when they are under some pressing affliction, in which case, as the
prophet says, _They will seek God early_, Hos. v. 15. but when this is
removed, the affections grow stupid, cold, and indifferent, as they were
before his afflicting hand was laid upon them: Whereas, on the other
hand, a believer will find his heart drawn forth after God and divine
things, when he is not sensible of any extraordinary affliction that
gives vent to his passions; or he finds, that as afflictions tend to
excite some graces in the exercise whereof his affections are moved, so
when it pleases God to deliver him from them, his affections are still
raised while other graces are exercised agreeably thereunto.
_3dly_, Raised affections, in unregenerate men, for the most part, carry
them forth in the pursuit of those temporal blessings which they stand
in need of: Thus when Esau sought the blessing carefully with tears, it
was that outward prosperity which was contained therein, that he had
principally in view, as disdaining that his brother Jacob should be
preferred before him; or, as it is said, _made his Lord, and his
brethren given him for servants_, Gen. xxvii. 37. but he had no regard
to the spiritual or saving blessings contained therein: Whereas, a
believer is most concerned for, and affected with those blessings that
immediately accompany salvation, or contain in them the special love of
God, or communion with him, which he prefers to all other things: Thus
the Psalmist says, _There be many that say, Who will shew us any good?
Lord, lift thou up the light of thy countenance upon us_, Psal. iv. 6.
And to this we may add,
_4thly_, Whatever raised affections unregenerate persons may have, they
want a broken heart, an humble sense of sin, and an earnest desire that
it may be subdued and mortified; they are destitute of self-denial, and
other graces of the like nature, which, in some degree, are found in a
believer, when assisted by the Spirit, in performing the duty of prayer
in a right manner.
From what has been said concerning the Spirit’s assistance in prayer, we
may infer,
_1st_, That there is a great difference between the gift and the grace
of prayer: The former may be attained by the improvement of our natural
abilities, and is oftentimes of use to others who join with us therein;
whereas the latter is a peculiar blessing from the Spirit of God, and an
evidence of the truth of grace.
_2dly_, They who deny that the Spirit has any hand in the work of grace,
and consequently disown his assistance in prayer, cannot be said to give
him that glory that is due to him, and therefore must be supposed to be
destitute of his assistance, and very deficient as to this duty.
_3dly_, Let us not presume on the Spirit’s assistance in prayer, while
we continue in a course of grieving him, and quenching his holy motions.
_4thly_, Let us desire raised affections, as a great blessing from God,
and yet not be discouraged from engaging in prayer, though we want them;
since this grace, as well as all others, is dispensed in a way of
sovereignty: And if he is pleased, for wise ends, to withhold his
assistance; yet we must not say, why should I wait on the Lord any
longer?
_5thly_, If we would pray in the Spirit, or experience his help, to
perform this duty in a right manner, let us endeavour to walk in the
Spirit, and to maintain a spiritual, holy, self-denying frame, at all
times, if we would not be destitute of it, when we engage in this duty.
This leads us to consider,
II. The persons for whom we are to pray; and on the other hand, who are
not to be prayed for.
1. As to the former of those: It is observed,
(1.) That we are to pray for the whole church of Christ upon earth; by
which we are to understand, all those that profess the faith of the
gospel, especially such whose practice is agreeable to their profession;
and in particular, all those religious societies who consent to walk in
those ordinances whereby they testify their subjection to Christ, as
king of saints. The particular members of which these societies consist,
are, for the most part, unknown to us; so that we cannot pray for them
by name, or as being acquainted with the condition and circumstances in
which they are; yet they are not to be wholly disregarded, or excluded
from the benefit of our prayers: Thus the apostle speaks of the _great
conflict he had_, not only _for them at Laodicea; but, for as many as
had not seen his face in the flesh_, Col. ii. 1. This is a peculiar
branch of the communion of saints, and it is accompanied with those
earnest desires which we have, that God may be glorified in them, and by
them, as well as ourselves; particularly we are to pray,
[1.] That they may be united together in love to God and to one another,
John xvii. 21. That this may be attended with all those other graces and
comforts which are an evidence of their interest in Christ.
