A Body of Divinity, Vol. 4 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism (part 2 of 3)

A Body of Divinity, Vol. 4 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism (part 2 of 3)

Obj. 4. There is another objection on which very much stress is generally laid, which I should not do justice to the cause I am maintaining, if I should wholly pass it over, taken from what the apostle says, in Rom. vi. 3, 4, 5. so many of us as were baptized into Christ Jesus, were baptized into his death: Therefore we were buried with him by baptism[96] into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. From whence it is argued, that there ought to be a similitude between the sign and the thing signified; and, consequently, that baptism should be performed in such a way, that, by being covered with water, there might be a resemblance of Christ’s burial; and by being lifted up out of the water, a resemblance of his resurrection: Therefore this ordinance doth not only signify the using the means of cleansing with water, but the mode, namely, being plunged, or, as it were, buried in water.

Answ. To this it may be replied, that it is not agreeable to the nature of a sacramental sign, in any other instance; that there should be an analogy between the thing done, and what is signified thereby, any otherwise than by divine appointment. Accordingly we observed, in the foregoing answer, that a sacrament has not a natural tendency to signify Christ, and his benefits; as the eating bread and drinking wine doth not signify the body and blood of Christ, any otherwise than as this signification is annexed by our Saviour, to the action performed; the same, I think, may be applied to baptism; especially our consecration, and dedication to God therein; and if any other external sign had been instituted, to signify the blessings of the covenant of grace, we should have been as much obliged to make use of it as we were of water. Therefore, I conceive, the apostle, in this scripture, mentioned in the objection, doth not refer to our being buried in water, or taken out of it, as a natural sign of Christ’s burial and resurrection; but our having communion with him in his burial and resurrection. This, I think, would hardly be denied by many, on the other side of the question, did not the objection, but now mentioned, and the cause they maintain, render it expedient for them to understand the words in another sense. This is all that I shall say with respect to this matter in controversy, as to the subjects and mode of baptism; in which, as I should have been unfaithful, had I said less to it; so I have not the least inclination to treat those that differ from me in an unfriendly way, as having a just sense of their harmony with us, especially a great part of them, in those doctrines that have a more immediate reference to our salvation.

We shall now proceed to consider, that as there are some who appear to be grossly ignorant of the thing signified in baptism, who seem to engage in it, as though it were not a divine institution, concluding it to be little more than an external rite or form to be used in giving the child a name, being induced hereto rather by custom, than a sense of the obligation they are under, to give up their children to God by faith therein; so there are others who attribute too much to it, when they assert, that infants are hereby regenerated; and that if they die before they commit actual sin, they are undoubtedly saved, inasmuch as they are hereby made members of Christ, children of God, and heirs of the kingdom of heaven: This seems to be an ascribing that to the ordinance, which is rather expected or desired, than conferred thereby.

As for the child’s being signed with the sign of the cross, signifying hereby that he should not be ashamed to confess the faith of Christ crucified, but manfully to fight under his banner against sin, the world, and the devil; how much soever this may be a branch of that baptismal obligation, which he is professedly under; yet I cannot see what warrant persons have to make use of this external sign and symbol, which can be reckoned no other than an ordinance for their faith, though destitute of a divine institution.

There is also another thing practised by some in baptism, that is greatly abused, namely, the requiring that some should be appointed as sureties for the child, by whom it is personated; and they engage, in a solemn manner, in its behalf, that it shall fulfil the obligation that it is laid under, which is not only more than what is in their power to perform; but it is to be feared, that the greatest part of these sureties hardly think themselves obliged to shew any concern about them afterward. And that which is farther exceptionable in this matter, is that the parents, who are more immediately obliged to give up their children to God, seem to be, as it were, excluded from having any hand in this matter.

I have nothing to except against the first rise of this practice; which was in the second century, when the church was under persecution; and the design thereof was laudable and good, namely, that if the parents should die before the child came of age; whereby it would be in danger of being seized on by the Heathen, and trained up in their superstitious and idolatrous mode of worship, the sureties promised, that, in this case, they would deal with it as though it were their own child, and, bring it up in the Christian religion; which kind and pious concern for its welfare, might have been better expressed at some other time than in baptism, lest this should be thought an appendix to that ordinance: However, through the goodness of God, the children of believing parents are not reduced to those hazardous circumstances; and therefore the obligation to do this, is less needful; but to vow, and not perform, is not only useless to the child, but renders that only a matter of form, which they promise to do in this sacred ordinance.

The only thing that I shall add under this answer, is, that if we have been baptized, either in our infancy, or when adult, we are obliged, in faithfulness, as we value our own souls, to improve it to the glory of God, and our spiritual welfare in the whole conduct of our lives. And this leads us to what is contained in the following answer.

Footnote 69:

Μαθητεισατε.

Footnote 70:

Vid Whitby in Loc.

Footnote 71:

This then is a repetition; go, teach, baptize, teach. This commission was to disciple the world, baptizing and teaching are the specification, and are participles agreeing with the nomination.

It is no inference from the position of baptizing before teaching are that adults might be first baptized. This was the institution of the ordinance of baptism as well as the apostolic commission; yet it neither contains any direction either as to the mode or subjects; because Christ spoke to Jews, who knew that adult proselytes were carefully examined, whilst infants were circumcised with their parents without such examination. They also knew the various modes of religious purifications among the Jews; both John the Baptist, and they having under that dispensation baptized. Neither is faith essential to the validity of baptism, nor is the profession of it required of such as are incapable of making it.

Footnote 72:

To be brought into the visible church, is a high privilege, of which infants are as capable now, as under the former dispensation. Consent is not necessary; for infants receive inheritances. This is by force of municipal laws. But are not the laws of God of equal force?—Baptism implies obligations, which can be founded only on consent. Then it will follow that infants are not bound by human laws, for they have not assented to the social compact; they are under no obligation to obey parents, guardians, or masters, because they either did not choose them, or were incompetent to make such choice; they are not bound by the laws of God himself, which is this very case, because they have not consented to his authority; and if they never consent, they will be always free equally from all obligations, and all sin. Such are the consequences of the above objection.

Footnote 73:

The dictates of nature, uncontrouled by revelation, are the will of Christ, and our rule of duty. The will of Christ, expressed in these dictates, requires us to benefit our children as they are capable. Baptism, as the initiatory seal of God’s covenant, is a benefit of which infants are capable.—This evidence is not eclipsed, but brightened, by scripture authority, as we shall see in the sequel of this chapter.

Let the reader carefully notice, that we do not suppose, by insisting on this argument, the insufficiency of direct scripture evidence: for this has been frequently urged with advantage, to satisfy persons of the best dispositions and abilities. That is, reader, “some of the most eminent Pœdobaptists that ever filled the Professor’s chair, or that ever yet adorned the Protestant pulpit.” But since our opponents insist, that what has been so often urged, is not conclusive; and modestly affirm, it is only calculated to catch “the eye of a superficial observer;” they are desired once more impartially to weigh this reasoning, and then, if they are able, to refute it. Let them know, however, that hackneyed phrases without meaning—principles taken upon trust—and empty declamation—must not be palmed on us instead of solid arguments.

Were it necessary, it would be easy to shew, that the principles above urged are no novelty; but are perfectly agreeable to experience,—and to the practical judgment of the most serious Pœdobaptists, both illiterate and learned. But waving this, we proceed next to another corroborating proof of the main proposition.

What we contend for is. That it is the will of Christ we should baptize our infant children. In proof of this we have shewn, first, that the dictates of right reason require us to benefit them, and consequently to baptize them; as baptism is always a benefit when administered to capable subjects. We come, secondly, to shew—That God has constantly approved of this principle, in all preceding dispensations. In other words—That the principle of the last argument is so far from being weakened by scripture evidence, that the Lord’s approbation of it, in his conduct towards the offspring of his professing people, in all the dispensations of true religion, is abundantly illustrated and confirmed.

Mr. B’s misapplied but favourite maxim—“Positive laws imply their negative,” has no force in the baptismal controversy, until he demonstrates, in opposition to what is advanced, that the dictates of right reason must be smothered, or else, that revelation countermands their influence. But to demonstrate the former, in matters about which, on the supposition, scripture is silent, is no easy task. And the difficulty will be increased in proportion as the sacred oracles corroborate reason’s verdict. Let us now appeal to these oracles.

We appeal to that period of the church, and dispensation of grace, which extended from Adam to Noah. The inspired narrative of this long space of time is very short: on which we make the following remarks. We then assert,

Whatever exhibition of grace was made to antediluvian parents, was constantly made to their offspring; and consequently whatever seals of grace were granted to the former, must equally appertain to the latter if not voluntary rejectors of them. Therefore, all such parents had a revealed warrant to regard their offspring as entitled to the seals of the covenant, in like manner as themselves, according to their capacity. For,

All allow that Gen. iii. 15. contains the promulgation of gospel grace; nor are we authorised to question the interest of children therein with their parents, without an express contravention. For, it were unnatural for a parent to confine such a benefit to his own person to the exclusion of his children, who are not only parts of his family but of himself. To which we may add, that the phrase thy seed, though principally referring to the Messiah, respected Eve’s natural seed as sharers in common with herself in the exhibition of mercy; and we suppose not less so than her husband. For this application of the phrase thy seed, compare Gen. xvii. 7. and Gal. iii. 16. Again,

It is generally agreed, that not only the institution of sacrifices, but also the coats of skin, (Gen. iii. 21.) were emblematic of covenant blessings; and not only so, in common with mere types, but seals of the covenant, as earnests and pledges of exhibited favour. “Who will deny,” says Witsius, “that God’s cloathing our first parents was a symbolical act? Do not Christ’s own words (Rev. iii. 18.) very clearly allude to this?” As for sacrifices, they were slain at God’s command after the promulgation of the covenant. For, if Abel offered by faith, (Heb xi. 4.) it presupposes the divine institution of them. And this institution, most probably, took place when God—taking occasion from the insufficiency of the aprons of fig-leaves, which the fallen pair sewed together, to cover the shame of their nakedness—himself cloathed them with coats of skins. And most divines agree, that it is very probable, these were the skins of those beasts which were slain for sacrifices. However, God gave testimony to these oblations of the ancient patriarchs, that they were acceptable to him; but this cannot be supposed without admitting them to be divinely instituted. Besides, a distinction of clean and unclean animals was observed before the deluge; which was not from nature, but the mere divine pleasure; and may we not add, with a particular respect to sacrifices? Now,

If, according to Witsius and others, these skins of beasts, and sacrifices, were appointed seals of the righteousness of faith; I would ask—Was the covenant directed for the use of their seed in common with the parents, and not the seal in like manner? For, if the seals be affixed to the covenant for confirmation of its contents, as well as, in another view, for signification; I would fain know, by what rule of construction we can infer, that the covenant itself belongs to the parents and their seed in common, while the confirmation of it belongs exclusively to the former? Is it not contrary to custom and unreasonable to conclude, that a charter of privileges, or a testamentary instrument, (which by the way express the nature of the covenant) belongs to a man and his heirs alike, but the confirming seal respects the former only; while on the supposition, the sovereign, or the testator, has given no ground for such partiality? Besides,

If the covenant itself be a benefit to the persons to whom it is directed, as it certainly is in every dispensation of it, it follows that the confirmation of it is so; for parents, therefore, to deny their offspring all the share in such common benefits they are capable of, without a divine warrant, is unnatural, and an act of injustice. We may therefore conclude—that from Adam to Noah, the covenant and its seals appertained to infants in common with their parents.

We appeal next to that period of the church which extended from Noah to Abraham: On which we observe,

Whatever benefits and privileges belonged to the former dispensation, continue to flow on to the present, if not expressly repealed; for the change of a dispensation of itself, is no adequate cause of their abrogation. That would be as unreasonable as to suppose that the bare change from night to day was, of itself, an adequate cause of a man’s being disinherited. Or we may as well say, that the abstract notion of an epoch in chronology has a real influence on the sequence of events. Whatever covenant privileges, therefore, belonged to Noah and his family before the deluge, if not expressly repealed, must belong to them after the deluge. But,

So far were these privileges from being abridged at this period, that they were greatly enlarged and confirmed, by additional discoveries. For thus we read, Gen. vi. 18. But with thee will I establish my covenant; and thou shall come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee. Again, chap. vii. 1. And the Lord said unto Noah, Come thou, and all thy house into the ark; for thee have I seen righteous before me in this generation. And again, chap. viii. 20. And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. Once more, chap. ix. 8, 9, 12, 13. And God spake unto Noah, and to his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you. And God said, This is the token of the covenant I do set my bow in the cloud. Hence we further learn,

That the covenant or divine charter, first given to Noah, included the preceding; it was the same covenant with additional grants: for the Lord says, “I will establish my covenant.” Lest Noah should infer that the drowning of the world in wrath disannulled the well known covenant, God dissipates his fears, by saying, “I will establish my covenant.”

On Noah’s account, or as belonging to him, all his house or family was privileged. The privilege is,—“Come thou, and all thy house into the ark.” The ground and reason of that privilege—“for thee have I seen righteous.” It is true, the natural dictates of reason and affection, whereby a father pitieth his children, and whereby an infidel careth for his own, especially those of his own house, would have prompted this righteous person to bring all his family, (except any adults refused compliance) into the ark, (the like figure whereunto is baptism, as an inspired teacher assures us, 1 Pet. iii. 21.) yet the Lord was pleased to brighten his evidence and strengthen his obligations of duty by express revelation.

After the flood the institution of sacrifices continued as the seal of the first part of the covenant; and the rainbow was instituted as the seal of the additional part, or, as Pareus calls it, “appendix of the covenant of grace.” And here it is worthy of notice, that as the first exhibition of the covenant and its seals respected the offspring of fœderati, and the renewal or establishment of it to Noah retained that privilege in full force: so also the appendix of the covenant comprehended his seed.

Respecting this appendix of the covenant of which the rainbow was the seal, though we suppose, with Witsius, it was not formally and precisely the covenant of grace; yet we observe, with the same excellent author, “it does not seem consistent with the divine perfections, to make such a covenant with every living creature, but on supposition of a covenant of grace, and having a respect to it.” And as this covenant, in its universality, implied the covenant of grace, we are not to deny, but the promises of it were also sealed to Noah and his seed by the rainbow. See Rev. iv. 3. x. 8.

It is observable, finally, that Noah his sons, and their seed were fœderati, in this ratification of the covenant; consequently whatever seals of the covenant belonged to Noah, belonged to his sons, and their seed, while non-dissentients.

Appeal we next to a very important period of sacred history, viz. From Abraham to Moses. On this also we make the following remarks.

The Abrahamic covenant included the preceding dispensations, on the general principle—that grants and privileges continue in force until repealed. Which repealing, if it be not either express, or arise from the nature of the case, in itself plain, can have no binding influence, that is to say, no existence at all: except we maintain, that we are bound to resign an important good without an assignable cause; which is in fact to maintain that we ought to deny that to be, which is.

I suppose it will be granted, that the principal blessing exhibited in the foregoing dispensations was the righteousness of faith; the great importance of which to the human race, in every age of the world, no one will deny who considers things as they are. This covenant, therefore, was in force to Abraham prior to what is called the Abrahamic dispensation; and in this connexion we might mention Lot and his family. But, behold,

A most explicit ratification of it, with superadded favours, Gen. xii. 3.—In thee shall all families of the earth be blessed. And I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant; To be a God unto thee and to thy seed after thee. ver. 10. This is my covenant which ye shall keep between me and you, and thy seed after thee: every man-child among you shall be circumcised, ver. 12. He that is eight days old shall be circumcised among you, every man-child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed. ver. 24-27. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. In the self-same day was Abraham circumcised, and Ishmael his son. And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. Hence we learn,

The nature and extent of the Abrahamic covenant or promise. Whatever blessings are promised to ruined man, must be in virtue of the covenant of grace. All promised blessings, therefore, must imply an exhibition of gospel grace. And the glad tidings of salvation through Christ preached to the gentile world, is expressly called—The blessing of Abraham (Gal. iii. 14.) Not that this link is the first in the chain of exhibited mercy to the fallen race in general, or with an universal and unlimited aspect, if the reasoning in the last sections be just: but for its explicitness, and precious (because expressly diffusive) intendment, it may be justly termed a golden link. In this respect Abraham may well be styled—The Father of us all; not to the disavowal of Noah, with whom the covenant was before ratified, or Eve, who received the first intimation of it, and who in this respect eminently may be called—The mother of all living. The covenant of grace, in its external manifestation, containing an exhibition of exceeding great and precious promises to every human being on the face of the globe, to whom providence directs the joyful news, may be compared to a flowing stream: it proceeds ultimately from the immense ocean of sovereign grace in Christ; its first visible source we trace to paradise, where it rises in a small spring, and glides on to Noah. During this part of its progress, there were but few comparatively who participated of its cleansing and healing virtues, though none were debarred from it. This continuing to glide along, without interruption, (notwithstanding God’s awful visitation of a corrupt world by the deluge) we discern through the person of Noah another source, whence is poured forth a second stream which empties itself into the former channel. The streams thus united become a river, which flows on to Abraham—a river to which all are invited, but few come, and these made willing by the omnipotent energy of divine influence which observes the laws of another—a hidden dispensation, running parallel as it were with the former; which was also the case in the preceding period. Then, through the highly honoured person of Abraham we behold another mighty spring copiously pouring forth the waters of salvation, and again uniting itself to the former river; and from him to Christ, with a wide majestic flow, it proceeds along the consecrated channel of the Jewish nation; gradually increasing by the accession of other streams, till it arrives at the Saviour’s finished work; where, impatient of confinement, it breaks over its banks on every side, and the healing waters flow to the most distant regions—That the blessing of Abraham might come upon the Gentiles. (Gal. iii. 14, 8. compared with Gen. xii. 3. xviii. 18. xxii. 18.) Paul expressly says, that “the Gospel” (even the very same as the New Testament contains—salvation by Grace) “was preached to Abraham:” And (Heb. iv. 2.) it was preached to his unbelieving descendants in the wilderness.

As it is natural to expect, that whatever exhibition of privileges the parents enjoyed should be extended to their children, in common with themselves; so we find that in fact they are expressly included in this dispensation as well as the preceding. The covenant is established between God and Abraham’s seed, in the very same sense as with Abraham himself; the essence of which is—to be a God to him and his seed. And lest it should be objected that the term seed refers to his adult posterity who should tread in his steps, to the exclusion of infants, all doubt is dissipated by the appointment of applying the seal of the covenant in early infancy.

Sacrifices continuing in full force to seal the covenant, till the divine oblation should be made; and the bow of the covenant continuing as a token and seal of it, until the Messiah’s second coming; at the commencement of this period is given an additional seal—circumcision. The very nature of the rite shews that all females are excluded from being the subjects of it; as well as the discriminating specification—every man-child. Here observe in general, that children, in this rite, have the same privileges as their parents. The males are treated as Abraham, and the females as Sarah: These therefore, had the covenant sealed in the same manner as their honoured mother. Again: though Sarah and her sex were not the subjects of this rite, they were constant witnesses to the institution; and therefore there was an important sense in which circumcision was a seal to Sarah and her daughters; a sense analagous to that in which sacrifices were.

Every domestic head being, in truth, a prophet, priest, and king, in his own family; a question must arise, Whether the covenant and its seals are restricted to the parent head of the family, and his children, or else extended to the other domestics? Nor would the question be unimportant; for his instructions, his prayers, and commands, answerable to his three-fold office, must be directed accordingly. To this question right reason replies: If the covenant and its seals are beneficial to all capable subjects, benevolence requires that they should be extended to the other non-dissenting members—except forbidden by indisputable authority. This is the voice of reason; and we find that this is the voice of God. The privilege is common to the seed, and to him that is born in the house, or bought with money of any stranger, which is not of the seed, Gen. xvii. 12.

It has been objected, “that the covenant with Abraham was a covenant of peculiarity only, and that circumcision was no more than a token of that covenant;” but if so, as Mr. Henry observes, “how came it that all proselytes, of what nation soever, even the strangers, were to be circumcised; though not being of any of the tribes, they had no part or lot in the land of Canaan? The extending the seal of circumcision to proselyted strangers, and to their seed, was a plain indication, that the New Testament administration of the covenant of grace would reach, not to the covenanters only, but their seed.” But it has been proved that circumcision sealed to Abraham and his seed the righteousness of faith; and therefore it does not affect the point in debate to contend that temporal promises were sealed also.

We next appeal to the long and interesting period from Moses to Christ, On which let the following observations be considered.

Whatever appertained to the Abrahamic covenant was not disannulled by the Mosaic dispensation. This St. Paul asserts in plain terms, Gal. iii. 17.

It may not be amiss to take notice, before we proceed, of Job’s family; who, being as is generally supposed, cotemporary with Moses, and unconnected with his history, deserves a previous regard. Of him it is said, that “he sanctified his children, and rose up early in the morning, and offered burnt-offerings, according to the number of them all—Thus did Job continually,” or, all the days. (Job i. 5.) On this I would only observe, let the sanctifying be what it may, the sacrifices must have been of divine institution; and used by Job, being an eminently righteous man, as the seals of the covenant of grace; with respect to his children separately.

Superadded to the foregoing seals of the covenant, is the passover; a divine rite of the nature of a sacrifice, instituted in memory of Israel’s deliverance out of Egypt, representing and sealing spiritual blessings. “As to the guests, says Witsius, they were, first, all native Israelites, who were not excluded by legal uncleanness. For all the congregation of Israel is commanded to solemnize the passover. And, next, the Proselytes circumcised and become Jews; whether bondmen born in the house or bought with money, &c. Exod. xii. 48. When a stranger will sojourn with thee, and keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it, and he shall be as one that is born in the land.” On this passage in Exodus, Dr. Jennings observes these two things; “First, That when a man thus became a Proselyte, all his males were to be circumcised as well as himself, whereby his children were admitted into the visible church of God, in his right, as their father. Secondly, That upon this, he should be entitled to all the privileges and immunities of the Jewish church and nation as well as be subject to the whole law: He should be as one born in the land.” In short; not only men and women, but also young children partook of this ordinance, as soon as they were capable of answering the revealed design of it, for—no positive rule was given them on this head, like that of circumcision. It is manifest that since the injunction respected not only individuals of such a description, but also families as such, every member without exception had a legal right to the ordinance; and nothing prevented infants from a participation, but what lay in the natural incapacity to answer the design of it.

“Besides the ordinary and universal sacraments of circumcision and the passover, some extraordinary symbols of divine grace were granted to the Israelites in the wilderness, which in the New Testament are applied to Christ and his benefits, and said to have the same signification with our sacraments. And they are in order these—The passage in the cloud through the Red Sea—the manna which was rained from heaven—The water issuing out of the rock—and the brazen serpent erected by Moses for the cure of the Israelites.” To this we may add, among other things, with the author now referred to—the clear and familiar display of the divine majesty—and the adumbration of divine mysteries daily sealed by religious ceremonies. Our subject does not call for an investigation of these particulars, but I would remark in general, that the principle for which we contend, is so far from being weakened, that it is abundantly corroborated by the inspired testimony of every dispensation, and the Mosaic in particular—That it is a common dictate of right reason, children should from their earliest infancy share in their parents’ privileges, as far as they are capable, when no positive authority contravenes it.

From the preceding induction of sacred evidence in favour of children being sharers of the seals of grace in common with their parents, we conclude, that for the space of four thousand years, that is to say, from the creation to Christ, it was a rule universally incumbent on parents to treat their children as entitled to religious privileges equally with themselves, according to their capacity.—And as a counterpart of what was observed of privileges, we may remark that, in virtue of the same uniform principle, often when the parents were punished with excommunication or death, their infant children were included with them. As might be instanced in—the deluge—the destruction of Sodom and Gomorrah—the case of Achan the Son of Zerah (Josh. vii. 24.)—the matter of Korah, Dathan, and Abiram—the case of the conquered nations (Deut. xx. 16, 17.)—and many more instances, down to the destruction of Jerusalem. Far be it from us to suppose, that the parents’ crimes and impenitence made their suffering children incapable of mercy—that mercy which proceeds on an invisible plan, and belongs to a purely spiritual dispensation. Yet, that children, during their dependence on their parents, should share equally with them in judgment and mercies externally, is the effect of an all-wise constitution coeval with mankind.

DR. WILLIAMS ON BAPTISM.

Footnote 74:

Tertullian observes on this passage, that if either parent were christians,, the children were enrolled in Jesus Christ by early baptism. And it fairly implies infant baptism in the days of Paul. For, having declared that the unbelieving partner was not to be divorced according to the law of Moses, which held the heathen to be unclean; he pronounces the unbelievers set apart by such marriage to God, as far as regarded that marriage; and in proof of this he refers to a fact as known to the Corinthians, namely that the children of such marriages were received into the church, and treated as holy, that is devoted to God. Now if the children of such marriages were not treated as heathens, but owned by the church, and this could be in no other way than by receiving them by baptism, there can be no doubt, that this was the case when both parents were believers.—Ακαθαρτος & αλιος never mean illegitimate and legitimate; and if they did, this would be no proof that the unbelieving party was consecrated to God, so as that the children should be clean and devoted to him.

Footnote 75:

All these scriptures which require faith, that is, the credible profession of it, to precede baptism, are certainly directed only to those who are at years capable of it, and not to infants. These scriptures do not exclude infants whose claim is through the church-membership of their parents, by which they are not “unclean,” 1 Cor. vii. 14. but holy, entitled to the promises made to the seed of Abraham; and also by virtue of the commission to disciple all nations, of which they are a part as much as their believing parents; and by the practical exposition of that commission in the universal baptism of infants in the christian churches for the first four hundred years.

Footnote 76:

It may be objected, “If the preceding account be true, that baptism is not an institution merely positive, as much so as any enacted under the Mosaic dispensation; then the present economy hath no institutions at all of that kind.” This objection supposes,

1. That precepts of a positive nature under the Mosaic dispensation, were absolutely so in all their circumstances; so as not to leave any thing to be inferred by the person or persons concerned, in the discharge of the duty enjoined.—But if these things were so, if the Jewish ritual was so express as to leave nothing to be determined by inference, one might well wonder whence could spring so many Targums and Talmuds, so many voluminous works intended to explain and illustrate the various circumstances attending the performance of these positive duties among others. Are not these unprescribed circumstances of ritual worship, and other positive injunctions, what in a great degree swell the interpretations of the Rabbins?—The truth is, that there were many precepts under the Jewish economy positive in a considerable degree, relative to the subject as well as the mode of an institute, and respecting the former, it was sometimes particularly scrupulous, for reasons already assigned; but it does not follow that ANY ONE of these were so strictly positive, as not to take some things for granted respecting the circumstances of the duty, such as national custom, the common dictates of sense and reason, traditionary knowledge, the general principles of the law of nature, &c. And it should not be forgotten, that the administrator of the Jewish rites had the subjects distinguished and characterized in a sensible manner, which qualification was to be determined by the same sort of evidence as any facts in common life; but the administrator of the Christian rites has no such grounds to proceed on; his commission is of a discretionary nature, arising from the nature and design of the institutions themselves, as before shewn.

2. The objection again supposes, that there is some excellency in an institution being merely and absolutely positive, more than in one of a mixed nature. But this supposition is vain and erroneous. For what conceivable superior excellency can there be in any precept or duty on account of its positiveness? Were there any force in the objection, it would imply that the Christian dispensation is less excellent than the Mosaic; as having fewer positive rites, and their proportion of positiveness being also smaller. And it would also imply, that the reasonable duties of prayer and praise, as founded on the law of nature, as well as more fully enjoined by revelation, were less excellent than baptism and the Lord’s supper; and it would follow, that the services of the church triumphant are in their own nature less excellent than those of the church militant; which are consequences from the force of the objection equally genuine and absurd. Our Lord’s answer respecting the first and great commandment, shews at once that what is the most important duty, is also the most natural, and therefore the most remote from what is merely positive; and that is the love of God. This matter has been fully shewn before. In one word, the spirit of the objection is truly pharisaic.

Some may perhaps object, “that this has been always admitted as true, that baptism and the Lord’s supper are positive institutions of the New Testament; and that many pædobaptists have availed themselves of this fort, in ascertaining the nature and enforcing the obligation of the latter, and particularly bishop Hoadly. And as his lordship’s principle, in his Plain Account of the Sacrament of the Lord’s Supper, has been deemed unanswerable, Mr. Foot, Dr. Stennett, and others, have taken but the same method in treating about baptism.” To this I reply,

That, as principles taken upon trust, dignified titles, and lawn sleeves, are light as a feather in the scale of argument; so, on the other hand, I am satisfied the bishop of Winchester’s positions, taken in a sound sense, nay, the only consistent sense in which they can be taken, are evidently true and important. The sum is this; that all positive duties, or duties made such by institution alone, depend entirely upon the will and declaration of the person who institutes or ordains them, with respect to the real design and end of them, and consequently, to the due manner of performing them. This is strictly true, in the degree that any duties are positive, but no further. And to denominate a precept or duty positive, though but partially so, I have no objection, for the sake of distinguishing them from such as are merely moral, and evidently founded on the reason and nature of things. “Except we observe this caution,” as bishop Butler observes, “we shall be in danger of running into endless confusion.”

It may be said, “If we resign this maxim, that a positive precept or duty excludes all moral reasoning, analogy and inference, we open a door to numberless innovations, and deprive ourselves of a necessary barrier against the encroachments of popery, &c.” In reply to this specious objection let it be observed,

1. That this maxim, whatever confidence our opponents place in it, is a very insufficient barrier for the defence of truth, if the objection implies, that it is calculated to defend truth against error, and not error against truth as well. For it is notorious, that there is hardly any extravagance, in the whole compass of the distinguishing peculiarities of religious practice, that is not barricadoed by this very maxim. If Protestants use it against Papists, Papists in their turn use it against Protestants. If the Quakers are pursued and foiled when they occasionally quit this fort, they soon rally their controversial forces, and, entrenching themselves behind the strength of this maxim, become again victorious. Whence passive obedience and non-resistance? Whence an opposition to all forensic swearing, in common with profane? Whence the Quakers’ nonconformity to what other serious Christians consider as lawful? Their peculiar mode of salutation and address? Their method of conducting religious worship? The little stress they lay on the observance of the christian Sabbath? &c. Whence the popish absurd figment of transubstantiation, apostolical succession, extreme unction? &c.—On the contrary,

2. Not to distinguish between the positiveness and morality of a precept, ordinance or duty, and not to ascertain their respective degrees; and to deny that the latter distinction admits of moral reasoning, inference and analogy, open a wide door to bigotry, and numberless glaring abuses of the sacred oracles. By rejecting the analogy of faith and the design of scripture herein, we give the most effectual encouragement to every senseless intrusion. And what is still more remarkable is, that the more firmly any one adheres to the undistinguishing positive scheme, in reference to any christian ordinance whatever, the more closely will he be allied to the interest of genuine bigotry. For it has a direct tendency to make the unprescribed circumstances of a positive rite, essential to the rite itself, and consequently to make that necessary and essential which the institutor has not made so. How far this is applicable to the antipædobaptist’s cause, will be further considered.—The doctrine that teaches the propriety of yielding our reason to positive institutions as such, or in the degree they are so, is just and proper, as founded on the sovereign, absolute and manifest authority of the Supreme Legislator; and in this view it has been of singular service in refuting the cavils of deistical impiety. But to carry the principle any further, tends to betray the cause of christianity into the hands of infidels, and to breed unhallowed party zeal and uncharitable animosities among its sincerest professors. “For who are most likely to put weapons into the hands of infidels; they, who seem to discard reason in the investigation of truth, or they, whose researches are founded on her most vigorous exertions, and most rational decisions?—They, who make scripture bow to their preconceived notions, in direct opposition to the dictates of reason and common sense, or they, whose arguments are founded on a coalition of scripture and right reason?” Once more,

3. The objection, as it includes Mr. B.’s favourite maxim, and tends to oppose the distinction above stated, involves a great inconsistence with itself. For on what principle, except what they affect to discard, do our opponents retain some of the positive rites of the New Testament and reject others? Why regard baptism and the eucharist as of standing obligation; while the pedilavium and feasts of charity (the former enjoined expressly by our Lord, and both practised by the disciples of the apostolic age, see John xiii. 14, 15. 1 Tim. v. 10. Jude 12.) are judged unworthy of continuance? Why receive females to communion, or adopt the first day of the week for the christian sabbath? How can they justify their conduct in these matters, these circumstances of positive institutions, without undermining their own avowed hypothesis? With regard to the sabbath, indeed, the antipædobaptists are divided among themselves; while some are content with the first day of the week, others observe the seventh. On this point Dr. S. is very open and ingenious; Mr. Addington appeals to an objecting antipædobaptist, “whether he does not think himself sufficiently authorized to keep the christian sabbath, though Christ has no where said in so many words, Remember the first day of the week to keep it holy?” To this the Dr. replies, “There is, I acknowledge, some weight in this objection: and all I can say to it is, that not having yet met with any passage in the New Testament that appears to me to have repealed the fourth commandment, and to have required the observation of the first day, I cannot think myself sufficiently authorized to renounce that, and to keep this.” If the doctor is professedly an observer of the Jewish sabbath, he is consistent with himself, however different from so great a part of the christian world; if not, he and his tenet are at variance: analogy and inferential reasoning have got the better of the positive system, which nevertheless must not be resigned, for fear of worse consequences.

Another objection much insisted on is, “If our Lord has left any thing to be inferred relative to the subject and mode of baptism, being a positive institute; or if he has not delivered himself expressly and clearly in every thing, respecting the question who are to be baptized, and the manner how; it implies a reflexion on his wisdom and goodness.” But this objection is impertinent on different accounts. For,

1. Its force is derived from the supposition that the Institutor was somehow obliged to make his will known to men by one method only. But is the Great Supreme under any such obligations to his absolutely dependent creatures? What should we say of a philosopher, who, having to judge of any important phenomenon in physics, should quarrel with the author of nature, because he had not confined his method of information to one source only, to the exclusion of all others? That his evidence, for instance, was not confined to the information of sense, to the exclusion of reason and analogy? Or what should we say of a person, who having to decide on the truth and reality of a miracle, should impeach the wisdom and goodness of his Maker, because he did not appeal to one sense only of his dependent and unworthy creatures, that of seeing, for instance, to the exclusion of that of hearing? The answer is plain, and the application easy.

2. The objection is guilty of another impertinence, nearly allied to the former: it unreasonably requires positive evidence for what is discoverable by other means. It is demonstrable, and I think has been demonstrated, that the qualifications of the subjects of baptism (the mode also will be examined in its place) is what cannot possibly be determined by any positive rule whatever as such, but must be resolved to the discretionary nature of the commission, or the supposed wisdom and prudence of the administrators, in common with other parts of the same commission, such as the choice of an audience, the choice of a concionatory subject, &c. Preach the gospel to every creature, is a part of the commission, but the execution has no positive rule. Nor does this commission of preaching the gospel prohibit preaching the law, for a lawful use, or any branch of natural religion, notwithstanding Mr. B.’s excluding standard, that “positive laws imply their negatives.” In like manner, the commission to baptize believers, and the taught, we contend and prove, does not mean to include all sorts of believers and taught persons, but such of them as the administrators judge fit, according to the rules of christian prudence and discretion. And we further insist, as shall be more fully shewn hereafter, that the terms of the commission, believers and taught, stand opposed, not to non-believers and untaught, but to unbelievers and persons perversely ignorant. What, therefore, falls necessarily to the province of inferential reasoning, is impertinently referred to a positive standard.

3. The objection implies an ungrateful reflexion on the Institutor’s wisdom and goodness, contrary to what it pretends to avoid. And this it does, by counteracting and vilifying those natural dictates of reason, prudence and common sense, that our all-wise and beneficent Creator has given us—his goodness, in not suspending their operations, but leaving them in full force, as to these circumstances of positive duties—his wisdom, in grafting what is positive of his laws on these common principles—and finally, the favourable circumstance of his diminishing the degree of positiveness in New Testament institutions, as well as their number.

Let us now recapitulate what has been said in this chapter—From an investigation of the nature of positive precepts and duties, as distinguished from moral ones, together with their comparative obligations and importance, we have seen, that, in any case of supposed competition, the latter claims an undoubted preference. We have also seen, that nothing but absolute, decisive, discernible authority can turn the scale in favor of the former, or, indeed, place any law or duty in the rank of POSITIVE. Moreover, it has been shewn, that every duty resulting from any discernible moral relation, must needs be classed among moral duties; that some things appertaining to the very essence of baptism, on our opponents’ own principles, are of moral consideration; particularly the qualifications of proper subjects; consequently, that baptism is an ordinance of a mixed nature, partly positive and partly moral. Of all which an unavoidable consequence is, that our opponents’ outcry against all moral and analogical reasons in our enquiries respecting the subjects and mode of baptism, is impertinent and absurd, and to a demonstration contradictory to their own avowed principles.

DR. WILLIAMS ON BAPTISM.

Footnote 77:

The commission to disciples baptizing all nations is both a positive and express authority for the baptism of the infants of such as are themselves discipled.

Footnote 78:

See his works: vol. II. pag. 1129, 1132, 1133.

Footnote 79:

Vid. Just. Martyr, Quest. & Resp. Quest. CII. & ejusd. Apol. II.

Footnote 80:

Vid. Cyp. in Epist. ad Fid. Lib. iii. Epi. viii.

Footnote 81:

Vid. Iren. Lib. ii. xxxix.

Footnote 82:

Vid. Ejusd. Orat. xl.

Footnote 83:

Vid. Augustin. de peccat. merit. & remiss. Lib. i. Cap. xxviii. parvulos baptizandos esse concedunt qui contra autoritatem universæ ecclesiæ proculdubio per dominum, & Apostolos traditam venire non possunt; and in Sermon. x. de verbis Apostol, speaking concerning infant-baptism, he says, Nemo vobis susurret doctrinas alienas. Hoc ecclesia semper habuit. semper tenuit; hoc a majorum fide percepit: hoc usque in finem perseveranter custodit.

Footnote 84:

Vid. Tertul. Lib. de Baptism, Cap. xviii.

Footnote 85:

It is very remarkable, that in those ages and countries, where the mode of dipping has been, or still is, the most prevalent, there infant-baptism has been the most generally practised, and there the mode of baptizing has not been deemed essential. Instead, therefore, of finding all these people Baptists, but very few, if any, of that denomination, are to be found among them. Dr. Wall, who was himself an advocate for dipping, tells us, “that all christians in the world, who never owned the pope’s authority, do now, and ever did, dip their infants, in the ordinary use.” They always baptized their infants; and, ordinarily, by dipping, but not universally, for they, occasionally, sprinkled them. The mode of dipping was of ordinary use; but the practice of infant-baptism, in those churches who were never under the influence of popery, appears to have been universal, both in ancient and modern times.

We do not pretend to rest the proof of infants’ right to baptism upon historical evidence, relative to the ancient practice of the church in this respect. However, if it should appear, that the churches, soon after the apostles, did admit the infant children of believing parents to baptism—if no account can be produced, of any church that rejected them—if no individual can be named, who pretended that the practice was unlawful, or an innovation—these facts will certainly furnish a very weighty argument in favour of the aforesaid doctrine.

Baptism is an important transaction of a public nature. Those christians, who lived and wrote in the earliest times after the apostles, must have known what their practice was, with reference to the infant children of believers. The testimony of these ancient writers, as historians or witnesses, respecting this plain matter of fact, justly claims our most impartial and attentive consideration. It is not, however, my intention to write a complete history of infant-baptism. A history of this kind has been written a century ago, by Dr. Wall, a very correct and judicious historian. This history is highly approved and recommended by the best judges, being a work of great merit, candour and impartiality.

On February 9th, 1705, the clergy of England, assembled in general convention, “ordered, that the thanks of this house be given to Mr. Wall, vicar of Shoreham in Kent, for the learned and excellent book he hath lately written concerning infant-baptism; and that a committee be appointed to acquaint him with the same.” Dr. Atterbury, a leading member in said convention, says, “that the history of infant-baptism was a book, for which the author deserved the thanks, not of the English clergy alone, but of all the Christian churches.” Mr. Whiston also, a very learned man, well acquainted with the writings of the Fathers of the four first centuries, and a professed Baptist, in his address to the people of that denomination, declares to them, “that Dr. Wall’s history of infant-baptism, as to facts, appeared to him most accurately done, and might be depended on by the Baptists themselves.” Mem. of his life, part 2, page 461.

The aforesaid history is still extant in two volumes. The same author has since published another volume, which is a defence of the two former volumes, against the reflections of Dr. Gale and others. In these publications, he has favoured us with the testimony and sayings of the ancient Fathers, with respect to infant-baptism, a few of which I shall produce, as authorities on the present occasion.

Justin Martyr, who wrote about forty years after the apostolic age, says, “We have not received the carnal but spiritual circumcision, by baptism. And it is enjoined on all persons to receive it in the same way.” He here evidently considers baptism as being in the place of circumcision, and, consequently, like that ancient rite, designed for infants as well as for adults. In one of his apologies for the christians, he observes, “Several persons among us, of sixty or seventy years old, who were made disciples to Christ from their childhood, do continue uncorrupt.”—Who were made disciples.—Take notice; for he makes use of the very same word that was used in the commission given to the apostles. Disciple all nations, baptizing them, &c. Now, if infant children were made disciples, they were undoubtedly baptized. Justin wrote about 105 years after the ascension of Christ. Those persons whom he mentions were then 70 years old; and consequently born and made disciples, in the times of the apostles.

Irenæus, who wrote about sixty-seven years after the apostles, and was then an aged man, says, concerning Christ, “he came to save all persons who by him are regenerated (or baptized) unto God, infants, little ones, youths and elderly persons.” He speaks of infants and little ones as being regenerated. It is evident from his own words that he had reference to their baptism; for he tells us, “When Christ gave his apostles the command of regenerating unto God, he said, go and teach all nations baptizing them.” The ancient Fathers as customarily used the word regeneration for baptism, as the church of England now use the word christening. Justin Martyr, whose name and testimony we have already mentioned, speaking of some particular persons who had been baptized, says, “they are regenerated in the same way of regeneration, in which we have been regenerated, for they are washed with water in the name of the Father, and of the Son, and of the Holy Ghost.” In this short sentence, the word regeneration, or regenerated, is put for baptism no less than three times.

It is a matter of no importance in the present dispute, whether the primitive Fathers used the aforesaid word properly or improperly. We certainly know in what sense they did use it, and this is all the information needed. I would however repeat a former observation, viz. that by a common figure, the thing signified is often substituted for the sign, and the sign for the thing signified. Thus, the Abrahamic covenant is sometimes put, by God himself, for circumcision; and circumcision, the sign and token thereof, is sometimes put for the covenant. Accordingly, baptism has been put for regeneration; and regeneration, for baptism.

We have already shown, that the Jews were in the habit of baptizing the Gentile proselytes, even before the time of John and of Christ. They considered these proselytes as being, by baptism, born the children of Abraham; and therefore expressed their baptism, by regeneration. Accordingly, Christ and his apostles, on some particular occasions, adopted a similar language. Our Saviour said to Nicodemus, except one be born again—except he be born of water and of the Spirit, he cannot enter the kingdom of God. By this new birth, Christ evidently had reference to water baptism, as truly as to the renewing of the Holy Ghost. The apostle Paul styles baptism, the washing of regeneration. The ancients commonly expressed baptism with water, by regeneration; for they considered this external sacrament as a sign of internal, spiritual renovation and purification, Irenæus expressly calls baptism regeneration, and says that infants were regenerated, that, is baptized. His testimony is plain and full; and cannot be doubted by any person acquainted with the phraseology and writings of the Fathers. He mentions not only old persons and youths, but also little ones, and even infants. This Irenæus was bishop of Lyons in France. According to Mr. Dodwell, he was born before the death of St. John—was brought up in Asia, where that apostle had lived and died. He was acquainted with Polycarp; and in his younger years, had often heard him preach. Polycarp was John’s disciple, had been chosen by him to be bishop of Smyrna—and probably that angel of the church, so highly commended in the 2d chapter of Rev. Irenæus, and those Christians who lived in an age so near the apostles, and in a place where one of them had so lately resided, could not be ignorant—they must have known what the apostolic practice was, with respect to infant-baptism—a matter of the most notorious and public nature.

Dr. Lathrop observes, “that Tertullian, who flourished about one hundred years after the apostles, gives a plain testimony, that the church admitted infants to baptism in his time. It is true, he advises to delay their baptism; not because it was unlawful, for he allows of it in cases of necessity; but because the sponsors were often brought into a snare; and because he imagined that sins, committed after baptism, were next to unpardonable. He accordingly advises that unmarried persons be kept from this ordinance, until they either marry or are confirmed in continence. His advising to a delay, supposes that infant-baptism was practised, for otherwise there would have been no room for the advice. He does not speak of it as an innovation, which he would certainly have done, had it begun to have been practised in his time. His words rather imply the contrary. His speaking of sponsors, who engaged for the education of the infants that were baptized, shows that there had been such a custom. And his asking, ‘why that innocent age made such haste to baptism,’ supposes that infants had usually been baptized, soon after their birth. So that he fully enough witnesses to the fact, that it had been the practice of the church to baptize infants. And his advice to delay their baptism, till they were grown up and married, was one of those odd and singular notions for which this father was very remarkable.”

This quotation agrees well with the account given of Tertullian, by Dr. Wall and other approved writers. Tertullian was evidently a man of abilities and learning, and in some respects an useful writer. His integrity and veracity were never questioned. But as has been hinted, he held to some strange and peculiar notions. He was not deemed perfectly orthodox by the ancient Christians. Being a person of warm imagination, he expressed himself, very strongly, on different subjects, at different times; and some have thought, in a manner that was not consistent. Some of the later Baptists have even pretended that he denied infant-baptism. But these considerations do not disqualify him as a witness in the present case. Instead of invalidating, they serve to confirm his testimony.

Dr. Gill says, that Tertullian is the first man who mentions infant-baptism, and speaks against it; and infers that it had not come into use before his time. To this, Mr. Clark, in his answer, replies, “So he is the first man, I suppose, that mentions the baptism of unmarried people, virgins, and widows, and speaks against it, and as earnestly pleads for its delay till the danger of temptation is past; till marriage, or the abatement of lust. But will it thence follow, that the baptism of such unmarried persons did not obtain in the church till Tertullian’s time? Or that it then first began to be in use? Our author might as reasonably have inferred the latter opinion, as the former. But the very words, in which he expresses his advice against baptizing infants, plainly imply that it was a common practice. After all, what is it that Tertullian has said against infant-baptism? He has given it as his judgment, that it would be more profitable to defer their baptism, until they come to riper years, and were able to understand something of its nature and design; but he does not like the anti-pædobaptists, condemn it as unlawful; which he would have done, if it had been a novel practice—an innovation, contrary to the rule of scripture, or without the approbation or direction of the apostles. On the contrary, he allows it in case of necessity, of sickness, and danger of death. Dr. Gill, instead of saying, that Tertullian was the first man who mentioned infant-baptism, and spoke against it, ought to have said, that he was the only man, in all antiquity, whose writings have come down to us, who has said any thing at all against the practice of baptizing infants.” The very advice, however, which he gave, plainly shows, that infant-baptism was then commonly practised. He does not intimate, that the practice was of human invention, or not authorized by the apostles. His private opinion, with respect to the expediency of delaying baptism in several cases, and the reasons which he offered, are nothing to us. We have only cited him as a voucher to an ancient fact; and the testimony which he has given affords clear and incontestable proof of said fact, viz. that infants were baptized in his times.

Origen, who flourished in the beginning of the third century, and was for some time contemporary with Tertullian, in his 8th homily on Levit. 12, observes, “David, speaking concerning the pollution of infants, says, I was conceived in iniquity, and in sin did my mother bring me forth. Let it be considered what is the reason, that whereas the baptism of the church is given for forgiveness, infants also, by the usage of the church, are baptized; when if there were nothing in infants, which wanted forgiveness and mercy, the grace of baptism would be needless to them. And again, infants are baptized for the remission of sin. Of what sin? Or when have they sinned? Or how can any reason of the laver hold good in their case? But according to that sense before mentioned, none is free from pollution, though his life be only the length of one day upon the earth. It is for this reason that infants are baptized, because by the sacrament of baptism, our pollution is taken away.” In another treatise, he says, “the church had a tradition, or command from the apostles, to give baptism to infants! for they, to whom the divine mysteries were committed, knew that there is, in all persons, the natural pollution of sin, which ought to be washed away by water and the spirit; by reason of which pollution, the body itself is also called the body of sin, &c. &c.”

These testimonies of Origen are full and unequivocal. They put the matter in debate beyond all reasonable doubt, if any credit can be given to them; and no reason appears, why they should not be credited. It is true, they are taken from Latin translations. Origen wrote in the Greek language. But the fidelity of the translators and authenticity of these passages, have been sufficiently vindicated by Dr. Wall, even to the entire satisfaction of all impartial enquirers. None will object, but those persons who are disposed to cavil.

