but those who were qualified, called, and lawfully set apart to that work, as the apostle says, _No man taketh this honour unto himself, but he that is called of God, as was Aaron_, Heb. v. 4. And we may conclude, that the moral reason of the thing extends itself to the administration of the seals of the covenant, under the gospel-dispensation. It is certain, that some must be appointed, or set apart to this work, otherwise it would belong to every body, and consequently there would be no determinate administrators of these ordinances, who might be said to have a special call thereunto, from God and man. It may also be inferred from those scriptures that speak of _pastors after God’s own heart_, who are to _feed_ his people _with knowledge and understanding_, as being his special _gift_, Jer. iii. 15. and from what the apostle says, concerning gospel-ministers, whether extraordinary or ordinary, as being Christ’s _gift_, when he _ascended up on high_, Eph. iv. 8, 11.

4. It is farther observed, that these two ordinances agree, in that they are both to be continued in the church, until Christ’s second coming. Though we look and hope for more of the presence of God therein, and a greater effusion of his Spirit, to make them more effectual, and render the church more bright and glorious, as being favoured with greater degrees of the communications of divine grace; yet we have no ground to expect new ordinances, or a new dispensation to succeed this we are under, till Christ’s second and most glorious coming; therefore this is called, _The last time_, 1 John ii. 18. Upon which account the apostle says, that _the ends of the world are come upon us_, 1 Cor. x. 11. by which we are to understand, that the present dispensation of the gospel that we are under, is the last we are to expect till Christ’s second coming.

And this also appears, from the promise which Christ has given of his presence with his ministers and churches, when faithfully engaging in these ordinances, as he says, _Lo, I am with you always, even unto the end of the world_, Matt. xxviii. 20. And, as his _death_, as was before observed, is to be _shewed forth till he come_, 1 Cor. xi. 26. this proves that the Lord’s supper is also to be continued in the church till then. This I would the rather observe, inasmuch as it is contrary to what some maintain, who, while they hope for a greater effusion of the Spirit, and a more glorious state of the church in the latter day, are ready to extend their thoughts too far, they conclude that it will be a new dispensation, as the ordinances which the church is favoured with, at present, shall cease, particularly baptism and the Lord’s Supper; which we can by no means approve of.

II. We are now to consider wherein the sacraments of baptism and the Lord’s supper differ.

1. It is observed that they differ, in that baptism is to be administered but once; whereas, the Lord’s supper is to be administered often. This appears from two different circumstances contained in them. As for baptism, it signifies our first ingrafting into, or putting on Christ; and when denominated from the thing signified thereby, it is called, the _washing of regeneration, and the renewing of the Holy Ghost_, Titus iii. 5. which is hoped for in this ordinance; accordingly it is considered as our first solemn dedication to Christ; and, as this is signified thereby, it is called an initiating ordinance, in which we are bound to be the Lord’s; which bond holds good as long as we live, and therefore needs not to be signified, sealed, or confirmed by our being baptized a second time: But, on the other hand, the Lord’s supper signifies our feeding or living upon Christ, and receiving daily supplies of grace from him, as our necessities require: Therefore this ordinance differs from baptism as it is often to be engaged in.

2. They differ, in that the former as has been before proved, is not only to be applied to the adult, if they have not been baptized before, but to the infants of believing parents, which the Lord’s supper is not. In baptism, the person dedicated may be considered as being passive, and so devoted to God by the faith of another, who has a right to do this: But none are to partake of the Lord’s supper but those who have such a degree of knowledge, that they are able to discern the Lord’s body, and capable of performing that duty which the apostle recommends as necessary thereunto, when he says, _Let a man examine himself, and so let him eat of that bread, and drink of that cup_, 1 Cor. xi. 28.

I am sensible that some of the ancient church, and particularly Cyprian, in the third century, have pleaded for, and practised the administration of the Lord’s supper to infants, being led into this mistake, by supposing what does not sufficiently appear, _viz._ that infants among the Jews ate the passover, because whole families are said to eat it. But this does not appear to include infants; for whom another sort of food was designed: neither could they reap any advantage by it, not being capable of discerning the thing signified, or feeding on Christ, the true Paschal Lamb; which could be done no otherwise than by faith.

Others were led into this mistake from the wrong sense they gave of that scripture, in which Christ says, _Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you_, John vi. 53. thinking that our Saviour meant hereby, the bread and wine in the Lord’s supper. Therefore this ordinance was absolutely necessary to salvation; upon which account they thought that it ought to be extended to infants, as a means of their obtaining it. But it is certain this cannot be the meaning of that scripture, since the Lord’s supper was not instituted, or known in the church, when our Saviour spake these words: Therefore, he intends nothing else thereby but the fiducial application of Christ’s death, as an expedient for our obtaining eternal life.

