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,