I perceive that you have admitted the aforesaid facts; but have made an unusual outcry against the tradition and order from the apostles, mentioned by Origen. There is, I suspect, more policy and popularity in your remarks, than real weight. It will not do for us to turn those weapons against the ancient Fathers and holy apostles, which the protestants have used with so much success, in their disputes with the Papists.

Let us hear what St. Paul says, with respect to traditions. 2 Thess. ii. 15. “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” And in the 3d chap. 6th verse, he says, “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.” So also in 1 Corin. 11th chap. 2d verse. “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances (the traditions, paradoseis) as I delivered them to you.” The apostle was here speaking of christian ordinances, which he calls traditions. The original word signifies traditions, and is so rendered by our translators in the other aforecited passages.

Thus, sir, you see in what a solemn manner—in the name of Christ, the holy apostle charged the primitive christians, to hold and keep the traditions—not merely such as had been written by the pen of inspiration, but also those which were delivered to them by word, or in an oral and verbal manner, and with particular reference to the rules and ordinances of the gospel. The traditions and commandments of mere men, which pretend to divine authority, are to be rejected. But those traditions are not to be treated with sneer and ridicule, which were delivered by the apostles to the primitive christians—recorded and authenticated by the ancient Fathers—and transmitted down to us, by the faithful historian.

Origen has expressly informed us, that infant-baptism was practised in his time. With respect to this matter of fact, Origen was certainly a competent witness; and he had every opportunity, and advantage for knowing what had been the practice of his predecessors and even of the apostles. Many of the ancient Fathers were illiterate, and descended from heathen parents; and being the first of their family who embraced christianity, must have been baptized when adults. But Origen was one of the most learned men of the age. He was born and educated at Alexandria in Egypt, but travelled into Rome, and Greece, and Capadocia, and Arabia. He resided for some time in several of the most eminent churches, and spent the greatest part of his life in Syria and Palestine. His ancestors were christians. Eusebius tells us, that his forefathers had been christians, for several generations. His father was martyred, in the persecution under Severus.

It is very remarkable, that his pedigree should have been so accurately ascertained. The occasion was this: Porphyry, a great enemy to christianity, had represented the christians as being an ignorant people, destitute of science; but not being able to conceal the repute of Origen, for his uncommon skill in human literature, pretended that he had been at first a heathen, and had learned their philosophy. In order to confute this falsehood, Eusebius enquired into his ancestry, and set forth his christian descent.

Origen was born in the year of our Lord 185, that is, eighty-five years after the apostles. He was seventeen years old when his father suffered martyrdom. He had himself, undoubtedly, been baptized in his infancy; and must have been informed concerning the practice of the apostles, respecting the baptizing of infants; for his grandfather, or at least his great-grandfather, lived in the apostolic times, and they both were christians. This is the man, who has expressly declared, that infants were baptized in his day, and that the church was directed by an order or tradition from the apostles, to baptize them. His circumstances were such as afforded him all the necessary and suitable means for obtaining information. We have no reason to suspect his credibility as a witness; and nothing can be more unreasonable, than to reject or treat his testimony with contempt. It is a circumstance worthy of our very particular notice, that Origen and the other ancient Fathers do not speak of infant-baptism as being a practice that was denied or opposed by any one. They mention it as a practice generally known and approved, and for the purpose of illustrating and confirming other points that were then disputed.

I shall now produce the testimony of the blessed martyr Cyprian, who was for some time contemporary with Origen; and next to him, the most noted Christian writer of that age. Cyprian was constituted bishop or minister of Carthage, in the year 248, and Origen died in the year 252. The testimony of this ancient saint, to which I now have an immediate reference, was occasioned by a question proposed to him, by one Fidus, a presbyter, or minister in the country, viz. Whether an infant might be baptized before he was eight days old? The reason of his doubt, it seems, was an article in the law respecting circumcision, which, under the Old Testament dispensation, required that infants should be circumcised on the eighth day from their birth. Pursuant to the aforesaid question, an ecclesiastical council of sixty-six bishops, having convened at Carthage, A. D. 253, Cyprian proposed a resolution of the following import, viz. “that an infant might be baptized on the second or third day, or at any time after its birth; and that circumcision, besides being a sacramental rite, had something in it of a typical nature; and particularly, in the circumstance of being administered on the eighth day, which ceased at the coming of Christ, who has given us baptism, the spiritual circumcision; in which ordinance, we are not thus restricted, with respect to the age or time of administration.” To this resolution the council agreed unanimously; as it appears from the testimony of Cyprian in his epistle to Fidus, from which I shall extract a few paragraphs, in order to show the sentiments of those venerable and ancient saints relative to infant-baptism.—The inscription is as follows:

“Cyprian and the rest of the colleagues, who are present in council, in number sixty-six, to Fidus our brother,

“Greeting.

“As to the case of infants, whereas you judge that they must not be baptized within two or three days after they are born; and that the law of the ancient circumcision is to be observed; so that you think none should be baptized and sanctified, until the eighth day after their birth; we were all in our assembly of a quite different opinion. For in this matter, with respect to that which you thought fitting to be done, there was not one of your mind. But all of us rather judged, that the grace and mercy of God is not to be denied to any person born. For whereas our Lord in his gospel, the Son of Man came not to destroy men’s souls (or lives) but to save them.—That the eighth day, appointed to be observed in the Jewish circumcision, was a type going before in a shadow, or resemblance, but on Christ’s coming was fulfilled in the substance; for because the eighth day, that is the next after the Sabbath, was to be the day on which the Lord was to rise from the dead, and quicken us, and give us the spiritual circumcision. This eighth day, that is, the next to the Sabbath, or the Lord’s day, went before in the type, which type ceased when the substance came, and the spiritual circumcision was given to us. So that we judge, no person is to be hindered from obtaining the grace, (that is of baptism) by the law which is now established; and that the spiritual circumcision ought not to be restrained by the circumcision which was according to the flesh; but that all are to be admitted to the grace of Christ; since Peter, speaking in the Acts of the apostles, says, the Lord hath shown me that no person is to be called common or unclean. This, therefore, dear brother, was our opinion in the assembly, that it is not for us to hinder any person from baptism, and from the grace of God, who is merciful, and kind, and affectionate to all. Which rule, as it holds for all, so we think it is more especially to be observed in reference to infants, and those that are newly born, to whom our help and the divine mercy is rather to be granted, because by their weeping and wailing at their first entrance into the world, they do intimate nothing so much as that they implore compassion,” &c.

Saint Ambrose, who wrote about 274 years after the apostles, declares expressly, “that infant-baptism was practised in his time, and in the time of the apostles.”

Saint Chrysostom observes, “that persons may be baptized either in their infancy, in middle age, or in old age.”—He tells us, infants were baptized, although they had no sin; and that the sign of the cross was made upon their foreheads at baptism.—Saint Hierome says, “if infants be not baptized, the sin of omitting their baptism is laid to the parent’s charge.”—Saint Austin, who wrote at the same time, about 280 years after the apostles, speaks “of infant-baptism as one of those practices which was not instituted by any council, but had always been in use.” The whole church of Christ, he informs us, had constantly held that infants were baptized for the forgiveness of sin.—That he “had never read or heard of any Christian, Catholic or sectary, who held otherwise.”—“That no christian, of any sort, ever denied it to be useful or necessary.” “If any one,” saith he, “should ask for divine authority in this matter, though that, which the whole church practises, and which has not been instituted by councils, but was ever in use, may be believed, very reasonably, to be a thing delivered or ordered by the apostles, yet we may, besides, take a true estimate, how much the sacrament of baptism does avail infants, by the circumcision which God’s former people received.”

No one of these ancient Fathers ever wrote directly in favour of, or against, infant-baptism. In their various discourses and writings, they often mention it, occasionally and transiently, when discoursing on some other subject.—They mention it as a general practice of universal notoriety, about which there was no controversy, in order to confute some prevailing heresy, or establish certain doctrines, that were then disputed. Similar testimonies might easily be produced from the writings of many other ancient witnesses, but this would unnecessarily add to the prolixity of the present work. I will therefore conclude, by stating very briefly, the incontestible and conclusive evidence in proof of infant-baptism, arising out of the well-known Pelagian controversy respecting original sin, which happened about three hundred years after the apostles.

Pelagius held, that infants were born free from any natural and sinful defilements. The chief opposers of him and his adherents were Saint Hierome, and Saint Austin, who constantly urged, very closely, in all their writings upon the subject, the following argument, viz. “That infants are, by all christians, acknowledged to stand in need of baptism, which must be in them for original sin, since they have no other.” “If they have no sin, why are they then baptized, according to the rule of the church, for the forgiveness of sins? Why are they washed in the laver of regeneration, if they have no pollution?” Pelagius, and also Celestius, one of his principal abettors, were extremely puzzled and embarrassed with this argument. They knew not how to evade or surmount its force, but by involving themselves in greater absurdities and difficulties. Some persons aggravated the supposed error, by charging upon them the denial of infant-baptism, as a consequence that followed from their tenet. Pelagius disclaimed the slanderous imputation with abhorrence, declaring that he was accused falsely. In the confession of faith, Pelagius then exhibited, which Dr. Wall has recited, he owns, “that baptism ought to be administered to infants, with the same sacramental words which are used in the case of adult persons.”—He vindicates himself in the strongest terms, saying, “that men slander him as if he denied the sacrament of baptism to infants, and did promise the kingdom of heaven to any person without the redemption of Christ; and affirms that he never heard of any, not even the most impious heretic, that would say such a thing of infants.” Now these difficulties would have been instantly removed, and the battery, which so greatly annoyed them, been demolished at once, by only denying that infants were to be baptized. But they did not suggest or entertain any doubt at all respecting this doctrine. Pelagius readily avowed, in the most explicit manner, the incontested right, and the established immemorial practice of infant-baptism. Celestius also confessed, “that infants were to be baptized according to the rule of the universal church.”

One of these men was born and educated in Britain, and the other in Ireland. They both lived a long time at Rome, the centre of the world and place to which all people resorted. Celestius settled at Jerusalem, and Pelagius travelled over all the principal churches of Europe, Asia and Africa. If there had been any number of churches, or a single church, in any part of the world, not only in that but in the two preceding ages, who denied the baptism of infants, these learned, sagacious persons must have known or heard of it; and certainly they would have mentioned it, in order to check the triumph of their opponents, and to wrest from them that argument, by which, above all others, they were most grievously pressed. It is evident there was no society of Baptists then in the world, nor had there been any of that denomination, within the memory of man. The confession of Pelagius and Celestius amounts almost to demonstration. It proves, beyond all reasonable doubt, that infant-baptism had universally obtained, and had always been practised among christians, even from the apostolic times.

Dr. Wall, who enjoyed the best advantages for being acquainted with the history of infant-baptism, and who made this the principal subject of his studies and enquiries, briefly sums up the evidence on both sides, in the following words: “Lastly, for the first four hundred years, there appears only one man, Tertullian, who advised the delay of infant-baptism in some cases, and one Gregory, who did perhaps practise such delay in the case of his own children; but no society of men so thinking or so practising; or any one man saying it was unlawful to baptize infants. So in the next seven hundred years, there is not so much as one man to be found, who either spoke for or practised any such delay, but all the contrary. And when about the year 1130, one sect among the Waldenses or Albigenses declared against the baptizing of infants, as being incapable of salvation, the main body of that people rejected their opinion; and they of them who held that opinion, quickly dwindled away and disappeared, there being no more persons heard of, holding that tenet, until the rising of the German anti-pædobaptists in the year 1522.”

REED’S APOLOGY.

Footnote 86:

See Wall’s History of Infant-Baptism, Part II. page 52-86.

Footnote 87:

They that would see more on this subject may consult G. J. Voss, de baptismo disput. xiv. Forbes. instruct. hist. theol. Lib. x. cap. v. and Wall’s history of infant-baptism, vol. I.

Footnote 88:

See Dr. Owen’s complete Collection of Sermons, page 580, 581. of dipping; in which he observes, that βαπτω, when used in these scriptures, Luke xvi. 24. and John xiii. 26. is translated to dip; and in Rev. xix. 13. where we read of a vesture dipped in blood; it is better rendered stained, by sprinkling blood upon it; and all these scriptures denote only a touching one part of the body, and not plunging. In other authors, it signifies, tingo, immergo, lavo, abluo; but in no author it ever signifies to dip, but only in order to washing, or as the means of washing. As for the Hebrew word טבל, rendered, by the LXX. in Gen. xxxvii. 31. by μολύνω, to stain by sprinkling, or otherwise mostly by βαπτω: In 2 Kings v. 14. they render it by βαπτιζω, and no where else: In ver. 10. Elisha commands Naaman to wash; and accordingly, ver. 14. pursuant to this order, it is said, he dipped himself seven times; the word is ויטבל; which the LXX. render εβαπτισατω; and in Exod. xii. 22. where the word טבל is used, which we render dip, speaking concerning the dipping the bunch of hyssop in the blood, the LXX. render it by the word βαπτω: And, in I Sam. xiv. 27; it is said, that Jonathan dipped the end of his rod in an honey-comb; the word here is also ויטבל, and the LXX. render it εβαψεν; in which place it cannot be understood of his dipping it by plunging: And in Lev. iv. 6. 17. and chap. ix. 9. the priest is said to dip his finger in the blood, which only intends his touching the blood, so as to sprinkle it; and therefore does not signify plunging.

This learned author likewise observes, that βαπτιζω signifies to wash; as instances out of all authors may be given; and he particularly mentions Suidas, Hesychius, Julius Pollux, and Phavorinus and Eustachius. And he further adds, that it is first used in the scripture, in Mark i. 8. John i. 33. and to the same purpose, Acts i. 5. in which place it signifies to pour; for the expression is equivocal; I baptize you with water, but he shall baptize you with the Holy Ghost: which is an accomplishment of that promise, that the Holy Ghost should be poured on them. As for other places, in Mark vii. 2. 4. νίπτω, which signifies to wash, and is so translated, is explained in the words immediately following, as signifying to baptize. And, in Luke xi. 38. it is said, that the Pharisee marvelled that our Saviour had not washed before dinner: The word in the Greek is ἐβαπτισθη, to whom he replies in the following verse, Ye Pharisees make clean the outside, &c. so that the word, βαπτιζω signifies there to cleanse, or to use the means of cleansing.

He also observes, that though the original and natural signification of the word imports, to dip, to plunge, to dye; yet it also signifies to wash or cleanse: Nevertheless, he thinks that it is so far from signifying nothing else but to dip or plunge, that when it is to be understood in that sense, the words ought to be εμβάπτω, or εμβαπτιζω, rather than βαπτω, or βαπτίζω; and also that it no where signifies to dip, but as denoting a mode of, and in order to washing; and that it signifies to wash, in all good authors. He also refers to Scapula and Stephanus, as translating the word βαπτιζω by lavo, or abluo; and Suidas, as rendering it by madefacio, lavo, abluo, purgo, mundo: And he speaks of some authors, that he had searched in every place wherein they mention baptism, and that he found not one word to the purpose; and therefore concludes, that he was obliged to say, and was ready to make it good, that no honest man, who understands the Greek tongue, can deny the word to signify to wash, as well as to dip.[89]

Footnote 89:

Dr. Wall, in the appendix of his reply to Dr. Gale, mentions a remarkable instance, in which the mode of wetting or of applying water was certainly that of pouring, and not that of dipping. It is as follows:—St. Origen, when commenting on the Baptism of John, enquires thus of the Pharisees; “How could you think that Elias, when he should come, would baptize, who did not in Ahab’s time baptize the wood upon the altar, which was to be washed before it was burnt by the Lord’s appearing in fire? But he ordered the priest to do that; not once only, but he says, do it the second time; and they did it the second time. And do it the third time; and they did it the third time. Therefore, how could it be likely that this man, who did not then baptize, but assigned that work to others, would himself baptize, when he should, according to the prophecy of Malachi, again appear here on earth?”

We find in the first book of Kings, xviii. 33, that the order given by Elijah was to fill four barrels with water, and pour it on the wood and on the burnt offering. This pouring of water, Origen, that accurate scholar, who lived in the second century, and was well acquainted with the Greek classics, and Greek Testament, calls baptizing. In the very same sentence, he makes use of the Greek word Baptizo four times; twice with express reference to the Baptism of John; and twice with express reference to that Baptism which took place in the days of the Prophet Elijah; which baptism, we are expressly told, was not performed by dipping the wood and sacrifice into water, but by pouring water upon them.

It is also evident, even from the frequent use of the word baptizo, by heathen authors, that it does not always signify a total immersion. Mr. Walker tells us, “that Porphyrie mentions a river in India, into which if an offender enters, or attempts to pass through it, he is immediately baptized up to his head:” (baptizetai mechri Kephales.) Here a person is said to be baptized, although his head did not go under, but remained above the water. This certainly was not a total immersion.

“He also instances a case from Mr. Sydenham, as delivered by the oracle (viz. askos baptize, dunai de toi ou themis esti.”) In which instance, if dunai signifies to plunge wholly under water, as it certainly does, then baptize must signify something less than a total immersion.—“Baptize him as a bottle, but it is not lawful to plunge him wholly under the water.” The baptism here described, resembles that of a blown bladder or bottle of leather, which when put into the water, will not sink to the bottom, but swim upon the top.

The same critical author mentions an instance from Schrevelii’s and Robertson’s Lexicons, 19th chapter, in which case, the primitive word bapto signifies a wetting with water, that was certainly less, and very different from a total dipping or immersion. The sentence is this. (“Baptei men askon, udor de ugron dunei pote.”) “He indeed baptizeth a bladder or bottle, but it never goeth under the liquid water.”

To these instances, we might add a well known case, taken from a poem attributed to Homer, called the battle of the frogs and the mice, in which the lake is said to be baptized by the blood of a frog. (Ebapteto de aimati limne porphureo.) This lake was not dipped into the blood of a frog; it was only bespattered and tinged therewith.

We could easily multiply authorities if it were necessary. It appears undeniably evident from the Greek classicks, and from learned writers and commentators, both ancient and modern, that the word baptizo has other significations besides that of a total dipping or immersion.

The most celebrated and respectable Lexicographers and criticks have often translated baptizo into the following Latin words, viz. baptizo, mergo, immergo, tingo, intingo, lave, abluo, madefacio, purgo, mundo. No one, I presume, will pretend that all these words are mentioned as being perfectly synonimous—of the same meaning exactly. And certainly if the word baptizo signify any thing less or different from a total immersion, then persons may be baptized in some other mode.

Besides, if it had been the intention of Christ and of his Apostles, to specify the mode, or to have restricted all christians to one and the same mode of baptizing, they might, for this purpose, have selected from the Greek language words of the most unequivocal and definite signification. If it had been their intention to specify the mode of sprinkling, they might have used the word Rantizo; if the mode of pouring, they might have used the word Ekcheo; if that mode of bathing or washing, which is performed by the application of water with friction or rubbing, they might have used the word Louo; and if it had been their intention to specify the mode of dipping, they might have used the word Dupto or Duno, &c.

REED’S APOLOGY.

Footnote 90:

Ἐις and ἐκ.

Footnote 91:

Ἐις τὴν Θαλασσαν.

Footnote 92:

Ἐκ.

Footnote 93:

If any one has a mind to see how these particles ἐις and ἐκ, are used in the New Testament, he may consult Schmid. concord. in voc. ἐις and ἐκ, where there are a great number of places mentioned, in which these words are used; and, it will hardly be thought, by any impartial reader, that the greatest part of them can be rendered by, into or out of; but rather to, or from.

Footnote 94:

Γδατκ πολλα.

Footnote 95:

See Lightfoot’s works, Vol. I. Page 500.

Footnote 96:

In Col. ii. 12. and context, is a succession of figures, designed, in different ways, to illustrate and enforce the same fact. Verse 11. “In whom also ye are circumcised with the circumcision, made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ.” That is, in putting off the old man, you are circumcised without hands; the work is effected by the Holy Spirit—You are born again, which is spiritual circumcision. “Circumcision is that of the heart.” This renewing of the Holy Spirit consists in putting off the body of sin, in renouncing sin, and reforming the life. Or, we are “buried with him in baptism.” As the burial of Jesus Christ gave evidence, that he had really died, the just for the unjust; that he had yielded himself a sacrifice for sin; so we in our spiritual circumcision or baptism, the figure now used, show ourselves to be really dead to sin, crucified in the lusts of our minds. As Christ, when buried, was dead and separated from the world; so in regeneration we become separate from sin. We are new creatures, having put off the old man. We are buried from the wicked indulgences and pursuits of the world.

The death, burial, and resurrection of Christ, are, not only causes, but types and symbols to represent the death of our sins, our putting off the old man, and becoming new creatures.

No reference is made in the text to the water of baptism, any more than to the knife of circumcision in the preceding verse. The writer is speaking of that baptism, and of that alone, in which we “are risen with Christ, through the faith, which is the operation of God.” This certainly can be nothing less than spiritual baptism, or regeneration; for the most violent advocate for dipping, or plunging, or burying, will not pretend, that this, necessarily, is connected with “faith;” he will allow it may be possible for a man to be plunged and buried in water, and yet not have “the faith, which is the operation of God.” If he allow this, and allow this he must and will, then our text is no support of his cause. It cannot be water baptism which is mentioned.

Were not this the fact, nothing could be inferred respecting the mode of baptism. It would then only signify that, as Christ was buried and separated from the world; so we in baptism are buried and separated from a world of sin. The zeal for the literal construction of this figure may, perhaps, be extinguished by indulging it in other instances. St. Paul says, “I am crucified with Christ.” Would any person suppose from this, that he had been led to Calvary, nailed to the cross, and pierced by the soldier’s spear? Christians are said to be “circumcised in Christ.” Does any one infer from this that all Christians experience the bloody rite of the Jews? Or, because Christians “are partakers of Christ’s sufferings,” are all christians, therefore, betrayed by Judas, spit upon, buffeted, and crowned with thorns? Or, because St. Paul says the Philippians were his “crown,” were they, therefore, formed into a crown of honor, and worn as a badge of future glory? Or, because the sacrament represents the sufferings and death of Christ, are all worthy communicants crucified? Were our baptist brethren consistent with themselves, such would be their explanation of these passages of scripture.

It immediately follows our text; “wherein also you were risen with him through the faith of the operation of God, who hath raised him from the dead.” Wherein, or in which baptism “we are risen,” actually “risen with Christ by the faith” which God gives to the new creature. You, who have this spiritual baptism, rise like Christ above the selfish motives, and sensual pursuits of a fallen world. You seek the kingdom of God; you aspire after divine good.

Persons, born again, like Jesus Christ, separate their hearts from the world, and rise to a divine life. That this is the only true construction of the text, may be inferred from a corresponding passage, Rom. vi. 4. “Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” By spiritual baptism we partake the privileges of Christ’s death. By dying to sin ourselves, as we do in the new birth, we resemble Jesus Christ in his death, who died “to make an end of sin.” As Christ was raised from the grave; so we, not in water baptism, but in regeneration or spiritual baptism, are “raised” to walk in newness of life. Old things are done away; all things are become new. If we have experienced this spiritual baptism, we shall have the Spirit of Christ, We shall be separate from the world of sin, as Christ was in the grave, and we shall like him rise to a holy, a new life. We obey a new master, seek a new way of salvation, act from new motives, to accomplish new designs; we choose new companions, experience new sorrows, and new joys. As if buried, we are separate from our former lives.

St. John says, “He [Christ] shall baptize you with the Holy Ghost and with fire.” The Selucians and Hermians understood this literally, and maintained that material fire was necessary in the administration of baptism. Valentinus, like our baptists, rebaptized those, who had received baptism out of the sect, and drew them through the fire. Herculian, cited by Clemens Alexandrinus, says that some applied a red hot iron to the ears of the baptized. St. Paul says, we are buried with Christ in baptism. This also has been understood literally; but such persons forget that to be consistent, on their plan, they should continue “buried” three days and three nights, the time Christ lay in the earth. Should any object that this would drown them, the baptist, in his way of treating figures, would have an easy answer, and readily prove that drowning was the very design of baptism. Rom. vi. 4. “We are buried with him by baptism into his death.” We are not merely buried, for this is only a part, any more than sprinkling; but we are buried to death, “buried into his death.” Thus he has scripture for drowning all whom he baptizes, and precisely as much scripture for drowning, as for burying. The very same passage, might he say, which commands burying, commands drowning, commands “death.”

In the present mode of plunging, the resemblance is almost entirely lost. What is the difference between laying a dead body in a rock, covering it with a great stone; sealing it in a solemn manner; all things continuing in this state, three days and three nights, what is the resemblance between this, and suddenly plunging a living body into water, and instantly lifting it out of the water? What possible likeness is there between a living person in the water, and a dead body in a rock? The similitude is little better than that of the blind man, who supposed the light of the sun was like the noise of a cannon. We have accordingly endeavoured to show in the introduction, that the elegant scholar, the christian orator of Tarsus, had no thought of any such resemblance; his object was to show, that in regeneration or spiritual baptism, which is followed “with newness of life,” or, a new life, “through faith which is the operation of God,” we are dead and buried to sin, and raised or made alive to God, as Christ was. The evident design of the text is to illustrate the preceding verse, which speaks of spiritual circumcision made without hands. This baptism is that by which we are raised with Christ; but in water baptism we are not always raised with Christ. If men are plunged they may generally be raised from the water; but this has no necessary connexion with “rising with Christ.” This baptism is also effected “through faith which is the operation of God;” but a man may be raised out of an ocean of water, every day of his life, and remain destitute of faith; therefore, the text has no reference to water baptism.

REV. E. PARISH’S SERMON.

Quest. CLXVII.

QUEST. CLXVII. How is baptism to be improved by us?

ANSW. The needful, but much neglected duty of improving our baptism, is to be performed by us all our life long; especially in the time of temptation, and when we are present at the administration of it to others, by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein, by being humbled for our sinful defilement, our falling short of, and walking contrary to the grace of baptism and our engagements, by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament, by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace, and by endeavouring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ, and to walk in brotherly love, as being baptized by the same Spirit, into one body.

In this answer we may observe,

I. That our baptism, together with the engagements which we are therein laid under to be the Lord’s, is to be improved by us; though this duty be too much neglected. That it ought to be improved is evident, inasmuch as it is an ordinance, or means of grace, for our attaining spiritual blessings; therefore we are not only guilty of a sinful neglect, but we lose the advantage that might be expected thereby, if we do not improve it so as to answer the valuable end thereof; and when we consider it as a professed dedication to God, as has been before observed, or a bond and obligation laid on us, to be entirely, and for ever, his, it cannot but be reckoned the highest affront offered to the divine Majesty, and a being unstedfast in his covenant, for us practically to disown the engagement, or, in effect, to deny his right to us. Now, it is farther observed, that this duty is much neglected, and the reason hereof is,

1. Because many have very low thoughts of this ordinance, and understand not the spiritual intent or meaning thereof, nor what it is to improve it. These reckon it no more than an external rite, established by custom, and commonly observed in a Christian nation, without duly weighing the end and design for which it was instituted, or what is signified thereby.

2. Others suppose, that there is nothing in it but a public declaration, that the person baptized is made a Christian, or has that character put upon him; but they know not what it is to be a Christian indeed, being utter strangers to the life and power of religion, and the spiritual blessings hoped for, or, through the grace of God, consequent upon our baptismal dedication.

3. Others have, indeed, right apprehensions of the sign and the thing signified thereby, yet through the prevalency of corruption, and the pride and deceitfulness of their hearts, they do not fiducially give up themselves to God, nor desire the spiritual and saving blessings of the covenant of grace. These therefore do not improve their baptism; and, it is to be feared, that this is the condition and character of the greatest number of professors: Which leads us to consider,

II. How baptism is to be improved by us, and that in several cases,

1. When we are present, at the administration of it to others. We are not, indeed, at that time, so immediately concerned in the ordinance, as the person who is publicly devoted to God therein. Nevertheless, we are not to behave ourselves as unconcerned spectators; and therefore,

(1.) We are to join herein with suitable acts of faith and prayer, as the nature of the ordinance calls for them, and to adore the persons of the Godhead whose name and glory is mentioned therein. And we are to apply ourselves to God, for the grace of the covenant, that is signified thereby, that he would be our God, as well as the God of the person who is particularly given up to him in baptism. We are also to bewail the universal depravity of human nature, and that guilt which we bring with us into the world, which is signified in infant-baptism; and this, together with the habits of sin, which we have contracted, is confessed by those who are baptized when adult, which we cannot but see a great deal of, in our daily experience. We ought also to entertain becoming thoughts of the virtue of the blood of Christ, and of the power of the Holy Ghost, which alone can take away the guilt of sin, and render this ordinance effectual to salvation; which we are not only to desire with respect to the person baptized, but that we ourselves may be made partakers of that grace, which we equally stand in need of.

(2.) We ought to confess before God, with sorrow and shame, how defective we have been, as to the improvement of our baptismal engagements; so that, though we have been devoted to him, our hearts and affections have been very prone to depart from him; and we ought to adore and acknowledge the goodness and faithfulness of God, in that, though we have been unstedfast in his covenant, through the treachery and deceitfulness of our hearts; yet he has been ever mindful thereof, and made good the promises contained therein, to all his servants who have put their trust in him.

2. Our baptism is to be improved by us in the time of temptation, in order to our resisting it, and preventing our being entangled and overcome thereby.

(1.) If the temptation takes its rise from the world, or we are thereby induced to lay aside, or be remiss in our duty to God, from the prosperous circumstances in which we are therein, we should consider, that in having been devoted to God in our infancy, or given up ourselves professedly to him, when adult, it has been intimated and acknowledged, that he is our portion, better to us than all we can enjoy in the world; and therefore we ought to acquiesce in him as such, and say, Whom have I in heaven but thee; and there is none, or nothing, upon the earth that I desire besides thee, Psal. lxxiii. 25.

Moreover, if we are tempted to be uneasy, and repine at the providence of God, by reason of the many evils that befal us in the world, we ought to consider, that when we were given up to God, this implied in it an obligation to be content to be at his disposal, and to be satisfied with whatever he allots for us, as not questioning the care and justice of his providence, in which we were under an indispensable obligation to acquiesce. Therefore when God tries us, by bringing us under various afflictions, our baptismal engagement obliges us to say, It is the Lord, let him do with us what seemeth good in his sight.

(2.) If we are exposed to the temptations of Satan, or those inward suggestions, whereby sinful objects are presented to our thoughts, and a false gloss put upon them, to induce us to a compliance therewith, we are to improve our baptismal engagement, by considering that it contains a solemn acknowledgment of God’s right to us, exclusive of all others: therefore, we cannot but dread the thoughts of submitting to be vassals to Satan, which is, in effect, to disown that allegiance which we owe to God, and to say, that other lords shall have dominion over us. This will have a tendency to induce us to adhere stedfastly to God, as the result of our having been devoted to him in this ordinance.

And if we are afraid of being ensnared by those wiles and methods of deceit, which Satan often makes use of, that are not always discerned by us, we are to consider ourselves as having been devoted to Christ; and, pursuant thereunto, if we have, in any instance, improved this solemn transaction, we have given up ourselves to him, in hope of being under his protection, and interested in his intercession, so that though we are sifted as wheat, our faith may not fail, Luke xxii. 31, 32.

Moreover, when we are assaulted, and, as it were, wounded with Satan’s fiery darts, whereby great discouragements are thrown in our way, the guilt of sin magnified, as though it were unpardonable, and the stain and pollution thereof such, as can never be washed away: And when we are ready to conclude from hence, that our state is hopeless, and the comforts we once enjoyed, irrecoverably lost; this is, indeed, an afflictive case. Nevertheless, our baptism is to be improved by us, as considering that remission of sins was the blessing desired and hoped for, inasmuch as it was signified thereby; so that we are to be sensible that the blood of Christ cleanseth from all sin; and that, as we were given up to him, in hope of obtaining this privilege, and have been enabled since then, to give up ourselves to him by faith, and therein to improve our baptismal engagement; we therefore trust, that he will appear for us, rebuke the adversary, establish our comforts, and enable us to walk as those, who desire to recommend his grace to others, that they may be encouraged to adhere to him, by the comfortable sense which we have of his love shed abroad in our hearts, by the Holy Ghost.

3. Our baptismal engagement is to be improved by us, before and after we are brought into a converted state.

(1.) Unregenerate persons are to improve it, as it should afford them matter of deep humiliation, that though they have been devoted to God, and thereby were called by his name, and made partakers of the external blessings of his covenant; yet they have been alienated from the life of God, and strangers to the internal saving blessings thereof. There was a profession made, in baptism, that they stood in need of Christ’s mediation, to deliver them from the guilt of sin, and of being cleansed from the pollution thereof, which is of a spreading nature; but they have, notwithstanding, given way to it; and, how pure soever they have been in their own eyes, are not yet washed from their filthiness, Prov. xxx. 12. Now such may take occasion from hence to plead earnestly with God for converting grace; which is the only means whereby they may know that he has accepted of their solemn dedication to him; or that they are not only born of water, but of the Spirit; and are made partakers of the thing signified in baptism, without which, the external sign will not afford any saving advantage. We may also plead with God, that as we are professedly his, he would assert his own right to us, overcome us to himself, and make us willing in the day of his power, Psal. cx. 3.

(2.) Our baptismal engagement is constantly to be improved by us, if we are brought into a state of grace, in order to the growth and increase thereof; especially if we are sensible of great declension therein, or that it is not, in all respects with us, as it once was; if we are sensible of deadness and stupidity, in holy duties, and stand in need of being quickened, excited, and brought into a lively frame of spirit, or to be restored after great back-slidings; if we would have sin mortified, and the secret workings thereof in our heart subdued, we ought to consider, that having been baptized into Jesus Christ, we were baptized into his death; and that we are obliged hereby to walk in newness of life; therefore sin should not reign in our mortal bodies, Rom. vi. 3, 4, 12. And as we hope and trust, that we are made partakers of the saving blessings signified in this ordinance, we desire to improve the relation we stand in to Christ, as his people, as a matter of encouragement, that when we are oppressed, he will undertake for us.

If we are destitute of assurance of his love, and our interest in him, we are to improve the consideration of our being his, not only by professed dedication, but by a fiducial adherence to him; this will encourage us to hope that he will enable us to walk holily and comfortably before him, and lift up the light of his countenance upon us, as our reconciled God and Father.

And, in the whole course of our conversation it will be of use, for the promoting the life of faith, which consists in an entire dependance on him, as those who are sensible that we can do nothing without him, to consider, that when we were first devoted to him, it was acknowledged, and from the time, wherein we have been enabled to give up ourselves to him by faith, we have been always sensible that we stand in need of daily supplies of grace from him, as all our springs are in him. Moreover, our baptismal engagement is to be improved, as it is an inducement to us to have our conversation in holiness and righteousness; whereby practical religion will be promoted in all its branches, when we consider that we are not our own, and therefore dare not think of living as we list, or serving divers lusts and pleasures, but that we are obliged to make his revealed will (whose we are, and whom we desire to serve,) the rule of all our actions.

And lastly, we ought to walk in brotherly love, as being baptized by the Spirit into one body, 1 Cor. xii. 13. They who are partakers of the saving blessings signified by baptism, have ground to conclude themselves members of Christ’s mystical body, or the invisible church, of which he is the head. This is a spiritual baptism, being the effect of divine power, and the special work of the Holy Ghost; and certainly this will be an inducement to all who are partakers thereof, to walk together in brotherly love, as those who are favoured with the same privileges, and hope to enjoy that complete blessedness, in which they, who are before devoted to Christ, shall be for ever with him. Thus concerning the ordinance of baptism.

And now we are led to speak concerning the sacrament of the Lord’s supper, which is considered either absolutely in itself, or as compared with baptism. And accordingly it is enquired; wherein they agree, or differ. In considering the nature of the Lord’s supper, it is farther enquired; how they, who are to partake of it, ought to prepare themselves for it before they engage therein? And there are also two cases of conscience answered; the one respecting those who are not satisfied concerning their meetness for it; the other respecting those who ought to be kept from it. We have also an account of the duties of communicants, while they are engaged in this ordinance; or those that are incumbent on them, after they have attended on it. These things are particularly insisted on in several following answers, which we are now led to consider.

Quest. CLXVIII., CLXIX., CLXX.

QUEST. CLXVIII. What is the Lord’s Supper?

ANSW. The Lord’s supper is a sacrament of the New Testament, wherein by giving and receiving bread and wine, according to the appointment of Jesus Christ, his death is shewed forth; and they that worthily communicate, feed upon his body and blood, to their spiritual nourishment and growth in grace, have their union and communion with him confirmed, testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.

QUEST. CLXIX. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord’s supper?

ANSW. Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord’s supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer, to take and break the bread, and to give both the bread, and the wine to the communicants, who are, by the same appointment, to take, and eat the bread, and to drink the wine, in thankful remembrance, that the body of Christ was broken and given, and his blood shed for them.

QUEST. CLXX. How do they that worthily communicate in the Lord’s supper, feed upon the body and blood of Christ therein?

ANSW. As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord’s supper, do therein feed upon the body and blood of Christ, not after a corporal, or carnal, but in a spiritual manner, yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.

There are several things contained in these answers, viz.

I. The general description of this ordinance, as it is called a sacrament of the New Testament; in which we shall be led to speak concerning the person by whom it was instituted in common with other ordinances; and that is our Lord Jesus Christ.

II. We shall consider the persons by whom it is to be administered, namely, the ministers, or pastors of particular churches; inasmuch as it is an ordinance given only to those who are in church-communion.

III. We have an account of the matter thereof, or the outward elements, to wit, bread and wine.

IV. We shall consider the ministers act, antecedent to the church’s partaking of this ordinance, in setting apart the elements from a common to a sacred use; which is to be done by the word and prayer, joined with thanksgiving.

V. We have an account of the actions, both of the minister and people; the one breaks the bread, and pours out the wine. In order to their being distributed among those who are to receive them; the other, to wit, the communicants, partake of them, and join with him in eating the bread, and drinking the wine.

VI. We are to consider what is signified hereby, namely, the body and blood of Christ; which are not supposed to be corporally and carnally, but spiritually present to the faith of the receivers, upon which account they may be said to feed upon the body and blood of Christ, and apply the benefits of his death to themselves.

VII. We have an account of the persons who hope to enjoy these privileges, and partake of the Lord’s supper in a right manner; these are said worthily to communicate; as also the ends which they ought to have in view, namely, their spiritual nourishment, and growth in grace, their enjoying communion with Christ; and that love that they are obliged to express to each other, as members of the same mystical body.

I. It is an ordinance of the New Testament, instituted by our Saviour. That it is an ordinance, is evident, in that it is founded on a divine command; as appears from the words of institution, in Matt. xxvi. 26, 27. Take eat, this is my body; and he took the cup, and gave it to them, saying, Drink ye all of it, &c. And this is also intimated by the apostle, when, speaking particularly concerning it, as also the manner in which it is to be performed, he says, I have received of the Lord, that which also I delivered unto you, 1 Cor. xi. 23. Moreover, there is a blessing annexed to our partaking of it in a right manner; which may plainly be inferred from the apostle’s distinguishing those who receive it worthily, from others that receive it unworthily, or in an unbecoming manner; of whom the former are said to come together for the better, the latter for the worse, ver. 17. and to partake of the Lord’s supper for the better, is to partake of it for our spiritual advantage, which supposes, that there are some blessings annexed to it, which render it not only a duty, but an ordinance, or means of grace. And, that it is a gospel-ordinance of the New Testament, appears from the time of its being instituted by our Saviour, as well as the end and design thereof. It is particularly intimated, that Christ instituted this ordinance immediately before his last sufferings, as a memorial of his dying love. Thus the apostle says, The same night in which he was betrayed, he took bread, ver. 23. And that it was designed to continue as a standing ordinance in the church throughout all ages, appears from what he farther adds, As often as ye eat this bread, and drink this cup, ye do shew the Lord’s death, till he come, ver. 26.

The contrary to this is maintained by some modern enthusiasts, who deny it to be an ordinance, as they also do baptism; concluding that no ceremony, or significant sign, is consistent with the gospel-dispensation. And as for what the apostle says concerning our shewing forth the Lord’s death till he come, they suppose, that hereby is meant, till he comes by the effusion of the Spirit; and therefore, if it was an ordinance at first, it ceased to be so when the Spirit was poured forth on the church, in the beginning of the gospel-dispensation. To this it may be replied,

1. That ceremonial institutions are not inconsistent with the gospel-dispensation, inasmuch as they may not be designed to signify some benefits to be procured by Christ, as they did, which were instituted under the ceremonial law; but they may be considered as rememorative signs of the work of redemption, which has been brought to perfection by him.

2. When the apostle, in the scripture but now mentioned, says, that we shew the Lord’s death till he come, it cannot be meant concerning his coming in the plentiful effusion of the Spirit; inasmuch as this privilege was conferred on the church in the apostle’s days, at the same time, when he speaks of their shewing forth his death. Therefore, doubtless, he intends thereby Christ’s second coming, when this, and all other ordinances, which are now observed in the church, as adapted to the present imperfect state thereof, shall cease; we must therefore conclude from hence, that it was designed to be continued in the church in all ages, as it is at this day.

II. We are to consider the persons by whom this ordinance is to be administered; and these are only such as are lawfully called, and set apart to the pastoral office, whose work is to feed the church, not only by the preaching of the word, but by the administration of the sacraments, which are ordinances for their faith, in which they are said to receive, and spiritually feed upon Christ and his benefits; upon which account God promises to give his people pastors according to his own heart, who should feed them with knowledge and understanding, Jer. iii. 15. Now that none but these are appointed to administer this ordinance, is evident in that they, who partake of it, are said to have communion with him, and with one another therein, for their mutual edification and spiritual advantage; therefore it doth not belong to mankind in general, but the church in particular. And, to prevent confusion therein, Christ has appointed one, or more proper officers in his churches, to whom the management of this work is committed; who are called hereunto, by the providence of God, and the consent and desire of the church, to whom they are to minister.

III. We are now to consider the matter, or the outward elements to be used in the Lord’s supper; and these are bread and wine. Thus it is said, Jesus took bread, Matt. xxvi. 26. and he also took the cup; which, by a metonymy, is put for the wine: For, our Saviour referring to this action, speaks of his drinking the fruit of the vine, ver. 29. As for the bread that is to be used in this ordinance, there was a very warm debate between the Latin and Greek church concerning it; the former, as the Papists do at this day, concluding it absolutely necessary, that it should be unleavened bread, inasmuch as that kind of bread was used by our Lord, when he first instituted it, which was at the time of the passover, when no leaven was to be found in their houses. And they make it also a significant sign of the sincerity and truth with which the Lord’s supper ought to be eaten; for which, they refer to what the apostle says, in 1 Cor. v. 8. Let as keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. But this seems only to be an allusion to the use of unleavened bread in the passover; which, it may be, might have a typical reference to that sincerity and truth with which all the ordinances of God are to be engaged in; but it does not sufficiently appear that he intends hereby that the bread used in the Lord’s supper should be of this kind, or, that it was designed to signify the frame of spirit with which this ordinance is to be celebrated.

On the other hand, the Greek church thought that the bread ought to be leavened, according to our common practice at this day, it being the same that was used at other times. And this seems most eligible, as it puts a just difference between the bread used in the passover, which was a part of the ceremonial law, and a gospel-institution, that is distinct from it. But, I think, there is no need to debate either side of the question with too much warmth, it being a matter of no great importance. As for the wine that is to be used in this ordinance, it is a necessary part thereof; and therefore the Papists are guilty of sacrilege in withholding the cup from the common people[97].

IV. We are now to consider what the minister is to do, antecedent to the church’s partaking of the Lord’s supper: He is to set apart the outward elements of bread and wine from a common, to this particular holy use. Upon which account it may be said to be sanctified by the word of God and prayer, 1 Tim. iv. 5. The words of institution contain an intimation that these elements are to be used in this ordinance, by Christ’s appointment; without which, no significant sign could be used in any religious matters. And, as for prayer, this is agreeable to Christ’s practice; for, he took bread and blessed it, or prayed for a blessing on it; and as the apostle expresses it; this was accompanied with thanksgiving, as he says; When he had given thanks he brake it, Matt. xxvi. 26. 1 Cor. xi. 24. which is agreeable to the nature and design of the ordinance, as herein we pray for the best of blessings, and express our thankfulness to him for the benefits of Christ’s redemption.

Here I cannot but observe how the Papists pervert this ordinance in the manner of consecrating the bread, which the priest does only by repeating these words in Latin; This is my body; and from thence they take occasion to advance the absurd doctrine of transubstantiation; and suppose, that, by these words pronounced, the bread is changed into the body and blood of Christ; which they assert, contrary to all sense and reason, as well as the end and design of the ordinance; and from hence it will follow, that man has a power to make the body and blood of Christ; and another consequence thereof, will be, that the human nature of Christ is omnipresent, which is inconsistent with a finite nature, and those properties that belong to it as such; from whence it is to be concluded, that it is no where else but in heaven; and it involves in it the greatest contradiction to suppose that it is bread, and having all the qualities thereof; and yet our senses must be so far imposed on, as that we must believe that it is not so, but Christ’s body. It also supposes, that Christ has as many bodies as there are wafers in the world; which is a monstrous absurdity. It likewise confounds the sign with the thing signified, and is very opposite to the sense of those words of scripture, This is my body; which implies no more, than that the bread, which is the same in itself, after the words of consecration, as it was before, is an external symbol of Christ’s body, that is, of the sufferings which he endured therein for his people.

V. We are now to consider the actions both of the minister and the church, when engaged in this ordinance, viz. breaking, distributing, eating the bread, pouring forth, and drinking the wine, for the ends appointed by Christ, in instituting this ordinance. Whether our Saviour gave the bread and wine to every one of the disciples in particular, is not sufficiently determined by the words of institution: For, though Matthew and Mark say, He gave the bread and the cup to the disciples, Matt. xxvi. 26, 27. and Mark xiv. 22, 23. Yet Luke speaking either concerning the cup used in the passover, or that in the Lord’s supper, represents our Saviour as saying to his disciples, Take this and divide it among yourselves, Luke xxii. 17. which seems to intimate that he distributed it to one or more of them, to be conveyed to the rest, that they might divide it among themselves; which is agreeable to the practice of several of the reformed churches in our day, and seems most expedient in case the number of the communicants is very great, and the elements cannot be so conveniently given by the pastor into the hand of every one.

Here I may observe how the Papists pervert this part of the Lord’s supper; inasmuch as they will not permit the common people to touch the bread with their hands, lest they should defile it; but the priest puts it into their mouths; for which purpose it is made up into small, round wafers; and the people are ordered to take great care that they do not use their teeth in chewing it; for that would be, as it were, a crucifying Christ afresh, as offering a kind of violence to what they call his body. But these things are so very absurd and unscriptural, that they confute themselves. And their consecrating a wafer to be reserved in a case prepared for that purpose, and set upon the altar in the church, to be worshipped by all that come near it, savours of gross superstition and idolatry.

We may farther observe, that they deny the people the cup in this ordinance, but not the priests; for what reason, it is hard to determine. And, they mix the wine with water; which, though it does not seem to be agreeable to Christ’s institution, yet it was often practised by the ancient church, from whence they took it; and their making this a sacramental sign of Christ’s divine and human nature, united together in one person, is much more unwarrantable; nor can I approve of what others suppose, viz. that it signifies the blood and water that came out of his side when he was pierced on the cross. And, I can hardly think some Protestants altogether free from the charge of superstition, when they so tenaciously adhere to the use of red wine, as bearing some small resemblance to the colour of Christ’s blood; for which reason others chuse to bear their testimony against this ungrounded opinion, by the using of white wine, without supposing that any thing is signified by it more than by red; and others chuse to use one sort at one time, and another at another, to signify that this is an indifferent matter; and these, I think, are most in the right.

Moreover, the practice of the Papists, and some others, in receiving the Lord’s supper fasting, to the end that the consecrated bread may not be mixed with undigested food, is not only unwarrantable, but superstitious, as well as contrary to what we read concerning our Saviour and his apostles partaking of the Lord’s supper in the first institution thereof, immediately after having eaten the passover, and to what the apostle suggests, when he reproves the church at Corinth, for eating and drinking to excess immediately before they partook of the Lord’s supper; upon which occasion he advises them to eat and drink (though with moderation) in their own houses, 1 Cor. xi. 21, 22.

Again, the administring the Lord’s supper privately, as the Papists and others do, to sick people, seems to be contrary to the design of its being a church-ordinance; and when, to give countenance to this practice, it is styled, as by the former of these, a viaticum, or means to convey the soul, if it should soon after depart out of the body, to heaven, they are much more remote from our Saviour’s design in instituting this ordinance; neither do they rightly understand the sense of the scripture, from whence they infer the necessity thereof, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, John vi. 53. when they apply it to this purpose.