Quest. CLXXVIII.

QUEST. CLXXVIII. _Which is Prayer?_

ANSW. Prayer is an offering up of our desires unto God, in the name
of Christ, by the help of his Spirit, with confession of our sins,
and thankful acknowledgment of his mercies.

Having considered the things that are to be believed and done; what remains is, to enquire concerning those things that are to be prayed for, and how this great duty of prayer is to be performed. This is necessary to be insisted on, inasmuch as we are obliged to yield obedience to the revealed will of God; nevertheless, by reason of our depravity and weakness, we can do nothing that is good without his assistance, which is not to be expected, unless it be humbly desired of him; and this is what we generally call _prayer_; which being performed by creatures who are not only indigent, but unworthy, this is to be acknowledged, and accordingly we are, in prayer, to confess sin as the principal ground and reason of this unworthiness. And, inasmuch as God has been pleased to encourage us to hope, that we shall not seek his face in vain, who, in many instances is pleased to grant returns of prayer; this obliges us to draw nigh to him with thanksgiving. These things are particularly contained in the answer we are explaining; and the method in which we shall endeavour to speak to it, is to consider,

I. What, prayer supposes; and that is,

1. That we are dependent and indigent creatures, have many wants to be supplied, sins to be forgiven, miseries, under which we need pity and relief, and weaknesses, under which we want to be strengthened and assisted in the performance of the duties that are incumbent on us. From hence it may be inferred, that though our Lord Jesus Christ is often represented as praying to God, this is an action performed by him in his human nature; in which alone he could be said to be indigent, who, in his divine nature, is all-sufficient.

2. It supposes that God, who is the object of prayer, is regarded by us, not only as able, but willing to help us; and that he has encouraged us to draw nigh to him for relief: And therefore it is a duty that more especially belongs to those who are favoured with the hope of the gospel.

II. We shall now shew how prayer is to be considered, as to the various kinds hereof; and accordingly we are represented as drawing nigh to God, with an humble sense of our secret sins and wants, which none but God and our own consciences are privy to. This kind of prayer our Saviour intends, when he says, _Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly_, Mat. vi. 6. and we have an instance hereof in himself; inasmuch, as it is said, that _when he had sent the multitudes away, he went up into a mountain apart to pray_, chap. xiv. 23. also, _Peter went up upon the house-top to pray_, Acts x. 9. in which, being retired from the world, he had a greater liberty to pour forth his soul unto God.

Moreover, we are to join with others in performing this duty, in which we confess those sins, and implore a supply of those wants that are common to all who are engaged therein: This our Saviour encourages us to do, when he says, _If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them_, Mat. xviii. 19, 20. This is a branch of social worship, and is to be performed by every family apart, whereof we have an example in Cornelius, concerning whom it is said, that he was _a devout man, and feared God with all his house, and prayed to him always_; and that he did this, at certain times, _in his house_, Acts x. 2. compared with ver. 30. Moreover, this duty is to be performed publicly in the church, or any worshipping assembly met together for that purpose: Of this we have an instance in the apostle Paul, who, when he had called for the elders of the church at Ephesus, designing to take his leave of them, after an affectionate discourse, and suitable advice given to them, he _kneeled down and prayed with them all_, chap. xx. 36.

Again, prayer may be considered as that for which a stated time is set apart by us, either alone, or with others; or, that which is occasional, short, and ejaculatory, consisting in a secret lifting up of our hearts to God, and may be done when we are engaged in other business of a different nature, without being a let or hindrance to it: Thus it is said that _Nehemiah prayed_, when he has going to _deliver the cup into the king’s hand_, between the king’s asking him a question, and his returning him an answer to it; which seems to be the meaning of what is said in Neh. ii. 4, 5. _Then the king said unto me; for what dost thou make request? so I prayed to the God of heaven, and I said unto the king_, &c. These ejaculatory prayers are either such as we put up to God while engaged in worldly business for direction, assistance, or success therein; or when attending on the word read or preached, or any other holy duties, in which we lift up our hearts to him for his presence therein.

III. The next thing to be considered, is, the various parts of prayer; and these are three, _viz._ Confession of sin; petition for a supply of our wants; and thanksgiving for mercies received. Confession of sin supposes that we are guilty, and deserve punishment from God; petition supposes, that we are miserable and helpless; and thanksgiving implies, a disposition to own God, the author of all the good we enjoy or hope for, and includes in it a due sense of those undeserved favours we have received from him.

