A Complete Body of Divinity, Sermons · 242 (Question 98 cont.)
SERMON CCXLII.
4. WHere printed to the … a and diſ…in…s which are to … r…ered …th regard to Prayer; in …e w…, with Con…e… … our Sins, and … Acknowledgment of his Mer…s. We may here obſerve that our Catechiſm ſeems to limit the eſſence … Prayer to Petition, and to make Conjunction and Thankſgiving to be adjuncts of it. And indeed Prayer in propriety of Speech is nothing elſe but our asking o… …m…ning at the hand of another: Nevertt…el…k i… we … more na…romly into it, we ſhall find … Petition is of larger extent than it is uſually taken for; and it graſps in it every r…g… deſire of ours, which we do offer up to God; as w…ll appear in the S…q…l We may therefore begin with the Kinds of Prayer, which are more expreſly contained in … Anſwer; and the conſider the ſeveral … it, as coming property and m…cally to be here taken …ice of.
1. THE K…le of Prayer we …, and Thank…giving. And … Pe… tion … to be underſtood in a more … and …ſtrained ſenſe, to more la… … …gs to each …rt, as hath been obſerved. I … that divers do make theſe two to be the parts of Prayer, or the elſe … of it; as if it were mu…ilous without them both: but I ſuppoſe them to …ur of miſtake. For though it is …q…nt for Chriſtians in their more ſet and … Addreſſes to God to make uſe of them b…h; yet in ſuch there is a mixture of …th k…ds, and the nature of Prayer may be comprehended in either of them, in which we may offer up our deſires to God, for things ag…ea…le to his Will. We may here take a ſeveral Account of each of theſe.
(1.) PETITIONARY Prayer, is an applying of our ſelves to God, for thoſe … things which we stand in need of, and defend on him …or. We have taken a ſummary Account of this before; the leſs may therefore here be ſaid: Only there we conſidered Petition in general, and we may here take notice of it more reſtrai…edly: And to the ground or reaſon of this Prayer is an apprehenſion that we have of our want, and an eager deſire to have it ſupplied, together with a thorough Conviction that we can obtain it of no other but God, and a belief that He is able to do it for us, and hath in the New Covenant given us encouragement to ask it of him. What th…ſe things are, and what is the encouragement, will come to be conſidered in the Explication of the Lords Prayer. I only here obſerve, that this is made a way of our Communion with God, and to neglect it is to expoſe our ſelves to miſs of the Good which God hath in a readineſs to confer upon as in this way, who hath directed to this Medium, Matth. 7.7. Ask and it ſhall be given you. And here a few things may appoſitely be taken notice of, as more properly belonging to Petitionary Prayer;
1. PETITIONS may be either Apprecatory, Deprecatory, or Imprecatory. We have all theſe exemplified in the Word of God, all of which are Petitions or requeſt for favour from God, but only are diverſifyed according to the things themſelves which they are immediately concerned withal. Here then we may conſider them ſeverally, with the Grounds of them.
[1.] THERE are the good things that we ſtand in need of, and are to go to God for: And theſe are the ſubject-matter of our Apprecation; and in it we ask of God that he will beſtow them upon us, and uſe Pleas and Arguments with him in order to our obtaining; which is not to be underſtood that God needed to be moved with Arguments, who both knows our wants and his purpoſes; but to exerciſe our Faith, and quicken our ſenſe, and ſo raiſe our importunity: that ſo we may be the deeper affected with his kindneſs, when he aff…rds us audience in merciful returns. As long therefore as theſe wants abide, there will be occaſion for theſe Apprecations. And we have abundant inſtances of theſe in the World of God.
