A Complete Body of Divinity, Sermons · 241 (Question 98)
SERMON CCXLI.
QUESTION XCVIII.
WHAT is Prayer?
ANSWER.
PRAYER is an Offering up of our Deſires to GOD, for Things agreable to his Will, in the Name of CHRIST, with Confeſſion of our Sins, and thankful Acknowledgement of His Mercies.
WE have conſidered of two of the outward and ordinary Means which God hath appointed us to attend upon, in order to our Communion in the great Benefits of Redemption, viz. the Word, and the Sacraments; which are ſtated and eſtabliſh'd Ordinances for the Church and People of God. And are now to paſs over to the third & laſt of theſe, viz. Prayer. Which is none of the leaſt Media of Communion between God and his People, while he is in Heaven and we commorate here upon Earth. Prayer therefore is ſo eſſential and principal a part of Religion, that it is put for the whole, which is denominated from it. Hence that, Gen. 4. ult. — Then began men to call upon the name of the Lord. i. e. they ſat up Aſſemblies for the Worſhip of God. When the Pſalmiſt would expreſs Men to irreligious, he doth it by their neglect of this duty, Pſal. 14.4. — And call not upon the Lord. And before we proceed to a diſtinct handling of this Head, as laid down in the Anſwer; two things may be premiſed in general;
1. THAT Prayer truly belongs to natural Worſhip. That it belongs to Worſhip therein appears, becauſe it hath God for its Object, and is to be addreſſed to him, as will nextly be obſerved: And hence it properly refers to the firſt Table in the Moral Law, in which are the Duties of Worſhip preſcribed; and to the firſt of theſe Commands, as was obſerved in the opening of that Command. Now we formerly conſidered, that Worſhip is diſtinguiſhed into Natural and Poſitive; and that the former of theſe is comprehended under the firſt Command. The very light of Nature teacheth Men to Pray; and the very Pagans did offer up their Prayers to their gods Thoſe therefore who live in the neglect of this Duty are more b…u…iſh than the Gentile Nations; many of whom would undertake no buſineſs, till they had paid their Devotions to their gods.
2. THAT the ground or reaſon of Prayer, is our dependance upon God for our all. Man is a dependant Creature, his good is not in his own hands, but is under the power and diſpoſal of God, who is a free Agent; and not only our ſenſe of want, but alſo the liberty of him on whom our dependance is, calls on us to bring our Supplications to him, if we deſire to have them anſwered. And he himſelf hath told us the he expects it of us, and will hold Communion with his People in this way, Ezek. 36.37. Thus ſaith the Lord God, I will yet for this be inquired of by the houſe of Iſrael to do it for them. And Men cannot rationally expect other than to miſs of the good they want, if they will not go to him for it, who hath it in his own hands; if we will reſtrain Prayer, we may thank our ſelves if he reſtrains the bleſſing from us which we want. And though Prayerleſs ones may pleaſe themſelves that they fare as well in the courſe of Providence, as thoſe that ſeem to be the moſt devout in their Prayers; yet as they have no aſſurance of any thing in any other way, ſo they have … reaſon to expect any thing with a Bleſ…ng atte…ding it, but a Curſe; for Prayerleſs P…rſ…ns are expoſed to d…vine fury, Pſal. …9.…. We may now proceed to a more diſtinct Conſideration of the Deſcription of Prayer certai…ed in the Anſwer. And it is very comprehenſive, and will lead us to many particular Conſiderations about it; by which we may he directed in our right attendance on this great Duty. And here we may conſider both the Nature of it in General, and the Ingredients & Concomitants of it in Particular.