From this general account of the duty of prayer, and the parts thereof, we may infer,

1. That the two former of them, namely, confession of sin, and petition for relief, under the various miseries and distresses which we are liable to, is only applicable to those who are in a sinful and imperfect state, as believers are in this world. As for glorified saints in heaven, they have no sins to be confessed, nor any miseries under which they need help and pity. As for that part of prayer which consists of thanksgiving for mercies already received, that, indeed, is agreeable to a perfect state, and is represented as the constant work of glorified saints: Thus the Psalmist says, _The heavens_, that is, the inhabitants thereof, _shall praise thy wonders, O Lord, thy faithfulness also in the congregation of the saints_, Psal. lxxxix. 5.

2. Sinners, who have lost their day of grace, against whom the door of hope and mercy is shut, who are enduring the punishment of sin in hell, these are not properly the subjects of prayer; concerning whom it may be said, not only that they cannot pray, being destitute of those graces that are necessary thereunto; but having no interest in a Mediator, or in the promises of the covenant of grace, which are a warrant and encouragement for the performance of this duty.

3. In this world, wherein we enjoy the means of grace, none are the subjects of prayer but man. The Psalmist, indeed, speaks of God’s _giving to the beast his food, and to the young ravens which cry_, Psal. cxlvii. 9. and elsewhere it is said, _He provideth for the raven his food, when his young ones cry unto God_, Job. xxxviii. 41. The meaning of which is, not that brute creatures formally address themselves to God for a supply of their wants, having no idea of a divine being; but, that, when they complain for want of food, the providence of God supplies them, though they know not the hand from whence it comes.

4. Though it be the duty of all men in the world to pray; yet none can do this by faith, and, consequently, in an acceptable manner, but believers, concerning whom the apostle says, _Ye have received the spirit of adoption, whereby they cry, Abba, Father_, Rom. viii. 15.

As for the first part of prayer, _viz._ petition, or supplication. This will be particularly considered under several following answers, and especially those that contain an explication of the Lord’s prayer; which is a directory for what we are to ask of God: Therefore we shall, at present, only consider the other two parts of prayer, _viz._ confession of sin, and thanksgiving for mercies.

(1.) Concerning confession of sin; and accordingly,

[1.] We shall prove, that it is an indispensable duty incumbent on all men; and that, not only on those who are in a state of unregeneracy, and consequently under the dominion of sin, but on believers themselves, who are in a justified state. This will appear, if we consider, that not to confess sin, is, in effect, to justify ourselves in the commission of it; and, as it were, to deny that which is so well known to the heart-searching God, as well as to our own consciences. It also contains in it a charging God with injustice, when he inflicts on us the punishment that is due to it; which is contrary to what Ezra says; _Thou, our God, hast punished us less than our iniquities deserve_, Ezra ix. 13.

Moreover, none was ever truly humbled in the sight of God, or obtained mercy and forgiveness of sin, but he was first brought to confess it with suitable affection, and brokenness of heart; which are ingredients in true repentance: Thus it is said, _He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light_, Job xxxiii. 27, 28. It is also said elsewhere, _He that covereth his sins shall not prosper: But whoso confesseth and forsaketh them shall have mercy_, Prov. xxviii. 13. This duty is so evident, that, one would think, no one, who duly considers what he is, or how contrary his actions are to the revealed will of God, should have the front to deny it: However, it is well known, that many seem designedly to wave all confession of sin in prayer; and, others argue against it, more especially, as to what concerns the case of believers: Accordingly,

_Object._ It is objected, that believers ought not to confess sin; since that is inconsistent with a justified state: It is, in effect, to plead guilty, though God has taken away the guilt of sin, by forgiving it for the sake of the atonement which Christ has made: It is a laying open the wound that God hath healed and closed up, or bringing to remembrance that which he hath said, _he will remember no more_, Heb. x. 67. and it is contrary to the grace of God, who hath said, none shall _lay any thing to the charge of_ his _elect_, since _it is God that justifieth_, Rom. viii. 33. for a believer to lay any thing to his own charge, which he does when he confesses sin.

_Answ._ To this it may be replied;

_1st_, That we must distinguish between a believer’s desert of punishment or condemnation, and his being actually punished by God, as a sin-revenging judge, according as his iniquities deserve. That a believer shall not eventually fall under condemnation, is true, because his sins are forgiven; and with respect to such, the apostle says, _There is now no condemnation to them which are in Christ Jesus_, ver. 1. Nevertheless, though he be in a justified state, and, as the consequence hereof, shall be undoubtedly saved; yet, according to the tenor of his own actions, he being a sinner, contracts guilt in the sight of God; and, a desert of punishment is inseparably connected with every sin, though a person may be in a justified state who commits it. It is one thing to be liable to condemnation, and another thing to deserve to be condemned: The former of these is, indeed, inconsistent with a justified state; but the latter is not: And it is in this sense that we are to understand the Psalmist’s words, _If thou, Lord, shouldst mark iniquities, O Lord, who shall stand_, Psal. cxxx. 3. And, accordingly, the best believer on earth, though he have a full assurance of his being forgiven by God; yet, inasmuch as he is a sinner, he is obliged to confess that he deserves to be cast off by him, or, if God should deal with him according to what he finds in him, without looking upon him as he is in Christ, his head and surety, he would be undone and lost for ever.

