Quest. CLXXXII., CLXXXIII., CLXXXIV.
Quest. CLXXXII. How doth the Spirit help us to pray?
Answ. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made, and by working and quickening in our hearts (although not in all persons, not at all times in the same measure) those apprehensions, affections, and graces, which are requisite for the right performance of that duty.
Quest. CLXXXIII. For whom are we to pray?
Answ. We are to pray for the whole church of Christ, upon earth, for magistrates and ministers, for ourselves, our brethren, yea, our enemies, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those that are known to have sinned the sin unto death.
Quest. CLXXXIV. For what things are we to pray?
Answ. We are to pray for all things tending to the glory of God, the welfare of the church, our own, or other’s good, but not for any thing that is unlawful.
As there is no duty that we can perform in a right manner, without help obtained from God—And the same may be said, in particular, concerning that of prayer: Accordingly we are led,
I. To speak of the help that the Spirit of God is pleased to afford believers, in order to their engaging aright in this duty. Here we may observe,
1. That it is supposed that we know not what to pray for as we ought, or how to bring our souls into a prepared frame for this duty, without the Spirit’s assistance.
(1.) We are oftentimes at a loss with respect to the matter of prayer; and this may be said to proceed from our being unacquainted with ourselves, and not duly sensible of our wants, weaknesses, or secret faults: Sometimes we cannot determine whether we are in a state of grace or no; or, if we are, whether it is increasing or declining; or, if we have ground to complain by reason of the hidings of God’s face, and our want of communion with him, we are oftentimes hard put to it to find out what is that secret sin which is the occasion of it; nor are we sufficiently apprized of the wiles of Satan, or the danger we are in of being ensnared or overcome thereby. Moreover, we are oftentimes not able to know how to direct our prayers to God aright, as we know not what is most conducive to his glory, or what it is that he requires of us, either in obedience to his commanding will, or in submission to his providential will. Hence it arises, that many good men, in scripture, have asked for some things which have been in themselves unlawful, through the weakness of their faith, and the prevalency of their corruption: Thus some have desired, that God would call them out of this world by death, being impatient under the many troubles they met with therein; accordingly we read concerning Elijah, that ‘he requested for himself that he might die, and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers,’ 1 Kings xix. 4. and Job says, ‘O that I might have my request! and that God would grant me the thing that I long for! Even that it would please God to destroy me; that he would let loose his hand, and cut me off,’ Job vi. 8, 9. And Jonah says, ‘O Lord, I beseech thee, take my life from me; for it is better for me to die than to live,’ Jonah iv. 3. And Moses, though he had the character of the meekest man upon earth, and doubtless excelled all others in his day, in those graces which he had received from God, as well as in the great honours conferred on him; yet he puts up a most unbecoming prayer, both as to the matter and manner thereof; as it is observed, that he said unto the Lord, ‘Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom (as a nursing-father beareth the sucking child) unto the land which thou swarest unto their fathers? Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness,’ Numb. xi. 11-15. And, in another instance, he asks for a thing which he knew before hand, that God would not grant him, when he says, ‘I pray thee, let me go over and see the good land that is beyond Jordan, that goodly mountain, and Lebanon:’ Upon which God says, ‘Let it suffice thee, speak no more unto me of this matter,’ Deut. iii. 25, 26.—Many instances of the like nature are mentioned in scripture; and, indeed, nothing is more obvious from daily experience, that what the apostle James observes, that persons ‘ask and receive not, because they ask amiss,’ James iv. 3. or what the apostle Paul says, ‘We know not what we should pray for as we ought,’ Rom. viii. 26.
