dead here spoken of, are of a different nature from those which the
Papists make use of in the behalf of those whom they pretend to be in
purgatory, or, that they prayed for nothing but what some of the
Fathers, as before-mentioned did, _viz._ that they might be raised from
the dead, whereby they expressed their faith in the doctrine of the
resurrection: But, I think there is a better reply may be given to it,
namely, that the argument is not taken from any inspired writing; and
therefore no more credit is to be given to it than any other human
composure, in which some things are true, and others false: And as for
this book in particular, the author himself plainly intimates that he
did not receive it by divine inspiration; for he says, _If I have done
well, and as it is fitting the story, it is that which I desired; but if
slenderly and meanly, it is that which I could attain unto_, chap. xv.
38. which is very honestly said; but not like an inspired writer, and
therefore nothing that is said therein is a sufficient proof of any
important article of faith or practice, such as that is, which we are
now defending.
_Obj._ 2. It is farther objected, that the apostle Paul puts up a short
and affectionate prayer for Onesiphorus, in 2 Tim. i. 18. _The Lord
grant unto him, that he may find mercy of the Lord in that day_;
whereas, it is concluded by some, that, at the time the apostle wrote
this epistle, Onesiphorus was dead, since there are two petitions put
up, one in this verse for him, and another in ver. 16. for _his house_;
and in chap. iv. 19. when he salutes some of his friends, according to
his custom, he makes mention of the _household of Onesiphorus_, not of
him. This turn Grotius himself gives of this scripture[107]. And the
Papists greedily embrace it, as it gives countenance to their practice
of praying for the dead.
_Answ._ It is but a weak foundation that this argument is built on; for
though Paul salutes his household, and not himself, in the close of this
epistle, it does not follow from hence, that he was dead; for he might
be absent from his family at this time, as he often was, when engaged in
public service, as being sent by the church, as their messenger, to
enquire concerning the progress and success of the gospel in other
parts; or to carry relief to those who were suffering in Christ’s cause:
It may be, the apostle might be informed that he was then in his way to
Rome, where he was himself a prisoner when he wrote this epistle; and if
so, it would not have been proper to send salutations to him, whom he
expected shortly to see, while, at the same time, he testified the great
love he bore to him and all his family, as being a man of uncommon zeal
for the interest of Christ and religion.
(2.) They are not to be prayed for who have sinned the sin unto death.
This sin we read of, as what excludes persons from forgiveness, in
scripture, Matt. xii. 32. in which such things are said concerning it,
as should make us fear and tremble, not only lest we should be left to
commit it, but give way to those sins which border upon it; and there is
enough expressed therein to encourage us to hope that we have not
committed it; which is the principal thing to be insisted on, when we
treat on this subject in our public discourses, or any are tempted to
fear, lest they are guilty of it. Here let it be observed, that though
it be called _the sin unto death_, we are not to suppose that it is one
particular act of sin, but rather a course or complication of sins,
wherein there are many ingredients of the most heinous nature. And,
[1.] That it cannot be committed by any but those who have been favoured
with gospel light; for it always contains in it a rejection of the
gospel, which supposes the revelation or preaching thereof.
[2.] It is not merely a rejecting the gospel, though attended with
sufficient objective evidence, in those who have not had an inward
conviction of the truth thereof, or whose opposition to it proceeds
principally from ignorance, as the apostle says concerning himself, that
_though he was a blasphemer, a persecutor, and injurious; yet he
obtained mercy, because he did it ignorantly, in unbelief_, 1 Tim. i.
13.
[3.] It is a rejecting the gospel which we once professed to embrace,
and therefore carries in it the nature of apostacy: Thus the Scribes and
Pharisees, when they attended on John’s ministry, professed their
willingness to adhere to Christ, and afterwards, when he first appeared
publicly in the world, they were convinced in their consciences, by the
miracles which he wrought, that he was the Messiah; though, after this
they were offended in him, and ashamed to own him, because of the
humbled state and condition in which he appeared in the world; for which
reason, they, in particular, were charged with this sin in the scripture
before-mentioned.
[4.] It also contains in it a rejecting of Christ and the known truth,
out of envy, and this attended with reviling, persecuting, and using
their utmost endeavours to extirpate and banish it out of the world, and
beget in the minds of men the greatest detestation of it: Thus the Jews
are said to _deliver Christ out of envy_, Matt. xxvii, 18. and with the
same spirit they persecuted the gospel.