There is another thing that must not be wholly passed over, viz. the various gestures used in receiving the Lord’s supper. The Papists not only receive it kneeling; but, they allege, that they ought to do so, as being obliged to adore the body and blood of Christ, which, as they absurdly suppose, is really present, inasmuch as the bread is transubstantiated, or turned into it. And the Lutherans, with equal absurdity assert, that the body of Christ, is really, though invisibly, present in the bread; which is what they call consubstantiation. Some other Protestants, indeed, plead for the receiving it kneeling, as supposing Christ to be spiritually, though not corporally, present therein; and therefore they do not worship the bread and wine, but our Saviour; which, they suppose, they ought to do with this becoming reverence.

What I would take leave to say, in answer to this, is, that we humbly hope and trust, that Christ, according to his promise, is present with his people in all his ordinances; yet, it is not supposed that we are obliged to engage in every one of them kneeling. But that which determines the faith and practice of all other reformed churches, who do not use this gesture in the Lord’s supper, is, because it is contrary to the example of our Saviour and his apostles, when it was first celebrated; which ought to be a rule to the churches in all succeeding ages.

If it be said, that this is a gesture most agreeable to prayer, or, at least, that sitting is not so. To this it may be replied, that it is not an ordinance principally or only designed for prayer; for, whatever prayers we put up to God therein, are short, ejaculatory, and mixed with other meditations, which may be performed with an awful reverence of the divine majesty, such as we ought to have in other acts of religious worship, though we do not use that gesture of kneeling. And besides, we think ourselves obliged to receive the Lord’s supper sitting, that being a table gesture in use among us, in like manner as that which our Saviour and his apostles used, was among the eastern nations.

As for the reformed Gallican churches, they receive it for the most part, standing; which, being a medium between both extremes, they suppose to be most eligible. But this not being a table-gesture, nor, in that respect, conformed to that which was used by our Saviour and his apostles, I cannot think it warrantable. Nevertheless, when the gesture of standing or sitting is made a significant sign as some do the former, of our being servants, ready to obey the will of Christ our great Lord and Master; or, as others explain it, as signifying our being travellers to the heavenly country; and the latter, viz. sitting, of our familiarity, or communion with Christ. These are rather the result of human invention, than founded on a divine institution, since we have not the least account in scripture, of these things being signified thereby. This leads us to consider,

VI. The thing signified in this ordinance, and in what respect Christ is said to be present therein, together with the benefits expected from him, as we are said to feed upon him by faith for our spiritual nourishment and growth in grace. I cannot but think that the general design hereof, is not much unlike to that which was ordained under the ceremonial law, in which, after the sacrifice was offered, part of it was reserved to be eaten in the holy place, Lev. vi. 16. which was a significant feast upon a sacrifice. In like manner, the Lord’s supper, which comes in the room of the passover, is ordained to be a feast on Christ’s sacrifice; so the apostle styles it, when he says, Christ, our passover, is sacrificed for us: Therefore let us keep the feast, &c. 1 Cor. v. 7, 8. The fiducial application of Christ, and the benefits of his death, is the principal thing to be considered in this gospel-festival. However, there are some cautions necessary to be observed with respect to the things signified therein, as what may be useful to us that our faith may be exercised in a right manner. Therefore let it be considered,

1. That though the Lord’s supper was instituted in commemoration of Christ’s love, expressed in his death, which was the last and most bitter part of his sufferings for our redemption. Yet he did not design hereby to exclude his other sufferings in life; nor, indeed, his whole course of obedience from his incarnation to his death; since it is very evident that the death of Christ is often considered in scripture, by a synecdoche, as denoting the whole course of obedience, both active and passive, which is the matter of our justification; and therefore is to be the object on which our faith is to be conversant in the Lord’s supper, as well as his sufferings in, or immediately before his death.

2. When Christ’s sufferings upon the cross are said to be signified by the bread and wine; we are not to conclude that these sufferings are to be so distinctly or separately considered, as that the bread broken, is designed to signify the pains that he endured upon the cross, when his body was as it were broken, its tendons, nerves, and fibres snapped asunder, and his joints dislocated, by being stretched thereon; and the wine poured forth, to signify the shedding his blood when his hands and feet were pierced with the nails, and his side with the spear, as some suppose; since all these things are to be made the subjects of our affectionate meditation in every part of this ordinance, while we are taken up with the contemplation of his last sufferings. And this seems to give countenance to the practice of many of the reformed churches, in consecrating and distributing the bread and wine together; though it is true, many think, on the other hand, that the elements are to be separately consecrated, as well as distributed, it being most agreeable to what is said concerning Christ’s blessing the bread, and giving it to his disciples, and afterwards taking the cup, and giving it to them, Matt. xxvi. 26, 27. However, if this be allowed of, it is not necessary for us to infer from hence, that each of these elements are designed to signify some distinct parts of Christ’s sufferings on the cross, but only that the ordinance is to be still continued, the whole including in it two external and visible signs to be used, each of which signify the means whereby he procured our redemption; and, indeed, when the wine is poured forth, and set apart for another part of this ordinance, we are not so much to enter on a new subject in our meditation, though the sign be different from that of the bread, as to proceed in thinking on, and improving the love of Christ, in his humbling himself, and becoming obedient unto death, even the death of the cross, Phil. ii. 8. and all this is signified by this sign, as well as the other, neither of which are adapted to this end, otherwise than by divine appointment.

3. We must take heed that we do not make more significant signs in the bread and wine than Christ has done; as some suppose, that almost every ingredient or action used in making them, is to be applied to signify some things that he has done or suffered for our redemption. It is a very great liberty that some take in expatiating on this subject, and applying it to this ordinance. We have a specimen hereof contained in an hymn, composed to be sung as a thanksgiving after the receiving the Lord’s supper[98]; in which the corn, as first living and growing, and afterwards cut down, and by threshing, separated from the husk, and then ground in the mill, and baked in the oven, are all made significant signs of the sufferings and torments which our Saviour endured. And the corn being united in one loaf, is made a sign of the union between Christ and his church. In like manner the grapes being gathered, pressed, and made into wine, is supposed to signify our spiritual joy, arising from Christ’s shedding his blood. And, as many grapes make one vine, so believers should be united by faith and love. What lengths is it possible for the wit and fancy of men to run, when they have a fruitful invention, and are disposed to make significant signs, and apply them to this ordinance without a divine warrant!

4. When we meditate on Christ’s sufferings, our faith is not to rest in, or principally be fixed on the grievousness of them, as Dr. Goodwin observes[99]; so that we should only endeavour hereby to have our hearts moved to a relenting, and compassion expressed towards him, and indignation against the Jews that crucified him, together with an admiring of his noble and heroical love herein; so that if persons can get their hearts thus affected, they judge and account this to be grace; whereas, it is no more than what the like tragical story of some great and noble personage (full of heroical virtues and ingenuity; yet inhumanly and ungratefully used) doth ordinarily work in ingenuous spirits, who read or hear of it; which, when it reacheth no higher, it is so far from being faith, that it is but a carnal and fleshly devotion; and Christ himself, at his suffering, found fault with, as not being spiritual, when he says, Daughters of Jerusalem weep not for me, but for yourselves and for your children, Luke xxiii. 28. that is, not so much for this, when you see me thus unworthily handled by those for whom I die, as for yourselves.

Moreover, he farther adds, that it was not the malice of the Jews, the falseness of Judas, the fearfulness of Pilate, the iniquity of the times he fell into, that wrought our Saviour’s death; God the Father had an higher design herein: And this our faith is constantly to be conversant about, considering it as the result of an eternal agreement between the Father and the Son, and of that covenant which he came into the world to fulfil; and his being made sin for us, to take away our sins by the atonement which he made hereby. And, besides this, we may add, that the highest and most affecting consideration in Christ’s sufferings, ought to contain in it the idea of his being a divine person, which is the only thing that argued them sufficient to answer the great ends designed thereby, as it rendered them of infinite value; and it was upon this account that his condescension expressed herein, might truly be said to be infinite. These things, I say, we are principally to rest in, when we meditate on Christ’s sufferings in this ordinance; though the other, which are exceedingly moving and affecting in their kind, are not to be passed over; since the Holy Ghost has, for this end, given a particular account thereof in the gospels, not barely as an historical relation of what was done to him, but as a convincing evidence of the greatness of his love to us.

Thus concerning Christ’s death, shewed forth or signified in this ordinance. We are farther, under this head, to consider how he is present, and they who engage in it aright feed on his body and blood by faith. We are not to suppose that Christ is present in a corporal way, so that we should be said to partake of his body in a literal sense; but he being a divine person, and consequently omnipresent; and having promised his presence with his church in all ages, and places, when met together in his name; in this respect he is present with them, in like manner as he is in other ordinances, to supply their wants, hear their prayers, and strengthen them against corruption and temptation, and remove their guilt by the application of his blood, which is presented as an object for their contemplation in a more peculiar manner in this ordinance.

As for our feeding on, or being nourished by the body and blood of Christ, these are metaphorical expressions, taken from, and adapted to the nature and quality of the bread and wine by which it is signified; but that which we are to understand hereby, is, our graces being farther strengthened and established, and we enabled to exercise them with greater vigour and delight; and this derived from Christ, and particularly founded on his death. And, when we are said to feed upon him, in order hereunto, it denotes the application of what he has done and suffered, to ourselves; and, in order hereunto, we are to bring our sins, with all the guilt that attends them, as it were, to the foot of the cross of Christ, confess and humble our souls for them before him, and by faith plead the virtue of his death, in order to our obtaining forgiveness, and, at the same time, renew our dedication to him, while hoping and praying for the blessings and privileges of the covenant of grace, which were purchased by him.

Moreover, there is another thing signified in this ordinance, as a farther end for which it was instituted, namely, in that we are to have communion with one another, and thereby express our mutual love, as members of Christ’s mystical body, who have the same end in view, and make use of the same means, viz. Christ crucified, as we attend on the same ordinance in which this is set forth, and having the same common necessities, infirmities and corruptions, and the same encouragements for our faith. Therefore we ought to sympathize with one another, and, by faith and prayer, be helpful to them, with whom we join in this ordinance, while we are representing our own case in common with theirs, before the Lord. This leads us to consider,

VII. What ought to be the qualifications of those who have a right to, and are obliged to partake of the Lord’s supper: These are expressed in general terms by the apostle, by discerning the Lord’s body, 1 Cor. xi. 29. Now this a person cannot do, who is ignorant of the design of his death; therefore there must be some degree of knowledge in those who are qualified for this ordinance. There must also be an afflictive sense of the weight and burden of the guilt of those sins which are daily committed by us, and an apprehension arising from thence, of our need of the merits of Christ, to take them away, and that his death is designed to answer this end. And, that this may be done for our real advantage, as we are said to feed on Christ by faith; it is supposed, that this grace is wrought in us, or, that we are effectually called out of a state of unregeneracy, to partake of gracious communion with Christ; whereby we may be said to be fitted to have fellowship with him in this ordinance, and so partake of it in a right manner, for our spiritual nourishment and growth in grace.

Footnote 97:

This was done by the council at Constance, A. D. 1415, before which time there were, indeed, several disputes about the matter or form of the cup, in which the wine was contained; but it was never taken away from the common people till then.

Footnote 98:

This hymn is inserted after Sternhold and Hopkin’s version of the Psalms.

Footnote 99:

See Dr. Goodwin’s Christ set forth, § 2. Chap. ii.

Quest. CLXXI.

QUEST. CLXXI. How are they that receive the sacrament of the Lord’s supper, to prepare themselves before they come unto it?

ANSW. They that receive the sacrament of the Lord’s supper, are, before they come, to prepare themselves thereunto, by examining themselves, of their being in Christ, of their sins, and wants, of the truth and measure of their knowledge, faith, repentance, love to God and the brethren, charity to all men, forgiving those that have done them wrong, of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.

The Lord’s supper being a sacred and solemn ordinance, it ought not to be engaged in without due preparation before-hand, in those who partake of it. The duties mentioned in this answer, which are preparatory for it, are self-examination, the renewing the exercise of those graces which are necessary to our partaking of it aright, serious meditation on the work we are going about, and fervent prayer for the presence and blessing of God therein.

I. Concerning the duty of self-examination; in order hereunto, we must retire from the hurries and incumbrances of the world, that our minds may be disengaged from them, and not filled with distracting thoughts, which will be an hindrance to us in our enquiries into the state of our souls. We must also resolve to deal impartially with ourselves, and consider what really makes against us, as matter of sorrow, shame, and humiliation, as well as those things that are encouraging, and occasions of thanksgiving to God. We must also endeavour to be acquainted with the word of God, to which our actions and behaviour are to be applied; whereby we are to determine the goodness or badness of our state in general, or the frame of spirit in which we are, in particular.

Now there are several things, concerning which we are to examine ourselves before we come to the Lord’s supper.

1. Whether we are in Christ or no? since persons must be first in him before they can have spiritual communion with him. There are some things, which, if we find in ourselves, would give us ground to determine that we are not in Christ; particularly,

That man is not in Christ who is an utter stranger to his person, natures, offices, and the design of his coming into the world; together with the spiritual benefits purchased by his death. Neither is he in Christ, who never saw his need of him, or that there is no hope of salvation without him. Again, he is not in Christ, who obstinately refuses to submit to his government, lives in a wilful contempt of his laws, resolutely persists in the commission of known sins, or in the total neglect of known duties. Again, he is not in Christ, who is ashamed of his doctrine, his gospel, his cross, which a true believer counts his glory; as the apostle says, God forbid that I should glory, save in the cross of Jesus Christ, Gal. vi. 14. He must also be reckoned out of Christ, who is stupid and presumptuous; and, though, probably, he may hope to be saved by him, yet desires not to have communion with him, but expects to be made partaker of his benefits without faith; or if he pretends to have faith, it is only an assent to some truths, without being accompanied with repentance, and other graces which are inseparably connected with that faith which is saving.

But, on the other hand, we may know that we are in Christ, if we can truly say,

(1.) That we have received a new nature from him, from whence proceed renewed actions, which discover themselves in the whole course of our lives; If any man be in Christ, he is a new creature: Old things are passed away, behold, all things are become new, 2 Cor. v. 17.

(2.) We must enquire, whether we endeavour constantly to adhere to his revealed will, not barely as the result of some sudden conviction; but as making it the main business of life, to approve ourselves to him in well doing, as our Saviour says, If ye continue in my word, then ye are my disciples indeed, John viii. 31.

(3.) Converse with Christ in ordinance, is another evidence of our being in him: For, as a man is said to be known by the company he keeps, or delights to be in; so a true Christian is known, as the apostle says, by his having fellowship with the Father, and with his son Jesus Christ, 1 John i. 3.

(4.) We must enquire, whether we have a great concern for the glory and interest in our own souls, and an earnest desire that his name may be known and magnified in the world; and this accompanied with our using the utmost endeavours in our various stations and capacities in order thereunto?

2. The next thing that we are to examine ourselves about, before we come to the Lord’s supper, is, what sense we have of sin? whether we are truly humbled for, and desirous to be delivered from it? It is not sufficient for us to take a general view of ourselves as sinners, in common with the rest of mankind, without being duly affected with it; but we must consider the various aggravations of sin, with a particular application thereof to ourselves; and how much we have exceeded many others therein, either before or since we were called by the grace of God, by which means we may take occasion to say, as the apostle does concerning himself, that we are the chief of sinners, 1 Tim. i. 15. and a sense of the guilt hereof, when duly considered, will give us occasion to lie very low at the foot of God. We are also to take notice of our natural propensity and inclination to sin, and the various ways by which this has discovered itself in our actions; and accordingly we are to enquire,

(1.) Whether we have sinned knowingly, wilfully, presumptuously, and obstinately? or, whether we have been surprised into it, or ensnared by some sudden unforeseen temptation, and committed it without the full bent of our wills? whether we have striven against it, or given way to it, and suffered ourselves to be prevailed upon without making resistance?

(2.) We must enquire, whether we have continued in sin, or unfeignedly repented of it? whether sin sits light or heavy on our consciences? or, if our consciences are burdened with it, whether we seek relief against it in that way which Christ has prescribed in the gospel?

(3.) We must enquire, whether there are not some sins that more frequently and easily beset us? what they are, and whether we are daily watchful against them, and use our utmost endeavours to avoid them?

(4.) We must also enquire, whether we have not frequently relapsed into the same sin which we have resolved against at various times, and, in particular, at the Lord’s table, and hereby broke our engagements; and if so, whether we did not rely too much on our own strength, when we made those resolutions against sin?

(5.) We are to enquire, whether sin gets ground upon us, whereby grace is weakened? or, whether, though we commit it, we find its strength abated, and we enabled, in some measure, to mortify it, though we do not wholly abstain from it? as the apostle says, That which I do, I allow not; but what I hate, that do I, Rom. vii. 15.

(6.) We are also to enquire, whether our sins have not carried in them a great neglect of Christ, his blood, his grace, his benefits, as not thinking of them, admiring or prizing them above all things, nor laying hold on them by faith, and so not making a right use of his dying love, which is signified in the Lord’s supper.

3. We are to examine ourselves, before we come to the Lord’s table, what particular wants we have to be supplied. Our Saviour is to be considered in this ordinance, not only as signified by the external elements; but as present with his people when met together in his name, with earnest expectation of enjoying communion with him: And, as he is appointed to apply, as well as purchase redemption for us, we must consider him as having his hands full of spiritual blessings, to impart to his necessitous people, who come to him for them: Therefore they ought before they go, to enquire, not only, as has been before observed, what are their sins which are to be confessed and bewailed before him, but what it is more especially, that they stand in need of from him? The question that Christ will ask them, when they come there, is, what is thy petition, and what is thy request? what are those wants which thou desirest a supply of? Accordingly, we are before-hand to enquire, whether, though we have some little hope that we have experienced the grace of God in truth, yet we do not want a full assurance of our interest in Christ, that we may know that we have eternal life, 1 John v. 13. together with the joy of faith accompanying the actings thereof? and, whether we do not want enlargement of heart, and raised affections in holy duties? which the Psalmist seems to intend, when he says, Bring my soul out of prison, that I may praise thy name, Psal. cxlii. 7.

Again, whether we do not want many experiences, which we have formerly had, of the grace of God, and his special presence in holy duties; or have not occasion to say with Job, O that it were as in months past, as in the days when God preserved me: When his candle shined upon my head, and, by his light I walked through darkness, Job xxix. 2, 3. Moreover, we are to enquire, whether we do not want a greater degree of establishment in the great doctrines of the gospel; or to be kept steady in a time of temptation? and, whether we do not want a greater degree of zeal for the honour of God, in a day in which many professors are lukewarm? as our Saviour observes concerning the church of Laodicea, That they were neither cold nor hot, Rev. iii. 15. or, whether we do not want together with this zeal, a compassion to the souls of others, who make shipwreck of faith, not having a good conscience, which may induce us, as the apostle says, In meekness to instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth? 2 Tim. ii. 25. and, whether we are duly affected with the degeneracy of the age wherein we live, and are not too negligent in bearing our testimony against the errors advanced therein? or, whether we understand the meaning of those various dispensations of providence, which we are under, and what is our present duty in compliance therewith? These things are of a more general nature, and to be made the subject of our enquiry, whenever we draw nigh to Christ in any ordinance in which we hope for a supply of our wants.

But there are other things which we ought to have a more particular regard to in our enquiries, when we are to engage in the ordinance of the Lord’s supper.

(1.) In order to our partaking of it aright, we are to enquire, whether we do not want a clear and distinct apprehension of the covenant of grace, and the seals thereof, and how we are to act faith in a way of self-dedication, and how we ought to renew our covenant engagements with God, which we are more especially called to do therein?

(2.) Whether we do not want a broken heart, suitably affected with the dying love of Jesus Christ, which is signified therein, that we may look on him who was pierced, and mourn, Zech. xii. 10.

(3.) Whether we do not want to be led into the true way of improving Christ crucified, to answer all those accusations that are brought in against us, either by Satan or our own consciences, and how this is an expedient for the taking away the guilt and power of sin?

(4.) Whether we do not want to be made more like to Christ, and conformed to his death, that, while we behold him represented as dying for us, we may reckon ourselves as dead to sin, and to the world; and that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin? Rom. vi. 6. 10.

(5.) Whether we do not want an abiding impression of the love of Christ, and a greater stedfastness in our resolution, to adhere to him; that so, whatever grace we may be enabled to act, by strength derived from him, may be maintained and exercised, not only at that time, but when we are more immediately engaged in that ordinance?

These things we are to examine ourselves concerning, that we may spread our wants before the Lord at his table. And to induce us hereunto, we may consider, that our corrupt nature is very prone to think ourselves better than we really are; so that, how indigent and distressed soever we may be, we are ready to conclude, with the church of the Laodiceans, that we are rich and increased with goods, and have need of nothing, Rev. iii. 17.

Moreover, if we are not truly sensible of our necessities, we shall not value Christ’s fulness, or the rich provisions he has made for his people, and is pleased to dispense in this ordinance; as it is said, The whole need not a physician, but they that are sick, Matt. ix. 12. and we must consider, that a great part of our work therein, consists in ejaculatory prayer, which we shall not be able to put up in a right manner, if we are not sensible of our wants; and one reason why we are so often at a loss in prayer, or go out of the presence of God empty, is, because our hearts are not enlarged therein, which they cannot be, unless we are affected with a sense of our necessities.

Now, to encourage us to examine ourselves concerning them, before we partake of the Lord’s supper, let us consider that Christ invites us to draw nigh to him therein; that he may take occasion to communicate the blessings of his redemption, which are signified thereby; that he may supply our wants, satisfy our desires, surmount our difficulties, and apply to us the great and precious promises of the covenant of grace, which are to be sought for at his hands, by faith and prayer, which supposes the performance of this duty of self-examination, with respect to the blessings that we stand in need of from him.

4. We are, before we partake of the Lord’s supper, to examine ourselves concerning the truth and measure of our knowledge in divine things; inasmuch as without the knowledge hereof, the heart cannot be good, nor any spiritual duty engaged in, in a right manner. As for a perfect comprehensive knowledge of divine truths, that is not to be expected, by reason of the weakness of our capacities, and the imperfection of this present state; wherein, as the apostle says, we see but through a glass darkly, or, as it is said elsewhere, We are but of yesterday, and know, comparatively, nothing, Job viii. 9.

However, there is a degree of knowledge, which is not only attainable, but necessary to our right engaging in this ordinance; and this does not consist barely in our knowing that there is a God, or that he is to be worshipped, or that there was such a person as our Saviour, who lived in the world, was crucified, rose again from the dead, ascended into heaven, and shall come again to judge the quick and the dead: For a person may have a general notion of all these things, and yet be unacquainted with the end and design of Christ’s death, and the blessings and privileges of the covenant of grace, which he procured thereby, or with the claim that a person may lay by faith, to them; without which, there is not a sufficient knowledge, such as the apostle calls a discerning the Lord’s body, 1 Cor. xi. 29. which we ought to do in this ordinance.

Now, that knowledge of divine truths, which ought not only to be pressed after, but, we are to examine ourselves, whether we have, in some measure attained to, respects,

(1.) The person of Christ, as God-man, Mediator, and the offices which he executes as such; and more particularly, the manner and end of his executing his priestly office, in which he offered himself as a sacrifice for sin, which we are more especially to commemorate in this ordinance.

(2.) We must have an affecting sense or knowledge of the guilt of sin; and, as a relief against it, must be acquainted with the doctrine of the free grace of God, displayed in the gospel, and founded in the blood of Jesus, whereby sin is pardoned. We are also to be fully convinced of the almighty power of the Holy Ghost, whereby alone it can be subdued, and of the method he takes therein to make the redemption purchased by Christ, effectual to answer that end.

(3.) We are to endeavour, in some measure, to know God as our Father, and covenant-God in Christ, who bestows on his people the rich and splendid entertainment of his house, and satisfies them with the abundance of his goodness, pursuant to what Christ has purchased. And we must also know what it is to deal with him as those who see themselves obliged herein to devote themselves to him as their God; and what large expectations they may have from him, whom he has avouched to be his peculiar people; and how this is a foundation of that humble boldness with which they are encouraged to come unto the throne of grace, that they may obtain mercy, and find grace to help in time of need, Heb. iv. 16.

Moreover, we are not only to enquire, whether we are apprehensive of the excellency, glory, and suitableness of those great things, that are revealed in the gospel, to answer our particular exigencies, and render us happy in the enjoyment of God; but whether the knowledge hereof makes a due impression on our hearts, is of a transforming nature, and has a tendency to regulate the conduct of our lives, and put us on the application of these great things to ourselves?

As to the degree of our knowledge we must enquire, whether it be only a single apprehension that the doctrines of the gospel are true, or, at most, contains in it some general ideas of their being excellent and worthy of the highest esteem; but whether we can prove them to be true, and render a reason of our faith, without which, it may, indeed, be rightly placed as to its object? But it cannot be said to be deeply rooted; and therefore it is exposed to greater danger of being foiled, weakened, or overthrown by temptation. We must also enquire, whether we grow in knowledge in proportion to those opportunities or means of grace that we are favoured with, which the apostle calls growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18.

5. We are to examine ourselves concerning the truth and degree of our faith, and other graces that are inseparably connected with it. As for faith, we are to enquire, whether it be a living, or what the apostle calls a dead faith, James ii. 17, 18. as being alone, and destitute of those good works which ought to proceed from it? Whether it only contains in it an assent to the truth of divine revelation; or, whether it puts us upon a closure with Christ, embracing him in all his offices, and trusting in him for all those benefits which he has purchased by his blood? We must also enquire, what fruits or effects it produces, and what other graces accompany or flow from it? Whether it inclines us to set the highest value on Christ, as being in our esteem, altogether lovely; and gives us low thoughts of ourselves, as having nothing but what we depend on him for, or derive from him? Whether it be attended with some degree of holiness in heart and life, as the apostle speaks of the heart’s being purified by faith, Acts xv. 9. Again, whether it be such a faith as overcomes the world, 1 John v. 14. and prevents our being easily turned aside from God, by the snares that we may meet with in it? Whether we are inclined hereby, to confess ourselves to be strangers and pilgrims on the earth, Heb. xi. 13. and desire a better country, ver. 16.

There are many other fruits and effects of faith, which the apostle mentions in Heb. xi. by which we may examine ourselves concerning the truth and sincerity of this grace; and there are several graces mentioned in this answer, which are connected with faith, concerning which, we must enquire, whether they are found in us, particularly repentance, which must of necessity be exercised in this ordinance as well as faith; inasmuch as by the one, we behold Christ’s glory, and, by the other, we take a view of sins deformity? And it is such a repentance, as inclines us not only to hate sin, but forsake and turn from it, as seeing the detestable and odious nature of it, in what Christ endured to make satisfaction for it.

But since faith and repentance have been particularly considered under a foregoing answer, together with the nature, properties, and effects thereof[100]; we shall pass them over, and consider the graces of love to God, desire after Christ, and our using endeavours to approve ourselves his servants and subjects, by constant acts of obedience to him: These things are to be the subject-matter of our enquiry, before we engage in this ordinance. It is very suitable to the occasion, to enquire, whether we love Christ or no; inasmuch as we are to behold and be affected with the most amazing instance of love, which he has expressed to us; Let us therefore enquire, whether our love to him be superlative, far exceeding that which we bear to all creatures, how valuable soever they may be to us, how nearly soever we may be related to them, or whatever engagements we may be laid under to esteem and value them.

We may also try the sincerity of our love to God, by enquiring, whether it puts us on performing the most difficult duties for his sake, with the greatest cheerfulness? And, whether we are hereby encouraged to bear the most afflictive evils with patience; because it is his pleasure that we should be exercised therewith, 1 Sam. iii. 18. Let us also enquire, whether we love him with all our heart, or, whether our love is divided betwixt him and the creature, whereby our affections are often drawn aside from him? And, whether it puts us upon improving our time, strength, and all our other talents to his glory? Whether we have no interest separate from his, which we cannot but prefer to our chief joy? whether this be the very end of living? As the apostle says, For me to live is Christ, Phil. i. 21. and, whether we are earnestly desirous to bring others to him, not only by recommending his glory to them in words; but by expressing the esteem and value we have for him, in the whole course of our conversation? Whether we are hereby inclined to hate every thing that he hates; as the Psalmist says, Ye that love the Lord hate evil, Psal. xcviii. 10. and whether we make those things the object of our choice that he delights in?

Moreover, we are to enquire, whether we have had any communion with him in ordinances, and particularly in this ordinance at other times? And when he is pleased to withhold this privilege from us in any degree, that hereby we may see that all our comforts flow from him; or, when he has a design to humble us for those sins that provoke him to depart from us, whether we are earnestly desirous of his return, and cannot be satisfied with any thing short of him?

As for our desires after Christ, which we are farther to examine ourselves about, we must enquire, whether, that, which moves or inclines us to desire him, be the view we have of the glory of his person, and the delight that arises from our contemplating his divine excellencies; or whether we desire him, only for the sake of his benefits, or, that he might deliver us from the wrath to come? Whether we desire Christ only when his service is attended with the esteem of men, or, as a means to gain some worldly advantage from them? Or, whether we desire to adhere to him, when we are called to suffer reproach, or even the loss of all things for his sake; which will be a convincing evidence of the sincerity of our desires after, and, consequently, of our love to him?

And, we are farther to enquire, whether our love to Christ, and desire after him, discovers itself by renewed acts of obedience to him; particularly, whether our obedience be universal or partial, constant or wavering, performed with delight and pleasure or with some reluctancy? And, whether it puts us upon universal holiness, as being induced hereunto by gospel-motives? Thus concerning our examining ourselves about our faith, repentance, love to Christ, desire after him, and our endeavour to yield obedience to him in all things.

The next thing we are to examine ourselves concerning, is, whether we have such a love to the brethren, and charity to all men, whereby we are disposed to exercise forgiveness to those that have done us any injuries? The Lord’s-supper being an ordinance of mutual fellowship, we are obliged to behave ourselves towards one another as members of the same body, subjects of the same Lord, engaged in the same religious exercise; and consequently, are obliged to love one another, whereby it will appear, that we are Christ’s disciples, John xiii. 35. This love consists in our desiring and endeavouring to promote the spiritual interest of each other, to the end that Christ herein may be glorified; and it includes in it that charity that casts a veil over their failures and defects, and our forgiving those injuries which they have, at anytime, done to us. This frame of spirit is certainly becoming the nature of the ordinance, in which we hope to be made partakers of the fruits and effects of Christ’s love, and to obtain forgiveness from him, of all the injuries we have done against him; therefore it is very necessary for us to enquire,

[1.] Concerning our love to the brethren, whether it be such as is a distinguishing character of those who are Christ’s friends and followers; or which, as the apostle expresses it, will afford an evidence to us, that we are passed from death to life, 1 John iii. 14. And, in order to our discovering this, let us examine ourselves, whether we love the brethren, because we behold the image of God in them? Which is, in effect, to love and glorify God in them, Gal. i. 24. Again, whether our love to men leads us to desire and endeavour to be reckoned a common good to all, according to the utmost of our ability? As it is said of Mordecai, that he was accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed, Esther x. 8.

Again, we are to enquire, whether our love be more especially to the souls of men, as well as their outward concerns? This consists in our using all suitable endeavours to bring them under conviction of sin, by faithful and well-timed reproofs; the contrary to which, or our refusing to rebuke our neighbour or brother, and thereby suffering sin upon him, is reckoned no other than an hating of him, Lev. xix. 17. We are also to express our love to the souls of men, by endeavouring to persuade them to believe in Christ, if they are in an unconverted state, or to walk as becomes his gospel, if they have been made partakers of the grace thereof: Thus the apostle expresses his love to those to whom he writes, when he says, I travail in birth again till Christ be formed in you, Gal. iv. 19. and elsewhere, he signifies to another of the churches, how affectionately desirous he was of them; which made him willing, not only to impart the gospel of God, but his own soul; because they were dear unto him, 1 Thes. ii. 8.

Again, we must enquire, whether our love puts us upon choosing such to be our associates that truly fear the Lord; whom we count, as the Psalmist expresses it, The excellent, in whom is all our delight? Psal. xvi. 3. and, on the other hand, whether we avoid the society of, or intimacy with, those that are Christ’s open enemies; the contrary to which, good Jehoshaphat was reproved for by the prophet, when he says, Shouldest thou help the ungodly, and love them that hate the Lord? 2 Chron. xix. 2. Again, let us enquire, whether our love to men is then expressed when it is most needed? As it is said, A friend loveth at all times, and a brother is born for adversity, Prov. xvii. 17. Again, whether we are inclined to all those acts of charity which covereth a multitude of faults? As the apostle describes it, that it suffereth long, and is kind; envieth not; vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth: Beareth all things, believeth all things, hopeth all things, and endureth all things, 1 Cor. xiii. 4,-8.

[2.] We are to enquire, whether our love to men be expressed in forgiving injuries; which is a frame of spirit absolutely necessary for our engaging in any ordinance; as our Saviour says, If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, Matt. v. 23, 24. that is, if there be a misunderstanding between you, whoever be the aggressor, or gave the first occasion for it, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother; that is, do whatever is in thy power in order thereunto, and then come and offer thy gift. And this is more necessary when we engage in this ordinance, in which we hope to obtain forgiveness of the many offences which we have committed against God; and accordingly the apostle says, Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1 Cor. v. 8. It is no difficult matter for us to know whether we are disposed to forgive those who have injured us; therefore the principal thing we are to examine ourselves about, is, whether we do this with a right frame of spirit, as considering how prone we are to do those things ourselves, which may render it necessary for us to be forgiven, both by God and man? and whether, as the consequence hereof, though we were before this, inclined to over-look those graces which are discernable in them; yet now we can love them as brethren, and glorify God for what they have experienced, and be earnestly solicitous for their salvation as well as our own? Thus concerning the first duty mentioned in this answer, viz. our examining ourselves before we engage in this ordinance. We now proceed to consider some other duties mentioned therein, viz.

II. The renewing the exercise of those graces, which are necessary to our right engaging in it, whereby the sincerity and truth thereof may be discerned: Therefore, since faith, repentance, and several other graces, ought to be exercised in this ordinance, it is necessary for us to give a specimen thereof, before we engage in it. As the artificer first tries the instrument he is to make use of in some curious work before he uses it, so the truth and sincerity of our faith is to be tried before it be exercised in this ordinance.

There is another duty preparatory to the Lord’s Supper, mentioned in this answer, viz. serious meditation, that so we may not engage in it without considering the greatness of the Majesty with whom we have to do, together with our own vileness and unworthiness to approach his presence: We must also consider his power, wisdom, and goodness, to encourage us to hope for those supplies of grace from him, which we stand in need of; and we are to have an awful sense of his omnipresence and omniscience, as he is an heart-searching God, to excite in us an holy reverence, and prevent the wandering of our thoughts and affections from him, or any unbecoming behaviour in his presence; and, more particularly we are to consider, before-hand, the end and design of Christ’s instituting this ordinance, viz. that his dying love to sinners might be signified and shewed forth, as an encouragement to our faith, and an inducement to thanksgiving and praise, as the nature of the thing calls for it.

After all this it is farther observed, that we are to endeavor to prepare for this ordinance by fervent prayer, as being sensible, that when we have done our best, we shall be too much unprepared for it, unless we have the special assistance of God, when engaging in it; to which I may apply Hezekiah’s words, The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his father; though he be not cleansed according to the cleansing of the sanctuary, 2 Chron. xxx. 18, 19. And we are to be earnest with him, that he would give us a believing view of Christ crucified, and especially of our interest in him; that we may be able to say as the apostle does, He loved me, and gave himself for me, Gal. ii. 20. and that he would apply to us those blessings which he has purchased by his death, which we desire to wait upon him for, when engaging in this ordinance, that our drawing nigh to him therein may redound to his glory and our spiritual advantage.

Footnote 100:

See Quest. LXXII. Vol. III. page 97, & seq. and Quest. LXXVI, LXXXV, LXXXVII.

Quest. CLXXII., CLXXIII.

QUEST. CLXXII. May one who doubteth of his being in Christ, and of his due preparation, come to the Lord’s Supper?

ANSW. One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s Supper, may have true interest in Christ, though he be not assured thereof; and in God’s account, hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity, in which case (because promises are made, and this sacrament is appointed for the relief even of weak and doubting Christians,) he is to bewail his unbelief; and labour to have his doubts resolved, and so doing, he may, and ought to come to the Lord’s Supper, that he may be farther strengthened.

QUEST. CLXXIII. May any who profess the faith, and desire to come to the Lord’s Supper, be kept from it?

ANSW. Such as are found to be ignorant, or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s Supper, may, and ought to be kept from that sacrament by the power which Christ hath left in his church, until they receive instruction, and manifest their reformation.

In these answers we have an account of those who are the subjects of this ordinance and ought to partake of it, or of those who must be kept from it: the former respects, more especially doubting Christians, who desire to receive satisfaction, whether they ought to engage in it or no; the latter respects those who are ready to presume that they are qualified for it, and ought to partake of it; though, indeed, they are to be excluded from it.

I. As to the case of one who doubteth of his being in Christ, and duly prepared for the Lord’s Supper: Here are several things that may afford matter of encouragement to him; and accordingly it is observed,

1. That though this be a matter of doubt to him, as being destitute of assurance of his being in Christ; yet he may be mistaken in the judgment which he passes concerning himself: since assurance, as has been before observed, is not of the essence of saving faith[101]. For a person may rely on, or give up himself to Christ, by a direct act of faith, who cannot at the same time, take the comfort that would otherwise arise from thence, that Christ has loved him, and given himself for him. Many have reason to complain of the weakness of their faith, and the great resistance and disturbance which they meet with from the corruption of nature: And others, who have assurance, at present, of their interest in Christ, may afterwards, through divine desertion, lose the comfortable sense thereof; so that we must not conclude, that every doubting believer is destitute of faith. Such are to be tenderly dealt with, and not discouraged from attending on that ordinance, which others, who converse with them, cannot but think they have a right to, and are habitually prepared for; though they themselves very much question, whether they are actually meet for it, as being apprehensive that they cannot exercise those graces, that are necessary to their partaking of this ordinance in a right manner. However, it is observed,

(1.) That there are some things, which, if duly considered by such an one, would afford him, ground of hope; though it may be, he cannot sufficiently improve them to his own comfort. As,

[1.] If he be truly affected with his want of assurance, and, as the result thereof, is filled with uneasiness in his own mind, laments his condition, and can take no comfort in any outward enjoyments, while destitute of it; and, if he be importunate with God in prayer, that he would lift up the light of his countenance upon him, and grant him the exercise, as well as the joy of faith. Moreover, if he frequently examines himself with impartiality, and an earnest desire to be satisfied, as to his state; and if, notwithstanding this, he still walks in darkness, and his doubts and fears prevail against him, he has some ground to conclude, that he is better than he apprehends himself to be, if he be truly humbled for those sins that may be reckoned the procuring cause thereof, and determines to be still waiting, till God shall be pleased to discover to him his interest in forgiving grace, and thereby resolve his doubts, and expel his fears, which render him so very uneasy.

[2.] A person has some ground of hope, if he can say, that he unfeignedly desires Christ and grace above all things, and can find satisfaction in nothing short of him; in this respect it may be said, that Christ is precious to him, as he is to them that believe. And to this we may add, that if he desires to forsake all sin, as being offensive, and contrary to him; so that when he commits it, he can readily say with the apostle, That which I do I allow not of; for what I would, that do I not; but what I hate that do I; and from hence he concludes himself wretched; and earnestly desires to be delivered from the body of this death, Rom. vii. 15, 24.

(2.) There are some promises which a weak Christian may lay hold on for his encouragement; as,

1st, If the guilt of sin lies as an heavy burden upon him, and is the occasion of his doubts about his being in Christ; there are promises of forgiveness, Mich. vii. 18, 19. Isa. lv. 7, 8.

2dly, If he complains of the power of sin, and its prevalency over him, there is a promise that is suited to his case, in Rom. vi. 14. ‘Sin shall not have dominion over you; for ye are not under the law, but under grace.’

3dly, If satan’s temptations are very grievous to him, and such as he can hardly resist, there are promises suited to this case, in 1 Cor. x. 13. that ‘God will not suffer his people to be tempted above that they are able, but will, with the temptation, make a way to escape;’ and in Rom. xvi. 20. ‘The God of peace shall bruise Satan under your feet shortly.’

4thly, If he wants enlargement, and raised affections in prayer, or other religious duties; which is very discouraging to him, that promise may afford him some relief, in Zech. xii. 10. ‘I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication.’ And, in Psal. x. 17. ‘Lord, thou hast heard the desire of the humble: Thou wilt prepare their heart, thou wilt cause thine ear to hear.’

5thly If our doubts arise from frequent backslidings, and relapses into sin, we may apply that promise in Psal. xxiii. 3. He restoreth my soul, &c. And, Hos. xiv. 4. ‘I will heal their backsliding, I will love them freely; for mine anger is turned away from them:’ And in Isa. lvii. 17, 18. in which it is supposed, that God was wroth, and hid himself from his people for their iniquity; and they are described as going on frowardly in the way of their heart; yet God says, ‘I have seen his ways, and will heal him: I will lead him also, and restore comforts to him, and to his mourners:’ And, in Hos. xi. 7-9. where God’s people are described as bent to backslide from him; yet he determines not to destroy them, but says, in a very moving way, ‘How shall I give thee up Ephraim? How shall I deliver thee Israel, &c. Mine heart is turned within me, my repentings are kindled together? I will not execute the fierceness of mine anger; I will not return to destroy Ephraim; for I am God and not man, the holy One in the midst of thee.’

6thly, If we want communion with God, or his presence with us in his ordinances; which makes us conclude that we are not in Christ: Let us consider what is said in Isa. xlv. 19. ‘I said not unto the seed of Jacob, Seek ye me in vain:’ And, in chap. liv. 7, 8. ‘For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy on thee.’

7thly, If we are under frequent convictions, but they soon wear off, which occasions us to fear that we never experienced a thorough work of conversion, let us consider, Isa. lxvi. 9. ‘Shall I bring to the birth, and not cause to bring forth, saith the Lord?’ And, in Zech. iv. 10. ‘Who hath despised the day of small things?’ And, in Isa. lxv. 8. ‘As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it; So will I do for my servants sake, that I may not destroy them all.’

8thly, If we are in a withering and declining condition, and want reviving; or, if we complain of barrenness under the means of grace, so that we may attend upon them, as we apprehend, to very little purpose; there are some promises that are suited to this case, as Hos. xiv. 7, 8. Isa. xlviii. 17.

9thly, If our doubts arise from the hardness of our hearts, so that we cannot mourn for sin as we ought to do, or would do, let us consider what God has promised in Ezek. vii. 16. Deut. xxx. 6. Acts v. 31.

10thly, If we are under the visible tokens of God’s displeasure, so that we are ready to conclude, that he distributes terrors to us in his anger; and, as the consequence thereof, we walk in darkness, and are far from peace: There are many promises that are suited to this case, as Jer. iii. 5. Psal. ciii. 8,-10. Isa. xii. 1. Joel ii. 13. Isa. l. 10. Psal. lxxix. 15. and xlii. 11.

2. We have a further account how such, who are at present, discouraged from coming to the Lord’s table, ought to manage themselves in this case. And here it is observed, that they ought to bewail their unbelief, to labour to have their doubts resolved; and, instead of being discouraged, they should come to the Lord’s supper, to be further strengthened. This advice is not given to stupid sinners, or such as are unconcerned about their state, or never had the least ground to conclude that they have had communion with God in any ordinance; and, especially if their distress of conscience arises rather from a slavish fear of the wrath of God, than a filial fear of him; or, if they are more concerned about the dreadful consequences of sin, than the intrinsic evil that is in it, I say, this advice is not given to such, but those, as before described, who lament after the Lord, earnestly seek him, though they cannot, at present, find him; and have fervent desires of his presence, though no sensible enjoyment thereof, and appear to have some small degrees of grace, though it be very weak: In this case a few words of advice ought to be given to them; particularly,

(1.) That they should take heed of giving way to any hard thoughts of God; but, on the other hand, lay the whole blame hereof on themselves. Thus God says by the prophet, “Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way?” Jer. ii. 17.

(2.) They should give glory to, depend on, and seek relief from the Holy Spirit, the Comforter, who glorifies himself by sealing believers unto the day of redemption; and, together with this, bestows those comforts on them which they stand in need of.

(3.) They must endeavour, to their utmost, to act grace, and so go forward in the ways of God, though they do not go on comfortably, and not say, “why should I wait on the Lord any longer?” Are they sometimes afraid they shall not arrive safely to the end of their race, they should nevertheless resolve not to give out, or to run no longer in it; and because their way is attended with darkness, or hedged up with thorns, they should not determine, for that reason, to go backward, as though they had never set their faces heaven-ward.

(4.) They ought to lie at God’s foot, acknowledging their unworthiness of that peace which they desire, but are destitute of, and plead for his special presence, that would give an happy turn to the frame of their spirits, as that which they prefer to all the enjoyments of life; as the Psalmist says, ‘There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us,’ Psal. iv. 6.

(5.) It would be adviseable for such to contract an intimacy, and frequently converse with experienced Christians, who know the depths of Satan, and the deceitfulness of the heart of man, and the methods of divine grace in restoring comforts to those who are, at present, destitute of them, agreeably to what they themselves have experienced in the like case, 2 Cor. i. 4.

(6.) They ought, as a farther means for the strengthening of their faith, and establishing their comforts, to wait on God in the ordinance of the Lord’s supper, hoping for Christ’s presence therein; in which many have found that they have been enlivened, quickened, and comforted, while others, through the neglect hereof, have had their doubts and fears increased. And this leads us to consider,

II. What is contained in the latter of the answers we are explaining, which is applicable to those who desire to come to the Lord’s supper, but are to be kept from it. Here it is taken for granted, that all are not to be admitted to this ordinance, though it may be, they make a general profession of the Christian faith, and are not willing that any should question their right to it. These are described in this answer,

1. As being ignorant of the great doctrines of the gospel, and, consequently, unacquainted with Christ, whom they never truly applied themselves to, nor received by faith; and therefore they cannot improve this ordinance aright, or have communion with Christ therein.

2. They are to be excluded from the Lord’s supper, who are scandalous or immoral in their practice, whatever pretensions they make to the character of Christians: These are described by the apostle, as persons who profess that they know God; but in works they deny him, being abominable and disobedient and unto every good work reprobate, Tit. i. 16. Such ought not to have communion with those whom the apostle describes as called to be saints, Rom. i. 7. nor can they partake of this ordinance aright, since they are not apprized of the end and design thereof, nor are they able, as the apostle expresses it, to discern the Lord’s body, 1 Cor. ix. 27. for, if they are strangers to themselves, how can they apply the benefits of Christ’s redemption to their own case? and, if they neglect the preparatory duty of self-examination, so that they do not know their own wants, how can they go to Christ in this ordinance for a supply thereof? or, if they do not desire the spiritual blessings of the covenant of grace, what right can they have to make use of the seals thereof? and if they are openly and visibly of another family, under the dominion of the powers of darkness, what right have they to the privileges which Christ has purchased for those who are members of his family, and spiritually united to him?

Object. 1. To what has been said concerning those that are to be excluded from this ordinance, it is objected, that it appears, that both good and bad have a right to it, from what our Saviour says in the parable of the wheat and the tares, in Mat. xiii. 29. both which are said to grow together until the harvest, when the reapers will be sent to gather first the tares, and bind them in bundles to burn them, and the wheat into the barn: So that hypocrites, and sincere Christians, are to continue together in the same church, and, consequently to partake of the same ordinances.

Answ. To this it may be replied; this is not the sense of the parable; for our Saviour explains it otherwise, when he says in ver. 38. The field is the world: the good seed are the children of the kingdom, but the tares are the children of the wicked one. And from hence we may infer, that good and bad men are, through the forbearance of God, suffered to live together in the world; but it gives no countenance to this supposition, that the wicked ought to be joined with the godly as members of the same church: Not but that hypocrites may, and often do intrude themselves into the churches of Christ; yet since this is not known to them, they are not to blame for it, the heart of man being known to God alone; and the judgment that we are to pass concerning those who are admitted into church-fellowship, or to the Lord’s supper in particular, is to be founded on that credible profession which they make; in which, though it be possible for them to deceive others, yet the guilt and ill consequence thereof, will only affect themselves.

Object. 2. It is further objected, that Judas was at the Lord’s supper when it was first instituted by our Saviour, though he knew him to be an hypocrite and a traitor, and that he would speedily execute what he had designed against his life; and if so, then all ought to be admitted to this ordinance. And the reason that is generally assigned why he was there at that time, is, because it is said, in Luke xxii. 14. When the hour was come, he sat down, and his twelve apostles with him; and afterwards we read, in ver. 19. that he took bread and brake it, &c. and also the cup after supper, &c. ver. 20. and then it is said, in ver. 21. Behold the hand of him that betrayeth me is with me on the table. This is supposed, by some, to have been spoken by Christ when they were eating the Lord’s supper; from whence it may be concluded that Judas was there.