_2dly_, Believers are daily sinning, and therefore contracting fresh guilt; as it is said, _There is not a just man upon earth that doeth good and sinneth not_, Eccl. vii. 20. and, indeed their sin is sometimes so great, that they grieve the Holy Spirit, wound their own consciences, and act very disagreeably to their character as believers. This therefore ought to be confessed with shame and self-abhorrence; as the prophet says, _That thou mayest remember and be confounded, and never open thy mouth anymore, because of thy shame; when I am pacified towards thee for all that thou hast done, saith the Lord God_, Ezek. xvi. 63. Moreover, it is certain that believers, when they have had a discovery that their sin was pardoned, have, at the same time, confessed it with great humility. Thus, immediately after Nathan had reproved David for his sin, and told him, upon his repentance, that _the Lord had put it away_, 2 Sam. xii. 13. yet he makes a penitent confession of it before God, and says, _Against thee, thee only have I sinned, and done this evil in thy sight_, Psal. li. 4.

[2.] We shall now consider with what frame of spirit sin is to be confessed; and this ought to be done,

_1st_, With a due sense of the infinite evil thereof, as it reflects dishonour on the divine perfections; and particularly as it is opposite to the holiness and purity of God, and a contempt cast on his law, which expressly forbids it, and a disregarding the threatenings denounced thereby against those who violate it, and renders us liable to his wrath, as a sin-revenging Judge, pursuant to the intrinsic demerit thereof: And therefore it is justly styled _an evil thing and bitter_; the only thing that can be called a moral evil; and it is certainly bitter in the consequences thereof.

_2dly_, We are to confess sin with humility, shame, confusion of face, and self-abhorrence; and that more especially, by reason of the vile ingratitude there is in it, as committed by those who are under the greatest engagements to the contrary duties.

_3dly_, Sin is to be confessed with the hope of obtaining forgiveness through the blood of Christ, as laying hold on the promises of mercy, which are made to those who confess and forsake it, Prov. xxviii. 13. and, with an earnest desire, to be delivered from the prevailing power thereof, by strength derived from Christ.

[3.] We shall now consider what sins we are to confess before God; and these are, either the sin of our nature, or those actual transgressions that proceed from it.

_1st_, The sin of our nature. As fallen creatures, we are destitute of the image of God; and, having contracted corrupt habits, by repeated acts of rebellion against him, all the powers and faculties of our souls are vitiated thereby, and we not only indisposed and disinclined to what is good, but naturally bent to backslide from God, and to commit the greatest abominations, if destitute of his preventing, restraining, or renewing grace: Thus the apostle says, _I know that in me, (that is, in my flesh) dwelleth no good thing_, Rom. vii. 18. And this is to be considered as what has universally defiled and depraved our nature; and therefore we ought to cry out with the leper, _Unclean, unclean_, Lev. xiii. 45. or, as the prophet say, _From the sole of the foot even unto the head, there is no soundness in us, but wounds, and bruises, and putrifying sores_, Isa. i. 6. We are to consider it as that which insinuates itself into our best duties; and it is like the fly in the precious ointment; and it is of such a nature, that when we have been enabled to gain some advantage against it, it will afterwards recover strength. Notwithstanding all our endeavours to the contrary. It is like an incurable disease in the body, which, though we endeavour to keep it under for a while, yet it will prevail again, till the frame of nature is demolished, and thereby all diseases cured at once: Nevertheless, when we confess and are humbled for this propensity, that is in our nature to sin, we are to pray and hope, that the prevailing power thereof may be so far weakened, that, by the principle of grace, implanted in regeneration, and excited by the Spirit, in promoting the work of sanctification, though it dwells in us it may not entirely have dominion over us, or we be thereby denominated the servants of sin.