[5.] Such as are guilty of this sin, have no conviction in their
consciences of any crime committed herein; but stop their ears against
all reproof, and set themselves, with the greatest hatred and malice,
against those, who, with faithfulness, admonish them to the contrary.
[6.] They go out of the way of God’s ordinances, and wilfully exclude
themselves from the means of grace, which they treat with the utmost
contempt, and use all those endeavours that are in their power, that
others may be deprived of them.
[7.] This condition they not only live but die in; so that their
apostacy is not only total, but final.
However, I cannot but observe, that some are of opinion that this sin
cannot be now committed, because we have not the dispensation of
miracles, whereby the Christian religion was incontestibly proved, in
our Saviour’s and the apostles’ time: And the main thing in which it
consisted in the scripture before-mentioned, in Matt. xii. was, in that
the Pharisees were charged with saying, that Christ _cast out devils by
Beelzebub, the prince of the devils_; whereby they intimate that those
miracles, which they had before been convinced of the truth of, as being
wrought by the finger of God, were wrought by the devil: which supposes
that they were eye-witnesses to such-like miracles wrought, which we
cannot be: Therefore it is concluded by some, that this sin cannot now
be committed; inasmuch as the dispensation of miracles is ceased. But
this method of reasoning will not appear so strong and conclusive, if we
consider, that though, it is true, the gospel is not now confirmed to us
by miracles; yet we have no less ground to believe that the christian
religion was confirmed by this means, than if we had been present at the
working of these miracles. Nevertheless, though it should be alleged,
that this ingredient cannot, in every circumstance, be contained in the
sin against the Holy Ghost, in our day; yet there are other things
included in the description of it, before-mentioned, in which it
principally consists, that bear a very great resemblance to that sin
which we have been considering: As for instance, if persons have
formerly believed Christ to be the Messiah, and been persuaded that this
was incontestibly proved by the miracles which he wrought, and
accordingly, were inclined to adhere to him, and embrace the gospel,
wherein his person and glory are set forth; and yet have afterwards
apostatized from this profession; and if this had been attended with
envy and malice against Christ; and if they have treated the evidence
which they once acknowledged, the Christian religion, to have been
undeniably supported by, with contempt and blasphemy; and have totally
rejected that faith which they once professed, arising from carnal
policy, and the love of this world; and when this is attended with
judicial hardness of heart, blindness of mind, and strong delusions,
together with a rooted hatred of all religion, and a malicious
persecution of those that embrace it; This is what we cannot but
conclude to bear a very great resemblance to that which, in scripture,
is called the unpardonable sin; and it is a most deplorable case, which
should be so far improved by us, as that we should use the utmost
caution, that we may not give way to those sins which bear the least
resemblance to it: Nevertheless, doubting christians are to take heed
that they do not apply this account that has been given of it to
themselves, so as to lead them to despair; which is not the design of
any description thereof, which we have in scripture. Now that these may
be fortified against such-like objections, let it be considered,
_1st_, That it is one thing peremptorily to determine that it is
impossible for any one to commit this sin in our day, since the
dispensation of miracles is ceased, (which is, in effect, to suppose
that we can have no evidence for the truth of the Christian religion,
but what is founded on occular demonstration; such as they who saw
Christ’s miracles;) and another thing to determine concerning particular
persons, that they are guilty of this sin. It is certain that this
matter might be determined with special application to particular
persons in our Saviour’s and the apostles’ time, when there was among
other extraordinary gifts, that of discerning of spirits; and
consequently it might be known, whether they who apostatized from the
faith of the gospel, had before this, received a full conviction of the
truth thereof; and it might then be known, by extraordinary revelation,
that God would never give them repentance, and therefore their apostacy
would be final; and, it is more than probable, that this was supposed by
the apostle, when he speaks of some that had committed this sin, who are
not to be prayed for: But these things cannot be known by us; therefore
I would not advise any one to forbear to pray for the worst of sinners,
who seem most to resemble those that are charged with this sin, this
matter not being certainly known by us.