Answ. But to this it may be replied; that it seems much more probable that he was not there when the Lord’s supper was administered though he joined with Christ and the other apostles in eating the passover; for we must consider,

(1.) That the passover and the Lord’s supper were celebrated, one immediately after the other, at the same table, or sitting; therefore the hand of Judas might be with Christ on the table, in the former, though not in the latter: So that, though these words, the hand of him that betrayeth me, is with me on the table, are inserted after the account of both these ordinances being concluded; yet we have ground to suppose, they were spoken while they were eating the passover, when Judas was present.

(2.) It appears yet more probable that he was not present at the Lord’s supper, from the account which John gives of this matter, in chap. xiii. 21. wherein our Saviour tells them, that one of them should betray him: and, in ver. 26. he discovers that he meant Judas, by giving him the sop; and in ver. 30. it is said, that having received the sop, he went immediately out. Now it is certain there was no sop in the Lord’s supper, as there was in the passover, inasmuch as there was no flesh therein: Therefore Judas went out when they were eating the passover, before they began to partake of the Lord’s supper; being, as we may reasonably suppose, in a rage that his hypocrisy should be detected, and he marked out as a traitor, who was, before this, reckoned as good a man as any of them: Therefore we have not sufficient ground from hence to conclude, that wicked men ought to be admitted to partake of the Lord’s supper.

Object. 3. For Christians to exclude any from the Lord’s supper, would argue a great deal of pride, or vain-glorious boasting, and it is, as it were, to say to them who are excluded, “Stand off, for we are holier than you.”

Answ. 1. A believer may with thankfulness, acknowledge the distinguishing grace of God vouchsafed to him, and not to others; and, at the same time, bless him, that he has given him a right to the privilege of his house, which all are not admitted to partake of, without doing this in a boasting way; he may say with the apostle in 1 Cor. xv. 10. By the grace of God I am what I am; and yet at the same time, deal faithfully with those who are destitute of this grace; he may bless God for the right which he hopes he has to this ordinance, and yet it is not his duty to admit them to it who have no right.

2. It is one thing not to admit persons who are unqualified to this ordinance, and another thing to despise them upon this account. Our business is not to reproach them, but to treat them with meekness; if peradventure God may give them repentance to the acknowledgment of the truth, that hereby they may appear to have a right to it.

Object. 4. If wicked men are to be excluded from one ordinance which Christ has instituted in his church, they may, for the same reason be excluded from all; and so they may as well be debarred the privilege of hearing the word, and joining with the church in public prayer.

Answ. There is not the same reason for excluding wicked men from hearing the word, or joining in prayer with the church, as there is for refusing to admit them to partake of the Lord’s supper. For prayer, and preaching the word, are God’s appointed means for the working the grace of faith, instructing the ignorant, awakening the stupid and secure sinner, and putting him on complying with that method of salvation which God has prescribed in the gospel, and embracing Christ as offered therein: Whereas, on the other hand, the Lord’s supper is an ordinance which supposes the soul to have, before this, received Christ by faith; and therefore he is therein to feed upon him, and to take comfort from what he has done and suffered for him, as conducive to the farther mortification of indwelling sin; which supposes that he has had, before this, some experience of the grace of God in truth. Thus concerning the exclusion of ignorant or immoral persons, as being not qualified for the Lord’s supper.

And here we may farther observe, that they who bring these and such-like objections, with a design to open the door of the church so wide, that all may be received into it, and partake of those ordinances by which it is more particularly distinguished from the world, are very ready, in defence of their own cause, to charge others with being too severe in their censures, and refusing to admit any into church-communion, unless they can tell the very time in which they were converted, and the means by which this work was begun, and carried on; and this they are obliged to do in so public a manner, as that many are denied the privilege of partaking of this ordinance, for a mere circumstance; which is an extreme as much to be avoided as the receiving unqualified persons to the Lord’s supper.

But it may be replied to this, that since this charge is rather the result of surmize than founded on sufficient evidence, it deserves to have less notice taken of it: However, this I would say in answer to it, that I never knew it to be the practice of any church of Christ, to exclude persons from its communion, because they knew not the time or means of their conversion; which may be sometimes occasioned by their having been favored with the blessing of a religious education and restraining grace from their childhood, so that they have not run those lengths in sin which others have done; and therefore the change which is wrought in conversion, especially as to what concerns the time and manner thereof, is less discernible. Sometimes the work has been begun with a less degree of the terrors of conscience, under a sense of the guilt of sin, and the condemning sentence of the law, than others have experienced: These have been drawn with the cords of love, and the grace of God has descended upon them insensibly, like the dew upon the grass; and therefore all that can be perceived by them, or that is to be required of them as a necessary qualification for their being admitted to the ordinances and privileges which belong to believers, is their discovering those fruits of faith which are discernible in the conversation of such as have experienced the grace of God in truth.

As to the other part of the charge, in which some churches are pretended to insist on such terms of communion as are merely circumstantial, so as to refuse to receive any that cannot comply with them: This is to be answered by those who appear to be liable to it. All that I shall therefore add under this head, is, that since a visible profession of faith in Christ is to be made, as necessary to constitute a visible church, and the conversation of those who make it, ought to be apparently agreeable thereunto: And inasmuch as none are obliged to make any thing known to the church, that contains the least appearance of dishonour or reflection on their character in the world; but are only required to testify and give a proof of their steady adherence to Christ, and their desire to embrace him in all his offices, as well as worship him in all his ordinances; this cannot justly be reckoned an unnecessary circumstance or making that a term of communion which Christ has not made, and thereby excluding those who have a right to the Lord’s supper.

And now we have considered the terms of communion, and the qualifications for it, as well as the spiritual privileges that are to be expected by those who have a right to it. I cannot but observe, how this is abused, and practically disowned, by those who engage in this ordinance merely as a qualification for a civil employment. A person may certainly be a good member of a commonwealth, and very fit to be entrusted with the administration of the civil affairs thereof, who has little or nothing to say concerning his experiences of the grace of God. To assert, that a right to a civil employment is founded on the same qualifications that give a person a right to partake of the Lord’s supper, would be to advance, not only that which is indefensible, but what would be almost universally denied, unless it could be proved, that all might partake of it, the contrary to which, we have endeavoured to maintain.

Moreover, when Christ instituted this ordinance, his people were in no expectation of bearing any part in the civil government; therefore this was most remote from the first intent and design thereof: And we often find that this is a temptation to men to profane this ordinance, and lays a burden on the consciences of those who know themselves unprepared for it, who had little or nothing in view but the securing their secular interest; by which means it is to be feared, that many of them eat and drink unworthily, and, instead of receiving advantage by it, bring their consciences under such entanglements, that they cannot easily extricate themselves from. Thus concerning those who are to be admitted to be partakers of the Lord’s Supper, though doubting of their meetness for it, and others being excluded, who have no right to it.

The last thing observed in this answer, is, that they who are not, at present, deemed fit for this ordinance, may afterwards be admitted to it when they have received instruction, and manifested a thorough reformation; or when, by their diligent attendance on other ordinances, or means of grace, accompanied with the divine blessing, that, which at present disqualifies them, being removed, they may humbly and thankfully wait on God therein, and hope for his presence and blessing; and then the church will have reason, as well as themselves, to bless God for that grace which they have experienced, whereby they may come to it for the better, and not for the worse.

Footnote 101:

See Quest. lxxxi. Vol. III. page 268.

Quest. CLXXIV., CLXXV.

QUEST. CLXXIV. What is required of them that receive the sacrament of the Lord’s Supper, in the time of the administration of it?

ANSW. It is required of them that receive the sacrament of the Lord’s Supper, that during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces, in judging themselves and sorrowing for sin, in hungering and thirsting after Christ, feeding on him by faith, receiving of his fulness, trusting in his merits, rejoicing in his love, giving thanks for his grace, in renewing of their covenant with God, and love to all the saints.

QUEST. CLXXV. What is the duty of Christians after they have received the sacrament of the Lord’s Supper?

Answ. The duty of Christians after they have received the sacrament of the Lord’s Supper, is, seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfil their vows, and encourage themselves to a frequent attendance on that ordinance; but if they find no present benefit, more exactly to review their preparation to, and carriage at the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time; but if they see they have failed in either, they are to be humbled, and to attend upon it afterward with more care and diligence.

These two answers respect our behaviour in, and after our engaging in this ordinance.

I. We are to consider with what frame of spirit we are to engage therein; how our meditations are to be employed, and what graces are to be exercised.

1. Here is something observed, which is common to it with all other ordinances, viz. that we are to wait on God with an holy reverence arising from a becoming sense of his divine perfections, and the infinite distance we stand in from him; and we are to impress on our souls an awful sense of his omniscience and omnipresence; whereby he knows with what frame of spirit we draw nigh to him, better than this is known to ourselves; and highly resents every thing that is contrary to his holiness, or unbecoming the character of those who are worshipping at his footstool.

2. There are other things peculiar to this ordinance, that are necessary in order to our engaging in it in a right manner; as,

(1.) We are diligently to observe the sacramental elements and actions, which contain the external part of the duty required of us. The bread and wine, together with the actions to be performed in our receiving them by Christ’s appointment, are, as has been before observed, significant and instructive signs of his death, and the benefits which he has procured for us thereby, that are to be attended to, and brought to our remembrance in this ordinance.

Moreover, we are to consider, that though the blessings of the covenant of grace are signified thereby, as they are instituted, not natural signs thereof; yet the gospel, in which we have an account of what Christ did, and suffered for us, is a large and sufficient explication hereof for the direction of our faith, when conversant about them.

(2.) We are affectionately to meditate on the sufferings and death of Christ, which are signified thereby. Meditation is a great part of the work we are to be engaged in, and the death of Christ is the principal subject thereof; accordingly we are to consider his condescending love in giving his life a ransom for us; and, in order to our being affected therewith, and to excite our admiration and thankfulness for it, we must contemplate the divine excellency and glory of his Person; which adds an infinite value to every part of his obedience and sufferings. We must also consider the kind of death he died; which is called his being wounded, bruised, Isa. liii. 5. cut off Dan. ix. 26. and is represented as that which had the external mark of the curse of God annexed to it; upon which account he is said to have been made a curse for us, Gal. iii. 13.

We are also to consider the character of the persons for whom he laid down his life; who are described as being without strength, or ability to do what is good, and ungodly, and so open enemies to him, Rom. v. 6, 8, 10. and therefore there was nothing in us that could induce him to do this for us. We are also to consider, that he died in our room and stead, as bearing our griefs, and carrying our sorrows, Isa. liii. 4. and being delivered for our offences, Rom. iv. 25. And we are also to consider the great ends designed thereby, as God is hereby glorified, his holiness and justice in demanding and receiving a full satisfaction for sin, illustrated in the highest degree; so that he declares himself well-pleased in what Christ has done and suffered, Matt. iii. 17. and well-pleased likewise, as the prophet expresses it, for his righteousness’ sake, Isa. xlii. 21. We are also to consider the great advantage that we hope to receive thereby, as being justified by his blood, we shall be saved from wrath through him, Rom. v. 9. This is therefore the highest inducement to us, to give up ourselves entirely to him.

3. We are, in this ordinance, to stir up ourselves to a vigorous exercise of those graces that the nature of the ordinance requires: And accordingly we are,

(1.) To judge ourselves; as the apostle says, If we would judge ourselves, we should not be judged, 1 Cor. xi. 31. and this we ought to do, by accusing, condemning, and passing sentence against ourselves, for those sins which we have committed against Christ, whereby we were plunged into the utmost depths of misery, in which we should for ever have continued, had he not redeemed us by his blood. We are also to acknowledge our desert of God’s wrath and curse; so that if he should mark iniquity, we could not stand, Psal. cxxx. 3. and this sense of sin ought to be particular, including in it those transgressions which are known to none but God and ourselves; as we ought to make a particular application of the blood of Christ for the forgiveness thereof. This is certainly very suitable to the nature of the ordinance we are engaged in, wherein Christ is set forth as a sacrifice for sin, and we are led, at the same time, to be duly affected with our malady, and the great remedy God has provided; which will have a tendency to enhance our praise and thankfulness to him, who loved us, and gave himself for us.

(2.) We are to exercise a godly sorrow for sin, which is the ground of all that distress and misery which we are liable to: This ought to take its rise from the corruption of nature, from whence all actual sins proceed; and we are to bewail our sins of omission, as well as commission; our neglect to perform duties that are incumbent on us, as well as those sins that have been committed by us with the greatest presumption, deliberation, wilfulness, and obstinacy, which contain in them the highest ingratitude and contempt of the blood of Christ, and the method of salvation by him. And this sorrow for sin ought to produce those good effects of praying and striving against it, endeavouring to return to God, from whom we have backslidden. The apostle calls it, sorrowing after a godly sort; and speaks of it as attended with carefulness, that we may avoid it for the future; clearing of ourselves, so that we may either be encouraged to hope that we have not committed the sins which we are ready to charge ourselves with, or, that the guilt thereof is taken away by the atonement that Christ has made for us. It ought also to produce an holy indignation, and a kind of revenge against sin, as that which has been so prejudicial to us; as likewise a fear of offending; a zeal for the glory of God, whom we have dishonoured; and a vehement desire of those blessings which we have hereby forfeited. This sorrow for sin ought to proceed from an inward loathing and abhorrence of it; and the degree thereof ought to bear some proportion to its respective aggravations, and the dishonour we have brought to God thereby; which would be an effectual means to incline us to abhor ourselves, and repent in dust and ashes.

This is very agreeable to the nature of the ordinance we are engaged in, since nothing tends more to enhance the vile and heinous nature of sin, than the consideration of its having crucified the Lord of glory; which is to be the immediate subject of our meditation therein. We read that Christ, in his last sufferings, was exceeding sorrowful, even unto death, Matt. xxvi. 38. which could not proceed from the afflictive view that he had of the pains and indignities he was to suffer in his crucifixion; for that would argue him to have a less degree of holy courage and resolution than some of the martyrs have expressed when they have endured extreme torments, and most ignominious reproaches for his sake: Therefore his sorrow proceeded from the afflictive sense that he had of the guilt of our sins which he bore. If therefore he not only suffered, but his soul was exceeding sorrowful for our sins; this ought to excite in us the exercise of that grace in this ordinance, in which it is brought to our remembrance.

(3.) We are to hunger and thirst after Christ; which implies in it an ardent desire of having communion with him: Thus the church says, With my soul have I desired thee in the night; yea, with my spirit will I seek thee early, Isa. xxvi. 9. and the Psalmist compares this to the hunted hart, that is ready to die for thirst, which pants after the water-brooks, Psal. xlii. 1. This arises from a deep sense of our need of Christ, and farther supplies of grace from him, and is attended with a firm resolution that nothing short of him shall satisfy us, as not being adapted to supply our wants. Such a frame of spirit is agreeable to the ordinance we are engaged in, since Christ is therein represented as having purchased, and being ready to apply to his people, those blessings which are of a satisfying and comforting nature.

(4.) We are to feed on Christ by faith, and thereby receive of his fulness, as he is frequently represented in scripture, under the metaphor of food: Thus he styles himself, The bread of life, John vi. 35. and the blessings he bestows, are called, ‘The meat which perisheth not, but endureth to everlasting life,’ ver. 27. and the gospel-dispensation is set forth by a ‘feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined,’ Isa. xxv. 6. Thus our Saviour also represents it in the parable, Matt. xxii. 4. in which he commands his servants to invite those that were bidden to the marriage-feast, by telling them what things he had prepared for their entertainment, as an encouragement to their faith. Thus we are to consider that fulness of grace that is in Christ, (when drawing nigh to him in this ordinance,) of merit, for our justification, of strength to enable us to mortify sin, and resist temptations, of wisdom to direct us in all emergencies and difficulties, of peace and comfort, to revive and encourage us under all our doubts and fears, and to give us suitable relief when we are ready to faint under the burdens we complain of. All these blessings are to be apprehended and applied by faith, otherwise we cannot conclude that they belong to us; and nothing can be more adapted to this ordinance, wherein Christ is represented as having all those blessings to bestow, which he has purchased by his blood, and these are signified or shewed forth therein.

(5.) We are, in this ordinance, to trust in the merits of Christ, or to exercise an entire confidence in him, who, by his death, has purchased for us all spiritual and saving blessings. This ought to be attended with an humble sense of our own unworthiness, as being less than the least of all God’s mercies, Gen. xxxii. 10. and as deserving nothing but his fierce wrath for our iniquities. And, since he has paid a full and satisfactory price of redemption for us, and thereby procured the blessings that we had forfeited, which have a tendency to make us completely happy, we ought to lay the whole stress of our salvation on him, as being sensible that he is able to save to the uttermost, all that come unto God by him, Heb. xii. 25.

(6.) We are to rejoice in Christ’s love, which is infinitely greater than what can be in the heart of one creature towards another: This love of Christ has several properties;

1st, It doth not consist merely in his desiring our good, or wishing that we were happy, but in making us so; nor does it only consist in his sympathizing with us in our miseries, but delivering us from them, and discovering himself as our refuge and strength, a very present help in trouble.

2dly, As Christ’s love to his people did not take its motive at first from any beauty or excellency which he found in them who were deformed, polluted, and worthy to be abhorred by him, but afterwards adorned and made comely through his comeliness put upon them, Ezek. xvi. 14. so when they forfeit his love by their frequent backslidings, and deserve to be cast off by him, it is nevertheless unchangeably fixed upon them, inasmuch as having loved his own which were in the world, he loved them unto the end, John xiii. 1.

3dly, Christ’s love is infinitely condescending, which arises not only from that infinite distance which there is between him and his people, but from his remembring them in their low estate, having compassion on them whom no eye pitied, and saving them when they were in the utmost depths of despair and misery, saying to them when they were in their blood, live, Ezek. xvi. 6.

4thly, It is not like the love of strangers, which contents itself with some general endeavours to do good to them whom they design not to contract an intimacy with, but it is attended with the highest acts of friendship and communion, imparting his secrets to them, as he promises to love, and manifest himself to them, John xiv. 21. and tells his disciples, ‘Henceforth I call you not servants; for the servant knoweth not what his lord doeth: But I have called you friends; for all things that I have heard of my Father, I have made known unto you,’ chap. xv. 15.

5thly, It is such a love as forgives all former injuries, and upbraids not his people for what they have done against him, either before or since they believed in him. Thus God is said to ‘pardon the iniquity, and pass by the transgression of the remnant of his heritage,’ and ‘to cast all their sins into the depths of the sea,’ Micah vii. 18, 19. and ‘to blot out their transgressions for his own sake, and not to remember their sins,’ Isa. xliii. 25.

6thly, It is such a love as affords us all seasonable and necessary help in times of our greatest straights and difficulties, Psal. xlvi. 1. and makes provision for our future necessities; as he tells his disciples, I go to prepare a place for you, John xiv. 2. that they might be assured of being happy in another world; and accordingly he expresses himself in his mediatorial prayer, ‘Father, I will that these whom thou hast given me, may be with me where I am, that they may behold my glory,’ John xvii. 24.

7thly, It is such a love, as puts him upon reckoning all injuries done against his people, as though they were done against himself, and the kindnesses expressed to them, as though they were expressed to him, as it is said, He that toucheth you, toucheth the apple of his eye, Zech. ii. 8. and, he that despiseth you, despiseth me, Luke x. 16. And, when he takes notice of those expressions of kindness, which his people had shewn to one another, he says, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me, Mat. xxv. 40.

8thly, It is such a love as inclines him to interpose himself between his people and all danger, whereby he prevents their being overcome by their enemies; and indeed, he not only hazarded, but as a good shepherd gave his life for his sheep, John x. 11.

This is that love which is to be the subject of our meditation in this ordinance; accordingly we are first to endeavour, to make out our interest in him, by faith, which will be evinced by those acts of love to him that flow from it, and then we may rejoice in it as a constant spring of peace and blessedness.

(7.) The next grace to be exercised in this ordinance, is thankfulness, adoring and praising him that he has been pleased to extend compassion to us in bestowing those blessings, which are the result of his discriminating grace, the instances whereof are various, viz. as he delivers us from the ruin that sin would have inevitably brought upon us, prevents us with the blessings of goodness, and restrains the breaking forth of our corruptions, which would otherwise have inclined us to commit the vilest abominations; and, more especially, as he renews our nature, changes our hearts, creates us unto good works, and then quickens and excites that grace in us which his own hand wrought, and comforts us when our spirits are overwhelmed with sorrow, whereby he enables us to go on in his way rejoicing, and so carries on the work which he has begun in us, till it be completed in glory. There is nothing that we have, either in hand or hope, but what will afford matter for the exercise of this grace; and more particularly, our hearts ought to be excited hereunto from the consideration of the benefits that are signified in this ordinance; especially if we are enabled to receive them by faith.

(8.) We are, at the Lord’s supper, to renew our covenant with God. That this may be rightly understood, we must consider what it is for a believer to enter into covenant with God, which he is supposed to have done before this; and that consists not in our promising that we will do these things that are out of our power, or, that we will exercise those graces, which none but God, who works in his people, both to will and to do, can enable us to put forth; but it consists in our making a surrender of ourselves to Christ, and depending on him for the supply of all our spiritual wants, humbly hoping and trusting that he will enable us to adhere stedfastly to him, working in us all that grace which he requires of us; which blessing if he is pleased to grant us, we shall be enabled to perform all the duties that are incumbent on us, how difficult soever they may be. This is an unexceptionable way of entering into covenant with God, as it contains an acknowledgement of our own inability to do that which is good without him, and desire to give the glory of all to him; on whom we stedfastly rely, that we may obtain mercy from him to be faithful.

Moreover, to renew our covenant, is to declare, that through his grace, we are inclined stedfastly to adhere to our solemn dedication to him, not, in the least, repenting of what we did therein; and, that we have as much reason to depend on his assistance now, as we had at first, since grace is carried on, as well as begun by him alone; and accordingly, while we express our earnest desire to be stedfast in his covenant, we depend on his promise that he will never fail us, nor forsake us: And we take this occasion, more especially, to renew our dedication to him, as it is very agreeable to the nature of this ordinance, in which we have the external symbols of his love to us, which lays us under the highest obligation thereunto.

(9.) We are, in this ordinance, to shew our readiness to exercise a Christian love to all saints; which consists, more especially, in our earnest desire that all grace and peace may abound in them, as in our own souls; that hereby we may have occasion to glorify God together, and shew our mutual concern for the spiritual welfare of each other. We are to bless God for the grace they are enabled to exercise, though, it may be, we cannot exercise it in the same degree ourselves: And, as for others, we are to sympathize with them in their weaknesses, grieve for their falls and miscarriages; and be very ready to make abatements for those frailties and infirmities that we behold in them, which we ourselves are sometimes liable to, especially if they are not inconsistent with grace, in which case we should cast a mantle of love over them, not knowing but we may be exposed to, and fall by the same temptations.

This love is to be expressed, more especially in this ordinance; inasmuch as we are to consider all saints as members of Christ’s mystical body, children of the same God and Father, partakers of the same grace with us, fellow travellers to the same heavenly country, where we hope to meet with them at last, though now they are liable to the same difficulties with ourselves, and exposed to those assaults and temptations that we often meet with from our spiritual enemies. This expression of our love, though it be more immediately and directly extended to the same society, that joins in communion with us; yet it is not to be confined within such narrow limits, but includes in it the highest esteem for all who are sanctified in Christ Jesus, called to be saints, though their place of abode be remote from, and they are not known to us in the flesh.

II. We are now to consider the duty of Christians after they have received the sacrament of the Lord’s supper; and that consists in enquiring, how they have behaved themselves therein? and, whether they have any ground to conclude, that they have been favoured with the special presence of God in this ordinance, whereby it has been made a means of grace to them?

As to the former of these enquiries relating to the frame of our spirits, while engaging in this solemn duty, we shall sometimes find, that it has been such as affords matter for deep humiliation and self-abasement, in the sight of God, when we reflect upon it; particularly,

1. When our minds and affections have been conversant about those things, which are altogether unsuitable to the work we have been engaged in, and, instead of conversing with Christ in this ordinance, we have had our thoughts and meditations most taken up with worldly matters; or, if they have, indeed, been conversant about religious affairs, yet we may, in some measure, see reason to blame ourselves, if these have been altogether foreign to the great end and design of the ordinance we have been engaged in. There are many portions of scripture, or heads of divinity founded upon it, which we may employ our thoughts about at other times, with great advantage; yet they may not be altogether suitable, or adapted to our receiving spiritual advantage by, or making a right improvement of Christ crucified, as the nature of this ordinance requires.

2. They behave themselves unbecomingly, in this ordinance, who meditate on the thing signified therein, to wit, the dying love of Jesus Christ, as though they were unconcerned spectators, having only an historical faith, and content themselves with the bare knowledge of what relates to the life and death of Christ, without considering the end and design thereof, viz. that he might make atonement for sin, or their particular concern herein, so as to improve it, as an expedient for the taking away the guilt and power thereof in their own souls.

3. We may reflect on our behaviour in this ordinance, when we have given way to deadness and stupidity, without using those endeavours that are necessary for the exciting our affections; when a subject so affecting as Christ’s pouring out his soul unto death, being wounded for our transgressions, despised and rejected of men, bleeding and dying on the cross, and, in the midst of his sufferings, crying out, My God, my God, why hast thou forsaken me, has not had an efficacy to raise our affections, any more than if it were a common subject?

4. We have reason to blame our behaviour in this ordinance, when we have attended on it with a resolution to continue in any known sin, without being earnest with God to mortify it, or desiring strength and grace from Christ, in order thereunto, and improving his death for that end. Thus we have reason, sometimes, to reflect on our behaviour at the Lord’s supper, with grief, and sorrow of heart, as what has been disagreeable to the nature of the ordinance we have been engaged in.

But, on the other hand, we may, sometimes, in taking a view of our behaviour therein, find matter of encouragement, when, abating for human frailties, and the imperfection of grace, that inseparably attends this present state, we can say, to the glory of God, that we have, in some measure, behaved ourselves as we ought to do. Thus when we have found, that our hearts have been duly affected with the love of Christ, and we have had the exercise of those graces that are suitable thereunto; and if we can say, that we have had some communion with him, and have not been altogether destitute of his quickening and comforting presence, and the witness of his Spirit with ours, that we are the children of God; then we may conclude, that we have engaged in this ordinance in a right manner. And if we have found that it has been thus with us, we are to bless God for it, as considering that he alone can excite grace in us, who wrought it at first. And we are farther to consider, that such-like acts of grace will be a good evidence of the truth and sincerity thereof; whereby our comforts may be more established, and we enabled to walk more closely and thankfully with God, by the communication of those graces that he is pleased to bestow upon us in this ordinance.

Moreover, if we have had experience of the presence of God therein, and have been brought into a good frame, we ought to beg the continuance thereof. The best frame of spirit will be no longer abiding, than it pleases God to keep up the lively exercise of faith and other graces; and this, being so valuable a blessing, is to be sought for by fervent prayer and supplication, that our good frames may not be like the morning cloud, or early dew, that soon passes away: This will discover, that we set a value upon them, and glorify God as the author of them; and it is the best expedient for our walking with God at other times, as well as when engaged in holy ordinances.

Again, it is farther observed, that they, who have been quickened and comforted, when partaking of the Lord’s supper, ought to watch against relapses into those sins, that formerly they have been overtaken with, but now see reason to abhor. This we ought to do, because, though we are sometimes brought into a good frame, yet still we have deceitful hearts, that, before we are aware, may betray us into the commission of those sins which have occasioned great distress to us in times past; and, to this we may add, the endeavours of Satan to ensnare us by his wiles; so, that when we think ourselves the safest, we may be exposed to the greatest dangers. When we have been least apprehensive of our return to our former sins, and, it may be, have been too secure in our opinion, while confiding too much to our own strength, we have lost those good frames, and our troubles have been renewed thereby: Therefore, it is our duty to watch against the secret workings of corrupt nature, and the first motions of sin in our hearts, while we earnestly implore help from God, that we may be kept from our own iniquities; namely, those sins that we have formerly committed, or that more easily beset us than any other.

The next duty incumbent on us, after we have received the Lord’s supper, is, to fulfil our vows: This will be better unstood, if compared with what was before observed concerning sacramental vows or covenants: which ought not to contain in them a making promises, especially in our own strength, that we will be found in the exercise of those graces which are the special gift and effects of God’s almighty power. Therefore, I always, when occasionally mentioning making religious vows, consider them principally as containing an express declaration, that we are under an indispensable obligation to perform those duties, and put forth those acts of grace which are incumbent on us, as those who desire to approve ourselves Christ’s faithful servants, whom he has taken into a covenant-relation with himself. We also declare, that without help from God we can do nothing: This help we implore from him, at the same time when we devote, or give up ourselves to him; so that we do this, hoping and trusting that he will bestow upon us that grace which is out of our own power; which, if he will be pleased to do, we determine that he shall have all the glory that arises from it. This is most agreeable to the sense of the Latin word[102]; from whence the word vow is derived; and, I think, it is much rather to be acquiesced in, than that general description which some give to it, when they exhort those who are engaged in this ordinance, first to confess those sins which they have committed since they were last at the Lord’s table, so far as they occur to their memories; and, as a means of their obtaining forgiveness, to make a solemn vow, or promise, that they will abstain from them for the future, and walk more agreeably to the engagements which they are laid under: This they do without an humble sense of the treachery of their own hearts, or their need of strength from God, to perform any thing that is good; and afterwards, they are as little inclined to fulfil their own promises, as they were before forward to make them, with too much reliance on their own strength; and, by this means, they bring themselves into the greatest perplexities, and go on, as it were, in a round of making solemn vows and resolutions, and then breaking them, and afterwards renewing them again: Whereas, when we intend nothing by our vowing, but a confessing that what others promise in their own strength, we see ourselves obliged to do; and, at the same time, depend on Christ for strength to enable us to perform it, and give up ourselves to him, as his covenant-people, in hope thereof; this is the safest way of vowing, inasmuch as it redounds most to the honour of God, and contains every thing in it that may put us upon using our utmost endeavours to perform the duties that are incumbent on us, and, at the same time, we express our unfeigned desire to glorify him as the God and Author of that grace, which is necessary thereunto. And, in this sense I would understand what we are exhorted to in the answers we are explaining, when it is said, in one of them, that while we are receiving the Lord’s supper, we ought to renew our covenant with God; and after we have received it, we are to fulfil our vows, as it is expressed in the other; as the former includes in it such a dedication to God as has been but now considered; the latter, to wit, the fulfilling our vows, implies in it a doing every thing that is in our power, in order thereunto; and, at the same time, a waiting on God to give success to our endeavours, and to work in us that which is well-pleasing in his sight, without which we can do nothing.

After we have waited on the Lord in this ordinance, we are to encourage ourselves to a frequent attendance thereon; especially if we have ground to conclude, that we have had any sensible communications of his grace vouchsafed to us therein. As this is an honour which God puts on his own institutions, it is certainly an encouragement to us, to persevere in waiting on him therein. Thus the Psalmist says, Because he hath inclined his ear unto me, therefore I call upon him as long as I live, Psal. cxvi. 2. This will effectually remove all those doubts and scruples that discourage us from engaging in this ordinance, lest we should not behave ourselves in a right manner therein, fearing that we are not sufficiently prepared for it, and therefore shall be disowned by Christ, when we engage in it: I say, this we are fenced against, by having experienced his quickening and comforting presence therein.

But, suppose we have not met with this desirable blessing, which the best believers do not experience in a like degree, at all times; then we ought, after we have received the Lord’s Supper, to endeavour to find out the particular cause of God’s withdrawing his special presence from us, and what is that root of bitterness which springs up and troubles us. It may be, he withholds this privilege from us in a way of sovereignty, that we may hereby learn that our comforts are not at our own disposal; or, that they are not the necessary result of our attendance on ordinances, but arise from the divine blessing accompanying them. This, God, it may be, withholds from us for the trial of our graces; and that we may see how needful it is for us to wait for those spiritual comforts, which, at present, he withholds from us; as the prophet says, Therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment; blessed are they that wait for him, Isa. xxx. 18.

But since we may, for the most part, apprehend some particular reason why God denies us his quickening, and comforting presence, arising from sins of omission or commission, antecedent to, or whilst we have been engaged in this ordinance: We must enquire,

(1.) Whether there has not been some defect, as to preparatory duties? and particularly, whether we have duly examined ourselves before we came to the Lord’s table, concerning our knowledge of Christ, and the benefits of his redemption; or, especially, of our being enabled to improve them by faith? and, whether we have examined ourselves concerning the sense we have of the guilt of sin, and the need we stand in of Christ’s righteousness, to take it away, and accordingly resolved to wait on him in this ordinance, with earnest desires of obtaining this privilege.

(2.) We must enquire, whether our behaviour when we have been engaged in this ordinance, has not been, in some measure, unbecoming the spirituality and importance thereof? whether we have not spared, or indulged, some secret corruption, that has broke forth therein? or, whether we have not given way to some temptation, that has then beset us? whether we have not depended on our own righteousness, for the taking away the guilt of sin, and procuring for us acceptance in the sight of God? or, whether we have not engaged in this ordinance, in our own strength, and by this self-confidence, provoked him to withdraw from us; which, if we have, it will afford matter of deep humiliation in his sight, and call for repentance and reformation, if we would be fenced against this inconvenience, which, at present we labour under; and then we may hope that we shall be enabled to wait on him in this ordinance, in such a way, that we may have those comfortable experiences of grace from him, which will be an evidence that we have waited on him for the better, and not for the worse.

Footnote 102:

Voveo.

Quest. CLXXVI., CLXXVII.

QUEST. CLXXVI. Wherein do the sacraments of Baptism and the Lord’s Supper agree?

ANSW. The sacraments of baptism and the Lord’s Supper, agree, in that the author of both is God, the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other, and to be continued in the church of Christ, until his second coming.

QUEST. CLXXVII. Wherein do the sacraments of Baptism and the Lord’s Supper differ?

ANSW. The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once with water, to be a sign and seal of our regeneration, and ingrafting into Christ, and that even to infants, whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

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.

3. He alone can hear our requests, pardon our sins, and fulfil our desires. Prayer, when addressed to God, is not like that in which we desire those favours from men, which are of a lower nature, whereby some particular wants are supplied, in those respects in which one creature may be of advantage to another; but when we pray to God, we seek those blessings which are the effects of infinite power and goodness, such as may make us completely happy, both in this and a better world. Moreover, we are to implore forgiveness of sin from him in prayer; which is a blessing none can bestow but God, Mark ii. 7. for as his law is the rule by which the goodness or badness of actions are determined; and the threatening which he has annexed to it, is that which renders us liable to that punishment sin deserves; so it is he alone that can remit the debt of punishment, which we are liable to, and give us a right and title to forfeited blessings; which being the principal thing that we are to seek for in prayer, this argues that none but God is the object thereof.

4. God alone is to be believed in: Accordingly prayer, if it be acceptable to him, must be performed by faith. Thus the apostle says, How shall they call on him, in whom they have not believed? Rom. x. 14. There must be a firm persuasion that he can grant us the blessings we ask for; herein faith addresses itself to him as God all-sufficient; and is persuaded that he will fulfil all his promises, as a God of infinite faithfulness; and accordingly we are to give up ourselves entirely to him as our proprietor and bountiful benefactor, the only fountain of blessedness, and object of religious worship: This is to be done by faith in prayer, and consequently it is to be directed to God only.

II. We are now to consider what it is to pray in the name of Christ: This doth not consist barely in a mentioning his name; which many do when they ask for favours for his sake, without a due regard to the method God has ordained; in which we are to draw nigh to him by Christ our great Mediator, who is to be glorified as the person by whom we are to have access to God the Father as the fountain of all the blessings, which are communicated to us in this method of divine grace. To come to God in Christ’s name, includes in it the whole work of faith, as to what it has to plead with, or hope for, from him, through a Mediator, in that way which he has prescribed to us in the gospel. And this more especially consists in our making a right use of what Christ has done and suffered for us, as the foundation of our hope, that God will be pleased to grant us what he has purchased thereby; which contains the sum of all that we can desire, when drawing nigh to him in prayer. Here let it be considered,

1. That the thoughts of having to do with an absolute God, cannot but fill us with the utmost distress and confusion, when we consider ourselves as guilty sinners, and God, out of Christ, as a sin-revenging Judge, a consuming fire, Heb. xii. 29. in which case we may well say, as our first parent did, immediately after his fall, I heard thy voice and I was afraid, Gen. iii. 10.

2. God is obliged, in honour, as a God of infinite holiness, to separate and banish sinners from his comfortable presence, they being liable to the curse and condemning sentence of the law; by reason whereof his terror makes them afraid, and his dread falls upon them; nevertheless,

3. They have, in the gospel, not only an invitation to come, but a discovery of that great Mediator, whom God has ordained to conduct his people into his presence, having procured liberty of access to him, or, as the apostle expresses it, boldness to enter into the holiest by his blood, by a new and living way, which he has consecrated for us through the vail, that is to say, his flesh, Heb. x. 19, 20. and he has, for this end, erected a throne of grace, and encouraged us to come to it, and given many great and precious promises, whereby we may hope for acceptance in his sight; these being all established in Christ, and the blessings contained therein procured by his blood, and having liberty, in coming, to plead what he has done and suffered, as what was designed to be the foundation of our hope of obtaining mercy, we are said to come and make our supplications to God in the name of Christ.

III. We are now to consider the reason why we are to pray in the name of Christ; and that we have in one of the answers we are explaining. In which it is observed; that man, by sin, is set at such a distance from God, that he cannot, by any means, come into his presence. God cannot look upon him with any delight or complacency; inasmuch as his guilt renders him the object of his abhorrence; and he cannot do any thing which has a tendency to reconcile God to him, and therefore he is speechless, and can ask for no blessing at his hand. And it is farther observed, that there is none in heaven or earth, that is, no mere creature, that is fit for that glorious work; none has a sufficiency of merit to present to God, whereby he may be said to make atonement for sin; or, as Job expresses it, there is no days-man that might lay his hand on both parties, Job ix. 33. that is, able to deal with God in paying a ransom; which he may, in honour accept of; or with man, by encouraging him to hope that he shall obtain the blessings which he stands in need of; and bringing him into such a frame, that he may draw nigh to God in a right manner. This is only owing to our Lord Jesus Christ; and he does it as our great Mediator, who alone is fit to manage this important work; therefore we are to pray to God, only in his name, who is, by divine appointment, an advocate with the Father, pleading our cause before his throne, and thereby giving us ground of encouragement, that our persons shall be accepted, and our prayers answered upon his account, who is the only Mediator of redemption and intercession, in whom God is well pleased, and gives a believer ground to conclude that he shall not seek his face in vain.

Quest. CLXXXII., CLXXXIII., CLXXXIV.

QUEST. CLXXXII. How doth the Spirit help us to pray?

ANSW. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made, and by working and quickening in our hearts (although not in all persons, not at all times in the same measure) those apprehensions, affections, and graces, which are requisite for the right performance of that duty.

QUEST. CLXXXIII. For whom are we to pray?

ANSW. We are to pray for the whole church of Christ, upon earth, for magistrates and ministers, for ourselves, our brethren, yea, our enemies, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those that are known to have sinned the sin unto death.

QUEST. CLXXXIV. For what things are we to pray?

ANSW. We are to pray for all things tending to the glory of God, the welfare of the church, our own, or other’s good, but not for any thing that is unlawful.

As there is no duty that we can perform in a right manner, without help obtained from God—And the same may be said, in particular, concerning that of prayer: Accordingly we are led,

I. To speak of the help that the Spirit of God is pleased to afford believers, in order to their engaging aright in this duty. Here we may observe,

1. That it is supposed that we know not what to pray for as we ought, or how to bring our souls into a prepared frame for this duty, without the Spirit’s assistance.

(1.) We are oftentimes at a loss with respect to the matter of prayer; and this may be said to proceed from our being unacquainted with ourselves, and not duly sensible of our wants, weaknesses, or secret faults: Sometimes we cannot determine whether we are in a state of grace or no; or, if we are, whether it is increasing or declining; or, if we have ground to complain by reason of the hidings of God’s face, and our want of communion with him, we are oftentimes hard put to it to find out what is that secret sin which is the occasion of it; nor are we sufficiently apprized of the wiles of Satan, or the danger we are in of being ensnared or overcome thereby. Moreover, we are oftentimes not able to know how to direct our prayers to God aright, as we know not what is most conducive to his glory, or what it is that he requires of us, either in obedience to his commanding will, or in submission to his providential will. Hence it arises, that many good men, in scripture, have asked for some things which have been in themselves unlawful, through the weakness of their faith, and the prevalency of their corruption: Thus some have desired, that God would call them out of this world by death, being impatient under the many troubles they met with therein; accordingly we read concerning Elijah, that ‘he requested for himself that he might die, and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers,’ 1 Kings xix. 4. and Job says, ‘O that I might have my request! and that God would grant me the thing that I long for! Even that it would please God to destroy me; that he would let loose his hand, and cut me off,’ Job vi. 8, 9. And Jonah says, ‘O Lord, I beseech thee, take my life from me; for it is better for me to die than to live,’ Jonah iv. 3. And Moses, though he had the character of the meekest man upon earth, and doubtless excelled all others in his day, in those graces which he had received from God, as well as in the great honours conferred on him; yet he puts up a most unbecoming prayer, both as to the matter and manner thereof; as it is observed, that he said unto the Lord, ‘Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom (as a nursing-father beareth the sucking child) unto the land which thou swarest unto their fathers? Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness,’ Numb. xi. 11-15. And, in another instance, he asks for a thing which he knew before hand, that God would not grant him, when he says, ‘I pray thee, let me go over and see the good land that is beyond Jordan, that goodly mountain, and Lebanon:’ Upon which God says, ‘Let it suffice thee, speak no more unto me of this matter,’ Deut. iii. 25, 26.—Many instances of the like nature are mentioned in scripture; and, indeed, nothing is more obvious from daily experience, that what the apostle James observes, that persons ‘ask and receive not, because they ask amiss,’ James iv. 3. or what the apostle Paul says, ‘We know not what we should pray for as we ought,’ Rom. viii. 26.

(2.) We are, at other times, straitened in our affections, and so know not how to ask any thing with a suitable frame of spirit: It is certain we cannot excite our affections, or especially put forth those graces which are to be exercised in prayer, when we please. Our hearts are sometimes dead, cold, and inclined to wander from God in this duty; and, at other times, we pray with a kind of indifferency, as though it was of no great importance whether our prayer were answered or no. How seldom do we express that importunity in this duty which Jacob did, ‘I will not let thee go, except thou bless me?’ Gen. xxxii. 26. And as for those graces that are to be exercised in prayer, we often want that reverence, and those high and awful thoughts of the divine Majesty, which we ought to have, who draw nigh to a God of infinite perfection; nor, on the other hand, do we express those low and humble thoughts of ourselves, as our own meanness, the imperfection of our best performances, and the infinite distance which we stand at from God, ought to suggest; and to this we may add, that we are often destitute of that love to Christ, and trust in him, which are necessary to the right performance of this duty, as also of that hope of being heard, which is a very great encouragement to it.

2. We are now to enquire wherein the Spirit is said to help our infirmities; and this may be considered as adapted to that two-fold necessity which we are often under, respecting the matter or frame of spirit with which this duty is to be performed.

(1.) The Spirit helps our infirmities, with respect to the matter of prayer. This is not in the least derogatory to his divine glory, if he is pleased to condescend thus to converse with man, and it is not contrary to the nature of things; for the Spirit, being a divine Person, searches the heart, and can impress those ideas on the souls of his people, whereby they may be led into the knowledge of those things that they ought to ask in prayer, with as much facility as any one can convey his ideas to another by words. If it was impossible for God to do this, his providence could not be conversant about intelligent creatures, any otherwise than in an objective way, in which it would not differ from that which may be attributed to finite spirits. And it would have been impossible for God to have imparted his mind and will by extraordinary revelation, (without which, it could not have been known) if he may not, though it be in an ordinary way, communicate those ideas to the souls of his people, whereby they may be furnished with matter for prayer.

I am not pleading for extraordinary revelation; for that is to expect a blessing that God does not now give to his people: But I only argue from the greater to the less; whereby it may appear, that it is not impossible, or absurd, from the nature of the thing, or contrary to the divine perfections, for God to impress the thoughts of men in an ordinary way; since he formerly did this in an extraordinary, as will be allowed by all, who are not disposed to deny and set aside revealed religion. Moreover, there was such a thing in the apostle’s days, as being led by the Spirit, which was distinguished from his miraculous and extraordinary influences, as a Spirit of inspiration; otherwise, it is certain, he would not have assigned this as a character of the children of God, which he does, Rom. viii. 14. And when our Saviour promises his people the Spirit to guide them into all truth, John xvi. 13. I cannot think that this only respected the apostles, or their being led into the truths that they were to impart to the church by divine inspiration; but it seems to be a privilege that belongs to all believers: Therefore, we conclude, that it is no absurdity to suppose that he may assist his people, as to what concerns the matter of their prayers, or suggest to them those becoming thoughts which they have in prayer, when drawing nigh to God in a right manner.

Some have enquired, whether we may conclude that the Spirit of God furnishes his people with words in prayer, distinct from his impressing ideas on their minds? This I would be very cautious in determining, lest I should hereby not put a just difference between this assistance of the Spirit, that believers hope for, and that which the prophets of old received by inspiration. I dare not say, that the Spirit’s work consists in furnishing believers with proper expressions, with which their ideas are clothed, when they engage in this duty, but rather with those suitable arguments and apprehensions of divine things, which are more immediately subservient thereunto: Accordingly the apostle, speaking of the Spirit’s assisting believers, when they know not what to pray for as they ought, says, that he does this with groanings that cannot be uttered: that is, he impresses on their souls those divine breathings after things spiritual and heavenly, which they sometimes, notwithstanding, want words to express; though, at the same time, the frame of their spirits may be under a divine influence, which God is said to know the meaning of, when he graciously hears and answers their prayers, how imperfect soever they may be, as to the mode of expression.

(2.) The Spirit helps our infirmities by giving us a suitable frame of spirit, and exciting those graces which are to be exercised in this duty of prayer. This the Psalmist calls, preparing their hearts; which God does, and then causes his ear to hear, Psal. x. 17. which is a very desirable blessing; and, in order to our understanding it aright, let it be considered,

[1.] That we cannot, without the Spirit’s assistance, bring our hearts into a right frame for prayer; and that is the reason why we engage in this duty, in such a manner as gives great uneasiness to us when we reflect upon it; so that when we pretend to draw nigh to God, we can hardly say that we worship him as God, but become vain in our imaginations; and the corruption of our nature discovers itself more at this time than it does on other occasions; and Satan uses his utmost endeavours to distract and disturb our thoughts, and take off the edge of our affections; whereby we seem not really to desire those things which, with our lips, we ask at the hand of God. As for an unregenerate man, he has not a principle of grace, and therefore cannot pray in faith, or with the exercise of those other graces which he is destitute of; and the believer is renewed but in part, and therefore, if the Spirit is not pleased to excite the principle of grace which he has implanted, he is very much indisposed for this duty, which cannot be performed aright without his assistance.

[2.] We are, nevertheless, to use our utmost endeavours, in order thereunto, hoping for a blessing from God to succeed them. Accordingly, we are to meditate on the divine perfections, and the evil of sin, which is contrary thereunto; whereby we are rendered guilty, defiled, and unworthy to come into the presence of God; yet we consider ourselves as invited to come to him in the gospel, and encouraged by his promise and grace, to cast ourselves before his footstool, in hope of obtaining mercy from him.

We are also to examine ourselves, that we may know what sins are to be confessed by us, and what are those necessities which will afford matter for petition or supplication in prayer, together with the mercies we have received; which are to be thankfully acknowledged therein. We are also to consider the many encouragements which we have, to draw nigh to God in this duty, taken from his being ready to pardon our iniquities, heal our backslidings, help our infirmities, and grant us undeserved favours. We must also impress on our souls a due sense of the spirituality of the duty we are to engage in, and that we have to do with the heart-searching God, who will be worshipped with reverence and holy fear; and therefore we are to endeavour to excite all the powers and faculties of our souls, to engage in this duty in such a way that we may hereby glorify his name, and hope to receive a gracious answer from him.

[3.] When we have used our utmost endeavours to bring ourselves into a praying frame, yet we must depend on the Holy Spirit to give success thereunto, that we may be enabled to exercise those graces that are more especially his gift and work: And, in order thereunto,

1st, We must give glory to him as the author of regeneration, since no grace can be exercised in this duty but what proceeds from a right principle, or a nature renewed, and internally sanctified, and disposed for the performance hereof; which is his work, as the Spirit of grace and of supplication, Zech. xii. 10.

2dly, As we are to draw nigh to God in this duty, as a reconciled God and Father, if we hope to be accepted by him; so we are to consider, that this is the peculiar work of the Spirit, whereby we are enabled to cry, Abba, Father, Rom. viii. 15. Gal. iv. 6. This will not only dispose us to perform this duty in a right manner, so as to enable us to pray in faith; but it will afford us ground of hope that our prayers will be heard and answered by him.