[2] THERE are evil things which we feel or fear; and we are to apply our ſelves to God to prevent or remove them: And this affords matter for Deprecation. As Good is the Object of our cloſing affections, the apprehenſion whereof attracts them, ſo is Evil of our ſeperating affections, the reſeatment whereof makes us to ſh…n them, or ſeek to get rid of them. And this prompts us to ask of God that he will relieve us, who only is able to defend us from, or reſcue us out of them. And we are encouraged to this by the Precept and the Promiſe given us on this account, Pſal. 50.15. And call upon me in the day of trouble; I will deliver thee, and thou ſhalt glorifie me. Now both of theſe are to be offered unto God, with an holy ſubmiſſion to his Sovereign pleaſure, as we are taught by our Saviour's Example, Matth. 26.…9. And yet this doth not forbid us to be importunate in our requeſts; as we are inſtructed by the ſame Example. And Paul tells us, 2 Cor. 12.8. For this thing I beſought the Lord th…e, that is might depart from me.
[3.] THERE is the malice of voluntary Agents, who are inſtrumental in many Affl…ctions which we meet with: And this ſometimes gives occaſion for our Imprecations. I…ſ…a…ces for this we find on record in the Scriptures, and the lawfulneſs of it in ſome caſes is not to be denied. Yet this is to be entertained with caution, elſe we ſhall eaſily treſpaſs in this point. And it is too natural to our corrupt part, to exceed on this account, and do it with a revengeful Spirit. It is certain, that many Scripture-Imprecations are Prophetical, and are not eaſily to be made our Example and Self-Juſtification, who are acted by a private Spirit. Some alſo are ſinful, and ſo they are not recorded for our imitation, but for our avoidance; the Command alſo forbids us to avenge our ſelves, but to leave our perſonal Enemies to God, and require them love for hatred, and to Pray for them rather than againſt them. Hence that Precept, Mat. 5.43, 44. Ye have heard that is hath been ſaid, Then ſhalt love thy neighbour, and hate thine enemy. But I ſay unto you, Love your enemies, bleſs them that curſe you, do good to them that hate yea, and pray for them which diſpitefully uſe you, and perſecute you. And we ought not to rejoyce in their deſtruction, but be glad of and earneſtly to ſeek their Converſion. Nevertheleſs, it is ſometimes both lawful and a duty, when we are ſpicefully purſued, and that in malice for our Integrity, to make our complaint to God, and ſpread our caſe before him, and pray him to appear for us, and leave witneſs againſt them in his holy Providence; and more eſpecially when they are open Enemies of God and Godlineſs, and grievous Perſecutors of the Cauſe and Church of Chriſt.
2. THAT Confeſſion of our Sins is a very proper Adj…n… to our Petitionary Prayer. There are ſome that make this Confeſſion to be one kind of Prayer, diſtinct from both the other fore-mentioned; but it rather ſeems to be an appartenance of it; and indeed it is very proper to uſe it in both kinds, as being ſuitable to put us into a right frame, and to offer up our Prayer after a right manner. Now the uſefulneſs of this Confeſſion of Sin in Prayer, will appear if we conſider,
(1) THAT if we hope to ſpeed in our Addreſſes to God we muſt exerciſe Faith in Prayer. Our great encouragement to Pray, is the hope we have to obtain: Deſpair therefore drives us from this Duty. Now that which excites and ſupports this Hope is Faith: Hence that, Pſal. 116.10. I believed, therefore have I ſpoken. And without it our Prayers are but howlings. We are therefore told what is the Prayer that will ſpeed with God, and obtain the Bleſſing ſought of him; Jam. 5, 15, 16. The prayer of faith ſhall ſave the ſick. The effectual ſervent prayer of a righteous man availeth much. When therefore we are directed to ask help of God for our need, we have that Caution if we would ſucceed, and not loſe our Petitions, Jam. 1.5, 6.