_2dly_, That which is principally to be considered for the encouragement
of those who are afraid that they have committed this sin, is, that
persons certainly know that they have not committed it, though they are
in an unregenerate state; as,
_1st_, When _they have not had opportunity_, or those means that are
necessary to attain the knowledge of the truth, and so remain ignorant
thereof; or if they have had sufficient means to know it, they have not
committed this sin, _if they desire and resolve to wait on God in his
ordinances_, in order to their receiving good thereby.
_2dly_, They _who are under conviction of sin_, disapprove of, and _have
some degree of sorrow and shame for it_, may certainly conclude that
they have not committed the sin against the Holy Ghost.
_3dly_, If persons have reason to think that their hearts are hardened
through the deceitfulness of sin, and that they are greatly backslidden
from God; yet they ought not to conclude that they have committed this
sin, _if they are afraid lest they should be given up to a perpetual
backsliding_, or dread nothing more than a total and a final apostacy;
upon which account they are induced to pray against it, and to _desire a
broken heart, and that faith, which, at present, they do not
experience_. In this case, though their state be dangerous, yet they
ought not to determine against themselves, that they have committed the
sin unto death.
The use which we ought to make of this awful doctrine, and the hope that
there is that we have not committed this sin is,
1. That we should _take heed that we do not give way to wilful
impenitency, and a contempt of the means of grace_, lest we should
provoke God to give us up to judicial hardness of heart, so as to make
sad advances towards the commission thereof: Let us take heed that we do
not sin against the light and conviction of our own consciences, _and
wilfully neglect and oppose the means of grace_, which, whether it be
the sin unto death or no, is certainly a crime of the most heinous and
dangerous tendency.
2. Let doubting christians _take heed that they do not give way to
Satan’s suggestions_, tempting them to conclude that they have committed
this sin; which they are sometimes afraid that they have, though they
might determine that they have not, did they duly weigh what has been
but now observed concerning this matter.
3. _Let us bless God, that yet there is a door of hope, and resolve by
his grace_, that we will always wait on him in the ordinances which he
has appointed, till he shall be pleased to give us ground to conclude
better things concerning ourselves, even things that accompany
salvation. This leads us to consider,
III. What we are to pray for; particularly,
1. For those things which concern the glory of God. And that we may know
what they are, we are to enquire; whether, if God should give us what we
ask for, it would have a tendency to set forth any of his divine
perfections, and thereby render him amiable and adorable in the eyes of
his creatures, so that in answering our prayers, he would act becoming
himself? We are also to take an estimate of this matter, from the
intimation he has given us hereof in his word, in which we may observe,
not only whether he has given us leave, but commands and encourages us
to ask for it; more especially, whether he has promised to give it to
us; and, whether our receiving the blessing we ask for, has a tendency
to fit us for his service, that hereby praise that waits for him, may be
ascribed to him.
2. We are to pray for those things which concern our own good, or the
good of others. These are particularly insisted on in the Lord’s prayer,
which is explained in the following answers; therefore it is sufficient
for us, at present, to consider the good we are to pray for in general,
namely, temporal blessings, which are the effects of divine bounty,
concerning which, our Saviour says, _Your heavenly Father knoweth that
ye have need of these things_, Mat. vi. 32. We are also to pray for
spiritual blessings, such as forgiveness of sin, strength against it,
and the sanctifying influences of the Spirit, to produce in us holiness
of heart and life; as also, for deliverance from, and victory over our
spiritual enemies. We are also to pray for the consolations of the holy
Ghost, arising from assurance of the love of God, whereby we may have
peace and joy in believing; and for all those blessings which may make
us happy in a better world.
3. We are to pray for those things which are lawful to be asked of God;
and accordingly,
(1.) The things we pray for, must be such as it is possible for us to
receive, and particularly such as God has determined to bestow, or given
us ground to expect, in this present world: Therefore we are not to pray
for those blessings to be applied here, which he has reserved for the
heavenly state; such as a perfect freedom from sin, tribulation or
temptation, or our enjoying the immediate views of the glory of God:
These things are to be desired in that time and order, in which God has
determined to bestow them; therefore we are to wait for them till we
come to heaven, and, at present, we are to desire only to be made
partakers of those privileges which he gives to his children in their
way thither.