3dly, Inasmuch as we often are straitened in our spirits, which is a great hindrance to us in this duty, we must consider it as a peculiar blessing and gift of the Holy Ghost, to have our hearts enlarged; which the Psalmist intends, when he says, Bring my soul out of prison, that I may praise thy name, Psal. cxlii. 7. and it is a peculiar branch of that liberty which he is pleased to bestow on his people, under the gospel-dispensation; as the apostle says, Where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17. And by this means our affections will be raised, and we enabled to pour out our souls before him.

This may give us occasion to enquire concerning the difference that there is between raised affections in prayer, which unregenerate persons sometimes have, from external motives; and those which the Spirit excites in us as a peculiar blessing, whereby he assists us in the discharge of this duty. There are several things in which they differ; as,

1st, The former of these oftentimes proceeds from a slavish fear and dread of the wrath of God; the latter from a love to, and desire after him, which arises from the view we have of his glory, as our covenant God, in and through a Mediator.

2dly, Raised affections in unregenerate persons, are seldom found, but when they are under some pressing affliction, in which case, as the prophet says, They will seek God early, Hos. v. 15. but when this is removed, the affections grow stupid, cold, and indifferent, as they were before his afflicting hand was laid upon them: Whereas, on the other hand, a believer will find his heart drawn forth after God and divine things, when he is not sensible of any extraordinary affliction that gives vent to his passions; or he finds, that as afflictions tend to excite some graces in the exercise whereof his affections are moved, so when it pleases God to deliver him from them, his affections are still raised while other graces are exercised agreeably thereunto.

3dly, Raised affections, in unregenerate men, for the most part, carry them forth in the pursuit of those temporal blessings which they stand in need of: Thus when Esau sought the blessing carefully with tears, it was that outward prosperity which was contained therein, that he had principally in view, as disdaining that his brother Jacob should be preferred before him; or, as it is said, made his Lord, and his brethren given him for servants, Gen. xxvii. 37. but he had no regard to the spiritual or saving blessings contained therein: Whereas, a believer is most concerned for, and affected with those blessings that immediately accompany salvation, or contain in them the special love of God, or communion with him, which he prefers to all other things: Thus the Psalmist says, There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us, Psal. iv. 6. And to this we may add,

4thly, Whatever raised affections unregenerate persons may have, they want a broken heart, an humble sense of sin, and an earnest desire that it may be subdued and mortified; they are destitute of self-denial, and other graces of the like nature, which, in some degree, are found in a believer, when assisted by the Spirit, in performing the duty of prayer in a right manner.

From what has been said concerning the Spirit’s assistance in prayer, we may infer,

1st, That there is a great difference between the gift and the grace of prayer: The former may be attained by the improvement of our natural abilities, and is oftentimes of use to others who join with us therein; whereas the latter is a peculiar blessing from the Spirit of God, and an evidence of the truth of grace.

2dly, They who deny that the Spirit has any hand in the work of grace, and consequently disown his assistance in prayer, cannot be said to give him that glory that is due to him, and therefore must be supposed to be destitute of his assistance, and very deficient as to this duty.

3dly, Let us not presume on the Spirit’s assistance in prayer, while we continue in a course of grieving him, and quenching his holy motions.

4thly, Let us desire raised affections, as a great blessing from God, and yet not be discouraged from engaging in prayer, though we want them; since this grace, as well as all others, is dispensed in a way of sovereignty: And if he is pleased, for wise ends, to withhold his assistance; yet we must not say, why should I wait on the Lord any longer?

5thly, If we would pray in the Spirit, or experience his help, to perform this duty in a right manner, let us endeavour to walk in the Spirit, and to maintain a spiritual, holy, self-denying frame, at all times, if we would not be destitute of it, when we engage in this duty. This leads us to consider,

II. The persons for whom we are to pray; and on the other hand, who are not to be prayed for.

1. As to the former of those: It is observed,

(1.) That we are to pray for the whole church of Christ upon earth; by which we are to understand, all those that profess the faith of the gospel, especially such whose practice is agreeable to their profession; and in particular, all those religious societies who consent to walk in those ordinances whereby they testify their subjection to Christ, as king of saints. The particular members of which these societies consist, are, for the most part, unknown to us; so that we cannot pray for them by name, or as being acquainted with the condition and circumstances in which they are; yet they are not to be wholly disregarded, or excluded from the benefit of our prayers: Thus the apostle speaks of the great conflict he had, not only for them at Laodicea; but, for as many as had not seen his face in the flesh, Col. ii. 1. This is a peculiar branch of the communion of saints, and it is accompanied with those earnest desires which we have, that God may be glorified in them, and by them, as well as ourselves; particularly we are to pray,

[1.] That they may be united together in love to God and to one another, John xvii. 21. That this may be attended with all those other graces and comforts which are an evidence of their interest in Christ.

[2.] That they may have the special presence of God with them in all his ordinances, which will be a visible testimony of his regard to them, and an honour put on his own institutions, as well as an accomplishment of what he promised to his apostles just before he ascended into heaven, that he would be with them always even unto the end of the world, Mat. xxviii. 20.

[3.] That they may be supported under the burdens, difficulties and persecutions which they meet with, either from the powers of darkness or wicked men, for Christ’s sake, that so the promise may be made good to them, that the gates of hell shall not prevail against them, chap. xvi. 18.

[4.] That there may be added to particular churches out of the world, many such as shall be saved, Acts ii. 47. which shall be an argument of the success of the gospel: And when we pray, that God would magnify his grace in bringing sinners home to himself, we are to pray for the accomplishment of those promises that respect the conversion of the Jews: Thus the apostle says, Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved, Rom. x. 1. and, that there may be a greater spread of the gospel throughout the most remote and dark parts of the earth, among whom Christ is, at present, unknown: This the apostle calls The fulness of the Gentiles coming in, chap. xi. 25. and it is agreeable to what is foretold by the prophet Isaiah, in chap. lx. which seems not as yet to have had its full accomplishment.

[5.] We are to pray that the life of faith and holiness may be daily promoted in all the faithful members of the church of Christ, that they may be enabled more and more to adorn the doctrine of God, our Saviour, and be abundantly satisfied, and delighted with the fruits and effects of his redeeming love.

[6.] That God would accept of those sacrifices of prayer and praise that are daily offered to him by faith, in the blood of Christ, in every worshipping assembly, which will redound to the advantage of all the servants of Christ, whom they think themselves obliged to make mention of in their prayers, as well as to the glory of God, which is owned and advanced thereby.

[7.] That the children of believers, who are devoted to God, may be under his special care and protection, that they may follow the footsteps of the flock, and fill up the places of those who are called off the stage of this world; that so there may be a constant supply of those who shall bear a testimony to Christ and his gospel in the rising generation.

[8.] That the members of every particular church of Christ may acquit themselves so as that they may honour him in the eyes of the world, and be supported and carried safely through this waste howling wilderness, till they arrive at that better country for which they are bound; and that they may not be foiled or overcome while they are in their militant state, but may be joined with the church triumphant in heaven.

(2.) We are to pray for magistrates. This is not only included in the general exhortation given us to pray for all men; but they are particularly mentioned by the apostle, and it is intimated that it is good and acceptable in the sight of God our Saviour, 1 Tim. ii. 1-3. This also may be argued from hence, that magistracy is God’s ordinance, Rom. xiii. 1, 2. and there is no ordinance which is enstamped with the divine authority, though it may principally respect civil affairs; but we are to pray that God would succeed and prosper it, that it may answer the valuable ends for which it was appointed.

Now there are several things that we are to pray for in the behalf of magistrates, viz. that they may approve themselves rulers after God’s own heart, to fulfil all his will, Acts xii. 26. as was said of David; that their counsels and conduct may be ordered for his glory, and the good of his church; that they may not be a terror to good works; namely, to persons that perform them, but to the evil; and so may not bear the sword in vain, Rom. xiii. 3, 4. Accordingly we are to pray, that they may be a public blessing to all their subjects, and herein that promise may be fulfilled; Kings shall be thy nursing-fathers, and their queens thy nursing-mothers, Isa. xlix. 23. and, as an instance hereof, that under them we may lead a quiet and peaceable life, godliness and honesty, 1 Tim. ii. 2. And, as to what concerns their subjects, that their authority may not be abused and trampled on by them, on the one hand, while they take occasion to offend with impunity; nor be dreaded as grievous to others who feel the weight thereof, in instances of injustice and oppression.

(3.) We are to pray for ministers. This is a necessary duty, inasmuch as their work is exceeding great and difficult; so that the apostle might well say, Who is sufficient for these things, 2 Cor. ii. 16. And, indeed, besides the difficulties that attend the work itself, there are others that they meet with, arising from the unstable temper of professed friends, who sometimes, as the apostle says, become their enemies for telling them the truth, Gal. iv. 16. or from the restless malice and violent opposition of open enemies; which evidently takes its rise from that inveterate hatred that they bear to Christ and his gospel. Moreover, as they have difficulties in the discharge of the work they are called to, so they must give an account to God for their faithfulness therein; and it is of the highest importance that they do this with joy, and not with grief, Heb. xiii. 17, 18. as the apostle speaks; and immediately he intreats the church’s prayers, as that which was necessary in order hereunto. Now there are several things which ought to be the subject-matter of our prayers, with respect to ministers.

[1.] That God would send forth a supply or succession of them, to answer the church’s necessities; inasmuch as the harvest is plenteous, as our Saviour observes, but the labourers are few, Matt. xi. 37, 38.

[2.] That they may answer the character which the apostle gives of a faithful minister; and accordingly study to shew themselves approved unto God, workmen that need not to be ashamed, rightly dividing the word of truth, 2 Tim. ii. 15.

[3.] That they may be directed and enabled to impart those truths that are substantial, edifying, and suitable to the circumstances and condition of their hearers.

[4.] That they may be spirited with zeal, and love to souls, in the whole course of their ministry; that the glory of God, and the advancement of his truth may lie nearest their hearts, and a tender concern and compassion for the souls of men, may incline them to use their utmost endeavours, as the apostle speaks, to save them with fear, pulling them out of the fire, Jude, ver. 23.

[5.] That their endeavours may be attended with success, which, in some measure, may give them a comfortable hope that they are called, accepted, and approved of by God, which, from the nature of the thing will tend to their own advantage, who make this the subject of our earnest prayers on their behalf; and, indeed, the neglect of performing this duty, may, in some measure, be assigned as one reason why the word is often preached with very little success; so that this ought to be performed, not barely as an act of favour, but as a duty that redounds to our own advantage.

(4.) We are to pray, not only for ourselves and our brethren, but for our enemies. That we are to pray for ourselves, none ever denied, how much so ever many live in the neglect of this duty; and as for our obligation to pray for our brethren, that is founded in the law of nature; which obliges us to love them as ourselves, and, consequently, to desire their welfare, together with our own.

However, it may be enquired, what we are to understand by our brethren, for whom we are to express this great concern in our supplications to God? For the understanding of which, let it be considered, that, besides those who are called brethren, in the most known acceptation of the word, as Jacob’s sons tell Joseph, We be twelve brethren, sons of one father, Gen. xlii. 32. it is sometimes taken, in scripture, for any near kinsman: Thus Abraham and Lot are called brethren, chap. xiii. 8. though they were not sons of the same father, for Lot was Abraham’s brother’s son, chap. xi. 31. this is a very common acceptation of the word in scripture. Again, it is sometimes taken in a more large sense, for those who are members of the same church: Thus the apostle calls those that belonged to the church at Colosse, the saints and faithful brethren in Christ, Col. i. 2. and sometimes they who are of the same nation, are called brethren: Thus it is said, When Moses was full forty years old, it came into his heart to visit his brethren the children, of Israel, Acts vii. 23. And it is sometimes taken for those who make profession of the same religion with ourselves; and also for those who are kind and friendly to us: Thus it is said, A friend loveth at all times, and a brother is born for adversity, Prov. xvii. 17. and, indeed, the word is sometimes taken in the largest sense that can be, as comprizing in it all mankind, who have the same nature with ourselves, 1 John iv. 21. These are objects of love, and therefore our prayers are, especially in proportion to the nearness of the relation they stand in to us, to be directed to God on their behalf. Some, indeed, are allied to us by stronger bonds than others; but none, who are entitled to our love, pity, and compassion, are to be wholly excluded from our prayers.

This will farther appear, if we consider that we are also to pray for our enemies, as the law of nature obliges us to do good for evil; and consequently, as our Saviour says, we are to pray for them which despitefully use us, and persecute us, Matt. v. 44. We are not, indeed, to pray for them, that they may obtain their wicked and unjust designs against us; or that they may have power and opportunity to hurt us; for that is contrary to the principle of self-preservation, which is impressed on our nature; but we are to pray for them.

[1.] That however they carry it to us they may be made Christ’s friends, their hearts changed, and they enabled to serve his interest; that they, together with ourselves, may be partakers of everlasting salvation; therefore it is a vile thing, and altogether inconsistent with the spirit of a christian, to desire the ruin, much more the damnation of any one, as many wickedly and profanely do.

[2.] We are to pray that their corruptions may be subdued, their tempers softened, and their hearts changed; so that they may be sensible of, and lay aside their unjust resentments against us. And,

[3.] If they are under any distress or misery, we are not to insult or take pleasure in beholding it, but to pity them, and to pray for their deliverance, as much as though they were not enemies to us.

(5.) We are to pray not only for all sorts of men now living; according to what is contained in the last head, but for those that shall live hereafter. This includes in it an earnest desire that the interest of Christ may be propagated from generation to generation; and his kingdom and glory advanced in the world until his second coming: Thus the Psalmist says, He will regard the prayer of the destitute, and not despise their prayer: This shall be written for the generation to come; and the people which shall be created, shall praise the Lord, Psal. cii. 17, 18. and our Saviour says, Neither pray I for these alone, but for them also which shall believe on me through their word, John xvii, 20.

2. We are now to consider those who are excluded from our prayers; and these are either such as are dead, or those who have sinned the sin unto death.

(1.) We are not to pray for the dead. This is asserted in opposition to what was maintained and practised by some in the early ages of the church, and paved the way for those abuses and corruptions which are practised by the church of Rome, at this day, who first prayed for the dead, and afterwards proceeded farther in praying for them. The first step that was taken leading hereunto, seems to have been their being guilty of great excesses in the large encomiums they made in their public anniversary orations, in commemoration of the martyrs and confessors, who had suffered in the cause of christianity. This was done at first, with a good design, viz. to excite those who survived, to imitate them in their virtues, and to express their love to the cause for which they suffered; but afterwards they went beyond the bounds of decency in magnifying and extolling them; and then they proceeded yet farther, in praying for them; This is often excused, by some modern writers, from the respect they bear to them, who first practised it; though it can hardly be vindicated from the charge of will-worship, since no countenance is given to it in scripture.

That which is generally alleged in their behalf, is, that they supposed the souls of believers did not immediately enter into heaven, but were sequestered, or disposed of in some place inferior to it, which they sometimes call paradise, or Abraham’s bosom, where they are to continue till their souls are re-united to their bodies. Whether this place be above or below the earth, all are not agreed; but their mistake arises from their misunderstanding those scriptures which describe heaven under these metaphorical characters of paradise, or Abraham’s bosom[104]. Here they suppose that they are, indeed, delivered from the afflictions and miseries of this present life; but yet not possessed of perfect blessedness in God’s immediate presence. Therefore they conclude, that there was some room for prayer, that the degree of happiness which they were possessed of, might be continued, or rather, that it might in the end, be perfected, when they are raised from the dead, and admitted to partake of the heavenly blessedness.

Others thought, that at death, the sentence was not peremptorily past either on the righteous or the wicked, so that there was room left for them to pray for the increase of the happiness of the one, or of the mitigation of the torment of the other; and therefore, in different respects, they prayed for all, both good and bad, especially for those who were within the pale or inclosure of the church; and above all, for such as were useful to, and highly esteemed by it.

The principal thing that is said in vindication of this practice (for what has been but now mentioned, as the ground and reason thereof, will by no means justify it) is, that though the souls of believers are in heaven; yet their happiness will not be, in all respects, complete, till the day of judgment: Therefore, in their prayers, they chiefly had regard to the consummation of their blessedness at Christ’s second coming, together with the continuance thereof, till then; without supposing that they received any other advantage thereby. And, inasmuch as this is not a matter of uncertainty, they farther observe, that many things are to be prayed for, which shall certainly come to pass, whether we pray for them or no; e. g. the gathering of the whole number of the elect, and the coming of Christ’s kingdom of glory: Therefore they suppose, that the advantage principally redounds to those who put up prayers to God for them, as hereby they express their faith in the doctrine of the resurrection, and the future blessedness of the saints, and the communion that there is between the church militant and triumphant.

This is the fairest colour that can be put upon that ancient practice of the church, and the many instances that we meet with, in the writings of the Fathers, concerning their prayers for the dead[105].

Thus concerning the practice of the church, before we read of the fictitious place which the Papists call purgatory; where they fancy, that separate souls endure some degrees of torment, and are relieved by the prayers of their surviving friends; which was not known to the church before the seventh century; and is without any foundation from scripture, as has been before observed under a foregoing answer[106]. Now since this was formerly defended, and is now practised by the Papists, the contrary doctrine is asserted in this answer, viz. that we are not to pray for the dead; and that this may farther appear, let it be considered,

That the state of every man is unalterably fixed, at death; so that nothing remains which can be called an addition to the happiness of the one, or the misery of the other, but what is the result of the re-union of the soul and body at the resurrection; and therefore to pray that the saints may have greater degrees of glory conferred upon them, or sinners a release from that state of misery in which they are, is altogether ungrounded; and therefore such prayers must be concluded to be unlawful.

That the state of man is fixed at death is sufficiently evident from scripture: Thus our Saviour, in the parable of the rich man and Lazarus, speaks of the one as immediately carried by the angels into Abraham’s bosom, Luke xvi. 22, &c. (by which, notwithstanding what some ancient writers have asserted to the contrary, we are to understand heaven;) and the other as being in a place of torments, without any hope or probability of the least mitigation thereof; whereby hell, not purgatory is intended: And the apostle says, It is appointed unto men once to die, and after this the judgment, Heb. ix. 27, by which he intends, that all men must leave the world; and when they are parted from it, their state is determined by Christ; though this is not done in so public and visible a manner, as it will be in the general judgment: If therefore the state of men be unalterably fixed at death; it may be justly inferred from thence, that there is no room for any one to put up prayers to God on their behalf: Prayer must have some proof on which it relies, otherwise it cannot be addressed to God by faith; or, as the apostle expresses it, nothing wavering, James i. 6. Now, if we have no ground to conclude that our prayers shall be heard and answered; or have any doubt in our spirits whether the thing prayed for be agreeable to the will of God; such a prayer cannot be put up in faith, and therefore is not lawful.

Obj. 1. The Papists, in defence of the contrary doctrine, are very much at a loss for scriptures to support it: However, there is one, taken from a passage in the apocryphal writings, in which Judas Maccabeus, and his company, are represented as praying and offering a sin-offering, and thereby making reconciliation for the dead, i. e. some that had been slain in battle, 2 Maccab. xii. 43,-45.

Answ. The reply that some make to this, is, that the prayers for the dead here spoken of, are of a different nature from those which the Papists make use of in the behalf of those whom they pretend to be in purgatory, or, that they prayed for nothing but what some of the Fathers, as before-mentioned did, viz. that they might be raised from the dead, whereby they expressed their faith in the doctrine of the resurrection: But, I think there is a better reply may be given to it, namely, that the argument is not taken from any inspired writing; and therefore no more credit is to be given to it than any other human composure, in which some things are true, and others false: And as for this book in particular, the author himself plainly intimates that he did not receive it by divine inspiration; for he says, If I have done well, and as it is fitting the story, it is that which I desired; but if slenderly and meanly, it is that which I could attain unto, chap. xv. 38. which is very honestly said; but not like an inspired writer, and therefore nothing that is said therein is a sufficient proof of any important article of faith or practice, such as that is, which we are now defending.

Obj. 2. It is farther objected, that the apostle Paul puts up a short and affectionate prayer for Onesiphorus, in 2 Tim. i. 18. The Lord grant unto him, that he may find mercy of the Lord in that day; whereas, it is concluded by some, that, at the time the apostle wrote this epistle, Onesiphorus was dead, since there are two petitions put up, one in this verse for him, and another in ver. 16. for his house; and in chap. iv. 19. when he salutes some of his friends, according to his custom, he makes mention of the household of Onesiphorus, not of him. This turn Grotius himself gives of this scripture[107]. And the Papists greedily embrace it, as it gives countenance to their practice of praying for the dead.

Answ. It is but a weak foundation that this argument is built on; for though Paul salutes his household, and not himself, in the close of this epistle, it does not follow from hence, that he was dead; for he might be absent from his family at this time, as he often was, when engaged in public service, as being sent by the church, as their messenger, to enquire concerning the progress and success of the gospel in other parts; or to carry relief to those who were suffering in Christ’s cause: It may be, the apostle might be informed that he was then in his way to Rome, where he was himself a prisoner when he wrote this epistle; and if so, it would not have been proper to send salutations to him, whom he expected shortly to see, while, at the same time, he testified the great love he bore to him and all his family, as being a man of uncommon zeal for the interest of Christ and religion.

(2.) They are not to be prayed for who have sinned the sin unto death. This sin we read of, as what excludes persons from forgiveness, in scripture, Matt. xii. 32. in which such things are said concerning it, as should make us fear and tremble, not only lest we should be left to commit it, but give way to those sins which border upon it; and there is enough expressed therein to encourage us to hope that we have not committed it; which is the principal thing to be insisted on, when we treat on this subject in our public discourses, or any are tempted to fear, lest they are guilty of it. Here let it be observed, that though it be called the sin unto death, we are not to suppose that it is one particular act of sin, but rather a course or complication of sins, wherein there are many ingredients of the most heinous nature. And,

[1.] That it cannot be committed by any but those who have been favoured with gospel light; for it always contains in it a rejection of the gospel, which supposes the revelation or preaching thereof.

[2.] It is not merely a rejecting the gospel, though attended with sufficient objective evidence, in those who have not had an inward conviction of the truth thereof, or whose opposition to it proceeds principally from ignorance, as the apostle says concerning himself, that though he was a blasphemer, a persecutor, and injurious; yet he obtained mercy, because he did it ignorantly, in unbelief, 1 Tim. i. 13.

[3.] It is a rejecting the gospel which we once professed to embrace, and therefore carries in it the nature of apostacy: Thus the Scribes and Pharisees, when they attended on John’s ministry, professed their willingness to adhere to Christ, and afterwards, when he first appeared publicly in the world, they were convinced in their consciences, by the miracles which he wrought, that he was the Messiah; though, after this they were offended in him, and ashamed to own him, because of the humbled state and condition in which he appeared in the world; for which reason, they, in particular, were charged with this sin in the scripture before-mentioned.

[4.] It also contains in it a rejecting of Christ and the known truth, out of envy, and this attended with reviling, persecuting, and using their utmost endeavours to extirpate and banish it out of the world, and beget in the minds of men the greatest detestation of it: Thus the Jews are said to deliver Christ out of envy, Matt. xxvii, 18. and with the same spirit they persecuted the gospel.

[5.] Such as are guilty of this sin, have no conviction in their consciences of any crime committed herein; but stop their ears against all reproof, and set themselves, with the greatest hatred and malice, against those, who, with faithfulness, admonish them to the contrary.

[6.] They go out of the way of God’s ordinances, and wilfully exclude themselves from the means of grace, which they treat with the utmost contempt, and use all those endeavours that are in their power, that others may be deprived of them.

[7.] This condition they not only live but die in; so that their apostacy is not only total, but final.

However, I cannot but observe, that some are of opinion that this sin cannot be now committed, because we have not the dispensation of miracles, whereby the Christian religion was incontestibly proved, in our Saviour’s and the apostles’ time: And the main thing in which it consisted in the scripture before-mentioned, in Matt. xii. was, in that the Pharisees were charged with saying, that Christ cast out devils by Beelzebub, the prince of the devils; whereby they intimate that those miracles, which they had before been convinced of the truth of, as being wrought by the finger of God, were wrought by the devil: which supposes that they were eye-witnesses to such-like miracles wrought, which we cannot be: Therefore it is concluded by some, that this sin cannot now be committed; inasmuch as the dispensation of miracles is ceased. But this method of reasoning will not appear so strong and conclusive, if we consider, that though, it is true, the gospel is not now confirmed to us by miracles; yet we have no less ground to believe that the christian religion was confirmed by this means, than if we had been present at the working of these miracles. Nevertheless, though it should be alleged, that this ingredient cannot, in every circumstance, be contained in the sin against the Holy Ghost, in our day; yet there are other things included in the description of it, before-mentioned, in which it principally consists, that bear a very great resemblance to that sin which we have been considering: As for instance, if persons have formerly believed Christ to be the Messiah, and been persuaded that this was incontestibly proved by the miracles which he wrought, and accordingly, were inclined to adhere to him, and embrace the gospel, wherein his person and glory are set forth; and yet have afterwards apostatized from this profession; and if this had been attended with envy and malice against Christ; and if they have treated the evidence which they once acknowledged, the Christian religion, to have been undeniably supported by, with contempt and blasphemy; and have totally rejected that faith which they once professed, arising from carnal policy, and the love of this world; and when this is attended with judicial hardness of heart, blindness of mind, and strong delusions, together with a rooted hatred of all religion, and a malicious persecution of those that embrace it; This is what we cannot but conclude to bear a very great resemblance to that which, in scripture, is called the unpardonable sin; and it is a most deplorable case, which should be so far improved by us, as that we should use the utmost caution, that we may not give way to those sins which bear the least resemblance to it: Nevertheless, doubting christians are to take heed that they do not apply this account that has been given of it to themselves, so as to lead them to despair; which is not the design of any description thereof, which we have in scripture. Now that these may be fortified against such-like objections, let it be considered,

1st, That it is one thing peremptorily to determine that it is impossible for any one to commit this sin in our day, since the dispensation of miracles is ceased, (which is, in effect, to suppose that we can have no evidence for the truth of the Christian religion, but what is founded on occular demonstration; such as they who saw Christ’s miracles;) and another thing to determine concerning particular persons, that they are guilty of this sin. It is certain that this matter might be determined with special application to particular persons in our Saviour’s and the apostles’ time, when there was among other extraordinary gifts, that of discerning of spirits; and consequently it might be known, whether they who apostatized from the faith of the gospel, had before this, received a full conviction of the truth thereof; and it might then be known, by extraordinary revelation, that God would never give them repentance, and therefore their apostacy would be final; and, it is more than probable, that this was supposed by the apostle, when he speaks of some that had committed this sin, who are not to be prayed for: But these things cannot be known by us; therefore I would not advise any one to forbear to pray for the worst of sinners, who seem most to resemble those that are charged with this sin, this matter not being certainly known by us.

2dly, That which is principally to be considered for the encouragement of those who are afraid that they have committed this sin, is, that persons certainly know that they have not committed it, though they are in an unregenerate state; as,

1st, When they have not had opportunity, or those means that are necessary to attain the knowledge of the truth, and so remain ignorant thereof; or if they have had sufficient means to know it, they have not committed this sin, if they desire and resolve to wait on God in his ordinances, in order to their receiving good thereby.

2dly, They who are under conviction of sin, disapprove of, and have some degree of sorrow and shame for it, may certainly conclude that they have not committed the sin against the Holy Ghost.

3dly, If persons have reason to think that their hearts are hardened through the deceitfulness of sin, and that they are greatly backslidden from God; yet they ought not to conclude that they have committed this sin, if they are afraid lest they should be given up to a perpetual backsliding, or dread nothing more than a total and a final apostacy; upon which account they are induced to pray against it, and to desire a broken heart, and that faith, which, at present, they do not experience. In this case, though their state be dangerous, yet they ought not to determine against themselves, that they have committed the sin unto death.

The use which we ought to make of this awful doctrine, and the hope that there is that we have not committed this sin is,

1. That we should take heed that we do not give way to wilful impenitency, and a contempt of the means of grace, lest we should provoke God to give us up to judicial hardness of heart, so as to make sad advances towards the commission thereof: Let us take heed that we do not sin against the light and conviction of our own consciences, and wilfully neglect and oppose the means of grace, which, whether it be the sin unto death or no, is certainly a crime of the most heinous and dangerous tendency.

2. Let doubting christians take heed that they do not give way to Satan’s suggestions, tempting them to conclude that they have committed this sin; which they are sometimes afraid that they have, though they might determine that they have not, did they duly weigh what has been but now observed concerning this matter.

3. Let us bless God, that yet there is a door of hope, and resolve by his grace, that we will always wait on him in the ordinances which he has appointed, till he shall be pleased to give us ground to conclude better things concerning ourselves, even things that accompany salvation. This leads us to consider,

III. What we are to pray for; particularly,

1. For those things which concern the glory of God. And that we may know what they are, we are to enquire; whether, if God should give us what we ask for, it would have a tendency to set forth any of his divine perfections, and thereby render him amiable and adorable in the eyes of his creatures, so that in answering our prayers, he would act becoming himself? We are also to take an estimate of this matter, from the intimation he has given us hereof in his word, in which we may observe, not only whether he has given us leave, but commands and encourages us to ask for it; more especially, whether he has promised to give it to us; and, whether our receiving the blessing we ask for, has a tendency to fit us for his service, that hereby praise that waits for him, may be ascribed to him.

2. We are to pray for those things which concern our own good, or the good of others. These are particularly insisted on in the Lord’s prayer, which is explained in the following answers; therefore it is sufficient for us, at present, to consider the good we are to pray for in general, namely, temporal blessings, which are the effects of divine bounty, concerning which, our Saviour says, Your heavenly Father knoweth that ye have need of these things, Mat. vi. 32. We are also to pray for spiritual blessings, such as forgiveness of sin, strength against it, and the sanctifying influences of the Spirit, to produce in us holiness of heart and life; as also, for deliverance from, and victory over our spiritual enemies. We are also to pray for the consolations of the holy Ghost, arising from assurance of the love of God, whereby we may have peace and joy in believing; and for all those blessings which may make us happy in a better world.

3. We are to pray for those things which are lawful to be asked of God; and accordingly,

(1.) The things we pray for, must be such as it is possible for us to receive, and particularly such as God has determined to bestow, or given us ground to expect, in this present world: Therefore we are not to pray for those blessings to be applied here, which he has reserved for the heavenly state; such as a perfect freedom from sin, tribulation or temptation, or our enjoying the immediate views of the glory of God: These things are to be desired in that time and order, in which God has determined to bestow them; therefore we are to wait for them till we come to heaven, and, at present, we are to desire only to be made partakers of those privileges which he gives to his children in their way thither.

(2.) We are not to pray that God would inflict evils on others, to satisfy our private revenge for injuries done us; since this is, in itself, unlawful, and unbecoming a Christian frame of spirit, and contrary to that duty which was before considered, of our praying for our very enemies, and seeking their good.

(3.) We are not to ask for outward blessings without setting bounds to our desires thereof; nor are we to ask for them unseasonably, or for wrong ends. We are not to pray for them as though they were our chief good and happiness, or of equal importance with things that are more immediately conducive to our spiritual advantage; and therefore, whatever measure of importunity we express in praying for them, it is not to be inconsistent with an entire submission to the divine will, as being satisfied that God knows what is best for us; or, whether that which we desire, will, in the end, prove good or hurtful to us; much less ought we to ask for outward blessings, that we may abuse, and, as the apostle James speaks, Consume them upon our lusts, James iv. 3.

Footnote 104:

See page 317.

Footnote 105:

That several of the Fathers practised and pleaded for praying for the dead, is evident from what Cyprian says, Epist. xxxix. concerning the church’s offering sacrifices, by which he means prayers for the martyrs; among whom, he particularly mentions Laurentius and Ignatius, on the yearly return of those days, on which the memorial of their martyrdom was celebrated. And Eusebius, in the life of Constantine, Lib. iv. Cap. lxxi. when speaking concerning the funeral obsequies performed for that monarch, says, that a great number of people, with tears and lamentations poured forth prayers to God for the emperor’s soul. And Gregory Nazianzen prayed for his brother Cæsarius after his death. Vid. Ejusd in Fun. Cæsar, Orat. x. Also Ambrose prayed for the religious emperors, Valentinian and Gratian, and for Theodosius, and for his brother Satyrus. Vid. Ejusd. de obit. Valentin. Theodos. & Satyr. And Augustin speaks of his praying for his mother Monica, after her decease, in Confess. Lib. ix. Cap. xiii. And Epiphanius defends this practice with so much warmth, that he can hardly forbear charging the denial hereof as one of Aerius’s heresies. Vid. Epiphan. hæeres. lxxv. And some Popish writers, when defending their praying for the dead, have, with more malice than reason, charged the Protestants with being Aerians, upon this account.

Footnote 106:

See Quest. lxxxvi. page 313.

Footnote 107:

Vid. Grot. in loc.

Quest. CLXXXV.

QUEST. CLXXXV. How are we to pray?

ANSW. We are to pray with an awful apprehension of the Majesty of God, and deep sense of our own unworthiness, necessities, and sins, with penitent, thankful, and enlarged hearts, with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.

This answer respects the manner of performing this duty, and the frame of spirit with which we are to draw nigh to God. Accordingly,

1. We are to pray with an awful apprehension of the Majesty of God; otherwise our behaviour would be highly resented by him, and reckoned no other than a thinking him altogether such an one as ourselves. Some of the divine perfections have a more immediate tendency to excite an holy reverence; accordingly we are to consider him as omnipresent, and omniscient, to whom our secret thoughts, and the principle from whence our actions proceed, are better known than they can be to themselves. We are to conceive of him as a God of infinite holiness; and therefore he cannot but be highly displeased with that worship that is opposite thereunto, as proceeding from a conscience defiled with sin, or performed in an unholy manner. Thus the prophet says, Thou art of purer eyes than to behold evil, and canst not look on iniquity, Hab. i. 13. that is, thou canst not behold it without the utmost detestation; and therefore, if we regard it in our heart, he will not hear our prayers, Psal. lxvi. 18. We are also to have a due sense of the spirituality of his nature, that we may worship him in a spiritual manner; therefore we are not to entertain any carnal conceptions, or frame any ideas of him, like those we have of finite or corporeal beings; nor are we to think it sufficient, that our external mien and deportment have been grave, and carried in it a shew of reverence, when our hearts have not, at the same time, been engaged in this duty, or disposed to give him the glory that is due to his name. We are also to draw nigh to him with a due sense of those perfections that tend to encourage us to perform this duty, with hope of finding acceptance in his sight. Therefore we are to conceive of him, as a God of infinite goodness, mercy, and faithfulness, with whom is plenteous redemption, in and through a Mediator, which is suitable to our condition, as indigent, miserable, and guilty sinners; and a God of infinite power, who is able to do exceeding abundantly above all we are able to ask or think, Eph. iii. 20.

2. We are to pray to God with an humble sense of our own unworthiness. This is the necessary result of those high conceptions we have of his divine excellency and greatness; whereby we are led to consider ourselves as infinitely below him; and, indeed, the best of creatures are induced hereby to worship him with the greatest humility: Thus the Seraphim are represented in that vision, which the prophet Isaiah had of them, as ministering to, and attending upon our Lord Jesus, when sitting on a throne on his temple; as covering their faces and their feet with their wings, denoting their unworthiness to behold his glory, or to be employed by him in his service, Isa. vi. 1-4. But when we take a view of his infinite holiness, and our own impurity, this should be an inducement to us to draw nigh to him, with the greatest humility: As dependent creatures, we have nothing but what we derive from him; as frail dying creatures, we wither away, and are brought to nothing, Job xiii. 25. Job compares this to a leaf that is easily broken, and driven to and fro, or to the dry stubble, that can make no resistance against the wind that pursues it; and the Psalmist, speaking of man in general, says, Lord, what is man, that thou takest knowledge of him; or the son of man, that thou makest account of him? Psal. civ. 3. And elsewhere it is said, What is man, that thou shouldest magnify him, and that thou shouldest set thine heart upon him? Job vii. 17. These are humbling considerations; but we shall be led into a farther sense of our own unworthiness, when we consider ourselves as sinful creatures, worthy to be abhorred by God; therefore he might justly reject us, and refuse to answer our prayers. But since this humble frame of spirit is so necessary for the right performance of this duty, let us farther observe, as an inducement hereunto.

(1.) That the greatest glory we can bring to God can make no addition to his infinite perfections: Thus it is said, Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure, that is, any advantage, to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect? Job xxiii. 2, 3. And elsewhere, If thou be righteous, what givest thou him, or what receiveth he of thy hand? ch. xxxv. 7. denoting that it is impossible for us, by any thing we can do or suffer for his sake, to make him more glorious than he would have been in himself, had we never had a being: Therefore, if there is nothing by which we can lay any obligations on God, we have reason to address ourselves to him with a sense of our own unworthiness.

(2.) We are so far from meriting any good thing from the hand of God, that by our repeated transgressions, notwithstanding the daily mercies we receive from him, we give farther proofs of our great unworthiness; and, indeed, if we are enabled to do any thing in obedience to his will, this is not from ourselves; yea, it is contrary to the dictates of corrupt nature, and must be ascribed to him as the author of it.

(3.) If we could do the greatest service to God by espousing his cause, and promoting his interest in the world; it is no more than what we are bound to do; and, at the same time we must consider, that it is God that worketh in us, both to will and to do of his good pleasure, Phil. ii. 13.

(4.) The best believers recorded in scripture, have entertained a constant, humble sense of their own unworthiness: Thus Abraham, when he stood before the Lord, making supplications in the behalf of Sodom, expresses himself thus, Behold, now I have taken upon me to speak unto the Lord, who am but dust and ashes. And Jacob says, I am not worthy of the least of all thy mercies, and of all the truth which thou hast shewed unto thy servant, Gen. xxxii. 10. And they who have been most zealous for, and made eminently useful in promoting Christ’s interest in the world, have had an humble sense of their own unworthiness; as the apostle says concerning himself, I am the least of the apostles, that am not meet to be called an apostle, 1 Cor. xv. 9. And he immediately adds, By the grace of God I am what I am, ver. 10. And elsewhere he styles himself, less than the least of all saints, Eph. iii. 8.

We have another instance of humility in prayer, in the Psalmist’s words, I am a worm, and no man, Psal. xxii. 6. which, so far as they have any reference to his own case, may give us occasion to infer, that the most advanced circumstances, in which any are in the world, are not inconsistent with humility, when drawing nigh to God in prayer; but if we consider him speaking in the person of Christ, as several expressions of this Psalm argue him to do, and cannot well be taken in any other sense[108]; then we have herein the most remarkable instance of the humble address that was used by Christ in his human nature, when drawing nigh to God in prayer; which is certainly a great motive to induce us to engage in this duty with the utmost humility.

3. We are to draw nigh to God in prayer, with a sense of our necessities, and the sins that we have committed against him. Accordingly, we are to consider ourselves as indigent creatures, who are stripped and deprived of that glory, and those bright ornaments which were put on man at first in his state of innocency; destitute of the divine image, and all those things that are necessary to our happiness, unless he is pleased to supply these wants, forgive our iniquities, and grant us communion with himself; which things we are to draw nigh to him in prayer for. We are also, in this duty, to have a sense of sin, viz. the guilt that we contract thereby, and the punishment we have exposed ourselves to, that we may see our need of drawing nigh to God in Christ’s righteousness; and also of the stain and pollution thereof, which may induce us to fall down before the footstool of the throne of grace, with the greatest degree of self-abhorrence. We are also to consider how we are enslaved to sin, how much we have been, and how prone we are at all times, to serve divers lusts and pleasures, Tit. iii. 3. and to walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience, Eph. ii. 2.

Moreover, we are to consider sin as deeply rooted in our hearts, debasing our affections, and captivating our wills. If we are in an unconverted state, we are to look upon it as growing and encreasing in us, rendering us more and more indisposed for what is good, by which means we are set at a farther distance from God and holiness: On the other hand, if we have ground to hope we are made partakers of converting grace, then we have acted contrary to the highest obligations, and been guilty of the greatest ingratitude. These things we are to endeavour to be affected with, when drawing nigh to God in prayer, in order to our performing this duty aright.

4. There are several graces that are to be exercised in prayer;

(1.) Repentance: This is necessary, because we are sinners; and as such, are to come into the presence of God with confession, joined with supplication which must be made with a penitent frame of spirit; the contrary to which, is a tacit approbation of sin, and a kind of resolution to adhere to it, which is very unbecoming those who are pleading for forgiveness: Accordingly, when God promised that he would pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications, he adds, that they shall look upon him, whom they have pierced, and mourn for him, or for it, as one mourneth for his only son; and shall be in bitterness, as one that is in bitterness for his first-born: And that this shall be done by every family apart, and their wives apart, Zech. xii. 10. & seq. So when the priests, the ministers of the Lord, are commanded to pray, that he would spare his people; they, are, at the same time, to weep between the porch and the altar, to rent their hearts, and turn unto the Lord their God, Joel ii. 13. 17. And when Israel is advised to take with them words, and instructed how they should pray, they are exhorted to turn unto the Lord; to repent of their seeking help from Assyria and Egypt, and of that abominable idolatry which they had been guilty of, Hos. xiv. 1, 2, 3, 8.

Now there are several subjects very proper for our meditation; which may, through the divine blessing accompanying it, excite this grace, when we are engaged in the duty of prayer; particularly the multitude of transgressions which are charged on the consciences of men by the law, that every mouth may be stopped, and all the world become guilty before God, Rom. iii. 19. and especially the ingratitude which we have reason to accuse ourselves of, and our contempt of Christ, and the way of salvation by him, which is discovered in the gospel; and our having done many things in the course of our lives, which fill us with shame and sorrow, whenever we come into the presence of God, to pour out our hearts before him in this duty.

(2.) The next grace to be exercised in prayer is, thankfulness, in which respect prayer and praise ought to be joined together: Thus the Psalmist says, Praise waiteth for thee O God, in Zion, and unto thee shall the vow be performed, O thou that hearest prayer, Psal. lxv. 1, 2. That this is a part of prayer has been observed under a foregoing answer; in which we considered the many blessings that we have reason to be thankful for. I shall only add, at present, that it is matter of thankfulness, that we have liberty of access to God, in hope of obtaining mercy from him, as sitting on a throne of grace, who might have been forever banished from his presence, or have been brought before his judgment-seat as criminals, doomed to everlasting destruction.

Moreover, we are to bless him, not only that we have leave to come before him, but have often experienced that he has heard, and answered our prayers, and therein has fulfilled that promise, I said not to the seed of Jacob, seek ye me in vain, Isa. xlv. 19. And that we may be brought into a thankful frame, we ought to consider,

[1.] The worth of every mercy; especially those that are spiritual, or accompany salvation; and this we may judge of by the price that was paid for it, which is no less than the blood of Jesus; which the apostle not only styles precious, but speaks of it as infinitely preferable to every thing that is corruptible, 1 Pet. i. 18, 19. And we may, in some measure, take an estimate thereof by the worth and excellency of the soul, and as it is conducive to promote its eternal welfare.

[2.] We are also to consider every saving blessing, as the fruit and result of everlasting love, and as the consequence of God’s eternal design, in having chosen those, who are the objects thereof, to salvation in Christ, Jer. xxxi. 3. Eph. i. 3, 4. We must also consider these mercies as discriminating, whereby God distinguishes his people from the world, and herein glorifies the riches of his grace, in those who deserve to have been, for ever, the monuments of his wrath: We might here consider, as an inducement to this grace of thankfulness, the aggravations of the sin of ingratitude.

1st, It is a virtual disowning our obligation to, or dependence on God, from whom we receive all mercies, and a behaving ourselves in such a manner as though we were not beholden to him for them, or could be happy without him; as though we were self-sufficient, and did not look upon him as the fountain of blessedness.

2dly, It is a refusing to give him the glory of his wisdom, power, goodness, and faithfulness, which are eminently displayed in the blessings that he bestows.

3dly, It is disagreeable to the large expectations we have of those blessings he has reserved for his people, or promised to them, or that hope which he has laid up for them in heaven. Therefore we cannot but conclude that ingratitude argues a person destitute of that holiness which eminently discovers itself in the exercise of the contrary grace: Accordingly the apostle joins these two characters together, when speaking of the vilest of men, whom he styles, unthankful, unholy, 2 Tim. iii. 2.

(3.) Another grace, to be exercised in prayer, is faith. This implies an habitual disposition of soul, proceeding from a principle of regenerating grace, whereby we are led to commit ourselves, and all our concerns, into Christ’s hand, depending on his merits and mediation for the supply of all our wants, considering him as having purchased, and as being authorized to apply, all the benefits of the covenant of grace, which are the subject-matter of our supplications to him. More particularly, faith exerts and discovers itself in prayer,

[1.] By encouraging the soul, and giving it an holy boldness to draw nigh to God, notwithstanding our great unworthiness. If we are afraid to come into the presence of an holy God, and, destruction from him is a terror to us, if the threatnings he has denounced against sinners, such as we know ourselves to be, discourage us from drawing nigh to him, so that we are ready to say with Job, ‘Therefore am I troubled at his presence; when I consider, I am afraid of him,’ Job xxiii. 15. If his almighty power, that can easily sink us into perdition, overwhelms our spirits, and fills us with the utmost distress and confusion, so that we cannot draw nigh to him in prayer, considering him as an absolute God; we are encouraged by faith, to look upon him as our covenant God, and Father in Christ; and then all his divine perfections will afford relief to us. His sin-revenging justice is regarded by faith, as that which is fully satisfied by Christ’s obedience and sufferings; and therefore will not demand that satisfaction at our hands, which it has already received from our surety, who was ‘made sin for us’ though he ‘knew no sin, that we might be made the righteousness of God in him,’ 2 Cor. v. 21. His infinite power is no longer looked upon, as engaged to destroy us, but rather to succour us under all our weakness; and therefore, as Job says, ‘He will not plead against us with his great power; no, but he will put strength in us,’ Job xxiii. 6. We consider it as ready to support us under the heaviest pressures, and so enable us to perform the most difficult duties, and to overcome all our spiritual enemies, who would be otherwise too strong for us: So that this attribute is so far from discouraging us from drawing nigh to God in prayer, that, by faith, we behold it as delighting to exert and glorify itself, in doing those great things for us which we have in view, when we engage in this duty.

[2.] Faith discovers itself in prayer, by enabling us to plead, and apply to ourselves, the great and precious promises which God has given to his people in the gospel. As prayer cannot subsist without a promise, so we are enabled, by faith, to apprehend and plead the promises, and to say, ‘Remember the word unto thy servant, upon which thou hast caused me to hope,’ Psal. cxix. 49. And hereby we look upon God as ready to bestow the blessings which he has promised, and his faithfulness as engaged to make them good. Accordingly the Psalmist says, ‘Hear my prayer, O Lord, give ear to my supplications; in thy faithfulness answer me, and in thy righteousness,’ Psal. cxliii. 1. There is nothing that we want, or ought to pray for, but there are some promises, contained in the word of God, which faith improves and takes encouragement from in this duty: And since what we pray for, respects either temporal, or spiritual, and eternal blessings, these are looked upon by faith as promised; as the apostle says, godliness has the promise of the life that now is, and of that which is to come, 1 Tim. iv. 18. This might be very largely insisted on, and many instances given hereof, which are contained in scripture; but I shall more especially consider those promises which respect God’s enabling us to pray, and his hearing and answering our prayers, which faith lays hold on, and improves, in order to our performing this duty in a right manner.

1st, There are promises of the Spirit’s assistance to enable us to pray. This the apostle calls his making intercession for us, according to the will of God, in Rom. viii. 27. And our Saviour says, in Luke xii. 13. If ye then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?

2dly, There are other promises that respect God’s hearing and answering prayer. Thus it is said, in Psal. lxxxvi. 7. In the day of my trouble I will call upon thee for thou wilt answer me: And elsewhere in Psal. cii. 17. God will regard the prayer of the destitute and not despise their prayer. This is considered as being of a very large extent: Thus our Saviour says, in John xvi. 23. Whatsoever ye ask the Father in my name, he will give it you: And in chap. xv. 7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you: Which universal expressions of God’s giving believers what they will, are to be understood of his granting their lawful and regular desires; and, indeed, faith will never ask any thing but what tends to the glory of God, and that with an entire submission to his will; though it is far otherwise with respect to those prayers that are not put up in faith.

Moreover God has promised to hear and answer all kinds of prayer, provided they proceed from this grace; particularly, united prayers in the assemblies of his saints, as he says to Solomon, after the dedication of the temple, in 2 Chron. vii. 15. Mine eyes shall be open, and mine ears attent unto the prayer that is made in this place; and those prayers that are put up to God in families, where a small number are joined together; though it be but two or three, Christ has promised to be in the midst of them, xviii. 20. not only to assist them in this duty, but to give them what they ask for. There are also promises made to secret prayer: Thus when our Saviour encourages his people to pray to their Father, which is in secret, he tells them, My Father which seeth in secret, shall reward thee openly, chap. vi. 6.

Here it will be enquired, whether it be necessary in order to our praying by faith, that we be assured, at all times, that our prayer shall be heard.

