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,