(2.) THAT the ground of this Faith for ſinful Men is laid in the Covenant of Grace. There was no foundation for it left in the Covenant of Works for fallen Man; who had not only loſt all title to every Good, but had alſo bro't upon himſelf a fearful Curſe; this hath put a bar to our Communion with God…; and we are told that God will not hear Sinners, but ſtop his ears at their Prayers. Now nothing but the free Grace of God could remove this diſtance, and make way for our acceſs to God; and for that reaſon God is ſaid to ſit on a Throne of Grace to give Audience to Men, without which he would be a conſuming Fire.
(3.) WHILST the Guilt of Sin unpardoned abides, …n maintains a diſtance between God and the Sinner. This was it that made the firſt Breach between God and Man; and till it be forgiven it continues it: Here therefore begins Man's true Bleſſedneſs, Pſal. 32.1, 2. But whilſt it continues, there is no holding up our heads with any good Confidence of Faith: Hence that in Pſal. 130.3, 4. If thou, Lord, ſhouldeſt mark iniquities: O Lord, who ſhall ſtand? But there is forgiveneſs with thee; that thou mayeſt be feared. And not only doth it keep unconverted Sinners far from God, but it makes a Breach between God and his own People, when they fall into any groſs Sins, and he hides his Face from them, as the Pſalmiſt often complains: Hence that it, Iſa. 59.1, 2. Behold the Lords hand is not ſhortned, that it cannot ſave: neither his ear heavy, that is cannot hear. But your iniquities have ſeparated between you and your God, and your ſins have bid his face from you, that he will not hear.
(4.) THAT God bath required a free Confeſſion of Sin, in order to his gracious Acceptance of us. Not that we hereby Merit any Favour from him, but that we may hereby be made to acknowledge his free Grace in accepting of us; while we Confeſs our own Unworthineſs, and look only to his Mercy: Hence God ſo often enjoyns this, and encourageth it, as we find, L…v. 20.40. Jer. 3.13 Prov. 28.13. And we are ſaid to give Glory to God by Confeſſing, Joſh. 7.19.
(5.) THAT becauſe we Sin daily, we have daily occaſion to Confeſs our Sins to God. We have every hour Dependance on God, which calls us to Prayer; and are never without our Follies, which need a Pardon: Theſe Sins call for Repentance, and Confeſſion is a neceſſary concomitant of true Repentance; by this we Juſtify God in his righteous Diſpleaſure; by this we give him the honour of his free Grace, by this we reſent our own Unworthineſs, and apply to his Mercy: Hence they go together, Dan. 9 8, 9. O Lord to us belongeth confuſion of face. To the Lord our God belongs mercies and forgiveneſſes. And in this way it is that we are reſtored to that true inward Peace, by which our Faith is envigorited, Pſal. 32.5. David hath that Obſervation, Pſal. 66.18. If I regard iniquity in my heart, the Lord will not bear me. And if we Confeſs not, it is a ſure ſign that we have ſuch a regard: But more of this may be afterwards conſidered under the Fifth Petition.