(2.) We are, at other times, straitened in our affections, and so know not how to ask any thing with a suitable frame of spirit: It is certain we cannot excite our affections, or especially put forth those graces which are to be exercised in prayer, when we please. Our hearts are sometimes dead, cold, and inclined to wander from God in this duty; and, at other times, we pray with a kind of indifferency, as though it was of no great importance whether our prayer were answered or no. How seldom do we express that importunity in this duty which Jacob did, ‘I will not let thee go, except thou bless me?’ Gen. xxxii. 26. And as for those graces that are to be exercised in prayer, we often want that reverence, and those high and awful thoughts of the divine Majesty, which we ought to have, who draw nigh to a God of infinite perfection; nor, on the other hand, do we express those low and humble thoughts of ourselves, as our own meanness, the imperfection of our best performances, and the infinite distance which we stand at from God, ought to suggest; and to this we may add, that we are often destitute of that love to Christ, and trust in him, which are necessary to the right performance of this duty, as also of that hope of being heard, which is a very great encouragement to it.
2. We are now to enquire wherein the Spirit is said to help our infirmities; and this may be considered as adapted to that two-fold necessity which we are often under, respecting the matter or frame of spirit with which this duty is to be performed.
(1.) The Spirit helps our infirmities, with respect to the matter of prayer. This is not in the least derogatory to his divine glory, if he is pleased to condescend thus to converse with man, and it is not contrary to the nature of things; for the Spirit, being a divine Person, searches the heart, and can impress those ideas on the souls of his people, whereby they may be led into the knowledge of those things that they ought to ask in prayer, with as much facility as any one can convey his ideas to another by words. If it was impossible for God to do this, his providence could not be conversant about intelligent creatures, any otherwise than in an objective way, in which it would not differ from that which may be attributed to finite spirits. And it would have been impossible for God to have imparted his mind and will by extraordinary revelation, (without which, it could not have been known) if he may not, though it be in an ordinary way, communicate those ideas to the souls of his people, whereby they may be furnished with matter for prayer.
I am not pleading for extraordinary revelation; for that is to expect a blessing that God does not now give to his people: But I only argue from the greater to the less; whereby it may appear, that it is not impossible, or absurd, from the nature of the thing, or contrary to the divine perfections, for God to impress the thoughts of men in an ordinary way; since he formerly did this in an extraordinary, as will be allowed by all, who are not disposed to deny and set aside revealed religion. Moreover, there was such a thing in the apostle’s days, as being led by the Spirit, which was distinguished from his miraculous and extraordinary influences, as a Spirit of inspiration; otherwise, it is certain, he would not have assigned this as a character of the children of God, which he does, Rom. viii. 14. And when our Saviour promises his people the Spirit to guide them into all truth, John xvi. 13. I cannot think that this only respected the apostles, or their being led into the truths that they were to impart to the church by divine inspiration; but it seems to be a privilege that belongs to all believers: Therefore, we conclude, that it is no absurdity to suppose that he may assist his people, as to what concerns the matter of their prayers, or suggest to them those becoming thoughts which they have in prayer, when drawing nigh to God in a right manner.
Some have enquired, whether we may conclude that the Spirit of God furnishes his people with words in prayer, distinct from his impressing ideas on their minds? This I would be very cautious in determining, lest I should hereby not put a just difference between this assistance of the Spirit, that believers hope for, and that which the prophets of old received by inspiration. I dare not say, that the Spirit’s work consists in furnishing believers with proper expressions, with which their ideas are clothed, when they engage in this duty, but rather with those suitable arguments and apprehensions of divine things, which are more immediately subservient thereunto: Accordingly the apostle, speaking of the Spirit’s assisting believers, when they know not what to pray for as they ought, says, that he does this with groanings that cannot be uttered: that is, he impresses on their souls those divine breathings after things spiritual and heavenly, which they sometimes, notwithstanding, want words to express; though, at the same time, the frame of their spirits may be under a divine influence, which God is said to know the meaning of, when he graciously hears and answers their prayers, how imperfect soever they may be, as to the mode of expression.