_2dly_, We are to confess the many actual sins that we daily commit, with all their respective aggravations; sins of omission and commission, both of which are contained in the apostle’s confession; _The good that I would do, I do not; but the evil which I would not, that I do_, Rom. vii. 19. Our sinful neglects of duty are numberless; we are to confess our not having redeemed our time, but spent it in those trifles and vain amusements that profit not; particularly if we have misimproved the very flower and best part of our time and strength, and not remembered our Creator in the days of our youth. This Job reckons the principal ground and reason of the evils that befal him in his advanced age, when he says, _Thou writest bitter things against me; and makest me to possess the iniquities of my youth,_ Job xiii. 26. And we are humbly to confess our not having improved, and, thereby, lost many opportunities for extraordinary service, either to do, or to get good: Thus the prophet says, _Yea, the stork the heaven knoweth her appointed times, and the turtle, and the crane, and the swallow observe the time of their coming, but my people know not the judgment of the Lord_, Jer. viii. 7. We are also to confess our neglecting to comply with the calls and invitations of the gospel; upon which account we are said, _to receive the grace of God in vain,_ 2 Cor. vi. 1. _or not to know the time of our visitation,_ Luke xix. 44. but when God has _called, we have refused; when he has stretched out his hand, no man regarded, but have set at nought all his counsel, and would none of his reproof_, Prov. i. 24, 25. We are also to confess our neglect of public and secret duties, or worshipping of God in a careless indifferent manner; as the prophet represents the people, saying, _Behold, what a weariness is it, and ye have snuffed at it, saith the Lord of Hosts; and ye have brought that which was torn, and the lame and the sick; should I accept this at your hands?_ Mal. i. 13. We are also to confess our neglect of relative duties, in not instructing those under our care, nor reproving them for sin committed, nor sympathizing with the afflicted, nor warning those who are going out of God’s way; by which means a multitude of sins might have been prevented, whereby many have been ruined through our sinful neglect.

As for sins of commission, which are also to be confessed; these are either such as were committed before or after our conversion to God; the former of which contain a disowning his authority, or right to obedience; the latter, an ungrateful disregard to, or forgetfulness of the greatest benefits received from him. We are also to confess those sins which are contrary to the moral law, or the very light of nature; which we are often guilty of: And, that we may be furnished with matter, and give scope to our thoughts and affections therein, it may be of use for us to consider the sins forbidden under each of the Ten Commandments, which have been before particularly insisted on. We ought also to confess the various aggravations of sin; and, to assist us therein, those things that are contained in a foregoing answer[103], may be of some use to us, especially if we make a particular application thereof to our own case, and observe how far we have reason to fall under a sense of guilt, or charge ourselves with crimes of the like nature.

Moreover, we are to confess the sins we have committed against the engagements or grace of the gospel; the low thoughts we have sometimes had of the person of Christ, his love to us, or the benefits we have been made partakers of from him, while we have been ready to say, as the daughters of Jerusalem are represented speaking, _What is thy beloved more than another beloved,_ Cant. v. 9. and how much we have hardened our hearts against him, refusing to submit to his yoke, or bear his cross; how often we have been ashamed of his cause and interest, especially when called to suffer reproach for it. Have we not sometimes questioned the truth of his promises, refused to submit to his righteousness, and depend upon it alone for justification, while we have had too high thoughts of ourselves, glorying and valuing ourselves upon the performance of some moral duties, which we have put in the room of Christ?

We ought to confess how much we have opposed him in all his offices; not depending on him as a prophet to lead us in the way of truth and peace, but have leaned to our own understanding, and therefore have been left to pervert, disbelieve, or, at least, entertain some doubts about the great doctrines of the gospel; or, if our minds have been rightly informed therein, yet we have not made a practical improvement thereof, for our spiritual advantage. Have we not opposed him as a priest, and neglected to set a due value on that atonement he has made for sin, not improving his intercession for us, who is entered into the holy place, made without hands, to encourage us to come boldly to the throne of grace? Have we not also refused to submit to him as king of saints, or seek protection from him against the assaults of our spiritual enemies? These things are to be confessed by us in prayer; and that with such a sense of our own guilt, that we ought to acknowledge ourselves to be, (as the apostle says concerning himself,) _the chief of sinners,_ 1 Tim. i. 15.

I am sensible that many will be ready to conclude, that much of what has been said concerning sins to be confessed, is applicable to none but those that are in a state of unregeneracy; and, among them, few can say, that they are the chief of sinners, unless they have been notoriously vile and scandalous in the eye of the world; and that the apostle Paul, when he applies this to himself, has a peculiar reference to what he was before his conversion.

But to this it may be replied; that it is impossible we should know so much of the sins of others, together with their respective aggravations, as we may of those that have been committed by ourselves. And if we have not been left to commit those gross and scandalous sins, which we have beheld in them with abhorrence, this is not owing to ourselves, but the grace of God, by which we are what we are; which, if we had been destitute of, we should have been as bad as the worst of men; and if our hearts have been renewed and changed thereby, so that we are kept from committing those sins that are inconsistent with a state of grace; yet there are very heinous aggravations attending those we have reason to charge ourselves with; whereby we have acted contrary to the experience we have had of the efficacious influence of the Holy Spirit, and have been guilty of very great ingratitude against him, that has laid us under the highest obligations. Thus concerning confession of sin, when drawing nigh to God in the duty of prayer.