To this it may be answered,

1st, That it is not our duty to believe that every prayer shall be heard; for God heareth not sinners, that is, those who are under the reigning power of sin, and consequently are destitute of the grace of faith; nor will he hear those prayers that proceed from feigned lips: Thus it is said, If I regard iniquity in my heart, the Lord will not hear me, Psal. lxvi. 18.

2dly, It is not the duty of those who have the truth of grace, to believe that their prayer shall be heard, when, by reason of their infirmity, or the weakness of their faith, they ask for that which is unlawful, and not redounding to the glory of God and their real good.

3dly, If what we pray for may be for the glory of God, and redound to our advantage; yet it is not our duty to determine, with too great peremptoriness, that he will certainly grant what we ask for, immediately, or in that particular way which we desire; since he may answer prayer, and yet do it in his own time and way.

4thly, It is not our duty to believe assuredly, that God will give us all those temporal blessings that we ask for; especially if they be not absolutely necessary for us, since he may answer such-like prayers in value, though not in kind, and so give spiritual blessings, instead of those temporal ones, which we pray for; in which case none will say, that he is unfaithful to his promise, though we have not those blessings in kind that we desire: Therefore it is our duty, and the great concern of faith in prayer, to be assured, that as God knows what is best for us, so he will make good his promises, in such a way, that we shall have no reason to conclude ourselves to have been disappointed, or that we have asked in faith, but have not obtained.

I am sensible that there is a difficulty in the mode of expression used by the apostle James, in chap. i. 6, 7. But let him ask in faith, nothing wavering; for let not that man think that he shall receive any thing of the Lord: By which, the apostle does not intend, that he who doubts whether his prayer shall be answered, cannot be said, in any sense, to pray in faith; for, as assurance of our salvation is not of the essence of faith, so that faith cannot subsist without it; in like manner assurance, or a firm persuasion that the very thing we ask shall be given, is not such an essential ingredient in prayer, as that we should determine, that for want of it, we shall receive nothing that is good from the Lord. Therefore, I conceive, that the apostle, by wavering in this text, rather respects our being in doubt about the object of faith; or else our not being stedfast in the grace of faith, but praying with hypocrisy, as he illustrates it by the similitude taken from a wave driven with the wind; which sometimes moves one way, at other times the contrary; and he farther explains it, when he says, in ver. 8. a double-minded man, is unstable in all his ways; so that the person, whom he describes as wavering is the same with a double-minded man, or an hypocrite: Such an one cannot ask in faith; therefore the apostle does not hereby intend that no one can exercise this grace in prayer, but he that has a full assurance that his prayer shall be answered, in that particular way and manner as he expects.

Obj. 1. It is objected by some, that they have no faith; therefore since this grace must be exercised in prayer, they are very often discouraged from performing the duty of prayer.

Answ. That though the want of a prepared frame of spirit, for any duty affords matter of humiliation, yet it is no excuse for the neglect thereof; and as for prayer in particular, we are to wait on God therein, for a prepared frame of spirit, that by this means, we may draw nigh to him in a right manner, as well as for a gracious answer from him.

[2.] If we cannot bring glory to God by a fiducial pleading of the promises, or applying them to ourselves; we must endeavour to glorify him by confessing our guilt and unworthiness, and acknowledging that all our help is in him.

[3.] It is possible for us to have some acts of faith in prayer, when we are not sensible thereof, and at the same time, bewail our want of this grace.

[4.] If none were to pray but those who have faith, then it would follow that none must pray for the first grace, which supposes a person to be in an unregenerate state; nevertheless, such are obliged to perform this duty, as well as they can, and therein to hope for that grace which may enable them to do it as they ought.[109]

Obj. 2. It is objected by others, that though they dare not lay aside the duty of prayer, yet, inasmuch as they do not experience those graces, which are necessary for the right performance thereof, nor any returns of prayer, they have no satisfaction in their own spirits.

Answ. To this it may be replied;

1st, That there may be faith in prayer, and yet no immediate answer thereof. God herein acts in a way of sovereignty, whereby he will have his people know that if he grants their requests, it shall be in his own time and way. Therefore it is their duty to wait for him till he is pleased to manifest himself as a God hearing prayer, and thereby removing the discouragements that, at present, they labour under.

2dly, There are other ways by which the truth of grace is to be judged of, besides our having sensible answers of prayer. Sometimes, indeed, God may give many intimations of his acceptance of us, though, at present we know it not.

(3.) The next grace to be exercised in prayer, is, love to God: This implies in it an earnest desire of his presence, delight in him, or taking pleasure in contemplating his perfections as the most glorious and amiable object. Desire supposes him, in some measure, withdrawn from us; or that we are not possessed of that complete blessedness, which is to be enjoyed in him; and delight supposes him present, and, in some degree, manifesting himself unto us. Now love to God, in both these respects, is to be exercised in prayer. Is he in any measure withdrawn from us? we are, with the greatest earnestness to long for his return to us, whose loving-kindness is better than life. Is he graciously pleased, in any degree, to manifest himself to us as the fountain of all we enjoy or hope for? this will have a tendency to excite our delight in him, and induce us to conclude that our happiness consists in the enjoyment of him. These graces are to be exercised at all times, but more especially in prayer, which is an offering up of our desires to God; in which we first press after the enjoyment of himself, and then of his benefits. And, as we are to bless and praise him for the discoveries we have of his glory, in and through our Lord Jesus Christ, in order to the securing our spiritual good and advantage; this is to express that delight in him, which is the highest instance of love.

(4.) Another grace to be exercised in prayer, is submission to the will of God; whereby we leave ourselves and our petitions in his hand, as being sensible that he knows what is best for us. This does not include in it a being indifferent whether our prayers are heard or no; for that is to contradict what we express with our lips, by the frame of our spirits. Whatever may be concluded to be lawful for us to ask, as redounding to our advantage, and is expressly promised by God, that we ought to request at his hand, in prayer; and if we pray for it, we cannot but desire that our prayer may be heard and answered; and this is not opposed to that submission to the divine will, which we are speaking of, provided we leave it to God to do what he thinks best for us, being content that the way and manner of his answering us, as well as the time of his bestowing those blessings which we want, together with the degree thereof; especially if they are such as are of a temporal nature, ought to be resolved into his sovereign will. Thus concerning the graces that we are to exercise in prayer.

There are other things mentioned in this answer, which are necessary to our exercising those graces, viz. our minds being enlightened, our hearts enlarged, and our having sincerity in the inward part.

[1.] There must be some degree of understanding, since ignorance is so far from being, as the Papists pretend, the mother of devotion, that it is inconsistent with the exercise of those graces, with which we ought to draw nigh to God in prayer. The affections, indeed, may be moved, where there is but a very little knowledge of the doctrines of the gospel; but they will, at the same time, be misled; and this can no more be called religious devotion than the words or actions of one that is in a phrenzy, can be called rational; therefore, as prayer is unacceptable without the exercise of grace, so grace cannot be exercised without the knowledge of the truth, as derived from the sacred treasury of scripture.

Here we might consider, that we must know something of God who is the object of prayer, as well as of all other acts of religious worship. We must also know something of Christ the Mediator, through whom we have access to, as well as acceptance with him; and something of the work and glory of the Holy Ghost, on whom we are to depend for his assistance in presenting our supplications to God. We must know our necessities, otherwise we cannot tell what to ask for; and also the promises of the gospel, otherwise we cannot be encouraged to hope for an answer.

[2.] In order to our exercising grace in prayer, we must have some degree of enlargedness of heart; that is, when every thing that tends to contract our affections, abate the ferfency of our spirits, or hinder that importunity which we ought to express for the best of blessings, is removed. Now our hearts may be said to be enlarged in prayer.

1st, When we draw nigh to God in this duty with delight and earnest longing after his presence, and an interest in his love, which we reckon preferable to all other blessings.

2dly, When we are affected with a becoming sense of his glorious perfections, and our own nothingness, in order to our adoring him, and coming before him with the greatest humility.

3dly, When we have suitable promises given in, and are enabled to plead them with a degree of hope, arising from the goodness and faithfulness of God, that he will fulfil them; and that more especially as we draw nigh to him as to a covenant-God.

4thly, When our thoughts and affections are engaged without wandering, weariness, or lukewarmness, and filled with importunity, agreeable to the importance of the duty, and our absolute need of the blessings we pray for.

[3.] In order to our exercising those graces, which are necessary for our drawing nigh to God aright in prayer, we must have sincerity of heart: This includes in it much more than what is generally so called, as opposed to dissimulation, in those who perform some good actions merely to be seen of men, or who take up religion to answer some base and vile end, which they have in view; in which respect a sincere person is one that is no dissembler: But that sincerity, which we are speaking of, consists in a person’s acting from a principle of grace implanted in regeneration; or when a person can appeal to God, as Job does, Thou knowest that I am not wicked, Job x. 7. that is, that there is no reigning sin, whereby my heart is alienated from, or set against thee. A sincere person is such an one as our Saviour describes, when he speaks of Nathaniel, and gives him this character, Behold an Israelite indeed, in whom is no guile, John i. 48. In this case a person’s heart and actions go together; and he may truly say, as David does, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips, Psal. xvii. 1. Thus concerning the graces that are to be exercised in prayer, and what is necessary in order thereunto.

What is farther observed concerning this duty, is, that we are to persevere in prayer; resolving not to desist from waiting on God therein, whatever seeming discouragements may, at present, lie in our way. Prayer is not a duty to be performed only at some certain times, as the prophet speaks of those who, in their affliction will seek God early, Hos. v. 15. or, as the mariners in Jonah, who cried, every man unto his god, in a storm; though it is probable, they seldom prayed at other times, Jon. i. 5. But we are to pray always with all prayer and supplication, and to watch thereunto with all perseverance, Eph. vi. 18. that is, we ought always to endeavour to be in a praying frame, and, on all occasions, to lift up our hearts to God for direction, assistance, and success in every thing we do, agreeable to his will, and for a supply of those wants which daily recur upon us.

1st, By reason of the deadness and stupidity of our spirits, which we cannot bring into a suitable frame for the discharge of this duty; and therefore we are ready to conclude, that while we draw nigh to God with our lips, our hearts are far from him. This is, indeed, a very afflictive case; but we ought not from hence, to take occasion to lay aside the duty but rather depend on the assistance of the Spirit, to enable us to perform it in a right manner.

2dly, Another discouraging circumstance is, God’s denying us sensible returns of prayer, which he may do for various reasons. Sometimes he sees those defects that we are guilty of in prayer, which he is obliged to testify his displeasure against; and this he sometimes does by hiding himself, or, as it were, withdrawing from us, and, in all appearance, shutting out our prayers, that we may take occasion to search out the secret sin that lies at the root thereof; which we must confess and be humbled for. Thus when Joshua, after a small defeat, which Israel had received by the men of Ai, fell upon his face, and spread the matter before the Lord in prayer, God condescends to tell him the reason of it; ‘Get thee up, wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed my covenant which I commanded them; for they have even taken of the accursed thing; therefore could they not stand before their enemies,’ Josh. vii. 10-12. And when the sin was discovered, and Achan, who troubled them punished, what he asked for was granted. Again, God may deny an immediate answer to prayer, out of his mere sovereignty, that hereby we may know, that it is not for us to prescribe to him the time or way in which he shall dispense those benefits, which are not owing to our merit, but his free grace.

3dly, Sometimes we pray, but do not use other means, which God has appointed for the obtaining the blessing! Thus, when Israel was disheartened, being pursued by Pharaoh and his host, and did not care to move out of their places, Moses addresses himself to God in prayer, and the Lord said unto him, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward; and then he ordered him to lift up his rod, and stretch it over the sea, and divide it, that they might go through the midst thereof on dry ground, Exod. xiv. 15, 16. We are not only to pray, but to use other means that God has appointed; without which, we cannot expect that prayer should be answered. Thus Hezekiah, when sick, prayed to God, who assured him, that he had heard his prayers, and would heal him; nevertheless, he was to use the means which God had ordered, by taking a lump of figs and laying it on the boil; which he did accordingly, and was restored to health, Isa. xxxviii. 21. Do we pray for a comfortable subsistence in the world? we must, if we expect that God should answer us, use industry in our callings, as well as own him by prayer and supplications. Do we pray for any of the graces of the Spirit in order to the beginning or carrying on the work of sanctification? we must, at the same time, attend on the means of grace, which God has ordained for that purpose: Or, do we pray for assurance of the love of God, and that spiritual comfort which is the result thereof? we must be diligent in the performance of the work of self-examination; or else we are not to expect that God will answer our prayers.

4thly, Sometimes God delays to answer our prayers, because we have not given him the glory of former mercies; or else he designs hereby to try our patience, whether we are not only inclined to wait upon him, but to wait for him; as the prophet says, I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved, Hab. ii. 1. So the Psalmist says, As the eye of servants look unto the hands of their masters, and the eyes of a maiden unto the hands of her mistress; so our eyes wait upon the Lord our God, until that he have mercy upon us, Psal. cxxiii. 2. And elsewhere the Psalmist, though he was in great depths, and stood in need of an immediate answer, when he cried unto the Lord; yet he determines to wait for him, and hope in his word; that is, while he is expecting a mercy, he does not despair of having it in the end, because he depends on God’s word of promise; but yet he resolves to wait as those that watch for the morning, Psal. cxxx. 1, 5, 6, which contains a mixture of two graces, namely, patiently waiting, and yet earnestly desiring the blessing expected. This is our indispensable duty, whereby we glorify God, as being sensible that it is not for us to prescribe to him, when he should fulfil our desires: Whereas we should say, with Jacob, I will not let thee go, except thou bless me, Gen. xxxii. 26. I will persevere in prayer till thou art pleased to give me all the blessings I stand in need of, and bring me into that state in which I shall be satisfied with thy goodness, and my imperfect prayers turned into endless praises.

Footnote 108:

Many suppose that all those Psalms, in which some particular expressions are referred to in the New Testament, as having their accomplishment in Christ, are to be understood as containing a double reference, namely, to David, as denoting his particular case, and to Christ, of whom he was an eminent type. But as for Psalm xxii. there are several expressions in it, not only applied to Christ in the New Testament; but they cannot well be understood of any other but him. In the first verse he uses the same words that were uttered by Christ on the cross, Matt. xxvii. 46. My God, my God, why hast thou forsaken me? and in ver. 8. he trusted in the Lord that he would deliver him; let him deliver him: This was an expression used by those who mocked and derided him, Matt. xxvii. 41, 45. And what is said in verses 14, 17. All my bones are out of joint; I may tell them, they look and stare upon me; does not seem to be applicable to David, from any thing said concerning him elsewhere; but they are a lively representation of the torment a person endures, when hanging on a cross, as our Saviour did; which has a tendency to disjoint the bones, and cause them to stick out. And when it is said, ver. 16, 18. they pierced my hands and my feet; and they part my garments among them, and cast lots upon my vesture; the former was fulfilled in Christ’s being nailed to the cross, and his side pierced with a spear; and the latter is expressly referred to as fulfilled in the parting of Christ’s garments, and casting lots upon his vesture, Matt. xxvii. 35. as an accomplishment of what was foretold, by the royal prophet in this Psalm. These expressions cannot, in the least, be applied to David, but are to be understood of our Saviour; therefore, we may conclude that those words in ver. 6. I am a worm, &c. are particularly applied to him.

Footnote 109:

What under one aspect is grace, under another is duty.

Quest. CLXXXVI., CLXXXVII.

QUEST. CLXXXVI. What rule hath God given for our direction in the duty of prayer?

ANSW. The whole word of God is of use to direct us in the duty of praying; but the special rule of direction, is that form of prayer, which our Saviour Christ taught his disciples, commonly called the Lord’s prayer.

QUEST. CLXXXVII. How is the Lord’s prayer to be used?

ANSW. The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers, but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty.

As to what is said in the former of these answers, concerning the word of God, being a rule for our direction in prayer, it may be observed,

I. That we need some direction in order to our performing this duty; for man is naturally a stranger both to God and himself. He knows but little of the glorious perfections of the divine nature, and is not duly sensible of the guilt which he contracts, or of the mercies which he receives; and without the knowledge hereof, we shall be at a loss as to the matter of the duty which we are to engage in. It is certain, many have a general notion of religion, or of some moral duties, which they are sensible of their being obliged to perform: Nevertheless, they cannot address themselves to God in such a manner as he requires; so that it may truly be said of them, that they cannot order their speech by reason of darkness, Job xxxvii. 19. We find that the disciples themselves, who were intimately conversant with Christ, and, as it must be supposed, often joined with him in prayer, were, notwithstanding, at a loss, as to this duty; and therefore they say, Lord teach us to pray, as John also taught his disciples, Luke xi. 1.

II. It is farther observed, that the word of God is to be made use of for our direction in prayer. This is evident, inasmuch as we are to ask for nothing but what is agreeable to his revealed will, which is contained therein; and no one, who is well acquainted with it, will have reason to say, that he wants sufficient matter for prayer. This is a very useful head, and therefore we shall consider several things which occur to us in scripture; which ought to be improved, in order to our direction and assistance in the performance of this duty. And,

1. The historical parts of scripture, which contain an account of the providences of God in the world, and the church, may be of use for our direction in prayer, as we are to pray, not only for ourselves, but for others: Therefore his former dealings with his people, will furnish us with matter accommodated to our present observation of the necessities of the church of God in our day: Accordingly we find,

(1.) That the sins which a professing people have committed, have been followed with many terrible instances of the divine wrath and vengeance: Thus we have an account, of the universal apostacy of the world from God, which occasioned their being destroyed by a flood; and the unnatural lusts of the inhabitants of Sodom, for which they were consumed by fire from heaven; and of the idolatry and other abominations committed by the Israelites, for which it is said, that God was wroth, and greatly abhorred them; upon which they were exposed to many temporal and spiritual judgments, so that, as the Psalmist says, he forsook the tabernacle of Shiloh, the tent which he placed among men; and delivered his strength into captivity, and his glory into the enemies hand, Psal. lxxviii. 59-61. From hence we may take occasion to enquire, whether we have not been guilty of sins equally great, and, it may be, of the same kind, which are to be confessed, and the judgments which have ensued to be deprecated by us? And when we read in the New Testament, of some flourishing churches, planted by the apostles, in the beginning of the gospel dispensation, that have nothing left but a sad remembrance of the privileges which they once enjoyed; in whom, what Christ says, concerning his removing his candlestick out of its place, was soon fulfilled, Rev. iii. 15. This is of use for our direction in prayer, that he would keep his church and people from running into the same sins, and exposing themselves to the same judgments.

(2.) We have an account, in scripture, of the church’s increase and preservation, notwithstanding the darkest dispensations of providence, and the most violent persecutions which it has met with from its enemies. When it was in hard bondage, and severely dealt with, in Egypt, it is observed, that the more the Egyptians afflicted them, the more they multiplied and grew, Exod. i. 12. and when they have, in all appearance, been nearest to ruin, God has opened a door for their deliverance, and oftentimes done great things in their behalf, which they looked not for. We have also an historical account, in scripture, of God’s owning and encouraging his people, so long as they have kept close to him; and of his visiting their iniquities with a rod, when backsliding from him; and, indeed, whatever we read concerning the providences of God towards particular believers in the Old or New Testament, the same may be observed therein, which is of very great use for our direction in prayer; and accordingly their experiences are recorded for our instruction, and their necessities, that we may know what to pray for, as far as there is an agreement between the account we have of them, and what we find in ourselves.

2. The word of God, as it is a rule of faith, contains those great doctrines, without the knowledge whereof, we cannot pray aright. Thus we have an account in scripture, not only of the Being and perfections of God, which may be known by the light of nature, but of those glorious truths which cannot be known but by divine revelation: And,

(1.) Of the personal glory of the Father, Son, and Holy Ghost; of the Father’s giving all spiritual blessings to his people, in and through a Mediator; and the Son is considered as invested in this office and character, and, as God incarnate procuring for us, by his obedience and death, forgiveness of sins, and a right to eternal life. We have also an account of the Holy Ghost, as being a divine person, and therefore equal with the Father and Son; yet as subservient to them in his method of acting, as the application of redemption attains the end of the purchase thereof, in like manner as the purchase of it was a means to bring about that purpose and grace which was given us in Christ before the world began, 2 Tim. i. 9. These doctrines are necessary to direct us in those things which respect the distinct glory which we are to give to the Father, Son, and Holy Ghost, and the method in which we are to hope for the blessings which we ask for in prayer. Thus the apostle, speaking of this duty, supposes that we are acquainted with this doctrine, when he says, Through him, that is, Christ, we have an access by one Spirit unto the Father, Eph. ii. 18.

(2.) In the word of God, we have not only an account of the works of nature and providence, or God’s being the Creator and Governor of the world, which we have some knowledge of, in a method of reasoning from the divine perfections; but we have an account therein of those works which have an immediate reference to our salvation, and that special providence in which God expresses a greater regard to the heirs of salvation than to all the world besides: When we draw nigh to God in prayer, we are not barely to consider him as the God to whom we owe our being, as men, but our well-being as christians, delivered from that ruin which we brought on ourselves, by our apostacy from him; and also, what is the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, chap. i. 18, 19. as the apostle expresses it in that affectionate prayer put up for the church at Ephesus. And when we survey the works of providence, we are not barely to think of God as the Governor of the world in general, but to consider what have been those special acts of providence, by which he has governed man before and since the fall, and to consider the first covenant as made with him in innocency; and the covenant of grace, as being a dispensation of grace, established in and with Christ, as the Head of the elect, in order to their being delivered from that state of sin and misery into which they had brought themselves. These doctrines will be of use for our direction in prayer, as hereby we are led to acknowledge our fallen state, what we were by nature, and what we should have been, had we been left in that state; and hereby we are also led to adore the riches of God’s grace, as he brings the greatest good to his saints out of the greatest evil.

(3.) The word of God gives us a distinct account of the offices in which Christ is invested, as they are suited to the necessities of his people, which is a means for our direction concerning what we are to ask for, with a particular relation to each of them, and the hope we have that he will grant our request. As he is appointed by the Father, to be our High Priest, to make atonement for sin; our Advocate, to plead our cause; our Prophet, to lead us in the way of salvation; and our King, to subdue us to himself, and defend us from the assaults of our spiritual enemies. So we are, in our prayers, to improve these discoveries which we have thereof, as a means to direct us in those things which are the subject-matter both of prayer and praise.

4. The word of God is of use for our direction in prayer, as we have an account therein of those duties which are to be performed by us as men, or christians, in every condition of life, and in all those relations which we stand in to one another. As for that which is matter of duty in general, or that obedience which we owe to God, this cannot be performed but by his assistance; which is humbly to be asked in prayer: And accordingly we are to say as one does, Lord, work in me that which thou requirest, and then require what thou pleasest. Here we might shew how all the duties which God has commanded, may be of use to direct us in prayer: that hereby we may be led to apply ourselves to him, that he would enable us to perform them; and all the sins forbidden in scripture, may be of use to instruct us what to deprecate, when we pray that God would keep us from our own iniquities, and what we are to confess before him, and implore the forgiveness of; and all those commands which respect instituted worship, viz. our attendance on the ordinances, or the exercise of various graces therein, in the whole course of our conversation: These are of use for our direction in prayer, as hereby we know what to ask for, with relation thereunto; and particularly as to what concerns the advantage we hope to receive, under the means of grace, whenever we draw nigh to God in the way which he has appointed.

5. As the word of God contains many promises and predictions, together with their accomplishment, for the encouragement of our faith and hope in prayer, it is of use to direct us in the performance of this duty. As for the predictions that are fulfilled, so far as they respect the blessings which God designed to bestow on his church, they are equivalent to promises, and we are to take occasion from thence, to adore and magnify his faithfulness; and hope that whatever remains to be done for us, or his people in general, shall, in like manner, have its accomplishment, which will afford matter of encouragement to us in addressing ourselves to him for it.

The promises which are contained in scripture, are also a motive and inducement to prayer. These are a declaration of God’s will to give the blessings, which he sees necessary for us, and therefore are of great use in order to our performing this duty aright. Thus God gives an intimation of the great things that he will do for, or bestow upon his people, when he says, in Jer. xxxi. 33. I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be people: and there are many expressions of the like nature, which contain the form of a promise. But besides these, there are others which are equivalent to, and may be applied by us in like manner as though they were laid down in the same form, as the promises generally are; as,

(1.) When God is said, in his word, to be able to do his people good, or bestow some particular blessings upon them, this gives them ground to conclude, that he will do it, or that his power shall be engaged in their behalf: Thus God is said, in Jude, ver. 24. to be able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy. And elsewhere it is said, 2 Cor. ix. 8. that God is able to make all grace abound towards his people, that they always having all-sufficiency in all things, may abound to every good work: This is the same as though it had been said, that he would do this for them.

(2.) When God is said to glorify any of his perfections in giving those blessings that his people want, this is also equivalent to a promise: Thus, in Exod. xxxiv. 4, 6. when the Lord passed by before Moses, and proclaimed the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, &c. it is the same as though he had said that he would shew mercy to them, since the design thereof is to encourage them to hope for it.

(3.) Whatever blessings are said to be purchased by Christ as our Redeemer, or prayed for by him as our Advocate, these may be included in the number of promised blessings; for they will certainly be applied by him, who will not lose what he has purchased by his blood, and is never denied what he asks for.

(4.) The universal experience of believers, relating to the blessings that accompany salvation, contains the nature, though not the form, of a promise; and therefore, when this is recorded in scripture, for the encouragement of others, in all succeeding ages, it is as much to be applied by us when we are in like circumstances as though it were more directly promised to us: Thus when God’s faithful servants are said, 1 Pet. i. 5. to be kept by the power of God, through faith unto salvation; or, when the Psalmist says, in Psal. xxxvii. 25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread; these, and such-like expressions, are to be applied by us as promises.

(5.) That which is proposed to us, or which we are to have in view, as the end of our attending on ordinances, is equivalent to a promise; and accordingly, when we are commanded or encouraged to hope and pray for any spiritual blessings, when waiting upon God therein, in such a way as he requires, it is the same thing as though he had said, that he would give us those blessings. If a believer is thirsty, and encouraged to come to the waters; or if he wants grace or peace, and is told that these are to be attained in ordinances, the bare intimation that we are to seek these blessings in such a way is equivalent to a promise.

(6.) God’s seeing our distress or knowing our wants, is sometimes to be understood in scripture, as containing the nature of a promise, relating to the supply thereof: Thus our Saviour tells his disciples, in Matt. vi. 32. Your heavenly Father knoweth that ye have need of all these things; which is the same as though he had told them, that God had promised or designed to bestow those outward blessings upon them: And when he designed, or promised to deliver his people out of the bondage, in which they were in Egypt, he says, I have surely seen the affliction of my people: I know their sorrows, &c. Exod. iii. 7. Thus concerning the manner in which the promises are laid down in scripture.

We shall now consider how they are to be made use of in order to our direction and encouragement in prayer. And here it may be observed, that the promises either respect outward, or spiritual blessings, both of which we are to pray for: Thus the apostle says, in 1 Tim. iv. 8. Godliness has the promise of the life that now is, and of that which is to come; the former respects the temporal dispensations of providence; the latter, grace and glory, or the things that accompany salvation.

[1.] We shall consider the promises that respect temporal or outward blessings which we are obliged to pray for, as we stand in need of them. These are of various kinds;

1st, There are promises of health and strength, whereby our passage through this world may be made easy and comfortable, and we better enabled to glorify God therein: Thus it is said, in Prov. iii. 7, 8. Fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones. And in Psal. ciii. 5. Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagles.

2dly, There are promises of food and raiment, or the necessary provisions and conveniences of life, in Psal. xxxvii. 3. Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. And in Deut. x. 18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.

3dly, There are promises of comfort and peace in our dwellings, in Job v. 24. ‘Thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.’ And, in Psal. xci. 10. ‘There shall no evil befal thee, neither shall any plague come nigh thy dwelling.’ And in Psal. cxxi. 8. ‘The Lord shalt preserve thy going out, and thy coming in, from this time forth and forevermore.’

4thly, There are promises of quiet and composed rest by night, on our beds, in Job xi. 18, 19. Thou shalt take thy rest in safety: Also thou shalt lie down, and none shall make thee afraid. And in Prov. iii. 24. When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be sweet.

5thly, There are promises of success, and a blessing to attend us in our worldly callings, in Psal. cxxviii. 2. Thou shalt eat the labour of thine hands: Happy shalt thou be, and it shall be well with thee. And in Deut. xxviii. 4, 5, 12. ‘Blessed shall be the fruit of thy body, and the fruit of thy ground, the fruit of thy cattle, and the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land, in his season, and to bless all the work of thine hand: And thou shalt lend unto many nations, and shalt not borrow.’ And in Psal. i. 3. ‘He shall be like a tree, planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doth shall prosper.’

6thly, There are promises of an intail of blessings on our families, in Psal. cxxviii. 3. ‘Thy wife shall be as a fruitful vine, by the sides of thine house; thy children like olive-plants round about thy table.’ And, in Psal. ciii. 17. ‘The mercy of the Lord is from everlasting to everlasting, upon them that fear him; and his righteousness unto children’s children.’ And, in Psal. cii. 28. ‘The children of thy servants shall continue, and their seed shall be established before thee.’ And, in Psal. xlv. 16. ‘Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.’

I might have mentioned many more promises of outward blessings, which God will bestow on his people, though with this limitation, so far as it may be for his glory, and their real good, viz. such as respect riches, as in Psal. cxii. 3. ‘Wealth and riches shall be in his house; and his righteousness endureth for ever;’ or honours, as in 1 Sam. ii. 30. and these accompanied with long life; as, in Prov. iii. 17. ‘Length of days are in her right hand; and in her left hand riches and honour.’ And, in Psal. xxxiv. 12, 13. ‘What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile;’ or, if God does not think fit to give them this, he will take them out of the world in mercy, and gather them into a better, to prevent their seeing the evil he designs to bring on the inhabitants thereof, Isa. lvii. 1. ‘The righteous is taken away from the evil to come.’ He has also promised some blessings that respect their good name, in Zeph. iii. 20. ‘I will make you a name and a praise among all people of the earth.’ And in Prov. x. 7. ‘The memory of the just is blessed.’ But that which I shall principally add concerning these and such-like outward blessings, is, that God has not only promised, that he will give them to his people, but that he will sanctify them to them for their spiritual advantage, and enable them to improve them aright to his glory, which will render them more sweet and desirable to them. Thus God has promised,

1st, That he will free his people, who enjoy outward good things, from the sorrow which is oftentimes mixed therewith, and tends greatly to imbitter them, in Prov. x. 22. ‘The blessing of the Lord maketh rich, and he addeth no sorrow with it.’ He has also promised to give them inward peace, together with outward prosperity, in Psal. xxxvii. 11. ‘The meek shall inherit the earth; and shall delight themselves in the abundance of peace.’

2dly, He has promised to give them spiritual and heavenly blessings, together with the good things of this life, in Job xxii. 24-26. ‘Thou shalt lay up gold as dust, and the gold of Ophir as the stones of the brooks. Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver: For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.’ And in Psal. xxiii. 5, 6. ‘Thou preparest a table before me in the presence of mine enemies; thou anointest mine head with oil, my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will, or, I shall, dwell in the house of the Lord for ever.’

3dly, God has promised together with outward blessings, to give a thankful heart, whereby his people may be enabled to give him the glory thereof, in Deut. viii. 10. ‘When thou hast eaten and art full, then thou shalt bless the Lord thy God, for the good land which he hath given thee.’ And, in Joel ii. 26. ‘Ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you; and my people shall never be ashamed.’

4thly, He has not only promised that he will confer outward good things on his people, but that he will make them blessings to others, and thereby enable them to lay out what he gives them for their good, to support his cause and gospel in the world; and to relieve those that are in distress, in Gen. xii. 2. ‘I will bless thee, and make thy name great; and thou shalt be a blessing.’ And, in Deut. xxvi. 11. ‘Thou shalt rejoice in every good thing which the Lord thy God hath given unto thee and unto thine house, thou and the Levite, and the stranger that is among you.’ These promises more especially respect those who are in a prosperous condition in the world.

But there are others which are made to believers, in an afflicted state; and, indeed, there is scarce any affliction which they are liable to, but what has some special promises annexed to it. Accordingly,

(1.) There are promises made to them when lying on a sick bed, in Psal. xli. 5. ‘The Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness.’ And, in Deut. vii. 15. ‘The Lord will take from thee all sickness, and will put none of the evil diseases of Egypt (which thou knowest) upon thee; but will lay them upon all that hate thee.’ And, in Exod. xxiii. 25. ‘I will take sickness away from the midst of thee.’

(2.) There are other promises made to believers, when poor and low in this world, in Psal. cxxxii. 15. ‘I will abundantly bless her provision; I will satisfy her poor with bread.’

(3.) There are other promises that respect God’s giving a full compensation for all the losses which his people have sustained for Christ’s sake, in Matt. xix. 29. ‘Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name’s sake, shall receive an hundred-fold, and shall inherit life everlasting.’ And, in chap. x. 39. ‘He that findeth his life shall lose it; and he that loseth his life for my name’s sake shall find it.’

(4.) There are other promises made to believers under oppression, in Psal. xii. 5. ‘For the oppression of the poor, for the sighing of the needy, now will I arise (saith the Lord) I will set him in safety from him that puffeth at him.’ And in Hos. xiv. 3. ‘In thee the fatherless findeth mercy.’ And, in Psal. lxviii. 5. ‘A father of the fatherless, and a judge of the widows, is God in his holy habitation.’

(5.) There are other promises made to believers, when reviled and persecuted for righteousness’ sake, Matt. v. 11, 12, ‘Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven.’ And, in 1 Pet. iv. 19. ‘Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator.’

(6.) There are promises made to God’s people, when they are in distress, and, at present, see no way of escape: Thus when Jeremiah was shut up in the court of the prison, he had this promise given him, in Jer. xxxiii. 3. ‘Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.’

(7.) God has made promises suited to the condition of his people, when their lot is cast in perilous times: Thus it is said, in Isa. xliii. 2. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee.

Now there are several mercies which God has promised to his people, under the various afflictions which we are exposed to, as,

(1st,) Sometimes he promises to prevent the afflictions which we are most afraid of, in Psal. cxxi. 7. ‘The Lord shall preserve thee from all evils; he shall preserve thy soul.’ And, in Job v. 19. ‘He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee.’

(2d,) He has promised to preserve his people from, or defend them in, a time of trouble, in Gen. xv. 1. ‘Fear not Abram: I am thy shield, and thy exceeding great reward.’ And, in Ezek. xi. 16. ‘Thus saith the Lord; although I have cast them far off among the heathen; and although I have scattered them among the countries, yet will I be to them a little sanctuary in the countries where they shall come.’

(3d,) He has promised to moderate their afflictions, in Isa. xxvii. 8. ‘In measure when it shooteth forth, thou wilt debate with it; he stayeth his rough wind in the day of his east wind.’ And, in Jer. xlvi. 28. ‘Fear thou not, O Jacob, my servant, saith the Lord, for I am with thee, for I will make a full end of all the nations whither I have driven thee, but I will not make a full end of thee, but correct thee in measure; yet I will not leave thee wholly unpunished.’

(4th,) He has also promised, that if need be, he will shorten the affliction, in Psal. cxxv. 3. ‘The rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.’ And, in Mark xiii. 19, 20. ‘In those days shall be affliction such as was not from the beginning of the creation: And except that the Lord had shortened those days, no flesh could be saved; but for the elect’s sake, whom he hath chosen, he hath shortened the days.’

(5th,) God has also promised his people that he will enable them to bear those afflictions which he lays upon them, in Psal. xxxvii. 24. ‘Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand.’ And, in 2 Cor. xii. 9. ‘He said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness.’

(6th.) He has promised to shew his people the particular sin that is the cause of the affliction, that they may be humbled for it, in Job xxxvi. 8, 9. ‘If they be bound in fetters, and be holden in cords of affliction; then he sheweth them their work and their transgressions that they have exceeded.’

(7th.) He has promised to bring good to them out of their afflictions, in Isa. xxvii. 9. ‘By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin.’ And in Psal. xcvii. 11. ‘light is sown for the righteous, and gladness for the upright in heart.’ And in Zech. xiii. 9. ‘I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: They shall call on my name, and I will hear them: I will say, that it is my people; and they shall say, Thou art my God.’ Thus concerning the promises that more especially respect outward blessings which God bestows on his people.

[2.] There are other promises contained in scripture, that relate more especially to spiritual blessings, which are of great use to us, when we are asking them of God in prayer.

1st, There are promises that relate more especially to the ordinances or means of grace: These are various,

1. Some respect the duty of prayer, and also the event and success that shall attend it, in God’s giving gracious returns, or answers thereof, in Psal. xci. 15. ‘He shall call upon me, and I will answer him.’ And in Jer. xxix. 12, 13. ‘Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart.’ And, in Psal. l. 15. ‘Call upon me, in the day of trouble, I will deliver thee, and thou shalt glorify me.’

2. Another ordinance to which promises are also annexed, is meditation about spiritual things, in Prov. xiv. 22. ‘Mercy and truth shall be to them that devise good.’ And, in Josh. i. 8. ‘This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy way prosperous, and then thou shalt have good success.’ There are also promises made to those who read the word of God, to wit, that he will make known his words to them, so that they may understand them, Prov. i. 23. ‘Turn you at my reproof: Behold, I will pour out my Spirit unto you, I will make known my words unto you.’

3. There are promises made to those who attend on the public worship of God, in Psal. xxxvi. 8, 9. ‘They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.’ And, in Psal. cxxviii. 5. ‘The Lord shall bless thee out of Zion; and thou shalt see the good of Jerusalem all the days of thy life.’

4. There are promises made to religious fasting on special occasions, as in Mat. vi. 17. ‘When thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly.’

5. There are promises made to alms-giving, in Prov. xi. 25. ‘The liberal soul shall be made fat; and he that watereth shall be watered also himself.’ And, in Eccl. xi. 1. ‘Cast thy bread upon the waters; for thou shalt find it after many days.’—And in 2 Cor. ix. 6, 7, 8. ‘He which soweth bountifully shall also reap bountifully: God loveth a cheerful giver, and is able to make all grace abound, &c.’

6. There are promises made to believers, when they appear in the behalf of truth, at those times when it is opposed and perverted, that by this means it may not be run down, nor they confounded, or put to silence by its enemies, Luke xxi. 15. ‘I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist.’

7. There are promises made to the religious and strict observation and sanctification of the Lord’s day, Isa. lvi. 2. ‘Blessed is the man that doth this; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.’

2dly, There are promises, contained in scripture, which respect God’s giving his people special grace, together with that joy, peace and comfort that flows from it, which will be of great use to them, in order to their engaging aright in the duty of prayer.

1. There are promises of the grace of faith, and others that are made to it; as it is said, in John vi. 37. ‘All that the Father giveth to me shall come to me; and him that cometh to me I will in no wise cast out.’ And, in Eph. ii. 8. ‘By grace are ye saved, through faith; and that not of yourselves; it is the gift of God.’

2. There are promises of the grace of repentance, in Rom. xi. 26. ‘There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob.’ And, in Ezek. xx. 43. ‘Ye shall remember your ways, and all your doings, wherein ye have been defiled, and ye shall lothe yourselves in your own sight, for all your evils that ye have committed.’

3. There are promises of love to God: Thus in Gal. v. 2. ‘The fruit of the Spirit is love.’ And, 2 Tim. i. 7. ‘God hath not given us the spirit of fear, but of power and love, and of a sound mind.’ And, in Rom. v. 5. ‘Hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us.’ And, in 2 Thes. iii. 5. ‘The Lord direct your hearts into the love of God, and into the patient waiting for Christ.’

4. Another grace promised is an holy filial fear of God, in Jer. xxx. 39, 40. ‘I will give them one heart, and one way, that they may fear them for ever, for the good of them, and of their children after them. And I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.’ And, in Hos. iii. 5. ‘They shall fear the Lord and his goodness.’

5. Obedience to God’s commands, which is an indispensable duty, is also considered as a promised blessing, in Deut. xxx. 8. ‘Thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day.’

Moreover, as there are promises of the graces of the Spirit, so the comforts that flow from thence are also promised: Thus it is said in Isa. li. 12. I, even I, am he that comforteth you. And, in chap. xl. 1. Comfort ye, comfort ye my people: Speak ye comfortably to Jerusalem, &c. more particularly,

(1.) There are promises of peace of conscience, which is a great branch of those spiritual comforts which God gives his people ground to expect: Thus it is said in Isa. lvii. 18, 19. ‘I will restore comforts unto him, and to his mourners. I create the fruit of the lips; peace, peace to him that is afar off, and to him that is near, saith the Lord.’ And, in chap. xxvi. 4. ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee.’

(2.) God has promised a good hope of eternal life, in 2 Thes. ii. 16. ‘Now our Lord Jesus Christ himself, and God, even our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts.’ And, in Rom. xv. 4. ‘Whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the scriptures, might have hope.’

(3.) God has promised spiritual joy to his people, in Psal. lxiv. 10. ‘The righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory.’ And, in Psal. xcvii. 11, 12. ‘Light is sown for the righteous, and gladness for the upright in heart. Rejoice in the Lord ye righteous; and give thanks at the remembrance of his holiness.’

Here we shall consider a believer, when drawing nigh to God in prayer, as depressed and bowed in his own spirit, and hardly able to speak a word to him in his own behalf, as the Psalmist says, in Psal. lxxvii. 3, 4. I complained and my spirit was overwhelmed. I am so troubled that I cannot speak; and how he may receive great advantage from those promises which he will find in the word of God; as,

(1st,) When he complains of the wickedness, hardness and perverseness of his heart; in this case God has promised, in Ezek. xi. 19. ‘I will put a new spirit within you, and I will take the stony heart out of your flesh, and will give you an heart of flesh.’ And, in Jer. xxiii. 29. ‘Is not my word like a fire, saith the Lord, and like a hammer that breaketh the rock in pieces.’

(2d,) When a believer is sensible of his ignorance, or, at least, that his knowledge of divine truths bears no proportion to the means of grace, which he has been favoured with, and that he is often destitute of spiritual wisdom, to direct his way, and carry him through the difficulties he often meets with, as to what concerns his temporal or spiritual affairs: There are promises suited to this case, in Prov. ii. 3-6. ‘If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her, as for hid treasures; then shalt thou understand the fear of the Lord; and find the knowledge of God.’ And in James i. 5. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him.’

(3d,) If they complain of the weakness of their memories, that they cannot retain the truths of God when they hear them; Christ has promised, in John xiv. 26. that the Holy Ghost shall teach them all things, and bring all things to their remembrance.

(4th,) If they complain of their unthankfulness, or that they have not hearts disposed to praise God for the mercies they receive, he has promised, in Isa. 21. This people have I formed for myself, they shall shew forth my praise. And, in Psal. cxl. 14. Surely the righteous shall give thanks unto thy name, the upright shall dwell in thy presence.

(5th,) There are many who are not altogether destitute of hope that they have the truth of grace, but yet are filled with trouble, as apprehending that they do not make those advances, in grace, as they ought, but seem to be at a stand, which they can reckon little other than going backward, and they dread the consequences thereof; such may take encouragement from those promises that respect a believer’s growing in grace; as it is said, in John viii. 7. Though thy beginning was small, yet thy latter end shall greatly increase. And, in Isa. xl. 29, 31. He giveth power to the faint; and to them that have no might, he increaseth strength. They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint. And if they complain of their unprofitableness under the means of grace, and not receiving any spiritual advantage by the various dispensations of providence which they are under; there is a promise adapted to this case, in Isa. xlviii. 17. Thus saith the Lord thy Redeemer, the holy One of Israel, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.

(6th) Are they afraid that they shall fall away after having made a long profession of religion? There is a promise which our Saviour himself took encouragement from, though never liable to any fear of this nature, which a believer may apply to himself, as affording relief against these fears and discouragements, in Psal. xvi. 8. ‘I have set the Lord always before me; because he is at my right hand, I shall not be moved.’ And there is another which is more directly applicable to this case, in 1 Cor. i. 8. ‘Who shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ.’ And if he is fallen, and, at the same time, afraid that he shall never be able to rise again, and recover what he has lost, there is another promise in Psal. xxxvi. 24, 28. ‘Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand. The Lord loveth judgment, and forsaketh not his saints:’ And God also says, in Heb. xiii. 5. ‘I will never leave thee, nor forsake thee.’

(7th,) If a believer be under divine desertion, which he may be, and yet kept from apostacy; if he is mourning after the Lord, and earnestly desiring that he would return to him; he may take encouragement from that promise in Psal. xlii. 5. ‘Why art thou cast down, O my soul; and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance.’ And, in Jer. xxxi. 13, 14. ‘Then shall the virgin rejoice in the dance, both young men and old together: For I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord.’

(8th,) Is he cast down under a sense of the guilt of sin, and afraid of the punishment that will ensue? there are many promises in the word of God that respect the forgiveness of sin, in Psal. ciii. 3. ‘Who forgiveth all thine iniquities: who healeth all thy diseases.’ And, in Psal. cxxx. 4. ‘There is forgiveness with thee, that thou mayst be feared.’ And, in Isa. xliii. 25. ‘I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.’

(9th,) Is a believer afraid of the last enemy, death, by reason of the fear whereof he is all his life-time subject to bondage: Heb. ii. 15. and Psal. xlviii. 14. ‘This God is our God for ever and ever; he will be our guide even unto death.’ And, in Psal. xxiii. 4. ‘Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me.’ And, in Psal. xxxvii. 37. ‘Mark the perfect man, and behold the upright; for the end of that man is peace.’ Thus we have considered the promises of God as suited to every condition, and, consequently, as affording matter of encouragement to us in drawing nigh to him in prayer.

5. Those reproofs for sins committed, and threatenings which are contained in the word of God, as a means to deter from committing them, may be improved for our direction in prayer.

(1.) As we are hereby induced to hate sin, beg strength to subdue and mortify it, and deprecate the wrath and judgments of God against those that commit it.

(2.) We are hereby led to see our desert of punishment, while we confess ourselves to be sinners, and to bless God that he has not inflicted it upon us; but especially if he has given us ground of hope that he has delivered us from that condemnation which was due to us for sin.

(3.) They will be of use to us in prayer, as we are thereby led to have an awful sense of the holiness and justice of God, and to draw nigh to him with fear and trembling, lest we should provoke his wrath by our unbecoming behaviour in his presence, and thereby bring on ourselves a curse instead of a blessing.

6. The word of God is of use for our direction in prayer, as it contains many examples of the performance of this duty in a right manner by the saints, whose graces, and the manner in which they have drawn nigh to God, are proposed for our imitation in this duty: Thus we read of Jacob’s wrestling with God, and his great importunity, when it is said, in Hos. xii. 4. ‘He had power over the angel, and prevailed; he wept and made supplication unto him;’ as referring to what is mentioned in Gen. xxxii. 26, 28. ‘The angel,’ that is, Christ, says, ‘let me go, for the day breaketh,’ q. d. cease thy importunity, which thou hast maintained to the breaking of the day; during which time I have given thee no encouragement that I will grant thy request. Jacob persists in his resolution, and says, ‘I will not let thee go, except thou bless me;’ that is, I will not leave off importuning thee, till thou givest me a gracious answer: Upon which, our Saviour says, ‘as a prince hast thou power with God,’ that is, with me, ‘and with men,’ to wit, with Esau thy brother, ‘and hast prevailed:’ So that he shall do thee no hurt, in ver. 28. but his heart shall be turned toward thee.

Again, we read of Abraham’s humility in prayer, when he says, in Gen. xviii. 27. ‘Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes.’ And, in ver. 30. ‘Oh! let not the Lord be angry, and I will speak.’

We also read of David’s sincerity, in Psal. xvii. 1. ‘Attend unto my cry, give ear unto my prayer that goeth not out of feigned lips;’ and of Hezekiah’s addressing himself to God with tears in his sickness; upon which, he immediately received a gracious answer, in Isa. xxxviii 3, 5. and when he was recovered, he gives praise to God, in ver. 19. ‘The living, the living, he shall praise thee as I do this day: The Father to the children shall make known thy truth.’

We have an instance of Jonah’s faith in prayer, when his disobedience to the divine command, had brought him into the utmost distress, in Jonah ii. 2, 4. ‘Out of the belly of hell cried I, and thou heardest my voice. Then I said, I am cast out of thy sight; yet will I look again toward thy holy temple.’

We have also an instance of Daniel’s drawing nigh to God with an uncommon reverence, and awful fear of his divine Majesty, and an account of the manner in which he addresses himself to him, with confession of those sins which Israel had been guilty of, in Dan. ix. 4, 5. ‘I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant, and mercy to them that love him, and to them that keep his commandments: We have sinned, and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments.’ And we have this humble confession and supplication, continued to ver. 19. and then an account of the success thereof, in the gracious answer that God sent him by an angel from heaven.