[2.] That they may have the special presence of God with them in all his
ordinances, which will be a visible testimony of his regard to them, and
an honour put on his own institutions, as well as an accomplishment of
what he promised to his apostles just before he ascended into heaven,
that he would _be with them always even unto the end of the world_, Mat.
xxviii. 20.
[3.] That they may be supported under the burdens, difficulties and
persecutions which they meet with, either from the powers of darkness or
wicked men, for Christ’s sake, that so the promise may be made good to
them, that _the gates of hell shall not prevail against them_, chap.
xvi. 18.
[4.] That there may be added to particular churches out of the world,
many such as shall be saved, Acts ii. 47. which shall be an argument of
the success of the gospel: And when we pray, that God would magnify his
grace in bringing sinners home to himself, we are to pray for the
accomplishment of those promises that respect the conversion of the
Jews: Thus the apostle says, _Brethren, my heart’s desire and prayer to
God for Israel is, that they might be saved_, Rom. x. 1. and, that there
may be a greater spread of the gospel throughout the most remote and
dark parts of the earth, among whom Christ is, at present, unknown: This
the apostle calls _The fulness of the Gentiles coming in_, chap. xi. 25.
and it is agreeable to what is foretold by the prophet Isaiah, in chap.
lx. which seems not as yet to have had its full accomplishment.
[5.] We are to pray that the life of faith and holiness may be daily
promoted in all the faithful members of the church of Christ, that they
may be enabled more and more to adorn the doctrine of God, our Saviour,
and be abundantly satisfied, and delighted with the fruits and effects
of his redeeming love.
[6.] That God would accept of those sacrifices of prayer and praise that
are daily offered to him by faith, in the blood of Christ, in every
worshipping assembly, which will redound to the advantage of all the
servants of Christ, whom they think themselves obliged to make mention
of in their prayers, as well as to the glory of God, which is owned and
advanced thereby.
[7.] That the children of believers, who are devoted to God, may be
under his special care and protection, that they may follow the
footsteps of the flock, and fill up the places of those who are called
off the stage of this world; that so there may be a constant supply of
those who shall bear a testimony to Christ and his gospel in the rising
generation.
[8.] That the members of every particular church of Christ may acquit
themselves so as that they may honour him in the eyes of the world, and
be supported and carried safely through this waste howling wilderness,
till they arrive at that better country for which they are bound; and
that they may not be foiled or overcome while they are in their militant
state, but may be joined with the church triumphant in heaven.
(2.) We are to pray for magistrates. This is not only included in the
general exhortation given us to _pray for all men_; but they are
particularly mentioned by the apostle, and it is intimated that it is
_good and acceptable in the sight of God our Saviour,_ 1 Tim. ii. 1-3.
This also may be argued from hence, that magistracy is God’s ordinance,
Rom. xiii. 1, 2. and there is no ordinance which is enstamped with the
divine authority, though it may principally respect civil affairs; but
we are to pray that God would succeed and prosper it, that it may answer
the valuable ends for which it was appointed.
Now there are several things that we are to pray for in the behalf of
magistrates, _viz._ that they may approve themselves rulers after God’s
own heart, to _fulfil all his will,_ Acts xii. 26. as was said of David;
that their counsels and conduct may be ordered for his glory, and the
good of his church; that they may not be a _terror_ to good _works;_
namely, to persons that perform them, but _to the evil_; and so _may not
bear the sword in vain,_ Rom. xiii. 3, 4. Accordingly we are to pray,
that they may be a public blessing to all their subjects, and herein
that promise may be fulfilled; _Kings shall be thy nursing-fathers, and
their queens thy nursing-mothers,_ Isa. xlix. 23. and, as an instance
hereof, that under them _we may lead a quiet and peaceable life,
godliness and honesty,_ 1 Tim. ii. 2. And, as to what concerns their
subjects, that their authority may not be abused and trampled on by
them, on the one hand, while they take occasion to offend with impunity;
nor be dreaded as grievous to others who feel the weight thereof, in
instances of injustice and oppression.