3. UNDER Petitionary Prayer, we may alſo conſider a Vow. The Scripture not only gives us inſtances of Vows that have been made to God by holy Men, but alſo given Precept for them: Hence that, Pſal. 76.11. Vow and pay unto the Lord your God. And David's Reſolution, Pſal 66.13, 14 I will pay thee my vows, which my lips have uttered, and my mouth hath ſpoken when I was in trouble. And that Advice, Eccl. 5.4. When thou voweſt a …o… unto God, defer not to pay it; for he hath no pleaſure in fools; pay that which thou haſt vowed. A Vow therefore properly belongs to Worſhip; and becauſe it hath it's ſpecial Uſefulneſs in Petitionary Prayer, it may here be conſidered as an Adjunct of it: And indeed it is implicitly contained in every Petition we put up to God; inaſmuch as Prayer belongs to Communion between him and us, in which there is mutual Commerce: We ought whenſoever we ask of God for the ſupply of our wants, to ſeek it with a regard to, and aim at his Glory, as our laſt End; and hence we can put up no Petition aright to him, unleſs we diſign his Glory by it; and to terminate in any End beneath this, is to ask amiſs, and to hazard the miſſing of what we ask for, Jam 4.3. And ſometimes there is occaſion for us to expreſs this Purpoſe, and make explicit Vows unto God, that if he will grant us our Petitions, we will ſo teſtify our Gratitude unto him upon the Receipt. Now this is not to bring God under any Obligation to us, for he needs not us, nor any thing of ours; but to bind our ſelves the more faſt to his Service, and make us the more careful to Glorify him. A Vow differs from an Oath, in that a Vow is only a Promiſe made to God for the doing of this or that; and that either Hypothetical, in caſe that God ſhall ſee meet to anſwer our Requeſt: Such was that of Jacob, Gen, 28.20. And Jacob vowed a vow, ſaying, If God will be with me, &c. Or Abſolute, when upon Mercy received, we bring our ſelves under the Bond of a Promiſe to do this or that, in Teſtimony of our Gratitude: Such was theirs, Jonah 1.16. Then the men feared the Lord exceedingly, and offered a ſacrifice unto the Lord, and made vows. And the former of theſe refers to Petitionary Prayer, and the latter to Thanksgiving, to expreſs our real Thankfulneſs. Only it is obſervable here that a Vow may be, and ſometimes is ratified with an Oath; as we find the Pſalmiſt expreſſing it, Pſal. 119.106. Now theſe Vows are either more general, and conſiſt in the Renewal of our Covenant Obligation to God, promiſing hence-forward to be more Careful in our ſerving of God, and more Conſtant in our avoidance of Sin, and ſhunning the Temptations to it: Such was that, Pſal. 79.13. & 80.18. Sometimes more particular; and theſe regard either ſome peculiar Duties which we may have been more remi…s in, to be more diligent in attendance on them, or ſome Sins that we have been often drawn into, or f…d our ſelves more apt to be overcome by; to be more watchful againſt them, and look more to our ways in regard of them; as he , Pſal. 39.1. Or elſe in regard of things in themſelves lawful: and in which we enjoyed a Liberty before, but bind our ſelves by ſuch a Promiſe: And this alſo comes under a double Conſideration, viz. either in regard of ſuch things as we have found to be ſnares to us, and we could not uſe them, but we are too apt to abuſe them: Thus when we have Experienced ſuch things to be ſnares to us, and occaſions of evil to us: Thus to Vow Abſtinence from ſuch things as always draws us into Sin; as to abſtain from ſtrong Drink, when we cannot uſe it, but to Exceſs; to thun ſuch Company as draws as away, and leads us to tranſgreſs, and we find our ſelves not able to withſtand the Temptation. Or in regard of f…e will Offerings to God, of that which is in our own power; as to Dedicate ſuch a part of our Eſtate to God, and Religious Uſes; ſuch was that of Ananias and Sapphira, of which we have an Account, Acts 5. begin. Only here we are to obſerve, that there are theſe Limitations to be …et in ſuch Vows, viz. That we do not Vow any unlawful things; the price of a Dog, and the …ire of an Whore, were not to be Conſecrated to God; of ſuch things as are unlawful in their Cirumſtances; ſuch was the J…os Corban, when they robbed their Relations of what was due to them by the Bonds of Nature, under the pretence of a Dedication to God; as alſo it muſt be in things which are within our power, in the ordinary Courſe of Providence to Perform; and it muſt be with a full purpoſe of heart to Perform, and a ſuitable Preſecution of it: Hence that, Eccl. 5.4, 5.