(2.) The Spirit helps our infirmities by giving us a suitable frame of spirit, and exciting those graces which are to be exercised in this duty of prayer. This the Psalmist calls, preparing their hearts; which God does, and then causes his ear to hear, Psal. x. 17. which is a very desirable blessing; and, in order to our understanding it aright, let it be considered,
[1.] That we cannot, without the Spirit’s assistance, bring our hearts into a right frame for prayer; and that is the reason why we engage in this duty, in such a manner as gives great uneasiness to us when we reflect upon it; so that when we pretend to draw nigh to God, we can hardly say that we worship him as God, but become vain in our imaginations; and the corruption of our nature discovers itself more at this time than it does on other occasions; and Satan uses his utmost endeavours to distract and disturb our thoughts, and take off the edge of our affections; whereby we seem not really to desire those things which, with our lips, we ask at the hand of God. As for an unregenerate man, he has not a principle of grace, and therefore cannot pray in faith, or with the exercise of those other graces which he is destitute of; and the believer is renewed but in part, and therefore, if the Spirit is not pleased to excite the principle of grace which he has implanted, he is very much indisposed for this duty, which cannot be performed aright without his assistance.
[2.] We are, nevertheless, to use our utmost endeavours, in order thereunto, hoping for a blessing from God to succeed them. Accordingly, we are to meditate on the divine perfections, and the evil of sin, which is contrary thereunto; whereby we are rendered guilty, defiled, and unworthy to come into the presence of God; yet we consider ourselves as invited to come to him in the gospel, and encouraged by his promise and grace, to cast ourselves before his footstool, in hope of obtaining mercy from him.
We are also to examine ourselves, that we may know what sins are to be confessed by us, and what are those necessities which will afford matter for petition or supplication in prayer, together with the mercies we have received; which are to be thankfully acknowledged therein. We are also to consider the many encouragements which we have, to draw nigh to God in this duty, taken from his being ready to pardon our iniquities, heal our backslidings, help our infirmities, and grant us undeserved favours. We must also impress on our souls a due sense of the spirituality of the duty we are to engage in, and that we have to do with the heart-searching God, who will be worshipped with reverence and holy fear; and therefore we are to endeavour to excite all the powers and faculties of our souls, to engage in this duty in such a way that we may hereby glorify his name, and hope to receive a gracious answer from him.
[3.] When we have used our utmost endeavours to bring ourselves into a praying frame, yet we must depend on the Holy Spirit to give success thereunto, that we may be enabled to exercise those graces that are more especially his gift and work: And, in order thereunto,
1st, We must give glory to him as the author of regeneration, since no grace can be exercised in this duty but what proceeds from a right principle, or a nature renewed, and internally sanctified, and disposed for the performance hereof; which is his work, as the Spirit of grace and of supplication, Zech. xii. 10.
2dly, As we are to draw nigh to God in this duty, as a reconciled God and Father, if we hope to be accepted by him; so we are to consider, that this is the peculiar work of the Spirit, whereby we are enabled to cry, Abba, Father, Rom. viii. 15. Gal. iv. 6. This will not only dispose us to perform this duty in a right manner, so as to enable us to pray in faith; but it will afford us ground of hope that our prayers will be heard and answered by him.
3dly, Inasmuch as we often are straitened in our spirits, which is a great hindrance to us in this duty, we must consider it as a peculiar blessing and gift of the Holy Ghost, to have our hearts enlarged; which the Psalmist intends, when he says, Bring my soul out of prison, that I may praise thy name, Psal. cxlii. 7. and it is a peculiar branch of that liberty which he is pleased to bestow on his people, under the gospel-dispensation; as the apostle says, Where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17. And by this means our affections will be raised, and we enabled to pour out our souls before him.
This may give us occasion to enquire concerning the difference that there is between raised affections in prayer, which unregenerate persons sometimes have, from external motives; and those which the Spirit excites in us as a peculiar blessing, whereby he assists us in the discharge of this duty. There are several things in which they differ; as,
1st, The former of these oftentimes proceeds from a slavish fear and dread of the wrath of God; the latter from a love to, and desire after him, which arises from the view we have of his glory, as our covenant God, in and through a Mediator.
2dly, Raised affections in unregenerate persons, are seldom found, but 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.
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.
[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.