Part 39

[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.

_Answ._ The reply that some make to this, is, that the prayers for the 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.