2. THE other …i…d of Prayer, is Thankſgiving: Which is a Duty frequently preſſed upon the People of God is Scripture; and the obligation which lies upon us to it, by all the Mercies we receive from the Hand of God, is indiſſoluble; and indeed the neglect of it muſt needs interrupt the Commerce we have with God. For theſe Thankſgivings are the only return that God requires, and we are capable of paying to him; and thus our Trade in Heaven keeps in a round, according to Pſal. 50.15. And call upon me in the day of trouble; I will deliver thee, and thou ſhalt glorify me. Hence that ver…ult. Whoſoever off…reth praiſe, glorifieth me. But the enquiry here will be. How this giving of Thanks to God, comes within the general nature of Prayer, which is an addreſs of our deſires to God, and leaving our requeſts before him? And that we may take this up aright we muſt obſerve, that we are to diſtinguiſh between the act of giving Thanks to God, and the manner of our addreſſing it to God. Doubtleſs Thankſgiving in its ſtrict ſenſe, is an adjunct of Prayer, as well as Confeſſion of Sin; and for this reaſon ſome have hither reſtrain …, and have made Prayer to be only Petitionary. But if we conſider it in the manner of our addreſſing it, it will alſo come under the general notion of Petition. though diſtinct from that which goes to God for Mercies, to be beſtowed upon our ſelves or others: In the former we go to him for our Good, in the latter for his Glory: In the former we are engaged by the ſenſe of our want, in the latter our concernedneſs for his Honour prompts us. Here then let me make theſe Obſervations,
(1.) That every true Chriſtian is ultimately bound for the Glory of God. Not only doth God ſeek his own Glory in all his Works, but every godly Man propoſeth this to himſelf as his laſt End: there are indeed other ſubordinate ends, which it is not only Lawful but a Duty for us to propoſe to ourſelves and ſeek the Advancement of; but the laſt End is but one, and hath no other Coordinate with it. And this are all the Children of God by Grace been taught to acquieſce in, and cannot tarry at any thing ſhort of it; and this ſways him in all his Actions ſo far as Grace is Active and Vigorous in him, according to the Precept given, 1 Cor. 10.31. Whether therefore ye eat or drink, or whatſoever ye do, all to the glory of God.
(2.) HENCE be ſeeks to have his deſires gratified ſubordinately to the Glory of God. We before obſerved, that our Prayers are to be offered to God with ſubmiſſion to his holy Sovereign Pleaſure; now the reaſon of this is becauſe Grace hath taught him, that he owes himſelf and his Will to the Glory of God, which ſets the bounds to his cravings and requeſts. Hence his requeſts are thus guarded, as we find in the Man Chriſt; Joh. 12.27, 28. Father, ſave me from this hour: but for this cauſe came I unto this hour, &c. He can for this cauſe take no content in any thing which he obtains, if God's Name ſuffers Diſhonour by it. And though he ſhould ſuffer, yet if this may redound to the Honour of God, he is well content; ſuch a Spirit we had was eminent in Paul, Phil. 1.18.
(3.) HENCE he inſatiably l…ngs that God may have the Glory of all that he doth for him. The Carnal Man is a Lover of himſelf, and ſeeks his own gratification in all that he asks of God; it is to uphold his fleſhly Luſts, and obtain a ſupply for them: if then he obtains this, he hath that which bounded his cravings, and accordingly he takes up with this, and looks no farther. But this will not give content to a gracious Soul, when Grace is in exerciſe, but he looks farther: and as he is afraid to ask any thing, unleſs God may be ſerved with it; ſo thereupon in his offering his deſires, he ſeriouſly enquires, Will ſuch a thing bring Honour to God? And is this upon my Heart and the chief ſpring of my deſires? as being ſenſible of his infirmity, and afraid of his carnal Affections: and this puts him upon enquiring how God may be Glorified by it, that ſo God's kindneſs may not loſe its end, and he may not miſs of the true good of it. And hence with his requeſts he endeavours to get an Heart prepared for the right improvement of it, if God ſhould favour him with it; that ſo God may not loſe his juſt expectation; and this ſeems to be intended in that, Pſal. 51. Praiſe waiteth for thee, O God, in Si…n; and unto thee ſhall the vow be performed.