I. AS to the Nature of it in General; It is the …ff…ing up of our deſires to God. And here we o…ſe…ve.
1. THE Object to whom our Prayers are to be directed. viz. God. And the meaning is, to him and no other. He is the alone Object to whom our Religious Prayers are to be directed; we are to call upon him. It is true, there are Civil requeſts that may be put up to Men; we may addreſs them with our Supplications: But this muſt not be in a way of Religious Worſhip; for that belongs to God, and it is Idolatry to ad…reſs any Creature. Hence that in Matth. 4.10. Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. And it is certain that we do, implicitly at leaſt, own him to be God, whom we ſo apply our ſelves unto. Beſides, the very end or deſign of our Prayers points us to him only as capable of hearing and helping us. The reaſon why we Pray is becauſe we want, and would have our want ſupplyed. Hence that which moves us to Pray is that ſo we may obtain this help: and this prompts us to go to no other but one that can both hear and help us; and this can be no other but God. The Saints in Heaven cannot he…r us, Iſal. 63.16. They are not Omnipreſent, nor can they hear the Prayers that are going at the ſame time from one end of the Earth to another. This is the D…vine Prerogative, and commends God to us, Pſal. …4.15. The eyes of the Lord are upon the righteous, and his e…rs are open unto their cry. He is not a God afar off. The Saints on Earth cannot help us, our wants outdo their powers: They may know ſome of out wants, and pity us, but are not able to ſupply us. And though God may uſe them as Inſtruments by whom to convey his help to us, yet that they ſhall ſo do depends on him. But he is both able to do for us, and hath promiſed that he will do ſo for all that call upon him in truth, Pſal. 145.18, 19. He is a Fountain and Treaſury of all Good, not can we want any thing that he is not able to ſupply us withal, Pſal. 34.10. And he hath given his People encouragement to come to him with their wants, aſſuring them that they ſhall not loſe their labour, Pſal. 50.1…. And to go any where elſe but to him, is not only to ſeek to that which cannot fa…e, and ſo our Prayers muſt needs be …in, (… 1….) but alſo to provoke God to reject us when in our diſtreſs we come to him, and reject our Prayers; and ſay to us as he did to them, Jer. 2.28. But where are thy gods that thou b…t made thee? let them ariſe if they …iſt ſave thee in the time of thy trouble. Surely th…, all the Prayers which the Papiſts make to the Virgin, to Angels, and Saints, muſt be Idolatrous and vain, and all the Idolatrous Devotions paid by the Gentiles to their gods; which are not the true God, muſt be loſt labour, and provoking Divine Anger. And it was a ſevere reprint and which God ſent him by the Pr…phe…, 2 Hin. 1.3. Is it becauſe there is not a God a Iſrael, that ye go to inquire of Ba…l …b…b the god of …kron.
2. THE matter … which Prayer is to conſiſt; viz O…r Deſires: This is a comprehenſive expreſſion, and will be laid open more particularly, when we come to conſider the ſeveral Pe…itions in which they are engroſſed. And indeed deſire is the foundation of Prayer in regard of the ſubject Praying, and without it there can be no right Prayer Offered. D…ſ…e is an A…ection, and is put into the reaſonable Creature, to be an Inſtrument of the Will in the exertions of its Imperate acts. The Perſon is made ſenſible of his wants, and finds a need to have them ſupplied, which makes him unſatisfied till he obtains it: and being apprehenſive that the ſupply is not in himſelf, but he muſt have it from abroad, he is carried forth with longings after it: This longing ſtirs him up to ſeek out for it, and to uſe all probable courſes for obtaining of i…: when therefore he is perſwaded that it is to be had with God, and he muſt be …ught to for it; to is longing prompts him, and makes him longingly to Pray to him f…r it. Hence we have that, Pſal. 10.17. Thou haſt beard the de…i… of the humble: Iſa. 26.9. With my ſoul have I deſired th… in the night, yea with my ſpirit to the… we w…l I ſ…ek thee early. And this only can be truly denominated Prayer; and when this is wanting, all preventions to Prayer are nothing … but …blings. It there were no war…s, there would be no occaſion for deſires, for this after … is always carried forth after an …ſent good; which turns the deſires to ſatisfaction in the fruition when once it comes to be enjoyed: where then this ſenſe is wanting, there can be no other but lifeleſs Prayers, which are never like to obtain the Anſwer of Peace from God. And hence it is, that when Men are in a Proſperous condition, they are uſually Prayerleſs, or very perfunctory in their Devotions. And this tells us, that if we would Pray aright, and with affection, we ought to prepare ourſelves for Prayer, and particularly, by bethinking ourſelves what our wants are, and of what conſequence it that we have them ſupplied; that ſo we may not offer to God a few empty and heartleſs Com…ie…nts, but may ad…ers him with all our Souls, and be in good earneſt. And this alſo tells us that Prayer muſt not be only a lip Service, but it muſt proceed from the Heart, elſe it cannot be …incere.