We also read of Joshua’s interceding for Israel, when he ‘fell upon his face before the ark of the Lord, with his clothes rent,’ Josh. vii. 6. and we have the plea that he makes use of in ver. 9. ‘What wilt thou do unto thy great name.’

We have also an instance of fervency in Moses, (when pleading for the people, after they had worshipped the golden calf,) who prefers God’s glory to his own happiness; and had rather have no name in the church, or be blotted out of the book which God had written, than that his wrath should wax hot against Israel, to consume them; of which we have an account in Exod. xxxiii. 10, 11, 31, 32.[110]

There are many other instances of this nature mentioned in scripture; which, for brevity sake, I pass over; and, indeed, the whole book of the Lamentations is of use to direct us in prayer, under pressing afflictions, either feared or undergone; and the book of Psalms is a directory for prayer to the believer, suited to every condition which he may be supposed to be in, and of praise for mercies of all kinds, whether temporal or spiritual. And the same may be said of many other parts of scripture.

From what has been said concerning the word of God being a direction to us in prayer, we may infer,

(1.) That, as reading the scriptures in our families and closets, is a great help to raise our affections, and bring us into a praying frame: So the application of scripture-doctrines and examples to our own case, will supply us with fit matter and expressions upon all occasions, when we draw nigh to God in this duty.

(2.) The pretence of some that they know not how to pray, or that they cannot do it without a prescribed form, arises, for the most part, from an unacquaintedness with, or a neglect to study the scriptures, to answer this end.

(3.) Since the word of God is a directory for prayer, we ought not to affect modes of expression, or human strains of rhetoric, which are not deduced from, or agreeable to scripture; but, on the other hand, we are to use such a simplicity of style, and spirituality of expression, as we find contained therein; especially in those parts thereof, as are more directly subservient to this duty.

(4.) It will be of very great use for us sometimes, in the course of our reading scripture, especially in private, to turn what we read into prayer, though it do not contain in itself the form of a prayer; as when we read of the presumptuous sins committed by some, and the visible marks of God’s displeasure that ensued hereupon, we ought to lift up our hearts to him, to keep us from them; or, if we have reason to charge ourselves as guilty of them, that we may be humbled, and obtain forgiveness from him. And when we read, the excellent characters of some of the saints, in scripture, we ought to pray that God would enable us to be followers of them herein; or when, in some parts thereof, believers are represented as praying for particular mercies, we ought, at the same time, to lift up our hearts to God for the same: This will be a means, not only to furnish us with matter and proper expressions in prayer; but to excite our affections when we engage in this duty, in those stated times which are set apart for it. This leads us to consider,

III. That there is a special rule of direction contained in that form of prayer which Christ taught his disciples, commonly called the Lord’s prayer. This prayer is mentioned only by two of the evangelists, viz. Matthew, in chap. vi. 8,—13. and Luke, in chap. xi. 2, 3, 4. in which we may observe, that though there be a perfect harmony between them, as there is between all other parts of scripture, as to the matter or sense of them; yet it is obvious to all who compare them together, that there is some difference as to the mode of expression; particularly as to the fourth and fifth petition, (and that not only in the translation, as being sufficiently just, but in the original) which there would not have been, had it been designed for a form of prayer.

1. In the fourth petition, Luke teaches us to say, Give us day by day our daily bread: Whereas, in Matthew, it is expressed, Give us this day our daily bread, in which there are different ideas contained in the respective words. This is very common, when the same sense, for substance, is laid down in different parts of scripture.[111] Give us this day our daily bread, contains a petition for what we want at present; and, Give us this, day by day, implies, that these wants will daily recur upon us, in which it will be necessary to desire a supply from God; and therefore, if both these accounts of this petition be compared together, we are hereby directed to pray, Lord, give us the blessings which we want at present; and let these wants be daily supplied, as we shall stand in need of a supply from thee.[112]

2. In the fifth petition, Luke directs us to pray, Forgive us our sins; for we also forgive every one that is indebted to us: Whereas, in Matthew, the expression is very different, viz. Forgive us our debts as we forgive our debtors.

3. The evangelist Luke leaves out the doxology, For thine is the kingdom, and the power, and the glory, for ever. Amen; which Matthew adds.

From hence, I conceive, it may be inferred, that our Saviour’s design, in dictating this prayer to his people, was not that they should confine themselves wholly to the mode of expression used therein, without the least variation; for then, doubtless, the two Evangelists would have laid it down in the very same words; but he rather designed it as a directory respecting the matter of prayer.

I am sensible it will be objected to this, that the preface, which Luke prefixes to it, is, when we pray, say, Our Father, &c. which seems to intimate that these very words should be used, and no other: But to this it may be replied, that the evangelist Matthew, who beyond dispute, laid down this prayer more fully than Luke does, says, by way of preface to it, After this manner pray ye; which seems to be an intimation that it was designed rather to be a directory, as to the matter of prayer, than a form of words to be used without the least variation; and therefore I cannot but think, that what Luke says, when you pray, say, &c. imports nothing else but, pray after this manner.

It farther appears, that our Saviour principally designed this prayer as a directory, respecting the matter of our petitions, rather than a form; because it does not explicitly contain all the parts of prayer, nor particularly, confession of sin, or thankful acknowledgment of mercies. I say, it does not contain these explicitly, but only implicitly, as a deduction, or inference from the petitions themselves; as when we say, Forgive us our debts, or sins, this supposes that we acknowledge ourselves to be sinners. It cannot be denied, but that there are some expressions which contain matter of thanksgiving; as when we pray, Hallowed be thy name, it implies, a thankful acknowledgment of all those instances in which God has sanctified his name, as well as a desire that he would do it, q. d. thou hast, in the various dispensations of thy providence; and in all thine holy institutions, set forth the glory of thy perfections that thou mayest be adored and magnified by thy creatures; this we own with thankfulness at the same time that we desire the continuance thereof. And when we pray, Give us daily bread; we do, in effect, acknowledge the bounty of his providence, from whence we receive all the comforts of life, and the large share thereof, which he has communicated to us, whereby our wants have hitherto been supplied. This, I say, is an implicit direction for thanksgiving. But if our Saviour had designed that it should be a perfect form of words, to be used without varying in the least from them, he would have given us some more full and direct account of what sins we are to acknowledge, and what mercies we are to thank him for, which is more plainly contained in some other scriptures, than it can be supposed to be in this prayer; therefore, it seems to be principally designed as a rule for our direction what we are to ask for; or how that part of prayer, which includes in it petition, ought to be performed, agreeably to the mind and will of God.

Moreover, there is no explicit mention of the Mediator, in whose name we are to pray; nor of his obedience, sufferings, or intercession, on which the efficacy of our prayers is founded, which our faith is to have a great regard unto. These things therefore are to be supplied by what we find in other parts of scripture, all which, taken together, give us a perfect directory for prayer; though neither this, nor any other prayers used in scripture, sufficiently appear to have been designed as a form of words which we are to confine ourselves to, without the least variation from them.

As to what is observed in the latter of the answers, under our present consideration, viz. that the Lord’s prayer is not only for direction, as a pattern, but may be used as a prayer, provided it be done in a right manner. It is granted that the Lord’s prayer is of use, as a pattern and rule for our direction, in common with all other prayers contained in scripture; but the main difficulty relating to this matter, is, whether our Saviour designed that his disciples, and the church, in all following ages, should confine themselves to the words thereof, so far as that the mode of expression should not be, in the least, altered, or any thing added to the petitions contained therein, how agreeable soever it be to the sense, and words of scripture. This does not seem to have been his intention therein; and, as it will not be denied by any, that every one of the petitions contained in it, may be interspersed and joined with other petitions to God in prayer, so, when this has been done, or, at least, the sense thereof expressed in other words, it will be very hard to prove that it is absolutely necessary that these petitions should be recollected, and prayed over again, in the same method in which they are laid down in this prayer, barely for the sake of our making use of it as a form; especially if this is not expressly commanded by our Saviour, as it does not sufficiently appear to be, if what was before observed be true, that those words, When we pray, say, Our Father, &c. implies nothing else but, pray after this manner.

However, I would be very far from censuring or blaming the practice observed by many of the reformed churches, who conclude their ex tempore, or premeditated prayers with it, provided it be done with understanding, reverence, and suitable acts of faith, as any other petition contained in scripture may be made use of by us in prayer; not only in words agreeable thereunto, but in the express words thereof. The principal thing that I would militate against, is not so much the using the words, as doing this in a formal way, supposing that the bare recital of them doth, as it were, sanctify our other prayers; which, though very agreeable to the sense thereof, are, as some suppose, rendered so incomplete, that they will hardly be regarded by God without it. And I cannot but conclude the Papists highly to blame, who think the frequent repetition of it, though in a tongue unknown to the common people, is not only necessary, but, in some measure, meritorious. And the practice of some ignorant superstitious persons, who think that it may be made use of as a charm; and that the words thereof repeated, as the Jews of old did their Phylacteries, as a means to drive away evil spirits, is not only to be disapproved, but it is a vile instance of profaneness, very remote from the design of our Saviour in giving it.

Footnote 110:

Vide ante vol. I. p. 19. in note.

Footnote 111:

The petition in Luke offered daily, is equivalent to that in Matthew.

Footnote 112:

επιουσιον is found only in this prayer, and rather means necessary.

Quest. CLXXXVIII., CLXXXIX.

QUEST. CLXXXVIII. Of how many parts doth the Lord’s prayer consist?

ANSW. The Lord’s prayer consists of three parts, a preface, petitions, and a conclusion.

QUEST. CLXXXIX. What doth the preface of the Lord’s prayer teach us?

ANSW. The preface of the Lord’s prayer [contained in these words, Our Father which art in heaven] teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein, with reverence, and all other child-like dispositions, heavenly affections, and due apprehensions of his Sovereign power, majesty, and gracious condescension; as also to pray with, and for others.

In this prayer we are taught to begin our prayers with a preface, and therein to make an explicit mention of the name of God, and some of his divine perfections. The preface to this prayer is contained in these words; Our Father which art in heaven. In which we may observe, that we are to draw near to God with reverence, and suitable apprehensions of his sovereign power, majesty, and other divine perfections, and with an holy confidence of his fatherly goodness; and that we are to pray with, and for others, which may be inferred from his being styled, Our Father; by which we are instructed to begin our prayers with some expressions of reverence, agreeable to the nature of the duty that we are engaged in, whereby we express the sense we have of his essential or relative glory, of which we have various instances in scripture, wherein God’s people, in addressing themselves to him, have made mention of his glorious names, titles, and attributes, in variety of expressions. Thus David, in his Psalms, that contain the matter and form of prayers, sometimes begins them with the name of God, to whom they are directed; as when he says, God be merciful unto us, and bless us, &c. Psal. lxvii. 1. And elsewhere, O God! thou art my God, Psal. lxiii. 1. And sometimes he makes mention of his name Jehovah; which we translate Lord: Thus he says, O Lord, rebuke me not in thy wrath, &c. Psal. xxxviii. 1. And elsewhere, I will love thee, O Lord, my strength, Psal. xviii. 1. And, O Lord, our Lord, how excellent is thy name in all the earth, Psal. viii. 1. And Solomon begins his prayer at the consecration of the temple; Lord God of Israel, there is no God like thee in heaven above, or earth beneath; who keepest covenant and mercy with thy servants that walk before thee with all their heart, 1 Kings viii. 23. And Ezra begins his prayer, O my God! I am ashamed, and blush to lift up my face to thee, my God! Ezra ix. 6. And Daniel expresses himself thus, in the preface to his prayer, O Lord, the great and dreadful God, keeping the covenant, and mercy to them that love him, and to them that keep his commandments, Dan. ix. 4. These are all expressions, that denote reverence, and adoration; which, together with other instances of the like nature, are of use for our direction, as to what respects the preface, or beginning of our prayers to God; but the preface to the Lord’s prayer is somewhat different; in which we are taught,

1. To address ourselves to God as a Father; which relation includes in it,

(1.) Something common to mankind in general; in which respect we are to adore him as our Creator, our Owner, and Benefactor, in whom we live, and move, and have our being, Acts xvii. 28. as the prophet says, Have we not all one Father? hath not one God created us? Mal. ii. 10. And elsewhere it is said, He formeth the spirit of man within him, Zech. xii. 1. upon which account he is called, the God of the spirits of all flesh, Numb. xvi. 22. and, the Father of spirits, Heb. xii. 9.

(2.) God being a Father to his people, sometimes denotes that external covenant-relation which they stand in to him, as a people called by his name, favoured with the means of grace, and as such, the objects of that care and goodness, which he is pleased to extend to those whom he governs by laws given by special revelation from heaven, and encourages to wait on him in those ordinances, in which they may hope for his presence, and also promises all saving blessings to those that give up themselves to him by faith. In this sense we are to understand those scriptures, in which God says, Israel is my son, even my first-born, Exod. iv. 22. And, I have nourished and brought up children, and they have rebelled against me, Isa. i. 2. And, Wilt thou not, from this time cry to me, My Father, thou art the guide of my youth, Jer. iii. 4.

(3.) The relation which God stands in to his people, as a Father, is sometimes taken in the highest sense, as implying in it discriminating grace, or special love, which he is pleased to extend to the heirs of salvation. Thus he is called so by right of redemption; in which respect Christ is styled, The everlasting Father, Isa. ix. 6. as being the Head and Redeemer of his people. And the church says, Thou, O Lord, art our Father, our Redeemer; thy name is from everlasting, chap. lxiii. 16. And believers are called his children by regeneration; in which respect they are said to be born of God, John i. 13. and to be made partakers of a divine, 2 Pet. i. 4. that is, an holy and spiritual nature, which had its rise from God, when he was pleased to instamp his image upon them, consisting in holiness and righteousness. They are also called the children of God by adoption; thus he is said to have predestinated them to the adoption of children by Jesus Christ to himself, Eph. i. 5. and they are said to receive the adoption of sons, Gal. iv. 5. and as such, have a right to the inheritance of children, Rom. viii. 17. compared with Col. i. 12.

These various senses in which God is said to be a Father to man, may serve for our direction when we style him, Our Father, in prayer. Unregenerate persons, when they pray to God, can ascend no higher than what is contained in their relation to him as a God of nature, and of providence; who are obliged to adore him for the blessings which they have received from him, as the effects of common bounty, which include in them all the blessings which belong to this life, together with his patience, forbearance, and long-suffering, which delays to inflict the punishment that sin deserves. Therefore, when they say, Our Father, they acknowledge that they derive their being from him, and though they cannot lay claim to the benefits of Christ’s redemption, yet they confess their obligations to God as their Creator; and consider him as having given them souls capable of spiritual blessings, and themselves as daily receiving the good things of this life from him, and dependent on him for those things that tend to the comfort and support of life. They also stand in need of those blessings which are suited to the nature of the soul, and consequently beg that they may not remain destitute of those things that may conduce to their everlasting welfare; and therefore they may use the Psalmist’s words, Thy hands have made me, and fashioned me: Give me understanding, that I may learn thy commandments, Psal. cxix. 73.

As for those who are God’s children, by an external covenant-relation, there is something more implied therein, than barely their being creatures; for herein they are led to adore him for those discoveries that he has made in the gospel, of the way of salvation by Jesus Christ, who calls and invites sinners to come to him, and encourages them to hope, that those who are enabled to do so in a right manner, he will, in no wise, cast out; therefore, when they call upon God as their Father in prayer, it is, in effect, to say; Lord, we cannot conclude ourselves to be thy children, as redeemed, effectually called and sanctified; nor can we lay claim to the inheritance laid up for thy saints in heaven; yet we are encouraged to wait on thee in the ordinances of thine appointment, and to hope for thy special presence therein, whereby they may be made effectual for our salvation. We are, indeed, destitute of special grace, and cannot conclude that we have a right to the saving blessings of the covenant; yet, through thy great goodness, we still enjoy the means of grace. We have not been admitted to partake of Christ’s fulness, nor to eat of the bread of life; yet we are thankful for those blessings of thy house, which thou art pleased to continue to us; and since thou still includest us in the number of those who are thy children as favoured with the gospel, we humbly take leave, upon this account, to call thee our Father, and to wait and hope for thy salvation, and continue to implore that grace from thee, which will give us a right to the best of blessings that we stand in need of.[113]

As for those who are God’s children in the highest sense, by redemption, regeneration, and adoption, they may draw nigh to him, with an holy boldness; for these have, as the apostle expresseth it, the Spirit of adoption whereby they cry, Abba, Father; they have reason to adore him for privileges of the highest nature, that he has conferred upon them, and to encourage themselves that he will bestow upon them all the blessings they stand in need of as to this, or a better world. These may draw nigh to God with confidence of his fatherly goodness, and their interest therein; which they ought to take notice of and improve, in order to their drawing nigh to him, in a right manner, in prayer, as well as to induce them to behave themselves, in the whole course of their conversation, as those who are taken into this honourable relation to him. Accordingly,

[1.] This should raise their admiring thoughts of him, that they, who were, by nature, strangers and enemies to him, should be admitted to partake of this inestimable privilege; as the apostle says, Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God! 1 John iii. 1.

[2.] We should also take encouragement from hence, to hope that he will hear and answer our prayers, though very imperfect, so far as it may tend to his glory and our real advantage. Thus our Saviour says, If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father, which is in heaven, give good things to them that ask him? Matt. vii. 11. Do we pray for spiritual blessings, such as the increase of grace, strength against corruption, and to be kept from temptation, or falling by it? we have ground to conclude that these shall be granted us, inasmuch as they are purchased for us by Christ, promised in the covenant of grace, as we have the earnest and first-fruits of the Spirit in our hearts, whereby we are sealed unto the day of redemption. And when we pray for temporal blessings, we have reason to hope they shall be granted, if they be necessary for us, since our Saviour says, Our heavenly Father knoweth that we have need of all these things, Matt. vi. 32.

[3.] This should excite in us those child-like dispositions, which are agreeable to this relation, not only when we draw nigh to God in prayer, but in the whole conduct of our lives. And it includes in it,

1st, Humility and reverence, which is not only becoming those who have an interest in his love, and a liberty of access into his presence, with hope of acceptance in his sight; but it is what we are obliged to, as his peculiar people, and a branch of that honour which is due to him as our God and Father. Thus he says, by the prophet, A son honoureth his father, Mal. i. 6. whereby he intimates that this is the character and disposition of those that stand in the relation of children to him. And the apostle argues from the less to the greater, when he says, that we have had fathers of our flesh, which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of Spirits, Heb. xii. 9.

2dly, Patience under rebukes, considering our proneness to go astray, whereby we not only deserve them, but they are rendered necessary; and especially when we consider that they flow from love, and are designed for our good; as the apostle says, Whom the Lord loveth he chastneth, and scourgeth every son whom he receiveth, ver. 6.

3dly, Another child-like disposition is being grieved for our Father’s frowns; especially that we have incurred his displeasure by our misbehaviour towards him; and it contains in it a readiness to confess our faults, and a carefulness to avoid them for the future.

4thly, Contentment with the provision of our Father’s house, whatever it be. We shall never, indeed, have the least cause to complain of scarcity, as the returning prodigal in the parable says, that even the hired servants of his father, had bread enough, and to spare, Luke xv. 17. It can hardly be supposed that he who is at the fountain head, can perish for thirst; nevertheless, though we are not straitened in God, yet we are often straitened in our bowels, through the weakness of our faith, when we are not inclined to receive what God holds forth to us in the gospel; and then we are discontented and uneasy, while the blame lies at our own door; whereas, if we behaved ourselves as the children of such a Father, we should not only be pleased with, but constantly adore and live upon that fulness of grace that there is in Christ; and whether he is pleased to give us more or less of the blessings of common providence, we should learn, in whatsoever state we are, therewith to be content, Phil. iv. 11.

5thly, Obedience to a father’s commands, without disputing his authority, or right to govern us, is another child-like disposition. Thus when we draw nigh to God as to our Father, we are to express a readiness to do whatever he requires, whereby we not only approve ourselves subjects under a law, but, as the apostle styles it, Obedient children, as being holy in all manner of conversation, 1 Pet. i. 14, 15.

6thly, Another disposition of children is, that they have a fervent zeal for their father’s honour, and cannot bear to hear him reproached without the highest resentment. Thus the children of God, how much soever they may be concerned about their own affairs, when injuriously treated by the world, are always ready to testify their utmost dislike of every thing that reflects dishonour on him, or his ways.

7thly, Another child-like disposition is love, which the relation of a father engages to. Thus when we draw nigh to God as our Father, we express our love to him, which is founded in his divine excellencies, which render him the object of the highest delight and esteem.

8thly, He that has a child-like disposition, retains a grateful sense of the obligations that he is under to his Father. Thus we ought to be duly sensible of all the favours which we have received from God, which are more than can be numbered; the contrary hereunto, is reckoned the basest ingratitude and disingenuity, altogether unbecoming the temper of children. Thus Moses says to Israel, Do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father who hath bought thee? hath he not made, and established thee? Deut. xxxii. 6. A believer’s obligations to God are so very great, that he cannot look back upon his former state, or consider what he was, how vile and unworthy of any regard from him, how miserable and unable to help himself, when he first had compassion on him, without seeing himself under the strongest engagements to be entirely, and for ever, his; which is a becoming behaviour towards such a Father.

9thly, Love to all that are related to us as children of the same Father, is another child-like disposition. In like manner our love to the saints and faithful brethren in Christ, is a temper becoming the children of God; and, indeed, it is no other than a loving God in them, as we behold his image instamped upon them; and hereby we express the high esteem we have for regenerating grace, whereby God is denominated our common Father; and we, being acted by the same principle, are obliged and inclined to love as brethren. Thus they who love God, are induced to love his children, as the apostle says, Every one that loveth him that begat, loveth him also that is begotten of him, 1 John v. 1. and he also assigns this as an evidence that we are passed from death to life, because we love the brethren, chap. iii. 14. Thus concerning our drawing nigh to God, as to a Father, as we are taught to do in this prayer.

2. We are directed, in this prayer, to draw nigh to God, as being in heaven; which is the most glorious part of the frame of nature, in which his power, wisdom, and goodness is eminently displayed, as he designed it to be an eternal habitation for the best of creatures, to whom he would discover more of his glory than to any others; and in this respect it is called his throne, Acts vii. 49. And this leads us,

(1.) To have high and awful thoughts of the majesty and greatness of God, whom all the hosts of heaven worship, with the utmost reverence, and are satisfied with the immense treasure of his goodness. We therefore take occasion from hence to admire his infinite condescension, that he will look upon creatures here below; thus Solomon, in his prayer says, Will God, indeed, dwell on the earth? behold the heaven, and the heaven of heavens cannot contain thee, 1 Kings viii. 27. will he therefore look down upon those, who are so mean, deformed, and destitute of his image, as we are, who dwell in houses of clay, and deserve to be banished out of his sight?

(2.) It should also be improved by us to teach us humility and modesty, in our conceptions and discourse, concerning God, and divine things: It is but a little that we know of the affairs of the upper world, and the way and manner in which God is pleased to manifest himself to his saints and angels there; and we know much less of his divine perfections, which the inhabitants of heaven adore, being sensible of the infinite distance they stand at from him, as creatures, upon which account they cannot comprehend, or find out the Almighty to perfection; and shall we pretend to search out the secrets of his wisdom, or express ourselves in prayer, as though we were speaking to one that was our equal, or could fathom the infinite depths of his unsearchable counsels? Thus Solomon’s advice may be well adapted to this case, Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few, 1 Kings viii. 27. We are not to think that we may say what we please, or be rash and inconsiderate in what we say, when we are before the Lord; for he is in heaven: And when it is farther inferred, that therefore our words should be few, that is, we should not think that the efficacy of our prayers depends upon the multitude of our words; or if we speak more or less to God, our expressions ought not to be bold, rash, hasty, or inconsiderate, but with a becoming decency and reverence, as those who are speaking to the majesty of heaven.

(3.) It should put us upon meditating frequently on the glory of the heavenly state, as those who hope at last, to be joined with that happy and numerous assembly, who are, in God’s immediate presence, in heaven: and therefore our conversation should be there; and we should profess ourselves to be sojourners here on earth, seeking a better country, looking and waiting for the glorious appearing of the great God, our Saviour; and hoping, that when he comes, he will receive us to heaven, where our hearts are at present, as our treasure is there.

3. We are, in this prayer, farther taught, that it is our duty to pray with, and for others, as we say, Our Father: Hereby we signify our relation to, and concern for, all the members of Christ’s mystical body; therefore, if we do not join with others in prayer, we are to have them upon our hearts, who are the objects of Christ’s special love and care. This argues, that we have a sympathy with all those who are exposed to the same wants and miseries with ourselves; and we take a great deal of delight in considering them as subjects of the same common Lord, joining in the same profession with ourselves; concerning whom, we desire and hope that we shall be glorified together.

Moreover, if we join with others in prayer, so that the whole assembly make their supplications by one that is their mouth, to God; this is what we call social worship: Therefore it is our duty to pray with, as well as for others; and in this case we must take heed that nothing be contained in united prayer, but what the whole assembly may join in, as being expressive of their faith, desires, or experiences; otherwise there cannot be that beautiful harmony therein, such as the nature and design of the duty we are jointly engaged in, calls for: and this is agreeable to social or united prayers, in which all the petitions are to be adapted to the particular case of every one who addresses himself to God, how numerous soever the worshipping assembly may be; and therefore we are obliged to make use of that mode of expression, in which we are taught to say, Our Father.

Thus our Saviour directs us how we should begin our prayers to God; and, inasmuch as this ought to be reduced to practice, I shall give a summary account of what is contained in this preface; that we may be furnished with matter taken from thence, in order to our addressing ourselves to God in prayer, in a way agreeable thereunto, when we come into his presence with such a frame of spirit as the importance of the duty requires; accordingly we are to express ourselves to this purpose, “O our God, we desire to draw nigh to thee with a becoming reverence, and an awful sense of thine infinite perfections: When we consider thee as a jealous God, and ourselves as sinful, guilty creatures, we might well be afraid to come before thee; but thou hast encouraged us to approach thy presence as to a Father, in, and through the merits and mediation of our Lord Jesus Christ; and therefore we come with an humble boldness before thy throne of grace, confessing that though we are called thy children, we have been very undutiful and rebellious against thee, and therefore unworthy of that relation or of the inheritance which thou hast laid up for those whom thou hast ordained to eternal life. Thou, O Lord, hast established thy throne in the heavens, where there is an innumerable company of angels and spirits of just men made perfect, who all behold thy face, and are made completely blessed in thine immediate presence: As for us, we dwell in houses of clay; but we earnestly beg that we may be made meet for, and then admitted into that happy society, that we may worship thee in a more perfect manner than we are capable of doing in this imperfect state. May all the powers and faculties of our souls be renewed, and influenced by thy holy Spirit, that we may have our conversation in heaven, whilst we are here below, and in all things, may be enabled to approve ourselves thy children, have a constant sense of duty, and the manifold obligations thou hast laid us under, that we may love, delight in, and submit to thee in all things, and have a fervent zeal for the honour of thy name as becomes thy children, that we, together with all thy faithful servants, may be under thy safe protection here, and be received to thy glory hereafter.”

Footnote 113:

Qu. For Father is designed in its appellative sense, and our as a covenant-plea.

Quest. CXC.

QUEST. CXC. What do we pray for the first petition?

ANSW. In the first petition [which is, Hallowed be thy Name,] acknowledging the utter inability and indisposition that is in ourselves and all men to honour God aright, we pray that God would, by his grace, enable and incline us, and others, to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by, and to glorify him in thought, word, and deed; that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonourable to him; and, by his over-ruling providence, direct and dispose of all things to his own glory.

Having considered the preface to the Lord’s prayer, the next part of which it consists, is petitions; and these are six, which are laid down in this method.

1. We are taught to pray for what concerns God’s glory, which is the highest and most valuable end; and therefore ought first to be prayed for: And this is the subject-matter of the three first petitions.

2. We are directed to pray for what respects our own advantage, which is contained in the three last petitions, in which we are directed to pray for outward blessings, as in the fourth petition, and then for spiritual, without which outward blessings would afford us no relish or savour, nor render us truly happy. These spiritual blessings include in them either forgiveness of sin, and this we pray for in the fifth petition; or our being sanctified and delivered from the prevalency of corruption and temptation, together with all the evils that sin exposes us to; this we pray for in the sixth petition. That which we are more particularly to consider in this answer, is, what we are taught to pray for in the first petition, which is contained in these words, Hallowed be thy name. By the name of God we are to understand every thing, by which he is pleased to make himself known to his creatures, as when he discovers himself in his divine perfections, which are either essential or personal, absolute or relative; and in his glorious titles, as the Lord of Hosts, the God and Rock of Israel, the hope of Israel, the God that cannot lye, the Father of mercies, the God of all grace and glory, the preserver of man; which have all a tendency to raise in us the highest veneration for, and esteem of him. He has also made himself known by his ordinances, words, and works: These are the subject-matter of this petition; and when we pray that they may be sanctified, we are not to understand hereby that they may be made holy; but that the holiness and glory thereof may be demonstrated by him, and that we may be enabled to adore and magnify him agreeably thereunto.

Now the name of God may be said to be sanctified either by himself or by his people in different respects; accordingly,

I. We pray that God would sanctify, that is, demonstrate the glory of his own name, or proclaim and make it visible to the world, so as to excite that adoration and esteem which is due to him. His name, indeed, has been eminently glorified in all ages, in the various methods of his providence and grace; whereby his power, wisdom, and goodness have been illustrated in the eyes of angels and men; and, in all his works, he has appeared to be a God of infinite holiness: We therefore pray that he would continue to glorify these perfections, and enable us to improve the displays thereof to our spiritual advantage.

This is a subject of the highest importance, without which we cannot give to God the glory due unto his name; therefore, as praise is joined with prayer, it is necessary for us to take a view of the various ways by which God has manifested the glory of his holiness. We might here consider how he did this in his creating man at first, without the least blemish or disposition in his nature to sin, and enstamped his own image upon him, which principally consisted in holiness, which was the greatest internal beauty and ornament that he could be endowed with.

But that which we shall principally consider, is, how the holiness of God is demonstrated in his dealings with fallen man. His suffering sin to enter into the world, was not inconsistent with the holiness of his nature, since his providence, as has been observed elsewhere, was not conversant about it, by bringing any under a natural necessity of sinning; and therefore there is not the least ground to charge him, with being the author of sin. We now proceed to shew how the holiness of God was glorified in the dispensations of his providence towards fallen man, and in the methods he took in order to his recovery.

1. The holiness of God was glorified, or he sanctified his great name, in the dispensations of his providence towards fallen man, before he gave him any hope of salvation. It cannot be supposed that this rebellion against, and apostacy from God, should not be highly resented by him; accordingly we read of his proceeding against the rebel as a judge, charging his crime upon him, and passing sentence pursuant to the demerit of his sin; and all the miseries that we are exposed to, either in this life, or that which is to come, are the result of the display of his holiness, as a sin-revenging Judge. As soon as ever our first parents sinned against him, he charged the guilt thereof on their consciences, and thereby filled them with a dread of his wrath: Hence proceeded an inclination to flee from his presence; and when they heard the voice of the Lord coming to call them to an account for what they had done, they were afraid.

This is God’s usual method in dealing with sinful creatures: He first convinces them of sin by the law, and awakens the conscience, so that his terrors are set in array against it round about, before he speaks good and comfortable words by the gospel: And by this means he sanctifies his name, and thereby discovers his infinite hatred of all sin: but we shall principally consider,

2. How God glorifies his holiness in the method he has taken to deliver man from that guilt and misery, under which he had brought himself. The terms of reconciliation and salvation, were such as tended to secure the glory of his justice; and therefore he insisted on a satisfaction to be given, without making the least abatement of any part of the debt of punishment that was due for our sin; and accordingly he spared not his own Son, Rom. viii. 32. but delivered him over unto death, and obliged him to drink the bitterest part of that cup which was most formidable to nature, and which, had it been possible, he would fain have been excused from drinking; therefore he is represented, by one of the evangelists, as praying, that God the Father would take this cup from him, Mark xiv. 35, 36. and by another, that he would save him from this hour, John xii. 27. Nevertheless, he expresses the utmost resignation to the divine will; and being sensible that this was an expedient to glorify the holiness of God, he does, as it were, give a check to the voice of nature, and submits to bear the punishment he came into the world to suffer, how terrible soever it might be; and therefore says, Father glorify thy name, q. d. ver. 28. take what method is most expedient to demonstrate the glory of thy holiness let the whole debt be exacted on me, I am willing to pay the utmost farthing: Upon this God says, by a voice from heaven, I have glorified it, and will glorify it again; that is, in every step that has been, or shall be taken, in order to the bringing about the work of redemption, I have hallowed my name, and will do it hereafter. And, in this respect, God’s holiness was glorified in finishing transgression, making an end of sin, bringing in everlasting righteousness, and also in the impetration of redemption, by our great Mediator and Surety.

3. God has sanctified his name in all the methods which he has taken in the application of redemption, in the various dispensations of his providence and grace towards his church and people; and in order hereunto, he has determined, that if his children forsake his law, and walk not in his judgements; if they break his statutes and keep not his commandments, he will visit their transgression with the rod, and their iniquity with stripes, Psal. lxxxix. 30, 32. And this is done to manifest the glory of his holiness: Though he is pleased to pardon their iniquity for the sake of Christ’s righteousness; yet they shall know, by experience, that he hates it; and therefore, whatever be his designs of grace, with respect to his redeemed ones, as to the event thereof, they shall, notwithstanding, find that their sin shall not altogether go unpunished, though this punishment be not of the same kind with that which was suffered by Christ, from the hand of vindictive justice demanding satisfaction. Moreover, God has sanctified his name, in that he has connected sanctification with salvation; therefore he has said, Without holiness no man shall see the Lord, Heb. xii. 14. He first makes his people holy, and then happy; every mercy that he bestows, is a motive or inducement to holiness; and all the ordinances and means of grace are made subservient to answer this end.

Here we may take occasion to observe the various methods, whereby God has sanctified his name, in all his dealings with his church, in the various ages thereof, both before and since our Saviour’s incarnation;

(1.) Under the legal dispensation. The people, whom he chose out of all the nations of the earth, and called them by his name; among whom he designed to magnify his perfections in such a way, as argued them to be the peculiar objects of his regard above all others, as he designed to make them high in name, in praise, and in honour; these are styled an holy people, Deut. xxvi. 19. and elsewhere, holiness unto the Lord, Jer. ii. 3. and the wonderful things that he did for them in destroying their enemies, when he brought them out of Egyptian bondage, gave them occasion to celebrate his name, as a God glorious in holiness, fearful in praises, doing wonders, Exod. xv. 11. and the worship that he established among them was such, in which he expressly required holiness, both in heart and life; and when, at any time, they cast a reproach on his perfections, or defiled and debased his holy institutions, he testified his displeasure against them in the highest degree: Of this we have various instances in the judgments which he has executed on particular persons for not performing what he had commanded, with the greatest exactness, in those things which related to his worship: Thus when Nadab and Abihu offered strange fire, they were devoured, before the Lord, by fire from heaven, Lev. x. 1, 2. And, when David was bringing the ark of God to Jerusalem, we read, that Uzzah put forth his hand to take hold of it to prevent its falling, when shaken by the oxen, which he, doubtless, did with a good design, and it is therefore called an error, rather than a presumptuous sin; yet it is said, that the anger of the Lord was kindled against him, so that he smote him that he died by it, 2 Sam. vi. 6, 7. this being contrary to an express law which God had given, that the sons of Kohath should bear the ark, but they should not touch it, or any holy thing that was covered, lest they die, Numb. iv. 15. And elsewhere we read, that some of the men of Bethshemesh, because they had looked into the ark of the Lord, were smitten, so that fifty thousand, and threescore and ten of them died, 1 Sam. vi. 19. inasmuch as God had forbidden that any should indulge their curiosity, so far as to look on the holy things on pain of death, Numb. iv. 20. And he also threatened the children of Israel with death, if any of them who were not appointed to minister in holy things, came nigh the tabernacle of the congregation, so as to perform that service which they were not sanctified or called to, since this was reckoned no other than an instance of profaneness in them. And if Aaron himself, whose office was to go into the holiest of all to perform the yearly service, in which he was to make atonement for the sins of the whole congregation, presumed to do this, at any other time but that day which God had appointed, he was to be punished with death, Lev. xvi. 2.

And, when any thing was brought into the worship of God, contrary to what he had instituted, which was reckoned no other than a profaning it, God hallowed his own name, by pouring forth his wrath on those who gave occasion to, or complied with it. Thus when Jeroboam, set up calves in Bethel and Dan, made priests of the lowest of the people, which were not of the sons of Levi, ordained feasts like those which God had appointed; and, in many other instances, corrupted his worship, whereby the people, who complied with him herein, were led aside from God, it is said, This became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth, 1 Kings xii. 29-33. compared with chap. xiii. 34. And when Ahaz erected an altar, according to the pattern of that which he saw at Damascus, and sacrificed to the gods of the people, from whom he had took the pattern thereof, this brought ruin on him and his kingdom, 2 Kings xvi. 10. compared with 2 Chron. xxviii. 23. And when Uzziah usurped the priest’s office, by offering incense in the temple, God immediately testified his displeasure against him, by smiting him with leprosy; whereby he was separated from the congregation of the Lord, and rendered unfit to govern his people to the day of his death, 2 Chron. xxvi. 16, 20, 21. And when holy men, in any instance, have not sanctified his name in the eyes of the people, God has highly resented it: Thus when Moses and Aaron spake unadvisedly with their lips, upon which account they are said not to sanctify the name of God at the waters of Meribah he tells them, that therefore they should not bring the children of Israel into the land of Canaan, but should die in the wilderness, Numb. xx. 12.

And, as we have many instances of the judgments of God on particular persons, for not sanctifying his name; so we have a public and visible display of his holiness, in his dealings with the whole nation of Israel, after their many revolts from him, when they served other gods, and not only corrupted, but laid aside his institutions, and were guilty of those vile abominations, which were inconsistent with the least pretensions to holiness; God sanctified his own name, not only by reproving them by the prophets, but sending those many judgments which were the forerunners of that desolation, which they had reason to expect, and then by delivering them into the hand of those who carried them captive, Israel into Assyria, and Judah into Babylon. This leads us to consider,

(3.) How God has, and still continues to sanctify his name, under the gospel-dispensation. Our Lord Jesus Christ, who is the Head and Saviour of his church, has, in his whole administration, set forth the glory of God’s holiness. This appears,

[1.] In that he came into the world, with a commission from his Father, to engage in the work of our redemption; and accordingly he is said to have been sanctified and sent into it for this very purpose, John x. 36. And, when he entered on his public ministry, he produced his commission, and gave undeniable proofs that he was the Messiah, the person whom God the Father had sealed, and set over his house to manage this great affair. Every miracle which he wrought, was a divine testimony for the confirmation of this truth, that the gospel-dispensation took its rise from Christ our great Mediator, and was a glorious display of the holiness of God; and the world could not have the least ground to think they were imposed on, when they concluded that this Jesus was he that was to come into the world (according to the predictions of all the holy prophets that went before him) to erect that dispensation in which his own and his Father’s glory were eminently to shine forth, and thereby the name of God was to be hallowed in a greater degree than it had ever been before.

[2.] God sanctifies his own name under the gospel-dispensation, in raising Christ from the dead, after he had finished the work which he came into the world about; in which respect it may be said of him, that for, or after the suffering of death, he was crowned with glory and honour, Heb. ii. 9. and put into a capacity of applying the redemption which he had purchased, so that God the Father glorified the Son, that the Son also might glorify him, John xvii. 1. That this was not done till he had made a full satisfaction to the justice of God, and thereby glorified his holiness to the utmost, has been already considered; after this he entered upon his glory; and from that time the gospel-dispensation might, by way of eminency, be said to begin, upon which occasion we may apply the words of the Psalmist, ‘Sing unto the Lord ye saints of his, and give thanks at the remembrance of his holiness,’ Psal. xxx. 4.

[3.] God sanctified or hallowed his name in the method which he took in his dealings with the Jewish nation, after Christ’s ascension into heaven, which made way for the establishment of the gospel-church, and was in itself an awful display of his holiness. It must be supposed, that the treatment, which our Saviour met with from that nation, who might be said herein to fill up the measure of their iniquities to the utmost, would be followed with some terrible displays of divine vengeance; and thus it was, as appeared by the utter ruin of their civil and religious liberties, which were the immediate consequence thereof; and this is a visible proof of the truth of the Christian religion, and a very awful instance of God’s being sanctified in them.

[4.] The holiness of God farther appears in the methods which he took to propagate his gospel through the world, which was not to be done by might or power, nor by those methods of secular policy, whereby civil states are advanced; but by his Spirit, whereby they who were called, were sufficiently qualified for this important work; who preached the gospel to all nations, according to the commission that was given them, confirmed it by miracles, and were instrumental in gathering a people out of the world, that yielded themselves willing subjects to Christ, a people called by his name, and subjected and entirely devoted to him.

[5.] The holiness of God appears in all those doctrines which were preached, on which the faith of the church is built, and those ordinances in which they were to express their subjection to Christ, and hope of salvation by him.

1st, The doctrines of the gospel are all pure and holy; their great design is to set forth the harmony of the divine perfections, as displayed in the method of salvation by Jesus Christ; and to induce those who are made partakers thereof, to serve him in holiness and righteousness; and there is no gospel-doctrine that gives the least countenance, or leads to licentiousness. None have a right to claim an interest in Christ’s righteousness, or to hope for that salvation which he has purchased, but they who believe, and none can be said to believe, to the saving of the soul, but they who are enabled to perform all those duties, whereby it will appear, that they are an holy, as well as an happy people.

2dly, All those ordinances which Christ has instituted in the gospel, have a tendency to set forth the holiness of God. What these are, has been considered under foregoing answers; as also, that they were instituted by Christ, and that no creature has a right to invent any modes of worship, or make any additions to his institutions, without incurring the guilt of depraving and sullying the beauty of gospel-worship[114]; and therefore all that I shall add under this head, is, that as these are set apart, and sanctified by God, to be means of grace, and pledges of his presence; so they, who engage herein, are to do it with this view, that they may be made holy in all conversation, as he who hath called them is holy; and hereby God sanctifies his own name in the dispensations of his providence and grace.

Now when we pray, Hallowed be thy name, with a particular view to what God does in order hereunto, we adore him with an holy trembling, when we behold the displays of his vindictive justice in punishing sin; and if he sees it necessary to secure his own honour as the governor of the world, so that without it he would not appear to be an holy God, nor the glory of his truth in those threatenings which he has denounced against sin, discovered, we are fully satisfied that all his ways are right, as acquiescing in his providence; and when his judgments are made manifest, we say, Hallowed be thy name.

However, when we put up this petition, with a particular view to God’s executing his threatened vengeance on his enemies, several cautions are to be used. As,

1st, We are to take heed that we do not do this out of hatred to the persons of any, for even they who are the monuments of divine justice, in whom God will be glorified as a sin-revenging judge, are the objects of our compassion, as they are miserable, how much soever that sin, which is the cause thereof, is to be hated and detested by us.

2dly, We must always pray, that God would rather convert than destroy his enemies, were it consistent with his purpose, which must be accomplished.

3dly, We are never called to pray expressly for the damnation of any one, how great an enemy soever he may have been to God or us; but rather, on the other hand, that God would glorify his name in his salvation by Jesus Christ.

4thly, If we pray that God would prevent those evils, which his church is exposed to, through the power or malice of its enemies, and, in order thereunto, that he would remove them out of the way, that they may not be able to hurt them; this is to be considered only as an expedient for their safety, so that if one of the two must suffer ruin, we rather desire that it may be his enemies than his people. We should be glad if God would be pleased to bring about the welfare of his church some other way; but if not, when we pray that his name herein may be hallowed, it is principally with submission to his will, and an humble acknowledgment that all his judgments are right. Thus concerning God’s sanctifying his own name, as the subject-matter of our prayer in this petition.

II. When we pray, Hallowed be thy name, we signify our desire that we may be enabled to glorify God in every thing whereby he makes himself known: In which there is something supposed, namely, that all men are utterly unable and disinclined, of themselves, to honour God aright, or to improve the various displays of his glory, which we behold in his word and works: This arises from the sinfulness of our nature, our alienation from, and opposition to an holy God; so that without the assistance of his Spirit, we are not able to do any thing that is good; and therefore we pray that God would make us holy, by rendering the means of grace conducive thereunto, that we may give him the glory due to his name.

But the thing more especially prayed for, with respect to ourselves and others is, that we may be enabled to act suitably to the discoveries which God has made of his divine perfections; that we may adore his wisdom, power, and goodness in all he does, and worship him in all ordinances in an holy manner, or, as the Psalmist expresses it, Worship the Lord in the beauty of holiness, Psal. xxix. 2. We are also to desire that all his holy institutions may be made means of grace to us, that we may be sanctified by his truth, that beholding, as in a glass, the glory of the Lord, we may be transformed into his image, consisting of holiness and righteousness, that we may have an high esteem of every thing whereby he makes himself known, and glorify him in thought, word, and deed.

1. That we may never think or speak of the divine perfections, but with a becoming reverence, and suitable acts of faith, agreeably thereunto; that when he discovers himself as a God of infinite wisdom, we may not only admire the traces and footsteps thereof, as they are visible in all his works, but desire that we may thereby be made wise unto salvation. When we conceive of him as a God of infinite power, we are to desire that he would enable us to have recourse to him, to work all that grace in us which can be effected by none but him with whom all things are possible. And, when he discovers himself as a God of infinite goodness and mercy, that we may be encouraged to hope that we shall be made partakers thereof, by his communicating to us the blessings that accompany salvation. And when he reveals himself as a God of infinite holiness, that we may be conformed to him, in some measure, so as to be enabled to hate and fly from every thing which is contrary thereunto; and that all sin, which contains in it a reflection on the purity of his nature, as well as a contempt of his authority, may be abhorred and detested by us. And when he discovers himself as a God of infinite faithfulness, a God that keepeth covenant and mercy, to them that fear him, who has made many promises respecting their salvation, and will certainly accomplish them, that we may depend upon, and put our trust in him; that he would remember his good word unto us, upon which he hath caused us to hope. When he makes himself known as our Creator, he the Potter, and we the clay, that we may be well pleased with all the dispensations of his providence towards us, as considering that he has a right to do what he will with his own. And when he reveals himself as our Redeemer, we are to pray, that we may be able to conclude, that we are bought with that invaluable price, which Christ gave for his elect: And if we have a comfortable hope concerning our interest therein, that we may walk as becomes those who are hereby laid under the highest obligations to love him, and live to him.

2. That we may worship him in a right manner, in all his ordinances: Accordingly, when he encourages us to attend to what he imparts therein, as in hearing, or reading the word, we pray, that we may be enabled to receive the truth in the love thereof, and improve it as that which is not the word of men, but of God, which effectually worketh in them that believe, 1 Thess. ii. 13. that we may esteem it as the only infallible rule of faith and duty; that we may be enabled to hide it in our hearts, that we may not sin against him, Psal. cxix. 11. And when we should draw nigh to him in prayer, in which he requires, that we should sanctify his name as a God all-sufficient, on whom we depend for the supply of our wants; or when we bless and praise him for what we have received, that the frame of our spirits may be suited to the spirituality and importance of the duty we are engaged in, that we may not be like those whom our Saviour speaks of, who draw nigh to him with their mouths, and honour him with their lips, while their heart is far from him, Matt. xv. 8.

3. As God makes himself known to us by his works, we are to beg of him, that in the work of creation, we may see and admire his eternal power and Godhead, and in his works of common providence, as upholding and governing all things, we may take occasion to adore the manifold wisdom of God, his almighty power, and the inexhaustible treasure of his goodness which appears therein: But more especially when he discovers himself in the gracious dispensations of his providence, in those things which have an immediate reference to our salvation, we are to beg of him, not only that he would enable us to look on them with admiration; but, particularly, to express our love and thankfulness to Christ our great Mediator and Advocate, as those who humbly trust and hope that we have an interest in him by faith. Thus concerning our requesting these things for ourselves.

We might here observe something concerning our doing it for others, for whom we are to pray, that they may have the highest esteem for God in all those respects and consequently that his name may be known throughout the whole world, not barely as the God of nature, but as he has revealed himself in his word; and therefore we are to pray, that the way of salvation, by Christ, may be known, and his name adored and magnified as a Redeemer and Saviour in those parts of the world, which are, at present, destitute of gospel-light; and that, where the word is preached, it may be received with faith and love, that they who are called Christians may walk more becoming that relation which they stand in to the blessed Jesus. Thus concerning the subject-matter of our requests in this petition, respecting God’s enabling us and others, to glorify him in every thing by which he makes himself known.

There are two things inferred from hence in the close of this answer.