(4.) HENCE when God anſwers his Prayers, is …ves him to endeavour gratefully to own his Obligation is him for it. He doth not only deſire that God may have Glory for it, but that he may ſhew forth his praiſes on the account of it; and this ariſeth from a Principle of gratitude which he hath in him; which he deſires to exert; and this ſets him in ſtudying how and wherein he may ſignalize this both in words and actions. Hence when the Pſal m…ſt had received great Benefits from God, it put him upon ſuch a deliberation, Pſal. 116 12. What ſhall I render unto the I rd…ſ…r all his benefits toward me? He acknowledgeth the Obligation, and that puts him upon meditating of Duty, and exciting himſelf to the practice. He knows that he can never compenſate this favour by any thing that he can do, but confeſſeth that he owes the greateſt Thankfulneſs, and that both in words and deeds; and that if he f…rget any of theſe benefits, or do not apply them to the right end of them, he ſhall come under the juſt cenſure of Ingrateful; whereby he ſhall offer juſt Provocation to God againſt him; and in this reſpect the acts of Praiſe and Gratitude, are not of the eſſence of Prayer, but are the proper returns made to God; and on that account are appendices of P…aver, and ever due to God from thoſe that taſte of his Bountiese very Day?
(5.) THIS ſense of Inſu…ciency drives him to God to ask of him that he will glorify himſelf by all, and en…ble him to pay him the tribute of Praiſe. As it is our Duty to give Thanks to God for Mercies received, as well as requeſt him for Mercies wanted; ſo it is certain, and experience will teach it us, that we as much depend on him to give us an Heart to be Thankful for Mercies, as to give us the Favours to be Thankful for. For as we receive every Grace from him, ſo we muſt have help from him for the exerciſe of it, as Phil. 2.13. For it is God which w…rketh in you both to will & to do of his good pleaſure. God therefore hath not only promiſed to his People that he will anſwer them when they call, but alſo that they ſhall glorify him when anſwered; Pſal 50.15. The ſinful concupiſcience that abides in us, tends both to make us forgetful of kindneſs received, and to make us proud & lifted up with our own worthineſs, which nouriſheth ingratitude in us. The ſenſe of this, reacheth us to maintain an holy Jealouſy in ourſelves; and to ask of God that he will put it into our Hearts of Glorify him, imprint the Law of Gratitude on us, and aſſiſt us in our Duty, and exalt his own Honour in us, and by us.
(6.) IN this Dependence he ſets about this Duty, waiting upon God for his gracious acceptance. As he knows that he can do nothing without help from God, and for that reaſon he asks it of him; ſo he knows his every offerings of Thankſgivings have ſo much of imperfection and impurity adhering to them, that he can have no acceptance but in and through Chriſt; and this puts him upon humbly waiting on God for this help, as knowing that without him he can do nothing; and aſking his kind entertainment of him in the Beloved; through whoſe Sacrifices alone, his Thankſgivings can be cleanſed; and not returned upon him as Dung. Hence that Petition, Pſal. 119.108. Accept, I beſeech thee the freewill offerings of my mouth, O Lord, and teach me thy judgments. And this is the right way of our paying this tribute of Praiſe to God which is his due; and this is that which God juſtly expects of all his People, that hereby they may teſtify the due ſenſe they have of all his Mercies; that they ſo confeſs to him, that their all comes from him, and their own unworthineſs of, and their liability ever to retail are to him for the leaſt of them all: bewail their Deadneſs and Indiſpoſition; earneſtly beſeeching him to imprint it on their Hearts for ever; that he will ſmell a ſweet ſavour in all their Offerings, and enable them rightly to improve all which they receive from him, for him; and be now Watchful, Faithful, Chearful and Conſtant in his Service; and in this way, we do make him the firſt Cauſe and laſt End of all.
AND would we maintain an open Trade with Heaven, let us fetch all from God by Prayer, and return all to him by Thankſgiving, and this is the way never to want.