Part 36

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.