These words contain the sixth and last branch in the apostle’s directory for prayer, and that is, the comprehensiveness of the duty, or the persons that are to be the subject of our prayers—‘supplication for all saints.’ But what! would he have us pray for none but saints? Thus cannot be the apostle’s meaning, it being so contrary to the mind of Christ, from whom he hath his message. Christ both bids us pray for our enemies, and is himself our pattern for it; yea, Paul himself teacheth contrary doctrine to this: ‘I exhort therefore, that, first of all, prayers and supplications be made for all men,’ I Tim. 2:1, that is, all sorts of men, faithful and infidels, friends and enemies. So then saints are not here named as the adequate and only subject of our prayers, but as a principal species, a sort of persons whom we are in an especial manner to carry in our prayers to God, whom if we do but remember, we shall not easily forget to pray for others also; because, as Augustine saith, numerus sanctorum de numero impiorum semper est auctus —the saints’ number is increased and taken out of the number of the wicked. In praying for Babylon, we pray for Jerusalem. The more that are prayed out of sin, the more are prayed into Christ. We shall wind up our discourse upon this subject upon these three propositions or bottoms. First. We must show a public spirit in prayer, by praying for others as well as ourselves. Second. Of all whom we remember in our prayers, saints must not be forgot. Third. In praying for saints, we must be careful to comprehend and encircle all saints.
A public spirit must be shown in prayer. We must show a public spirit in prayer, by praying for others as well as ourselves. This is a duty of common interest, in which others are to share with ourselves. Like the buckets that hang in our houses, which are for the use of the whole town when any house is on fire, the spirit of prayer is a public treasure, though laid up in some few hands. All cannot pray, therefore all should be prayed for. I say it is the saints' duty, not a favour upon courtesy, which may ad libitum—at pleasure, be done or left undone. We sin and transgress the law of prayer if we do it not. ‘God forbid that I should sin against the Lord in ceasing to pray for you,’ I Sam. 12:23. Paul writes himself a debtor to his brethren in this respect, ‘We are bound to thank God always for you,’ II Thes. 1:3. He acknowledges it due debt. In another place he ‘thanks God that he hath them in remembrance always.’ So sensible he was of the weight of this duty, that he thanks God for giving of him a heart to perform it.