(2.) We are not to pray that God would inflict evils on others, to
satisfy our private revenge for injuries done us; since this is, in
itself, unlawful, and unbecoming a Christian frame of spirit, and
contrary to that duty which was before considered, of our praying for
our very enemies, and seeking their good.
(3.) We are not to ask for outward blessings without setting bounds to
our desires thereof; nor are we to ask for them unseasonably, or for
wrong ends. We are not to pray for them as though they were our chief
good and happiness, or of equal importance with things that are more
immediately conducive to our spiritual advantage; and therefore,
whatever measure of importunity we express in praying for them, it is
not to be inconsistent with an entire submission to the divine will, as
being satisfied that God knows what is best for us; or, whether that
which we desire, will, in the end, prove good or hurtful to us; much
less ought we to ask for outward blessings, that we may abuse, and, as
the apostle James speaks, _Consume them upon our lusts_, James iv. 3.
Footnote 104:
_See page 317._
Footnote 105:
_That several of the Fathers practised and pleaded for praying for the
dead, is evident from what Cyprian says, Epist. xxxix. concerning the
church’s offering sacrifices, by which he means prayers for the
martyrs; among whom, he particularly mentions Laurentius and Ignatius,
on the yearly return of those days, on which the memorial of their
martyrdom was celebrated. And Eusebius, in the life of Constantine,
Lib. iv. Cap. lxxi. when speaking concerning the funeral obsequies
performed for that monarch, says, that a great number of people, with
tears and lamentations poured forth prayers to God for the emperor’s
soul. And Gregory Nazianzen prayed for his brother Cæsarius after his
death. Vid. Ejusd in Fun. Cæsar, Orat. x. Also Ambrose prayed for the
religious emperors, Valentinian and Gratian, and for Theodosius, and
for his brother Satyrus. Vid. Ejusd. de obit. Valentin. Theodos. &
Satyr. And Augustin speaks of his praying for his mother Monica, after
her decease, in Confess. Lib. ix. Cap. xiii. And Epiphanius defends
this practice with so much warmth, that he can hardly forbear charging
the denial hereof as one of Aerius’s heresies. Vid. Epiphan. hæeres.
lxxv. And some Popish writers, when defending their praying for the
dead, have, with more malice than reason, charged the Protestants with
being Aerians, upon this account._
Footnote 106:
_See Quest. lxxxvi. page 313._
Footnote 107:
_Vid. Grot. in loc._
Quest. CLXXXV.
QUEST. CLXXXV. _How are we to pray?_
ANSW. We are to pray with an awful apprehension of the Majesty of
God, and deep sense of our own unworthiness, necessities, and sins,
with penitent, thankful, and enlarged hearts, with understanding,
faith, sincerity, fervency, love, and perseverance, waiting upon
him, with humble submission to his will.
This answer respects the manner of performing this duty, and the frame
of spirit with which we are to draw nigh to God. Accordingly,
1. We are to pray with an awful apprehension of the Majesty of God;
otherwise our behaviour would be highly resented by him, and reckoned no
other than a thinking him altogether such an one as ourselves. Some of
the divine perfections have a more immediate tendency to excite an holy
reverence; accordingly we are to consider him as omnipresent, and
omniscient, to whom our secret thoughts, and the principle from whence
our actions proceed, are better known than they can be to themselves. We
are to conceive of him as a God of infinite holiness; and therefore he
cannot but be highly displeased with that worship that is opposite
thereunto, as proceeding from a conscience defiled with sin, or
performed in an unholy manner. Thus the prophet says, _Thou art of purer
eyes than to behold evil, and canst not look on iniquity_, Hab. i. 13.
that is, thou canst not behold it without the utmost detestation; and
therefore, _if we regard it in our heart, he will not hear_ our prayers,
Psal. lxvi. 18. We are also to have a due sense of the spirituality of
his nature, that we may worship him in a spiritual manner; therefore we
are not to entertain any carnal conceptions, or frame any ideas of him,
like those we have of finite or corporeal beings; nor are we to think it
sufficient, that our external mien and deportment have been grave, and
carried in it a shew of reverence, when our hearts have not, at the same
time, been engaged in this duty, or disposed to give him the glory that
is due to his name. We are also to draw nigh to him with a due sense of
those perfections that tend to encourage us to perform this duty, with
hope of finding acceptance in his sight. Therefore we are to conceive of
him, as a God of infinite goodness, mercy, and faithfulness, with whom
is plenteous redemption, in and through a Mediator, which is suitable to
our condition, as indigent, miserable, and guilty sinners; and a God of
infinite power, who is _able to do exceeding abundantly above all we are
able to ask or think_, Eph. iii. 20.