(2.) We are now to consider another part of prayer, namely, that we are therein thankfully to acknowledge the mercies of God: Thus the Psalmist says, _Enter into his gates with thanksgiving, and into his courts with praise; be thankful unto him, and bless his name,_ Psal. c. 4. And elsewhere, _I will offer to thee the sacrifice of thanksgiving; and will call upon the name of the Lord,_ Psal. cxvi. 17. that is, I will join prayer and praise together. Nothing is more obvious, than that favours received ought to be acknowledged; otherwise we are guilty of that ingratitude which is one of the vilest crimes. Not to acknowledge what we receive from God, is, in effect, to deny our obligation to him; which will provoke him to withhold from us those other mercies which we stand in need of.

This duty ought to be performed at all times, and on all occasions: Thus the apostle says, _In every thing by prayer and supplication with thanksgiving, let your request be made known unto God,_ Phil. iv. 6. This is evident, in that there is no condition of life but what has some mixture of mercy in it; and that this may be more particularly considered, we may observe, that the mercies we receive from God, are either outward or spiritual, common or special; the former of these he gives to all without distinction; as it is said, _The Lord is good to all, and his tender mercies are over all his works,_ Psal. cxlv. 9. And elsewhere, he is _kind unto the unthankful, and to the evil,_ Luke vi. 35. _and maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust,_ Matt. v. 45. The latter sort of mercies he bestows on the heirs of salvation, in a covenant-way, as the purchase of the blood of Christ, and a pledge of farther blessings which he has reserved in store for them: There are mercies which we have in hand, or in possession, and others which we have in hope or in reversion: Thus the apostle speaks of the _hope_ which is _laid up for_ the saints _in heaven,_ Col. i. 3, 5. which he _thanks_ God for in his prayer for the church.

Again, the mercies of God may be considered either as personal or relative; the former we are more immediately the subjects of; the latter affect us so far as we stand related to others, for whose welfare we are greatly concerned, and whose happiness makes a very considerable addition to our own.

[1.] We are to express our thankfulness to God for personal mercies; and accordingly we are to bless him for the advantages of nature, which are the effects of divine goodness: Thus the Psalmist says, _I will praise thee; for I am fearfully and wonderfully made,_ Psal. cxxxix. 14. Though the human nature falls very short of what it was at first, when the image of God was perfectly enstamped on all the powers and faculties of the soul; and it is not what it shall be when brought to a state of perfection in heaven: Yet there are many natural endowments which we have received from God, as a means for our glorifying him, and answering the end of our being, in the whole conduct of our lives: And,

_1st_, As to what concerns the blessings of providence, which we have received in every age of life. In our childhood and youth we have great reason to be thankful, if we have had the invaluable blessing of a religious education, and have been kept or delivered from the pernicious influence of bad examples, from whence that age of life oftentimes receives such a tincture as tends to vitiate the soul, and open the way for all manner of sin, which will afterwards insinuate itself into, and prevail, like an infectious distemper, over all the powers and faculties thereof. What reason have we to bless God if we have been favoured with restraining or preventing grace, whereby we have been kept from youthful lusts, which are destructive to multitudes, and lay a foundation for their future ruin; and especially if it has pleased God to bring us under early convictions of sin; so that we have experienced in that age of life, the hopeful beginnings of a work of grace, which is an effect of more than common providence! We ought to take notice, with great thankfulness, of the methods of divine grace, if we have been early led into the knowledge of the first principles of the oracles of God, especially if they have made such an impression on our hearts, that we can say, with good Obadiah, _I thy servant, fear the Lord from my youth,_ 1 Kings xviii. 12.

Again, we are to express our thankfulness for the mercies which we have received in our advanced age, when arrived to a state of manhood; and accordingly are to bless him for directing and ordering our settlement in the world, in those things more especially that relate to our secular callings and employments therein, and the advantages of suitable society in those families in which our lot has been cast, as well as the many instances of divine goodness in our own. We ought also to bless him for succeeding our industry and endeavours used, to promote our comfort and happiness in the world, together with that degree of usefulness which it has pleased God to favour us with, therein. We ought also to bless him for carrying us through many difficulties that lay in our way, some of which we have been almost ready to think insurmountable; as also for bringing us under the means of grace, in which the providence of God is more remarkable, in those who have not been favoured with a religious education in their childhood; and more especially if these means have been made effectual to answer the highest and most valuable ends.