(3.) We are to pray for ministers. This is a necessary duty, inasmuch as
their work is exceeding great and difficult; so that the apostle might
well say, _Who is sufficient for these things,_ 2 Cor. ii. 16. And,
indeed, besides the difficulties that attend the work itself, there are
others that they meet with, arising from the unstable temper of
professed friends, who sometimes, as the apostle says, _become their
enemies for telling them the truth,_ Gal. iv. 16. or from the restless
malice and violent opposition of open enemies; which evidently takes its
rise from that inveterate hatred that they bear to Christ and his
gospel. Moreover, as they have difficulties in the discharge of the work
they are called to, so they must give an account to God for their
faithfulness therein; and it is of the highest importance that they do
this _with joy, and not with grief,_ Heb. xiii. 17, 18. as the apostle
speaks; and immediately he intreats the church’s prayers, as that which
was necessary in order hereunto. Now there are several things which
ought to be the subject-matter of our prayers, with respect to
ministers.
[1.] That God would send forth a supply or succession of them, to answer
the church’s necessities; inasmuch as _the harvest is plenteous_, as our
Saviour observes, _but the labourers are few,_ Matt. xi. 37, 38.
[2.] That they may answer the character which the apostle gives of a
faithful minister; and accordingly _study to shew themselves approved
unto God, workmen that need not to be ashamed, rightly dividing the word
of truth,_ 2 Tim. ii. 15.
[3.] That they may be directed and enabled to impart those truths that
are substantial, edifying, and suitable to the circumstances and
condition of their hearers.
[4.] That they may be spirited with zeal, and love to souls, in the
whole course of their ministry; that the glory of God, and the
advancement of his truth may lie nearest their hearts, and a tender
concern and compassion for the souls of men, may incline them to use
their utmost endeavours, as the apostle speaks, _to save them with fear,
pulling them out of the fire,_ Jude, ver. 23.
[5.] That their endeavours may be attended with success, which, in some
measure, may give them a comfortable hope that they are called,
accepted, and approved of by God, which, from the nature of the thing
will tend to their own advantage, who make this the subject of our
earnest prayers on their behalf; and, indeed, the neglect of performing
this duty, may, in some measure, be assigned as one reason why the word
is often preached with very little success; so that this ought to be
performed, not barely as an act of favour, but as a duty that redounds
to our own advantage.
(4.) We are to pray, not only for ourselves and our brethren, but for
our enemies. That we are to pray for ourselves, none ever denied, how
much so ever many live in the neglect of this duty; and as for our
obligation to pray for our brethren, that is founded in the law of
nature; which obliges us to love them as ourselves, and, consequently,
to desire their welfare, together with our own.
However, it may be enquired, what we are to understand by our brethren,
for whom we are to express this great concern in our supplications to
God? For the understanding of which, let it be considered, that, besides
those who are called _brethren_, in the most known acceptation of the
word, as Jacob’s sons tell Joseph, _We be twelve brethren, sons of one
father,_ Gen. xlii. 32. it is sometimes taken, in scripture, for any
near kinsman: Thus Abraham and Lot are called _brethren_, chap. xiii. 8.
though they were not sons of the same father, for Lot was Abraham’s
brother’s son, chap. xi. 31. this is a very common acceptation of the
word in scripture. Again, it is sometimes taken in a more large sense,
for those who are members of the same church: Thus the apostle calls
those that belonged to the church at Colosse, _the saints and faithful
brethren in Christ,_ Col. i. 2. and sometimes they who are of the same
nation, are called brethren: Thus it is said, _When Moses was full forty
years old, it came into his heart to visit his brethren the children, of
Israel,_ Acts vii. 23. And it is sometimes taken for those who make
profession of the same religion with ourselves; and also for those who
are kind and friendly to us: Thus it is said, _A friend loveth at all
times, and a brother is born for adversity,_ Prov. xvii. 17. and,
indeed, the word is sometimes taken in the largest sense that can be, as
comprizing in it all mankind, who have the same nature with ourselves, 1
John iv. 21. These are objects of love, and therefore our prayers are,
especially in proportion to the nearness of the relation they stand in
to us, to be directed to God on their behalf. Some, indeed, are allied
to us by stronger bonds than others; but none, who are entitled to our
love, pity, and compassion, are to be wholly excluded from our prayers.