2. We are to pray to God with an humble sense of our own unworthiness.
This is the necessary result of those high conceptions we have of his
divine excellency and greatness; whereby we are led to consider
ourselves as infinitely below him; and, indeed, the best of creatures
are induced hereby to worship him with the greatest humility: Thus the
Seraphim are represented in that vision, which the prophet Isaiah had of
them, as ministering to, and attending upon our Lord Jesus, when sitting
on a throne on his temple; as _covering their faces and their feet with
their wings_, denoting their unworthiness to behold his glory, or to be
employed by him in his service, Isa. vi. 1-4. But when we take a view of
his infinite holiness, and our own impurity, this should be an
inducement to us to draw nigh to him, with the greatest humility: As
dependent creatures, we have nothing but what we derive from him; as
frail dying creatures, we wither away, and are brought to nothing, Job
xiii. 25. Job compares this to a leaf that is easily broken, and driven
to and fro, or to the dry stubble, that can make no resistance against
the wind that pursues it; and the Psalmist, speaking of man in general,
says, _Lord, what is man, that thou takest knowledge of him; or the son
of man, that thou makest account of him?_ Psal. civ. 3. And elsewhere it
is said, _What is man, that thou shouldest magnify him, and that thou
shouldest set thine heart upon him?_ Job vii. 17. These are humbling
considerations; but we shall be led into a farther sense of our own
unworthiness, when we consider ourselves as sinful creatures, worthy to
be abhorred by God; therefore he might justly reject us, and refuse to
answer our prayers. But since this humble frame of spirit is so
necessary for the right performance of this duty, let us farther
observe, as an inducement hereunto.
(1.) That the greatest glory we can bring to God can make no addition to
his infinite perfections: Thus it is said, _Can a man be profitable unto
God, as he that is wise may be profitable unto himself? Is it any
pleasure, that is, any advantage, to the Almighty, that thou art
righteous? or is it gain to him, that thou makest thy ways perfect?_ Job
xxiii. 2, 3. And elsewhere, _If thou be righteous, what givest thou him,
or what receiveth he of thy hand?_ ch. xxxv. 7. denoting that it is
impossible for us, by any thing we can do or suffer for his sake, to
make him more glorious than he would have been in himself, had we never
had a being: Therefore, if there is nothing by which we can lay any
obligations on God, we have reason to address ourselves to him with a
sense of our own unworthiness.
(2.) We are so far from meriting any good thing from the hand of God,
that by our repeated transgressions, notwithstanding the daily mercies
we receive from him, we give farther proofs of our great unworthiness;
and, indeed, if we are enabled to do any thing in obedience to his will,
this is not from ourselves; yea, it is contrary to the dictates of
corrupt nature, and must be ascribed to him as the author of it.
(3.) If we could do the greatest service to God by espousing his cause,
and promoting his interest in the world; it is no more than what we are
bound to do; and, at the same time we must consider, that _it is God
that worketh in_ us, _both to will and to do of his good pleasure_,
Phil. ii. 13.
(4.) The best believers recorded in scripture, have entertained a
constant, humble sense of their own unworthiness: Thus Abraham, when he
stood before the Lord, making supplications in the behalf of Sodom,
expresses himself thus, _Behold, now I have taken upon me to speak unto
the Lord, who am but dust and ashes_. And Jacob says, _I am not worthy
of the least of all thy mercies, and of all the truth which thou hast
shewed unto thy servant_, Gen. xxxii. 10. And they who have been most
zealous for, and made eminently useful in promoting Christ’s interest in
the world, have had an humble sense of their own unworthiness; as the
apostle says concerning himself, _I am the least of the apostles, that
am not meet to be called an apostle_, 1 Cor. xv. 9. And he immediately
adds, _By the grace of God I am what I am_, ver. 10. And elsewhere he
styles himself, _less than the least of all saints_, Eph. iii. 8.