3. THE term of Prayer conſiſts in the offering up of theſe Deſires to God. This Phraſe ſeems to allude to the Ceremonial Law, in which Sacrifices were to be offered to God: Hence we find the P…almiſt making ſuch a compariſon, Pſal. 141.2. Let my prayer be ſet forth before thee as intenſe: and the liſting up of m…h…nds as the evening ſacrifice. It is true, the Sacrifices themſelves which were offered, did repreſent Chriſt, who is the great Sacrifice, in whom alone we have liberty of acceſs to God, with hope to obtain; bu… we muſt remember, that theſe Sacrifices in regard of the …ffe…er, were the appointed Media, by which he was directed to come to God to obtain his acceptance, and to find audience with him: We therefore read of offering ſpiritual Sacrifice, 1. P…l. 2 5. and of the Sacrifice of Thanksgiving …ich 13 15. And we find that it was a cuſtom among the Jews, that while the Prieſt was burning Incenſe in the Temple, the People were mean while engaged in Praying without, Luk 1.8, 9, 10. And the meaning of it is, that we are to repreſent theſe our deſires to God after a ſuitable manner; which, how it is to be, will be conſidered in the Sequel: So that the deſire it ſelf doth not amount to a Prayer, but it requires a repreſentation of it unto God, requeſting of him to grant it to us. A Man may have his eager deſires of a thing, and yet not bring them to God, and lay them before him, but uſe other co…rſes for obtaining them; and it is a thing to… frequent for Men to truſt to their own wiſdom and induſtry, and to neglect God in it; which is indeed to caſt off Prayer; but when our deſire to obtain drives us to the Throne of Grace, and we do ſuitably lay it before him; this is Prayer. But that our Duty in this regard may be performed after a right manner, there are divers things to be conſidered and practiſed. Hence,
II. WE proceed to conſider the Ingredients and Con…minants of it in Particular; which are ſet forth in the remainder of the Deſcription. And here obſerve,
1. THE ground or reaſon of our offering up our Deſires to God, it is for ſomething; for the things that we feel a need of. And when it is ſaid that we go for them, it intends that we go to ask them of him; and ſo in ſtrictneſs of ſpeech, Prayer is nothing elſe but Petition; though in a larger latitude it comprehends other things, as will be conſidered: So that in Prayer it is always ſuppoſed, that we acknowledge God to be the Author of all the Good we want: and becauſe we are needy we go to him for them, and ask them of him. But of this more afterwards.
2. THE Emitation of theſe Deſires in Prayer; it muſt be for things agreable to his Will. It is the duty of God's People to have their deſires regular; and God hath in his Word directed us to mortify carnal cravings, and to nouriſh only ſuch as are lawful. There are the deſires of the fleſh, i. e. of ſinful Concupiſcence in us; theſe are ſinful; they are of the Affections that muſt be mortified, Col. 3.5. It would be an affront put upon the holy God for us to ask him to gratify us therein; and if he ſhould Providentially grant our deſires in that regard, it would be a fruit of his Anger, and not of his Love. Such was that of the Quails, of which, Pſ…l. 73.29, 30, 31. But it may be here inquired, what Will of his is here intended, according to which we are to regulate our Prayers, in regard of the Matter of them? Not that there are two diſtinct Wills in God, much leſs contrary; but yet there are ſome diſtinctions which this Will of God admits of for our better conception. And here we may obſerve, that God's Will may be conſidered either as it is ſecret or revealed: The former of theſe we call his Decretive, the latter his Preceptive Will; and there is ground for his diſtinction, in Deut. 29 29. Secret things belong unto the Lord our God: but th…ſe which are revealed belong unto us. Now though we ought to deſire that God's ſecret Will may be done, as will be conſidered under the Third Petition; yet this is not it by which we are to determine what it is, that he tells us what is lawful for us to ask in particular, and what is unlawful; and this can be no other but his revealed Will: And it is therefore called revealed becauſe in it, he gives us to know what is our duty; whereas when he hath not made his mind known to us, it is ſecret, and for that reaſon cannot be our Rule. And here it may be a duty for us to Pray hard for that which God hath a purpoſe not to give us, becauſe it is a matter ſit to be deſired, and he hath enjoyned us to ask it of him; yea though we know that he will not grant us the thing, as is inſtanced in Chriſt himſelf, Math. 26.39. O my Father, if this cup may not paſs away from me except I drink it, thy will be done. Now this asking of things agreable to the Will of God, may come under a double Conſideration, viz. either in reſpect of the Matter or the Manner,