This will farther appear, if we consider that we are also to pray for
our enemies, as the law of nature obliges us to do good for evil; and
consequently, as our Saviour says, we are to _pray for them which
despitefully use us, and persecute us,_ Matt. v. 44. We are not, indeed,
to pray for them, that they may obtain their wicked and unjust designs
against us; or that they may have power and opportunity to hurt us; for
that is contrary to the principle of self-preservation, which is
impressed on our nature; but we are to pray for them.
[1.] That however they carry it to us they may be made Christ’s friends,
their hearts changed, and they enabled to serve his interest; that they,
together with ourselves, may be partakers of everlasting salvation;
therefore it is a vile thing, and altogether inconsistent with the
spirit of a christian, to desire the ruin, much more the damnation of
any one, as many wickedly and profanely do.
[2.] We are to pray that their corruptions may be subdued, their tempers
softened, and their hearts changed; so that they may be sensible of, and
lay aside their unjust resentments against us. And,
[3.] If they are under any distress or misery, we are not to insult or
take pleasure in beholding it, but to pity them, and to pray for their
deliverance, as much as though they were not enemies to us.
(5.) We are to pray not only for all sorts of men now living; according
to what is contained in the last head, but for those that shall live
hereafter. This includes in it an earnest desire that the interest of
Christ may be propagated from generation to generation; and his kingdom
and glory advanced in the world until his second coming: Thus the
Psalmist says, _He will regard the prayer of the destitute, and not
despise their prayer: This shall be written for the generation to come;
and the people which shall be created, shall praise the Lord_, Psal.
cii. 17, 18. and our Saviour says, _Neither pray I for these alone, but
for them also which shall believe on me through their word_, John xvii,
20.
2. We are now to consider those who are excluded from our prayers; and
these are either such as are dead, or those who have sinned the sin unto
death.
(1.) We are not to pray for the dead. This is asserted in opposition to
what was maintained and practised by some in the early ages of the
church, and paved the way for those abuses and corruptions which are
practised by the church of Rome, at this day, who first prayed for the
dead, and afterwards proceeded farther in praying for them. The first
step that was taken leading hereunto, seems to have been their being
guilty of great excesses in the large encomiums they made in their
public anniversary orations, in commemoration of the martyrs and
confessors, who had suffered in the cause of christianity. This was done
at first, with a good design, viz. to excite those who survived, to
imitate them in their virtues, and to express their love to the cause
for which they suffered; but afterwards they went beyond the bounds of
decency in magnifying and extolling them; and then they proceeded yet
farther, in praying for them; This is often excused, by some modern
writers, from the respect they bear to them, who first practised it;
though it can hardly be vindicated from the charge of will-worship,
since no countenance is given to it in scripture.
That which is generally alleged in their behalf, is, that they supposed
the souls of believers did not immediately enter into heaven, but were
sequestered, or disposed of in some place inferior to it, which they
sometimes call _paradise_, or _Abraham’s bosom_, where they are to
continue till their souls are re-united to their bodies. Whether this
place be above or below the earth, all are not agreed; but their mistake
arises from their misunderstanding those scriptures which describe
heaven under these metaphorical characters of _paradise_, or _Abraham’s
bosom_[104]. Here they suppose that they are, indeed, delivered from the
afflictions and miseries of this present life; but yet not possessed of
perfect blessedness in God’s immediate presence. Therefore they
conclude, that there was some room for prayer, that the degree of
happiness which they were possessed of, might be continued, or rather,
that it might in the end, be perfected, when they are raised from the
dead, and admitted to partake of the heavenly blessedness.