(1.) That when we pray, that God would sanctify his name, it is, in effect, to desire that he would prevent and remove every thing which is dishonourable to it. Some things tend to cast so great a reproach on the name of God, that sinners are hereby hardened in their opposition to him; as David, by his sin, is said to have given great occasion to the enemies of the Lord to blaspheme, 2 Sam. xii. 14. And God is highly dishonoured by those open and scandalous sins which are committed by such as make a profession of religion; whereby it appears that they are strangers to the power thereof, and lay a stumbling-block in the way of those who are too ready to take an estimate of the ways of God, from the conversation of them, who in words profess, but in works deny him. Some deny the very being, perfections and providence of God, or being ignorant of him, worship they know not what; and there are others who treat things sacred with profaneness and scurrility; and, instead of sanctifying the name of God, openly blaspheme and cast a contempt on all his sacred institutions. Therefore,

[1.] We are to pray, that God would prevent and remove atheism. When persons not only act as though there were no God, but, with blasphemy, and daring insolence, express this in words: These are generally hardened in their iniquities, and bid defiance to his justice; as though they were, as it is said of the Leviathan, made without fear, Job xii. 33. and were not apprehensive of any ill consequences that will ensue hereupon. These are not to be convinced by arguments, though there is nothing that occurs in the works of creation and providence, but what might confute and put them to silence, did they duly attend to it: Therefore we are to pray, that God would assert his divine being and perfections, and give them some convincing proof thereof, by impressing the dread and terror of his wrath upon their consciences, that hereby they may learn not to blaspheme; or that he would give them that internal light, by which they may be brought to adore and sanctify his name. And whereas there are multitudes of practical atheists, who behave themselves as though there were no God to observe what they do, or punish them for it, therefore they presumptuously conclude, that they may rebel without being called to an account; we are to pray, that God, by his grace, would prevent and fence against prevailing impiety, by working a thorough reformation in the hearts of men, to the end that practical godliness may be promoted, and thereby he may be glorified.

[2.] We are to pray, that God would prevent and remove that ignorance which is inconsistent with persons sanctifying his name. This respects, more especially the not knowing or enquiring into those great doctrines, which are of the highest importance, and more directly tend to the advancing the glory of God, and the obtaining eternal life. In these who are destitute of divine revelation, this ignorance is invincible; therefore, with respect to such, we are to pray, that God would grant to them the means of grace, by sending his gospel among them; that they who sit in darkness, and in the region and shadow of death, may have a glorious light shining about them, whereby they may be made acquainted with the way of salvation by Jesus Christ: But there are others who sit under the sound of the gospel, and yet remain strangers to the great doctrines thereof, who have no love to the truth, and act as though it did not belong to them, to study the scriptures; these are wilfully ignorant, like those who are said to hate knowledge, and not to choose the fear of the Lord, Prov. i. 29. We are to pray, with regard to such, that in order to their sanctifying the name of God, they may be led into the knowledge of those great doctrines, in which the glory of the Father, Son, and Holy Ghost, is set forth, as it is in the work of redemption by Christ, together with the way in which righteousness and life may be attained; and that they may know what are those graces which are inseparably connected with, and necessary to salvation.

[3.] We are to pray, that God would prevent or remove idolatry; and that either such as is more gross and practised by the Heathen and others, who give that worship to creatures, that is due to God alone; or else, that idolatry which may be observed in the hearts and lives of many, who though they abhor the grosser acts thereof, are, nevertheless, guilty of this sin, in that they love the creature more than God. This is what we all are either chargeable with, or in danger of, which is directly contrary to our sanctifying the name of God: Therefore we are to pray, with respect to the former, that he would convince them what they falsely call worship, is a dishonour to, and abhorred by him; and, with respect to the latter, that he deserves our supreme love, and will not admit of any thing to stand in competition with him; and that he would enable us to love him with all our heart, soul, mind, and strength: And, in order hereunto, that he would deliver us from the iniquity of covetousness, or those inordinate affections, whereby we are inclined immoderately to pursue after the world, which is inconsistent with an heavenly conversation; and that we may be kept from self-seeking, or trusting to our own righteousness for justification, or giving that glory to any other which is due to God alone.

[4.] We are also to pray for the preventing and removal of that profaneness which is contrary to the sanctifying the name of God; that persons may not give themselves that liberty, which many do, to treat things sacred in a common way, or make religion the subject of wit and drollery; which is very disgustful to the ears of those who have an awe of God on their spirits, and altogether unbecoming persons professing godliness. We are also to beg, that God would deliver us from engaging in religious duties in a formal way, as though his name were to be sanctified only by an external shew or appearance of religion, without that internal frame or disposition of heart which is required in all those who draw nigh to him in an holy manner; and also that we may be kept from making any innovation in the worship of God, and thereby profane it, while we pretend to add to the beauty thereof, and its acceptableness in his sight; which is so far from hallowing his name, that it is highly provoking to him.

(2.) Another thing inferred from the account we have had of those methods by which the name of God is said to be sanctified, is, that we are to beg of him, that, by his overruling providence, he would direct and dispose of all things to his own glory. This is his immediate work; without which his name would not be sanctified by his creatures. And it consists in his bringing a revenue of glory to himself, out of those things that seem to be subversive of it. It is one of the glories of providence, that hereby God brings good out of evil, and renders some things subservient to his interest, which, in themselves, have a tendency to overthrow it.

This may be observed in several things consequent upon the sins and persecutions of the church. Thus when Israel revolted from God, by making the golden calf in the wilderness, he first humbled them greatly for it, and then spirited them with zeal to execute judgment on those who did not repent of it; and afterwards, when, at Moses’s intreaty, he forgave this sin, he filled them with a zeal for the establishing his worship equal to that which had been expressed before in profaning his name; so that, as they then parted with their golden ear-rings, to make the idol which they worshipped, Exod. xxxii. 2, 3. now they make a very large contribution for the building of the tabernacle, chap. xxxv. 21-29. and xxxvi. 5, 6. And when, by their abominable idolatry, they had provoked God to give them into the hands of those that carried them captive into Babylon: This was so far over-ruled by his providence, as that they were never guilty of idolatry afterwards, whatever temptations they had to it therein; so that when they were returned from captivity, how much soever they were chargeable with want of zeal for the building the temple, and setting up public worship in it, Hag. i. 9. or, for many other crimes, in that the priests sought their secular interest rather than the glory of God, in performing several branches of their office in a profane manner, and thereby rendering the public worship contemptible, and offering the refuse of the flock in sacrifice to God, for which they were reproved by him, Mal. i. 10. & seq. yet we never find them reproved for idolatry after their captivity. This some think to be the meaning of that vision which the prophet Zechariah had of the woman who was called wickedness, sitting the midst of Ephah; and this being born by two women that had wings like the wings of a stork into the land of Shinar, viz. Chaldea, to build an house for it, Zech. v. 7,-11. so that it might there be established, and set upon her own base, intimating that the idolatry of the Heathen should not spread itself among the Israelites as it had done, but be confined to those parts of the world which had set it up before; and therefore this is considered as what was the proper seat thereof, and not the church. And this seems also to be foretold by the prophet Hosea, when he says, that the children of Israel, after they had been many days without a king, without a priest, and without a sacrifice; adds, that they should be without an image, Hos. iii. 4. The former was an affliction, and denotes, that they should have their civil and religious state broken and discontinued; the latter seems to intimate, that providence would so far over-rule this, that they should be disinclined and averse to idolatry, as they are at this day, though, in other respects, altogether alienated from God.

And all the persecutions which the church has met with from its enemies, with a design to bring about its ruin and destruction, have been over-ruled for the furtherance of the gospel. Thus when Saul, before his conversion, made havock of the church, entering into every house, and haling men and women, committed them to prison; so that a great persecution was raised against it by his instigation; and the people of God could not meet safely at Jerusalem, but were scattered abroad throughout the regions of Judea and Samaria, Acts viii. 1,-5. this was ordered, by the providence of God, for the greater spread of the gospel, so that the Samaritans received the word of God. And in following ages, we may observe, that whatever attempts have been made against the interest of Christ in the world, they have, contrary to the design of his enemies, been made subservient to the promoting its greater advancement, as some have observed, that the blood of the martyrs has been the seed of the church; and herein the Psalmist’s prediction has been fulfilled, Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain, Psal. lxxvi. 10. and oftentimes, when the gospel has, like the sea, lost ground in one part of the world, it has gained it in another.

Moreover, we may observe, that God glorifies his holiness by over-ruling the falls and miscarriages of particular believers, as hereby they are made more humble, watchful, and circumspect for the future; and, when restored from their backslidings, put upon admiring his grace, and excited to thankfulness, which the nature of the thing requires. They also take occasion from hence, to warn others, lest they be entangled in the same snare, out of which they have escaped; or, if fallen, to recommend to them those methods of divine grace where they have been recovered. This improvement the Psalmist made of the dealings of God with him, when he speaks of his being brought out of an horrible pit, out of the miry clay; his feet set upon a rock, and his goings established; he adds, many shall see it and fear, and shall trust in the Lord, Psal. xl. 2, 3. And when God’s people have been greatly dejected under the troubles they have met with; he has over-ruled this for the restoring comforts to them, and then enabling them to comfort others, in like afflictions, which, as the apostle expresses it, redounds to their consolation and salvation, 2 Cor. i. 6. Thus concerning the first petition of the Lord’s prayer, as it is explained in the answer before us.

We shall now consider how it may be reduced into practice, that we may be directed in our addressing ourselves to God in those things that concern the glory of his name. Accordingly, it is as though we should say, “We adore thee, O our God, that thou hast been pleased to make such discoveries of thyself to thy people, as thou hast done in all ages; and in particular, we give thanks at the remembrance of thine holiness: Thou mightest, indeed, have glorified thy name in the everlasting destruction of the whole race of fallen man; but thou hast sanctified thy name, and advanced thy perfections in bringing about the work of our redemption by a Mediator, in which justice and mercy are met together, righteousness and peace have embraced each other; and thou hast hereby a greater revenue of glory redounding to thy name, than by all thine other works, or than could have been brought to thee by the united services of the most excellent creatures. We also bless thee that thou hast been pleased to make those bright discoveries of thyself in thy word, which thou hast magnified above all thy name; that thou hast given us thy gospel, and all the ordinances and means of grace, that hereby thou mayest gather to thyself a people out of the world, who might be holy in all conversation, as thou who hast called them art holy. We confess, that we have not sanctified thy name as we ought, nor attended on thine ordinances with that reverence and holy fear that is due to thy divine Majesty, for which thou hast testified thy displeasure against us, in withdrawing thy presence from thine own institutions. We acknowledge that herein thou art righteous, and hast punished us less than our iniquities have deserved; for thou mightest have removed thy candlestick out of its place, or taken thine ordinances from us, as thou hast done from many, who once worshipped thee, as we do at this day, but are now wholly estranged from thee. Revive thy work, O Lord, we beseech thee, and hereby sanctify thy great name: Let thy word have free course, and be glorified: Set up thy standard against every thing that opposes thine interest in the world; send forth thy light and thy truth, whereby the ignorant may be instructed in the way of salvation by Christ. Give a check to that atheism, profaneness, and irreligion that abounds among a professing people; and let all the dispensations of thy providence have a tendency to bring about the work of reformation, that thereby thou mayest be glorified, and thy people enabled, more and more, to sanctify thee in every thing, whereby thou makest thyself known.”

Footnote 114:

See Quest. CLIV. page 79.

Quest. CXCI.

QUEST. CXCI. What do we pray for in the second petition?

ANSW. In the second petition, [which is, Thy kingdom come,] acknowledging ourselves, and all mankind to be, by nature, under the dominion of sin and Satan; we pray that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in, the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate, that the ordinances of Christ may be purely dispensed and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted; that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him for ever; and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

In this petition there are,

I. Some things supposed, relating to the sovereignty and dominion of God over men, and the position that it meets with, which, how great soever it be, shall not hinder its advancement in the world.

II. There are several things which we are directed to pray for, relating thereunto.

I. As to those things that are supposed, we may consider,

1. That God is a great and glorious King. This is the necessary result of his being the Creator of all things; from whence arises an universal propriety in them, and a right to dispose of them at his pleasure, in the methods of his providence, so that he can no more lose his right to govern the world, than he can cease to be God. It may be farther observed, that the subjects governed are intelligent creatures; for, though all other things are upheld by him, and made use of to fulfil his pleasure; yet they cannot be said to be under a law, or the subjects of moral government. Therefore God is more especially related to angels and men as their King; and as to that branch of his government, which is exercised in this lower world, it principally respects men. Now when God is said to be their King, the exercise of his dominion is variously considered, according to the different circumstances in which they are.

(1.) As men, they are the subjects of his providential kingdom; in which respect they are not only the objects of his care and common goodness, which extends itself, as the Psalmist says, to all his works, Psal. cxlv. 9. or, as he gives to all, life and breath, and all things, Acts xvii. 25. But, whatever he does in the world, is, some way or other, designed for their use or advantage, either as subservient to their happiness, or as objects, in which they behold the glory of his divine perfections that shines forth therein; and, in this respect, as the God of nature, he is King over the whole world, whose glory infinitely surpasses that of the greatest monarch on earth. When men are said to have dominion, they derive it from his will and providence: It is also limited; whereas his is universal. And they are accountable to him for the administration of that authority, which he commits to them: But he giveth no account of his matters to any one; inasmuch as there is none superior to him. Moreover, there are many flaws and imperfections in the government of the best kings on earth; because their wisdom, holiness, power, and justice are imperfect; and sometimes the most desirable ends are not attained thereby: But, on the other hand, the divine government is such as tends to set forth God’s glorious perfections, and answer the highest ends, to wit, the advancement of his own name, in promoting the welfare of his creatures. We may also observe, that the greatest potentates on earth, are not only mortal, but their government is often subject to change, and liable to be resisted and controuled, by other kings like themselves: Whereas God has none equal with him; therefore his government cannot be controuled; and being all-sufficient, he cannot be destitute of what is necessary to fulfil his purpose, or advance his glory. Again, none but God has a right to give laws to the consciences of men; and, indeed, no government is properly spiritual, and such as reaches the heart like his; nor does the honour that is due to any other, contain in it, the least right to divine worship or adoration which belongs only to him.

(2.) As God has a peculiar people in the world, who are the objects of his grace, these are the subjects of Christ’s mediatorial kingdom, in which respect he is styled King of saints. This is not only a divine honour which we ascribe to him; but it belongs to him in particular as our Redeemer: and so it is to be understood whenever he is called a King in scripture, as denoting that kingdom which he has received from his Father; whereas his right to govern the world, which is styled his providential kingdom, necessarily belongs to him as God, and is no more conferred upon him by the will of his Father, than his divine nature or personality: We do not therefore pray in this petition, that he would govern the world; for we may all well address ourselves to him, that he would be an infinite Sovereign, and act agreeably to his divine nature, which he cannot but be and do. But the kingdom which is here intended, which we have a more immediate regard to, as the subject-matter of this petition, is, that which belongs to him as Mediator, which he received from the Father; who is said, in this respect, to have set him as his King upon his holy hill of Zion, Psal. ii. 6. concerning whom it was foretold, that the government should be upon his shoulder, Isa. ix. 6. This is therefore not only an honour, but an office which he is invested with, having received a commission from the Father, to execute it; and whenever he is said to do any thing in the methods of his providence, which have an immediate reference to the salvation of his people, it contains in it the exercise of his dominion, or is a branch of the glory of his Mediatorial kingdom; and this is what we have a peculiar regard to, when we desire that his kingdom may come. In this respect we pray, that all the dispensations of his providence may tend to the application of that redemption which is purchased for his people; and in particular, that he would subdue them to himself, take possession of their hearts, govern them by his laws, defend them by his power, restrain and conquer all their enemies, and, at last, admit them to inherit the kingdom prepared for them from the foundation of the world.

In the New Testament Christ’s kingdom is generally taken for the gospel-dispensation; in which he is represented as sitting on a throne of grace, and sinners are invited to come and bow down before him, and receive the blessings that he encourages them to expect, as their merciful Sovereign. This kingdom of grace shall not cease to be administered by him, till all his redeemed ones are made willing, in the day of his power, and, pursuant thereunto, brought into a better world; and then it will receive another denomination, as called, the kingdom of heaven. It is true, the gospel-dispensation is often so called in the New Testament, as it respects the administration of his gracious government begun and carried on in this world; whereas, in heaven, it will be administered in a most glorious manner, agreeably to that state of perfection to which his saints shall be brought; But these things having been particularly insisted on under a foregoing answer, in which Christ’s Kingly office was explained[115]; we shall pass them over at present, and proceed to consider another thing supposed in this petition, viz.

2. That though God be the only supreme and lawful Sovereign, yet there are some who pretend to stand in competition with, and usurp that dominion which belongs only to him. Accordingly man no sooner rebelled against him, but he was under the dominion of sin, and was inclined to serve divers lusts and pleasures, and willingly gave himself over as a vassal of Satan, who, from that time, was styled the prince, or god of this world, the spirit that worketh in the children of disobedience, John xii. 31. 2 Cor. iv. 4. Eph. ii. 2. We must not suppose that he has the least right to this kingdom, or dominion, in which he sets himself against the divine government; yet sinners who rebel against God, are said to be Satan’s subjects. Where the gospel is not preached, he reigns without controul; and false churches, that oppose the faith contained therein, are called, Synagogues of Satan, Rev. ii. 9. and, indeed, in all those places, where Christ’s kingdom of grace doth not extend itself, there persons are said to be subjects of Satan’s kingdom; which is opposed to it. These two kingdoms divide the world; therefore, when we pray, that Christ’s kingdom may be advanced, this includes in it an earnest desire, that whatsoever has a tendency to oppose it, may be ruined and destroyed. And this leads us to consider,

II. What we are to pray for in this petition. Here let it be observed, that we are not to pray, that God would govern the world, or exercise his providential kingdom, for that he cannot but do; neither are we to pray that Christ’s kingdom may come, in the same sense in which the church prayed for it, before the gospel-dispensation, which is called his kingdom, was erected; since that would be, in effect, to deny that there is such a kingdom; or, that our Saviour has a church, in which he exercises his government in the world: Nevertheless, we are to pray, that God would eminently display his perfections for the good of his people, in his providential government of the world, and over-rule all the dispensations thereof, for the advancement of his own name, and the happiness of his church and people; and though (as we have but now observed) we are not to pray that the gospel-dispensation may be erected; yet we are to pray that Christ’s spiritual kingdom may be farther extended, subjects daily brought into it, and the blessed fruits and effects thereof, which tend to promote his own glory, and his people’s happiness may be abundantly experienced by them: But, that we may more particularly explain the several things contained in this answer, which respect the subject-matter of our prayers, when we say, Thy kingdom come, we express our desire,

1. That the kingdom of sin and Satan may be destroyed: This Christ will certainly do in his own time, inasmuch as it is directly opposite to his kingdom. The Devil’s chief design is to draw Christ’s subjects off from their allegiance to him: Therefore he will certainly plead his own cause, that his enemies may not take occasion to insult him, as though they had gained a victory over the Almighty. Moreover, his holiness and justice obliges him to do this; for since Satan’s kingdom is supported by sin’s gaining strength, and this tends to cast a reproach on the divine perfections; it must be destroyed. And to this we may add, that every one who is converted, is, (as the apostle says) delivered from the power of darkness, and delivered into the kingdom of God’s dear Son, Col. i. 13. Therefore we pray, that Christ’s interest may flourish in the world, which includes in it a desire, that whatsoever is contrary to it, may be thrown down.

There are various steps and degrees whereby Satan’s kingdom has been, and shall be weakened, till it shall be, at last, wholly destroyed.

(1.) It met with a great shock when the first gospel promise was given to Adam in paradise, relating to the seed of the woman bruising the serpent’s head, Gen. iii. 15. or Christ’s coming to defeat this deep-laid design against the interest of God in the world, by giving him a total defeat to him that was at the head thereof. Till this promise was given, there could not be the least hope of salvation for fallen man; whose condition was not only deplorable, but desperate, and, in all appearance, remediless; but by this first display of divine grace, a door of hope was opened, and Satan’s kingdom began to be broken and demolished.

(2.) It met with a farther shock, when men began to lay hold of, and take encouragement from this promise, and public worship was set up in the world; and the coming of the Messiah, who was expected to appear in our nature, and in the fulness of time, to destroy the works of the Devil, was farther made known to the church, and clearer intimations given of the glory of his Person, and the offices he was to execute, by which means he was regarded as the object of their faith, who waited for, and earnestly desired the gospel-day, when all the types and prophesies relating thereunto, should have their accomplishment.

(3.) Satan’s kingdom met with a very great defeat, when Christ, who was the desire of all nations, took our nature, and dwelt among us, and, in the whole course of his ministry, discovered the way of salvation to his people, more clearly than it had been in former ages, and finished the work of redemption in his death, whereby he paid an infinite price for his elect, to divine justice; and at the same time, destroyed him that had the power of death, that is the Devil, Heb. ii. 14. or, as it is expressed elsewhere, spoiled principalities, and powers, openly triumphing over them in his cross, Col. ii. 17. And when he was raised from the dead, whereby the work that he came about was brought to perfection, Satan’s kingdom was so effectually destroyed, that he shall not be able to maintain that dominion which he had over them, who before were his vassals, but are now become Christ’s subjects by right of redemption.

(4.) The success of the gospel, in the various ages since our Saviour was here on earth; his gathering and building up his church, defeating all the attempts of his enemies, who have threatened its ruin; so that the gates of hell have not been able to prevail against it; and its having been favoured with his special presence, and the means of grace bestowed upon, and continued to it, together with the various instances of that success that has attended them, have all had a tendency to weaken and destroy Satan’s kingdom.

(5.) All the victories that believers are enabled to obtain over sin, and Satan’s temptations; and all the graces that they have exercised, and comforts that they have experienced, are a gradual weakening of Satan’s kingdom, though the victory over him, at present, be not complete, inasmuch as he has too great an interest in the hearts of God’s people, through the remainders of corruption; yet they shall, at last, be made more than conquerors over him; and the fruits and consequences of the victory that Christ has obtained over him, shall be perfectly applied.

2. In desiring that Christ’s kingdom may come, we pray that the gospel may be propagated throughout the world, the Jews called, and the fulness of the Gentiles brought in. When the gospel-dispensation, which is Christ’s kingdom was first erected; the apostles, who were employed in this important work, were to fulfil that commission which he gave them, in preaching the gospel to all nations, which accordingly they did, and, by the extraordinary hand of God that attended it, it was spread, in a short space of time through a considerable part of the world; many of the Jews were called, among whom all that were ordained to eternal life, believed; and as for the Gentiles, who, before this, were unacquainted with the way of salvation, they had Christ preached to them, and many churches were gathered from among them; by which means his kingdom was advanced, and a foundation laid, for the propagation and flourishing state of the gospel in all succeeding ages, the effects whereof are experienced at this day. Therefore, when this petition relating to the coming of Christ’s kingdom, was used by those who lived at this time, when our Saviour gave this direction about it; that which was principally intended thereby, was, that Christ might be preached to the Gentiles, and believed on in the world; that the veil, or the face of the covering that was spread over all nations, might be taken away, and the way of salvation might be known by them, who, before this, sat in the region and shadow of death: Though, when it is used by us, we signify our desire that this invaluable blessing may be still continued, and the promises relating to the greater success thereof, may have a more full accomplishment. The apostles, indeed, in executing their commission, are said to have preached the gospel to all nations, that is, to a very considerable part of the heathen world: However, it does not appear that every individual nation of the world has been yet favoured with this privilege; and therefore, what was foretold concerning the earth’s being full of the knowledge of the Lord, as the waters cover the sea, Isa. xi. 9. and other predictions to the like purpose, do not seem hitherto to have had their full accomplishment[116]. And it is very evident, that many nations, who once had the gospel preached to them by the apostles, are now wholly destitute of it. And though it is true, a considerable number of the Jews at first, believed in Christ; yet the greatest part of that nation were cast off, and all remain, at this day, strangers and enemies to him: Therefore we cannot but suppose, that those prophecies which respect their conversion, in the latter day, together with the fulness of the Gentiles being brought in, shall be more eminently accomplished than they have hitherto been[117]. This is therefore what we are to pray for when we say, Thy kingdom come; and, in order thereto, we are to be importunate with God,

(1.) That his interest may be still maintained, and the glory may not depart from his church; but that it may still enjoy the ordinances of his grace, and those privileges by which it is distinguished from the world, notwithstanding all the attempts of hell, and persecuting powers to undermine and overthrow it. And, though it be brought to a very low ebb at this day, that he would revive his work in the midst of the years, till he be pleased to cause that glorious day to dawn, which his people are now desiring, waiting and hoping for; and in order hereunto, we are to pray,

(2.) That there may be a more plentiful effusion of the Spirit, which is absolutely necessary to the advancement of Christ’s kingdom; a farther reformation of the church, and a greater spread of the gospel in those nations where it is not known at present.

(3.) We are to pray, that the church may be furnished with all gospel-officers and ordinances that are necessary hereunto. Not that we are to pray, that new ordinances may be instituted, which, at present, are not known, which we have no warrant from scripture to expect; but that God, by the good hand of his providence, would send his ordinances, namely, the word, sacraments and prayer, which are his outward and ordinary means of salvation, into those parts of the world, which are, at present, strangers to them. Accordingly we are to pray,

[1.] That whereever God has a people who thirst after the word, but enjoy not the preaching thereof, especially with that zeal and clearness as is necessary to their spiritual advantage and edification in Christ, that he would send faithful labourers among them, that their souls may not pine, starve, and be in danger of perishing, for lack of knowledge.

[2.] That where the word of God has been preached with success, so that many believe in Christ, who, nevertheless, have not the advantage of walking together, for their mutual edification, in a church-relation, that God would over-rule and order matters so, that they who have given up themselves to the Lord, may encourage and strengthen the hands of one another, by joining together in religious societies, owning Christ’s kingly government, and worshipping him in all those ordinances which he has given to his churches. And,

[3.] That there may be proper officers, spirited, qualified, and raised up, in subserviency thereunto; that there may be a constant supply of pastors according to his heart, which shall feed with knowledge and understanding, Jer. iii. 15. These are necessary to the well-being of a church; and though extraordinary gifts are not to be expected, in like manner as God was pleased to bestow them on his apostles in the first planting of the gospel; yet there are some gifts which Christ has purchased, and we are to pray for, that are particularly adapted to the furnishing them, who are called to minister as officers in his churches, for the promoting his cause and interest therein, and thereby advancing his spiritual kingdom.

(4.) We are to pray, that the church may be purged from those corruptions that tend to defile, and are a great reproach to it, and very unbecoming the relation that it stands in to Christ. It is not, indeed, to be supposed, that any church in the world, is so pure that there are no corruptions in it, which appear to the eye of the heart-searching God: But some are visible to the world, being notorious and inconsistent, not only with the purity, but, if allowed of, with the very being of a church of Christ; which are matter of lamentation to the godly, and a reproach to those who are chargeable therewith; and, as the apostle styles them, a root of bitterness springing up and troubling them, whereby many are defiled, Heb. xii. 15. These corruptions are either such as respect the faith, or conversation of professors.

[1.] As to what respects corruption in matters of faith. These consist in the denying the most important doctrines, which are necessary to be known and believed, in order to our salvation; and with respect hereunto, we are to pray, that Christians may not depart from the faith, which was once delivered to the saints, being carried about with divers and strange doctrines, chap. xiii. 9. or, as it is said elsewhere, soon removed from him that called them into the grace of Christ unto another gospel, Gal. i. 6. We are also to pray, that he would root out those errors and heresies which are inconsistent with the church’s purity; and have a greater tendency to bring about its ruin than all the persecutions it can meet with from its most enraged enemies.

[2.] There are other corruptions that more especially respect the conversation of those who are called Christians, that walk not as becomes the gospel of Christ, by which means there is no visible difference between the church and the world: Thus the apostle tells the church at Corinth, 1 Cor. iii. 3. that some of them were carnal and walked as men; that is, notwithstanding the profession of religion that they made, in their conversation they differed little from the men of the world: And he also speaks of others who profess that they know God, but in works deny him, being abominable, disobedient, and unto every good work reprobate, Tit. i. 16. Now, with respect to these, we are to pray, that their profession may be adorned by a holy life; that none may cast a stumbling-block in the way of these who watch for their haltings, and are glad to take all opportunities to improve the falls and miscarriages of Christians against them; and that God, by his providence, or rather, by his Spirit, poured out from on high, would refine and purify his church, purge away the dross, and take away all the tin, as the prophet expresses it, Isa. i. 25.

(5.) We are farther to pray, that the ordinances of Christ may be purely administered, without any mixture of human inventions, which tend to debase, and are far from adding any beauty or glory to them. It is natural, indeed, for man to be fond of, and pleased with, those ordinances, which take their rise from himself; but God, who is jealous for the purity of his own worship, can in no wise approve of them, and they are so far from advancing Christ’s kingdom, that God reckons it no other than setting our threshold by his thresholds, and our post by his, which he calls a defiling his holy name, by the abominations which they herein commit, which will be the ground and reason of his consuming them in his anger, Ezek. xliii. 8. Therefore, we are to pray, that whatever intrudes itself into any branch of the worship of God, as not receiving any warrant or sanction from himself, may be removed out of the way, that hereby his church may be reformed, and its destruction prevented.

(6.) We are to pray, that the church may be encouraged by civil magistrates, that their government may be subservient to Christ’s spiritual kingdom; that, according to God’s promise, kings may be its nursing fathers, and their queens its nursing mothers, Isa. xlix. 23. that, by this means, it may have peace and safety, and not be exposed, as it has often been, to the rage and fury of persecuting powers; and also, that magistrates may be guardians, not only of the civil, but religious liberties of their subjects, which is necessary to complete the happiness of a nation, and bring down many blessings from God upon it. We are also to pray, that God would not only incline them to advance religion, by rendering the administration of civil government, subservient thereunto, but that, by a steady adherence to it themselves, they may strengthen the hands of the faithful, and encourage many others to embrace it: And if, on the other hand, they are disposed to exercise their power, in such a way, as tends to the discountenancing religion, and weakening the hands of those who profess it; we are to pray, that God would over-rule their counsels, and incline them to deal favourably with those who desire stedfastly to adhere to it.

(7.) We are taught, in this petition, to pray, that the means of grace may be made effectual to the converting of sinners, and to the confirming, comforting, and building up of believers; that a great and effectual door may be opened for the success of the gospel, and that it may come not in word only, but also in power, 1 Thess. i. 3. so that, by this means, the Lord would be pleased to add to the church daily, such as shall be saved, that hereby Christ’s government, or spiritual kingdom, may be promoted in the hearts of his people, and they enabled to testify a ready and willing subjection to his authority, and yield obedience to him, with all the powers and faculties of their souls.

(8.) We are to pray for the advancement of Christ’s kingdom, at his second and glorious coming; when the work of grace shall be brought to its utmost perfection; and all the elect, who shall have lived from the beginning to the end of time, shall be gathered together, and brought into Christ’s kingdom of glory, as they have formerly been into his kingdom of grace, when the highest honours shall be conferred upon them, and they shall reign with him for ever and ever. As the church, under the Old Testament-dispensation, prayed that Christ’s kingdom of grace might come, viz. be administered, as it has been, and now is, under the gospel-dispensation, and, as it is expressed, that he would be like a roe, or like a young hart upon the mountains of Bether, Cant. ii. 17. or, that the desire of all nations would fill his house with glory: So the New Testament-church is represented as praying, that Christ would come quickly, according to his promise, Rev. xxii. 20. and put a final period to every thing that has had a tendency to detract from the glory of his kingdom, or the happiness of his subjects; and, in order hereunto, we must pray, that the elect, who are Christ’s mystical body, may be gathered, and brought in to him; and then we may be sure that he will hasten his coming. And, till this is done, we are to wait patiently, as the husbandman waiteth for the precious fruit of the earth, in the desired harvest, James v. 7. and, in the mean time, we are to pray, that he would be pleased to exert his power, and make the dispensations of his providence in the world, conducive to answer these ends, and more particularly, with respect to ourselves; that hereby we may have, not only an habitual, but an actual meetness for the heavenly kingdom; that when our Lord shall come, we may not be like those virgins mentioned in the parable, who all slumbered and slept, Matt. xxv. 5. but, upon the first alarm, may go out to meet him with joy and triumph; and, as an evidence hereof, that we may be enabled to walk as strangers and pilgrims on the earth, or, as those who desire a better country, that is, an heavenly, Heb. xi. 13, 16. and that we may keep up an intercourse with Christ, that we may be ready to entertain him with delight and pleasure, whenever he comes; that when he, who is our Life, our Hope, and Saviour, as well as our King, shall appear, we may appear with him in glory. Thus concerning the administration of Christ’s Kingly government, as the subject-matter of this petition: And, that we may be farther assisted in directing our prayers to God agreeable thereunto, we may consider his children as addressing themselves to him to this purpose: “We adore and magnify thee, O God our Saviour, as the Governor of the world; who dost according to thy will in the armies of heaven, and amongst the inhabitants of the earth. Thy power is irresistible, and thy works wonderful: But it is matter of the highest astonishment, that thou should exercise that gracious government, in which thou condescendest to be called the King of saints. What is man, that thou shouldst thus magnify him, and set thine heart upon him; that they, whom thou mightest have dealt with as traitors, and enemies to thy government, and, as such, have ruled them with a rod of iron, and broken them in pieces, like a potter’s vessel, should be admitted to partake of the privileges which thou art pleased to bestow on thy servants and subjects! Thou hast often invited us, by holding forth thy sceptre of grace, to come and acknowledge thee to be our Lord and Sovereign; but our hearts have been filled with rebellion against thee. We have served divers lusts and pleasures, and been in confederacy with hell and death, yielding ourselves slaves to Satan, thine avowed enemy: But now, we desire to cast ourselves down before thy foot-stool; and, while we stand amazed at thy clemency, we accept of the overture of a pardon which thou hast made in the gospel, with the greatest thankfulness, accounting it our highest privilege, as well as our indispensable duty, to be thy subjects. Write thy law, we beseech thee, in our hearts; bring down every high thought and imagination, which sets itself against thine interest, and make us entirely willing to be thy servants, devoted to thy fear. We also beg, that thou wouldst take to thyself thy great power and reign. Let Satan’s kingdom be destroyed, thy gospel propagated throughout the world. May thine ancient people, the Jews, who now refuse that thou shouldst reign over them, be called and inclined to own thee as their King; and may the dark parts of the earth see thy salvation. Reform thy churches; let them be constantly supplied with those who shall go in and out before them, and shall feed them with knowledge and understanding. May they be purged from those corruptions which are a reproach to thy government; let not the commandments of men be received, instead of thine holy institutions; may thine ordinances be purely dispensed, that thy people may have ground to hope for thy presence therein; and may they be made effectual for the converting of sinners, and establishing thy saints in their holy faith. And let all the dispensations of thy providence in the world, have a tendency to advance thy kingdom of grace, that, as thou hast, in all ages, appeared in the behalf of thy church and people; so it may be preserved and carried through all the difficulties that it meets with, and be secured from the attempts of thine enemies against it, till they who rejoice in thy government here, shall be received into thy heavenly kingdom hereafter.”

Footnote 115:

See Vol. II Quest. XLV. page 353.

Footnote 116:

See Vol. II. page 376.

Footnote 117:

See Vol. II. page 376, &c.

Quest. CXCII.

QUEST. CXCII. What do we pray for in the third petition?

ANSW. In the third petition, [which is, Thy will be done on earth as it is in heaven] acknowledging that, by nature, we, and all men, are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the Devil: We pray, that God would by his Spirit, take away from ourselves and others, all blindness, weakness, indisposedness, and perverseness of heart, and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.

For the understanding of this petition, we must enquire,

I. What is meant by the will of God, and how it is said to be done by us. We have, under a foregoing answer, considered[118], that this is distinguished into his secret and revealed will, and shewn that as the former of these is the reason of his own actings, and determines the event of things; the latter is what we are more especially concerned about, as it is a rule of duty to us. It is also farther distinguished into his perceptive and providential will; the former of which we are to obey; the latter, to admire, submit to, and be well pleased with: Accordingly, when we pray, Thy will be done, we desire, that his laws might be obeyed, and thereby his universal dominion, and right to govern the world, practically acknowledged; and that, by this means, sin might be prevented, and this earth might not become so much like hell as it would be, in this method, which God has taken to direct our actions, and give a check to our corruptions, were wholly disregarded by us. When we consider God as the Creator of man, the next idea we have of him is, that he exercises his dominion and sovereignty in giving laws to him; which he is under a natural obligation to obey; otherwise he disowns himself to be a creature, or a subject, which is the highest affront that can be offered to the divine Majesty, and exposes him to that punishment which is due to those who are found in open rebellion against him: This is what we are to pray against in this petition, in which there is something supposed, namely,[119]

1. That his will must be known by us, otherwise it cannot be obeyed. And this supposes the law to be promulgated; which has been already done; particularly as it was written by God on the heart of man at first, in such legible characters, that our apostacy from him has not wholly erased it. But besides this, there must be an internal impression made on the minds and consciences of men, whereby they may be brought to see the excellency and glory thereof, and their indispensable obligation to yield obedience thereunto.

2. It is farther supposed, that the will of man is naturally averse, and disinclined, to obey the divine commands, which is the result of our fall and apostacy from God; and, through the corruption of our nature, we are prone to say, Who is lord over us, Psal. xii. 4. and, What is the Almighty, that we should serve him, Job xxi. 15. This is the source of all that opposition which the heart of man expresses against the laws of God, while sinners entertain a fixed resolution to give laws to themselves; and, on the other hand, are wholly inclined to do the will of the flesh and of the Devil: This the apostle calls fulfilling the desires of the flesh and of the mind; while at the same time, they walk according to the prince of the power of the air, the spirit that worketh in the children of disobedience, Eph. ii. 2, 3. This will of the flesh is agreeable to the dictates of Satan, by whom it is content to be kept in perpetual bondage; his suggestions are agreeable to the corruption of nature; whereas, the command of God being contrary to it, as containing in them the signatures of his holiness, are grievous and burdensome to fallen man; the law is spiritual, and therefore it cannot be agreeable to those who are carnal, and, as it were sold under sin. And this discovers itself,

(1.) In that, sinful man is determined to do, not what is lawful, but what is pleasing to himself, not considering what he ought to do, as being accountable to God, the judge of all for his behaviour in this world; but whether it is agreeable to his own inclinations, and affords some present delight to his carnal appetite.

(2.) As for Satan, he uses his utmost endeavours to strengthen these resolutions, and increase the depravity and corruption of our nature; and, for this end, daily presents objects to our imaginations, that are agreeable to the desires of the flesh; and these are received with pleasure and delight, whereby a snare is laid for the ruin of the soul, so that it becomes more and more alienated from the life of God; and not only indifferent, as to matters of religion, but utterly averse to them. This is the reason of all the dishonour that is brought to God in the world; whereby it appears, that his will is not done therein, as it ought to be.

Moreover, as the will of man sets itself against the commanding will of God, so it expresses the same aversion to his providential will; which is not said indeed, to be done, but it ought to be submitted to, by us. We are as much inclined to find fault with what God does in the world, as we are to rebel against his law. This appears in our being discontented and uneasy with the allotments of providence, especially when we are under the afflicting hand of God; whereby we are apt to charge him as dealing hardly with us, because we have not those opportunities, we desire, to fulfil the lusts of the flesh, or some check is given to our corrupt appetites or inclinations. How ready are we to complain of injuries done us, as though God were obliged to give us whatever we would have, how contrary soever it may be to our real good and advantage, as well as his own glory! Of this we have many instances, in the perverse behaviour of the children of Israel in the wilderness, who were frequently complaining of the hardships they endured; and, by their murmuring against God, provoked him to send those terrible judgments which, as they might have foreseen, would be the consequence thereof. This is the most unreasonable behaviour towards him, who has a right to do what he will with his own, and directly contrary to that temper of mind which the gospel suggests; whereby we are taught, in whatsoever state or condition of life we are, therewith to be contented. It is, in both these respects, that we are instructed, in this petition, to pray, that the will of the Lord may be done. Which leads us to consider,

II. The subject-matter of what we are taught to pray for in this petition, when we say, Thy will be done. And,

1. With respect to God’s commanding will, we are to pray, that he would incline and enable us to yield obedience to it; and accordingly,

(1.) We are to be earnest with him, that he would remove the ignorance and blindness of our minds, that we may see a beauty and glory in every thing that he commands; for, next to the Sovereignty of God, which is the first motive hereunto, the excellency of what he commands is to be considered as an inducement to obedience. Therefore we are to be convinced, that his law is holy, his commandment holy, just, and good, Rom. vii. 12. or, that duty and interest are herein inseparably connected, so that the one can never be secured without the other. This is the work of the Spirit of God, when he directs and leads us in the way wherein we ought to walk.

(2.) We are to pray, that God would take away the obstinacy and perverseness of our wills, that our obedience may be matter of choice, and performed with delight, otherwise it cannot be pleasing to him; and accordingly we are to pray,

[1.] That it may be performed with the utmost sincerity, as approving ourselves not to men, but God, who searcheth the heart; and that it may proceed from a principle of spiritual life and grace, and be done with a single eye, to his glory, whose we are, and whom we desire to serve.

[2.] We are to pray, that our obedience may arise from a filial fear of God, and a love to him, and not barely a dread of punishment, or fear of his wrath, as the consequence of our rebellion against him; or from a mercenary frame of spirit, that looks at nothing farther than some advantages which we expect to receive from him; and that it may also proceed from a sense of gratitude for the many benefits which we receive from him, whereby we are, as it were, constrained to do his will.

[3.] This obedience ought to be universal, with respect to the matter thereof, and constant, with respect to our perseverance therein. We are not to choose to obey some of the divine commands, and refuse others; or to perform those duties which are most easy, and reject those that are difficult; or to obey the will of God, so far as it comports with our secular interest, and indent with him to be excused in those things that are inconsistent therewith: but we must leave it to him alone, to prescribe the matter of duty, and express an entire compliance therewith, whatsoever it be that he requires. Thus the Psalmist says, Then shall I not be ashamed when I have respect unto all thy commandments, Psal. cxix. 6.

Moreover, this obedience must be constant, without our growing cold and indifferent therein, or desisting from it, according as our condition in the world is altered, as though we had nothing to do with God and religion, but when we are under some pressing difficulties; for that is to set our faces heaven-ward for a time, and afterwards to draw back unto perdition.

(2.) We are to pray that God would enable us to submit to his disposing will, as being satisfied that all the dispensations of his providence are right; and accordingly to say, with David, Here am I, let him do to me as seemeth good to him, 2 Sam. xv. 26. This consists,

[1.] In maintaining a quiet, easy, composed frame of spirit, fitted for the exercise of religious duties, though under trying dispensations of providence.

[2.] When we justify God, and lay the blame on ourselves, whatever afflictions we are exercised with. Thus the Psalmist speaks of himself as deserted, and God as far from helping him, he acknowledges the equity of his dispensations, when he says, Thou art holy, O thou that inhabitest the praises of Israel, Pal. xxii. 1. 3. or, as he elsewhere expresses himself, The Lord is upright, he is my rock, and there is no unrighteousness in him, Psal. xcii. 15.

[3.] When we are disposed to bless God, at the same time, when he takes away outward mercies, as well as when he gives them: Thus Job, when he was stripped of all he had at once, says, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord, Job i. 24. We are now to consider,

III. The manner in which the will of God is to be done: Accordingly we are taught to pray, that it may be done in earth as it is in heaven; not that we are to suppose that the best of saints can arrive, while in this world, to the perfection of the heavenly state; so that it is possible for them to do the will of God in the same manner, or degree, as it is done in heaven: Therefore the particle as respects similitude, rather than equality, and all that we can infer from hence is, that there is some analogy or resemblance between the obedience of the saints here, and that of the inhabitants of heaven. This implies in it a desire,

1. That it may be done with great humility and reverence. Thus the angels, who have the character of Seraphims, are represented, in that emblem or vision which the prophet Isaiah saw, of the Lord sitting on his throne, Isa. vi. 1, 2. and the Seraphims attending him, as having their faces covered with their wings, in token of reverence and humility. And others are described as casting their crowns before the throne, Rev. vi. 10. intimating, that all the glory that is put upon them, is derived from him that sits on the throne, and that their honour is not to be regarded or mentioned, when compared with him who is the fountain thereof.

2. This expression farther implies in it a desire to do the will of God with all cheerfulness. Some think that this is intended in the vision which John saw concerning the seven angels, who were employed to inflict the seven last plagues on the church’s enemies, when they are represented as doing it with harps in their hands, and as singing the praises of God at the same time, Rev. xv. 1-3.

3. We are said to do the will of God on earth, as it is done by the angels in heaven, when we do it with faithfulness: Thus when they are represented as ministering to God’s people, and, as such, having the charge over them to keep them in all their ways, they are spoken of as doing this faithfully; as it is said, They shall bear thee up in their hands, lest thou dash thy foot against a stone, Psal. xci. 11, 12.

4. The angels are farther represented as a pattern of diligence in doing the will of God: Thus it is said of the angel Gabriel, that when the word of command was given him to carry a message to Daniel, he fled swiftly, being expeditious in fulfilling the work he was employed about, Dan. ix. 21.

5. They are said to do the will of God, with zeal and fervency; and, for this reason, some think they are called, in the scripture but now mentioned, seraphims; or, as they are elsewhere styled, A flaming fire, Psal. civ. 4.

6. The angels are said to do the will of God sincerely: Thus the inhabitants of heaven are represented, as having no guile found in their mouths, and being without fault before the throne of God, Prov. xxii. 2.

7. They are said to do the will of God with constancy: Thus we read of them as serving him day and night in his temple, chap. vii. 15. and the angels, which are ministering spirits, sent forth to minister unto the heirs of salvation, are said always to behold the face of God in heaven, Mat. xviii. 10. that is, they never give out, or are weary of his service: We have herein an excellent example set before us, and are exhorted to pray, that in our measure we may yield the like obedience to God, though we fall very short of doing it, as they do who are in a perfect state. We are therefore herein taught to lift up our hearts to God, in a way of adoration, confession, and supplication, q. d. “We acknowledge, O Lord, that thou hast a right to the obedience of all creatures, and hast been pleased to give them thy law as the rule thereof. It is our glory, as well as our happiness, to be thy servants; for thy law is holy, thy commandment holy, just and good: But we acknowledge and confess before thee, that we have rebelled against thee, and have refused to yield obedience to thy commands: And when we behold the universal corruption of human nature, we blush and are ashamed to think how little glory is brought to thy name, by the service and obedience of thy creatures here below. In heaven thy will is done perfectly, by those who serve thee with the greatest delight and pleasure; but on earth thou hast but little glory; it is an instance of condescending goodness that thou hast not, long since, abandoned and forsook it, and thereby rendered it like hell: But, we beseech thee, take to thyself thy great power, and reign in the hearts of men; subdue their wills thyself, that they may cheerfully and constantly obey thy commanding will, and submit to thy providential will, as being satisfied that all thy dispensations are right, and shall tend to thy glory, and the welfare of all that fear thy name.”

Footnote 118:

See Vol. I. Quest. xii. p. 471.

Footnote 119:

It has been said, that there cannot be any reason or motive to pray, or make any petition, to an unchangeable God, whose design cannot be altered, and who has fixed all events, without a possibility of any change.

Before any attempt is made to remove this objection, and supposed difficulty, it must be observed, that it equally lies against the foreknowledge of God. For if God certainly foreknows every thing that will take place, then every event is fixed and certain, otherwise it could not be foreknown. “Known unto God are all his works from the beginning of the world.” He has determined, and passed an unchangeable decree, with respect to all that he will do to eternity. Upon the plan of the objection under consideration, it may be asked, What reason or motive can any one have to ask God to do any thing for him, or any one else, since he infallibly knows from the beginning what he will do, and therefore it is unalterably fixed? Therefore if it be reasonable to pray to an omniscient God, it is equally reasonable to pray to an unchangeable God. For the former necessarily implies the latter. But in order to show that the objection is without foundation, the following things must be observed.

1. If God were not omniscient and unchangeable, and had not foreordained whatsoever comes to pass, he would not be the proper object of worship, and there would be no foundation, reason, or encouragement to make any petition to him.

This, it is presumed, will be evident to any one who will well consider the following observations.

First. If there were no unchangeable, omniscient Being, there would be no God, no proper object of worship. A being who is capable of change, is necessarily imperfect, and may change from bad to worse, and even cease to exist, and therefore could not be trusted. If we could know that such a being has existed, and that he was once wise, and good, and powerful, we could have no evidence that he would continue to be wise or good, or that he is so now, or that he is now disposed to pay any regard to our petitions, or is either willing or able to grant them; or even that he has any existence. What reason of encouragement then can there be to pray to a changeable being? Surely none at all. Therefore, if there be no reason to pray to an unchangeable God, there can be no reason to pray at all.

Secondly. If God be infinitely wise, and good, and omnipotent, supreme and independent; then he certainly is unchangeable, and has foreordained whatsoever comes to pass. This has been proved above, or rather is self-evident. But if he be not infinitely wise and good, &c. then he cannot be trusted; he cannot be the object of that trust and confidence which is implied, and even expressed, in praying to him.

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