(1.) IN reſpect of the Matter. And then, as to deſire any thing that God hath forbidden us, is a ſinful Deſire; and conſequently all the Means that we uſe to proſecute this Deſire, is very ſinful; ſo to Pray to God for it, is a profanation of his Name, and a going about to eſpouſe him to our wickedneſs, which is to make him one like our ſelves, by which he looks upon himſelf to be diſhonoured. For us, when we are going about ſome ſinful Deſign, to carry it to God in Prayer, and ask of him his Bleſſing on it, is to undermine his Holineſs, and indeed to imprecate a Curſe upon our own heads, Pſal. 92.7. We ought therefore, that we may offer up right Requeſts to God, to labour to be ſatiſfied, that the things themſelves are lawful, and lawful for us to ask, as all lawful things are not, ſo as they may be circumſtanced
(2.) IN reſpect of the Manner. Here alſo the Will of God is to be …nqu…red; and we may Pray for lawful things, and yet not lawfull … And there are the Rules given in the Word of God for this alſo, which we ought to acquaint our ſelves with, if we would Pray as we ought. We obſerved that we may Pray for things which Gods ſecret Will hath determ … not to grant us in particular; but as this doth not make it our Sin to Pray for them, ſo it neceſſarily makes it our Duty to ſubmit our Requeſts to the determination of God's Wiſdom & Pleaſure: and that when we urge our Requeſts upon him, with the greateſt importunity, as is inſtanced in the forecited Example of our Saviour Chriſt, Matth. 26, 39, &c. And beſides this there are many other things conſiderable in the Manner, viz. Earneſtneſs and Fervency, to ſhew that we are cordially engaged, and look for our help from none elſe; that we do not Complement God, and ask with a Spirit of indifference, as if we hoped to obtain elſewhere, if he deny us; and it muſt be in Faith with a true reliance upon him, and confident leaving it with him, Jom. 1.5, 6. and with a patient waiting till he anſwers us, and perſevering in Prayer without fainting, Eph. 6.18.
THE Way in which we are to addreſs our Prayers to God, in order to our finding audience and acceptance with God: It is to be in the Name of Chriſt. And this is ſo neceſſary an ingredient of Prayer, that without it fallen Man can have no acceſs to God.
HERE then let us obſerve,
(1.) THAT Prayer is one Medium of Communion with God. Our Happineſs conſiſts in Communion with God, from whom all Good muſt come to us: This Communion is not only reſerved for us till we arrive at the Kingdom above, tho' the Compleature and Perfection o… it reſerved till then; but it is inchoated here in this Life, and we are ſo far happy as we participate in it, 1 Joh. 1.3. And truly our ſel…owſh…p is with the Father, and with his Son Jeſus Chriſt. Now this Fellowſhip is med…a…e; and one of the ways wherein we may enjoy it is by Prayer; in which we draw near to God, and addreſs him, and that in order to obtain of him the Good we need: And this is indeed the only way in which we have any grounded expectation of his communicating of his loving Kindneſs to us: Hence that in, Jer. 29.12, 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. He therefore looks for this in order to our obtaining the Bleſſing laid up in the Promiſe, Ezek. 36.37.
(2.) THAT our firſt Parents, in their ſtate of Integrity, had the liberty of immediate acceſs to God. There was no Mediator in that Covenant: God and Man were Friends, and needed no Reconciler. Man ſtood on Terms with God, upon his perfect Perſonal Obedience, on Compliance wherewith he has a Claim to all the Good in the Promiſe of that Covenant; and this is one great difference between the State of the firſt and the ſecond Covenant; but tho' in this regard his Communion was immediate, yet in another it was mediate; viz. He was to hold this Fellowſhip in the way of attendance upon the Duties which were there required of him; and by the neglect of them, he might break this Communion, as he afterwards did; and one of thoſe Duties was that of Prayer, as we have formerly obſerved; but he needed no Sollicitor, but was directly to Addreſs himſelf to one God in three Perſons, and had no reaſon to doubt of entertainment with him; and the free Promiſe of the Covenant was his Security.
(3.) THAT Man by his Fal… did …ut himſelf off from this Communion. That there is a ſeparation between God and fallen Man, is every where aſſerted; and that it was Sin that made it, is no leſs minifeſt, Iſa. 59.2. Your iniquities have ſeparated between you and your God. On this account Men are ſaid to be afa… off, to be ſtrangers, enemies children of wrath, &c. noting that the Covenant was broken on Mans part; and the holy God, who cannot ſuffer Sinners to dwell in his ſight, ſtand at a diſtance from them; and there was no way for them in themſelves, to approach him who was become to them a conſuming Fire; and his ear was ſtopt at their Cries; and tho' they ſhould make many Prayers to him, yet he would not hear them, Iſa. 1.15. And indeed his Juſtice engaged him to proſecute the Curſe on them, if no help interpoſed.