Others thought, that at death, the sentence was not peremptorily past
either on the righteous or the wicked, so that there was room left for
them to pray for the increase of the happiness of the one, or of the
mitigation of the torment of the other; and therefore, in different
respects, they prayed for all, both good and bad, especially for those
who were within the pale or inclosure of the church; and above all, for
such as were useful to, and highly esteemed by it.
The principal thing that is said in vindication of this practice (for
what has been but now mentioned, as the ground and reason thereof, will
by no means justify it) is, that though the souls of believers are in
heaven; yet their happiness will not be, in all respects, complete, till
the day of judgment: Therefore, in their prayers, they chiefly had
regard to the consummation of their blessedness at Christ’s second
coming, together with the continuance thereof, till then; without
supposing that they received any other advantage thereby. And, inasmuch
as this is not a matter of uncertainty, they farther observe, that many
things are to be prayed for, which shall certainly come to pass, whether
we pray for them or no; _e. g._ the gathering of the whole number of the
elect, and the coming of Christ’s kingdom of glory: Therefore they
suppose, that the advantage principally redounds to those who put up
prayers to God for them, as hereby they express their faith in the
doctrine of the resurrection, and the future blessedness of the saints,
and the communion that there is between the church militant and
triumphant.
This is the fairest colour that can be put upon that ancient practice of
the church, and the many instances that we meet with, in the writings of
the Fathers, concerning their prayers for the dead[105].
Thus concerning the practice of the church, before we read of the
fictitious place which the Papists call _purgatory_; where they fancy,
that separate souls endure some degrees of torment, and are relieved by
the prayers of their surviving friends; which was not known to the
church before the seventh century; and is without any foundation from
scripture, as has been before observed under a foregoing answer[106].
Now since this was formerly defended, and is now practised by the
Papists, the contrary doctrine is asserted in this answer, _viz._ that
we are not to pray for the dead; and that this may farther appear, let
it be considered,
That the state of every man is unalterably fixed, at death; so that
nothing remains which can be called an addition to the happiness of the
one, or the misery of the other, but what is the result of the re-union
of the soul and body at the resurrection; and therefore to pray that the
saints may have greater degrees of glory conferred upon them, or sinners
a release from that state of misery in which they are, is altogether
ungrounded; and therefore such prayers must be concluded to be unlawful.
That the state of man is fixed at death is sufficiently evident from
scripture: Thus our Saviour, in the parable of the _rich man_ and
_Lazarus_, speaks of the one as immediately _carried by the angels into
Abraham’s bosom_, Luke xvi. 22, _&c._ (by which, notwithstanding what
some ancient writers have asserted to the contrary, we are to understand
heaven;) and the other as being in a place of _torments_, without any
hope or probability of the least mitigation thereof; whereby hell, not
purgatory is intended: And the apostle says, _It is appointed unto men
once to die, and after this the judgment_, Heb. ix. 27, by which he
intends, that all men must leave the world; and when they are parted
from it, their state is determined by Christ; though this is not done in
so public and visible a manner, as it will be in the general judgment:
If therefore the state of men be unalterably fixed at death; it may be
justly inferred from thence, that there is no room for any one to put up
prayers to God on their behalf: Prayer must have some proof on which it
relies, otherwise it cannot be addressed to God by faith; or, as the
apostle expresses it, _nothing wavering_, James i. 6. Now, if we have no
ground to conclude that our prayers shall be heard and answered; or have
any doubt in our spirits whether the thing prayed for be agreeable to
the will of God; such a prayer cannot be put up in faith, and therefore
is not lawful.
_Obj._ 1. The Papists, in defence of the contrary doctrine, are very
much at a loss for scriptures to support it: However, there is one,
taken from a passage in the apocryphal writings, in which Judas
Maccabeus, and his company, are represented as praying and offering a
sin-offering, and thereby making reconciliation for the dead, _i. e._
some that had been slain in battle, 2 Maccab. xii. 43,-45.