There are other mercies which some have reason to bless God for, who are arrived to old age, which is the last stage of life, wherein the frame of nature is declining and hastening apace to a dissolution. These, I say, have reason to be thankful, if they have not, as it were, outlived themselves, wholly lost their memory and judgment, by which means they would have been brought back again, as it were, to the state of childhood, as some have been; or, if old age be not pressed down beyond measure, with pain and bodily diseases, or a multitude of cares and troubles about outward circumstances in the world, which would tend to embitter the small remains of life, which has not much strength of nature to bear up under great troubles, nor can those methods be made use of, whereby others, without much difficulty, are able to extricate themselves out of them: But they, of all others, have most reason to bless God, who can look back on a long series of usefulness, in proportion to the number of years they have lived; so that that promise is fulfilled to them, _They shall still bring forth fruit in old age; they shall be fat and flourishing_, Psal. xcii. 14. This is more than a common mercy, and therefore requires a greater degree of thankfulness, when it may be said of them, _The hoary head is a crown of glory, being found in the way of righteousness_, Prov. xvi. 31. and grace keeps equal pace with age; and they have nothing to do but to wait for a release, from a careful, vain, uneasy life to heaven. Thus concerning the occasions we have for thankfulness in every age of life.

_2dly_, We are now to consider the reason that we have to be thankful in the various circumstances or conditions of life; particularly,

_1st_, When we have a great measure of outward prosperity, which is more than many enjoy; which calls for a proportionable degree of thankfulness, especially if it be sanctified and sweetened with a sense of God’s special love, so that it is a pledge and earnest of better things reserved for us hereafter. When we have the good things of this life for our conveniency, that our passage through the world may be more easy and comfortable to us; and yet we have ground to hope that this is not our portion, or that we are not like those whom the Psalmist speaks of, and calls _the men of the world, who have their portion in this life_, Psal. xvii. 14. or, like the rich man in the parable, to whom it was said, _Son, remember that thou in thy life-time receivedst thy good things_, Luke xvi. 25. We have reason to bless God when outward prosperity is a means of our glorifying him, and being more serviceable to promote his interest, and not a snare or occasion of sin, when it is not like the _prosperity of fools_, which has a tendency to _destroy them_, Prov. i. 32. or when what is said concerning that murmuring generation of men, whom the Psalmist speaks of, that _lusted exceedingly in the wilderness, and tempted God in the desert_: so that though _he gave them their request, he sent leanness into their soul_, is not applicable to us, Psal. cvi. 14, 15. Again, when we enjoy the outward blessings of providence, and, at the same time, live above them; so that our hearts are not too much set upon them; but we are willing to part with them, when God is about to deprive us of them, or take us from them; and when outward enjoyments are helps, and not hindrances to us in our way to heaven. These are inducements to the greatest thankfulness, and ought to be acknowledged to the glory of God.

_2dly_, We have reason to be thankful, though it pleases God to follow us with many afflictions and adverse providences in the world: These are not, indeed, to be reckoned blessings in themselves; nevertheless, they are not inconsistent with a thankful frame of spirit; especially,

_1st_, When we take occasion from hence to be affected with the vanity, emptiness, and uncertainty of all outward comforts, which perish in the using.

_2dly_, When afflictive providences have a tendency to humble and make us submissive to the divine will, so that we are hereby led to have a deep sense of sin, the procuring cause thereof. Thus Ephraim speaks of his being chastised by God, and, at the same time, _ashamed and confounded_, as _bearing the reproach_ of former sins committed by him, Jer. xxxi. 18, 19. or, when those sins, which before prevailed, are hereby prevented, and we enabled to mortify them: Thus the Psalmist says, _Before I was afflicted, I went astray; but now I have kept thy word_, Psal. cxix. 67. And when God is pleased to cause his grace to abound as outward troubles abound. 2 Cor. iv. 16. and when the want of outward mercies makes us see the worth of them, and puts us upon improving every instance of the divine goodness, as a great inducement to thankfulness.

_3dly_, We have reason to be thankful under afflictions, when we have a comfortable hope that they are evidences of our being God’s children, interested in his special love, Heb. xii. 7. so that we have ground to conclude, that he is hereby training us up, and making us more meet for the heavenly inheritance, so that we can say with the apostle, _Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory_, 2 Cor. iv. 17.

[2.] We are to express our thankfulness for those mercies which we call relative, or for the blessings that others enjoy, in whose welfare we are more immediately concerned. As it is the duty of every one to desire the good of all men; so we ought to bless God for the mercies bestowed on others as well as ourselves. The relation we stand in to others, is either more general or extensive, and, in this respect, it may include in it all mankind; and accordingly we are to be thankful for the mercies which our fellow-creatures receive from the hand of God, inasmuch as hereby the divine perfections are magnified: And, as for those who receive the blessings that accompany salvation, the ends of Christ’s death, and the dispensation of the gospel, are hereby attained; and whatever mercies God bestows on others, we bless him for them, as taking encouragement to hope that he will bestow the same blessings upon us, when we stand in need of them.