(4.) THE New Covenant hath opened a way for the recovery of this Communion by a Mediator. That God & fallen Man may be reconciled, thoſe things that made the former diſtance muſt be taken our of the way; for, as long as they abide, there is no coming together; & that this may be renewed, there is neceſſity of a middle Perſon to enterpoſe between them; and it muſt be one that can put an end to the Controverſy, and make a thorough Reconciliation on both parts. Hence we have Joh's Complaint on this account, Job 9.33. Neither is there any dayes-man betwixt us, that might … his hand upon us b…th. And the reaſon of this Neceſſity is becauſe the demands of the Law muſt be anſwered, in other to the atoning of Juſtice, and opening a do… of Mercy; for we are told, Pſal. 85.10. …rcy and truth are met together; righteouſneſs & peace have kiſſed each other. And, Rom. 3.26. To declare, I ſay, at this time his righteouſneſs, that he might be just, and the juſtifier of him which believeth in Jeſus.
(5.) THAT Chriſt is the one only Mediator, by whom we can have acceſs to God. It is not any one that can do it, but it muſt be one that can make compleat Satisfaction to the demands of Juſtice, and is able to ſave to the uttermoſt; and this could be no other but the Son of God in our Nature: He muſt be a Man, that he might repreſent us who are Men; and he muſt be God, that he might put that value upon his Satisfaction which might render it equivalent, that ſo the Law might be compleatly anſwered, & Juſtice be no loſer; for our Saviour hath told us. Matth. 5.18. Till heaven and ca… paſs, are … o… one ti…le ſhall in no wiſe paſs from the law, till all be fulfilled. And ſuch an One neither Heaven nor Earth could affo…d among Created things, but all hope muſt have ceaſed for ever: On this account we are told, 1 Tim. 2. …. For there is one God, and one Mediation between God & men, the man Chriſt Jeſus. Hence we have him brought in ſpeaking after into manner, Iſa. 63.5. … my own … brought Salvation unto me.
(6.) THAT Chriſt opened this way Jeſus by his Rede…tion. There a…ao … which Chriſt principally manageth his Mediation, viz He is the Mediator of Redem… …nd of In…e…ion; and it was by the … of theſe that he was a make was for the after … high Prieſt was firſt to offer his S…cr…tive at the Brazen Altar, in order to …is p…e…ting his Inceaſe at the Golden one. Chriſt therefore, that be might remove all …ſtru…tions, gave the Redemption Price that was demanded: Hence we have that, 1 Tim. 2.5. … gave himſelf a ranſom for all. And for that reaſon we are told, Heb. 10 12. For by one offering he hath perfected for ever th… that are ſanctified. He made his Soul an offering for Sin, and had our iniquities laid upon him, that he might bear them away from us; and by this means hath procured a liberty of ance…s for ſinful Men to draw near to an holy God, Eph. 2.18. And we are told, Chap. 1.6. Wherein he hath made us accepted in the believed.
(7.) THAT he keep this d…pen to us by his Interceſſion. When he had paid the Price of our Redemption in the State of Humiliation, he was Exalted to the higheſt Heavens, and is there Reſident at the Right Hand of God; and we are aſſured, that he went thither for us, Heb 6.20 His great Employment there is on this account declared to be his Interceſſion, Rom. 8.34. And this is … Argument by which the Apoſtle proves his Alſ…riciency to ſave all Comets to God by him Heb 7.25. He there ſits to entertain ill Comets, and preſent their Petitions before his Father, and offer up their Prayers with his n…enſe, Rev. 6.2. to be their Advocate, and plead their Cauſe, and take up all the breaches which their … …nd Folly makes between God and them: Hence that is our Encouragement, 1 Joh. … 1. We have an advocate with the Father, Jeſus Chriſt the Righteous.
(8.) I… hence follows, That all our hope of obtaining the God that we ſeek for from God, is by and … him. And this is reaſon ſufficient … ſhould Pray in his Name: Hence he directed his …iſciples to this way of Addreſs; Joh. … 23.21. And in that day ye ſhall ask me … Verily, verily, I ſay unto you, Whatſoever … ſhall ask the Father in my name, he will give is you. Hitherto have ye asked nothing in my name: ask, and ye ſhall receive, that your …y …ay …ſ…il. And the Old Teſtament Believers were not whol…y without this F…wledge as we find, Dan. 9 17 O…ar God …ar the prayer of thy ſerv…, for …. And this was …y…fred in that … offering the Sacrifice was the Time in which this People were to offer their Powers: and to think to approach to God without him is to loſe our labour; for out of him he is a conſuming …ite, and to go in any …ther Name but his as inſignificant: None but he … was a Mediator of Redemption, can … of Interceſſion. And this will …ell …s where … we have to ſecure a… late… in … would …ave God to give … for none out thoſe that are in him, … have this Claim.