As for those who are related to us in the bonds of nature, or as members of the family to which we belong, for whose welfare we are more immediately concerned, we may, in some measure, reckon the mercies they enjoy, our own, and therefore should be induced to bless God, and be thankful for them, as well as for those which we receive in our persons.—There is also another relation, which is more large and extensive, namely, that which we stand in to all the members of Christ’s mystical body, whom the apostle calls _the household of faith_, Gal. vi. 10. and, as such, supposes them to be entitled to our more special regard: Accordingly we are to express our thankfulness to God, in prayer, for all the mercies they receive, especially those that are of a spiritual nature; inasmuch as herein Christ is glorified, and his interest advanced, which ought to be dearer to us than any thing that relates to our own private or personal interest, as the Psalmist speaks of his preferring Jerusalem’s welfare above _his chief joy_, Psal. cxxxvii. 6. And that which farther inclines us to do this, is, because we hope that we shall be made partakers of the same blessings, whereby others will have occasion to bless God on our behalf. Thus concerning the inducements we have to thankfulness for blessings received, either by ourselves or others.

I shall conclude this head by considering, that thankfulness, which ought to be a great ingredient in prayer, is always to be accompanied with the exercise of other graces, whereby we are disposed to adore and magnify the divine perfections that are displayed in the distribution of those favours which we bless him for; together with an humble sense of our own unworthiness of the least of those mercies which we enjoy, and an earnest desire that we may be enabled, not only to do this in words, but to express our thankfulness to him by such a frame of spirit as is agreeable thereto.

There are two things more, contained in the answer we have been explaining, without the due consideration whereof, the duty of prayer would be very imperfectly handled, namely, its being an offering up of our desires to God in the name of Christ, and by the help of the Spirit: But since these are particularly insisted on in some following answers, I have purposely waved the consideration of them at present.

Footnote 103:

_See Quest._ CLI.

Quest. CLXXIX., CLXXX., CLXXXI.

QUEST. CLXXIX. _Are we to pray unto God only?_

ANSW. God only being able to search the hearts, hear the requests,
pardon the sins, and only to be believed in, and worshipped with
religious worship, prayer, which is a special part thereof, is to be
made by all to him alone, and to none other.

QUEST. CLXXX. _What is it to pray the name of Christ?_

ANSW. To pray in the name of Christ is in obedience to his command,
and in confidence on his promises to ask mercy for his sake, not by
bare mentioning of his name, but by drawing our encouragement to
pray, and our boldness, strength, and hope of acceptance in prayer,
from Christ and his mediation.

QUEST. CLXXXI. _Why are we to pray in the name of Christ?_

ANSW. The sinfulness of man, and his distance from God by reason
thereof, being so great as that we can have no access into his
presence without a Mediator; and there being none in heaven or earth
appointed to, or fit for that glorious work, but Christ alone; we
are to pray in no other name but his only.

In these answers we have a farther explication of what is briefly laid down in the last; and that, more especially, as to what respects the object of prayer; and the method prescribed in the gospel, relating to our drawing nigh to God, through a mediator, which is called praying in the name of Christ; together with the reason hereof.

I. It is observed, that prayer is to be made to God alone, and to none other. This appears,

1. Because it is an act of religious worship, which is due to none but God; as our Saviour says, _Thou shalt worship the Lord thy God, and him only shalt thou serve_, Matt. iv. 10.—This can be denied by none who are, in any measure, acquainted either with natural or revealed religion; in which we are obliged to extol, adore, and admire those divine perfections which are displayed in the works of nature and grace, and to seek that help from him, and those supplies of grace that we stand in need of to make us completely blessed, which supposes him to be infinitely perfect and all-sufficient. Now to ascribe this divine glory to a creature, either directly, or by consequence, is, in effect, to say that he is equal with God, and thereby to rob him of that glory that is due to him alone, to seek that from the creature, that none but God can give, or to ascribe any of the perfections of the divine nature to it, is the highest affront that can be offered to the divine Majesty. Now as prayer without adoration and invocation, is destitute of those ingredients which render it an act of religious worship; so to address ourselves, in such a way, to any one but God, is an instance of such profaneness and idolatry, as is not to be mentioned without the greatest detestation.

2. Prayer is to be made only to God, inasmuch as he only is able to search the heart, which is a glory peculiar to himself, in which he is distinguished from all creatures, 1 Kings viii. 39. Acts i. 24. It is the heart that is principally to be regarded in prayer: If this be not right with God, there is no glory that we can ascribe to him, that will be reckoned any better than _flattering him with our mouth_, and _lying to him with our tongues_, Psal. lxxviii. 36, 37. as the Psalmist says: Therefore, the inward frame of our spirit, and the principle, or spring from whence all religious duties proceed, being only known to God, prayer is only to be directed to him.