The request of Paul as a minister of Christ, for the prayers of believers 3/3

 Sixth. The love we owe to our brethren requires that we should desire others to pray for us.  The saints here live where none else love them but them­selves, therefore they need not make much of one another.  Now this of desiring their prayers carries a threefold expression of love to them.

1. By this we acknowledge the grace of God in our brethren, or else it is supposed we would not em­ploy them in such a work.  He that desires a friend to present a petition to the king on his behalf, shows he believes him to be in favour, and one that hath some interest in the prince.  Now, what more honourable testimony can we give to another than to own him as a child of God, one whose prayers are welcome to heaven?  We are bid to ‘prefer every one his brother in honour.’  Now no one way can we do this more than by making use of their help at the throne of grace to be our remembrancers to the Lord.

2. By this we do our utmost to interest our brethren in the mercy we desire them to pray for. Were a merchant to send some commodity to Turkey or Spain which he knows will make a gainful return, it would be a great favour to take others into partner­ship with him in the adventure.  And what voyage is gainful like this of prayer? and whoever shares in the duty is partner in the mercy.
3. By this we confirm them in a confidence of our readiness to pray for them.  What consists good neighbourhood in but a readiness to reciprocate kind­nesses one to another?—when that is at the service of one neighbour which is in the house of another?  Now, who will be bold or free with his neighbour to take a kindness from him that is not willing to receive the like?  Be ye strange to your friend, and you teach him to be so to yourself.  Nothing endears Christians more in love than an open heart one to another.  A friend should have no cabinet in his bosom to which he allows not his friend a key.

Objection (1.)  But do we not, by desiring our fellow-saints’ prayers, intrench upon Christ’s media­tory office?

           Answer.  No; surely Christ would not command that which would be a wrong to himself.  There is great difference betwixt our desiring Christ to pray for us and our fellow-brethren.  We desire Christ to pre­sent our persons and prayers, expecting acceptation of both through his blood and intercession.  But no such matter from the prayers of our brethren; we only desire them as friends to bear us company to the throne of grace, there to present our prayers in a communion together, expecting the welcome of both their and our prayers, not from them, but from Christ —relying on Christ to procure the welcome both to our prayers and theirs at our heavenly Father’s hand.

           Objection (2.)  But why, then, may we not desire the prayers of the deceased saints for the same purpose we desire the prayers of those that yet live with us?

           Answer (1.)  We have no precept or example for this in the word; and unbidden there in duties of worship, is forbidden.  We must not be ‘wise above what is written.’  Not to use the means which God hath appointed is a great sin, which was Ahaz’s case; but to invent ways or means more than God hath appointed is far worse.  It is bad enough for a subject not to keep the king’s laws, but far worse for him to presume to mint a law of his own head.  The first is undutiful, but the latter is a traitor.

           Answer (2.)  We have no way of expressing our thoughts and desires to the saints departed.  Why should we pray to them that cannot hear what we say? or where is the messenger to send our minds by? or which the word in Scripture that saith they hear in heaven what we pray on earth?

           Answer (3.)  It is the prerogative of Christ to be the only agent in heaven for his saints on earth.  ‘To which of the angels or saints did God say, ‘Sit thou at my right hand?’ In the outward temple we find the whole congregation praying, but into the holy of holi­est entered none but the high priest with his perfume. Every saint is a priest to offer up prayers for himself and others on earth; but Christ only as our High-priest intercedes in heaven for us.  The glorious an­gels and saints there no doubt wish well to the church below; but it is Christ’s office to receive the incense of his militant saints’ prayers, which they send up from this outward temple here below to heaven, and to offer it with all their desires to God; so that, to employ any in heaven besides Christ to pray for us, is to put Christ out of office.

The request of Paul as a minister of Christ, for the prayers of believers 2/3

  Third.  If we desire not others to carry our name to a throne of grace, we are guilty of quenching the Spirit of prayer; which may be done in ourselves and others also.

1. By this we may quench it in ourselves.  Partly, because we neglect a duty.  We are bid to ‘confess our sins one to another,’ and for what end but to have the benefit of mutual prayers?  The same Spirit which stirs thee up to pray for thyself will excite thee in many cases to set others at prayer for thee; which, if thou dost not, thou overlayest his motions, and so committest a sin.  Again, thou quenchest the Spirit of prayer in thyself by depriving thyself of that assistance which thou mightest receive in thy own prayers through theirs; for the Spirit conveys his quickening grace to us in the use of instruments and means.  He that doth not hear the word preached quenches his Spirit, because God useth this as bellows to blow up and enkindle the saint’s grace.  So, he that desires not the prayers of others quencheth the Spirit of prayer in himself, because the exercise of their grace in prayer for thee may fetch down more grace to be poured in unto thee.
2. Thou mayest be accessory to the quenching of the Spirit in others, because thou hinderest the acting of those graces in them which would have been drawn forth in prayer for thee hadst thou acquainted them with thy condition.  Fire is quenched by subtracting fuel as well as by throwing on water.  By opening thy wants or desires to thy brethren thou feedest Spirit of prayer in them, as they have new matter administered to work upon; by acquainting them with the merciful providences of God to thee, thou prickest a song of praise for them.  How many groans and sighs should God in prayer have had from thy neighbour-saints hadst thou not bit in thy temptations and afflictions from their knowledge!  What peals of joy and thank­fulness would they have rung hadst thou not con­cealed thy mercies from them!

           Fourth.  We are to desire others to pray for us, to express the humble sense we have of our own weakness, and the need we have of others’ help. Humble souls are fearful of their own strength.  They that have little, desire partners with them in their trade; but when they conceit their own private stock to be sufficient, then they can trade by themselves. ‘Now are ye full, now are ye rich; ye have reigned as kings without us,’ saith Paul of the self-conceited Cor­inthians.  The time was you thought you had need of Paul’s preaching to you and praying for you, but now ye reign without us!  O how many are there, when time was, could beg prayers of every Christian they met! Nothing but wants and complaints could be heard from them, which made them beg help from all they knew to pray their corruptions down and their graces up.  But now they have left the beggar’s trade, and reign in an imaginary kingdom of their self-conceited sufficiency.  Certainly, as it shows want of charity not to pray for others, so no want of pride not to desire prayers from others.

           Fifth.  We are to desire others to pray for us, that we may prevent Satan’s designs against us.  He knows very well what an advantage he hath upon the Christian when severed from his company; wherefore he labours what he can to hinder the conjunction of his solitary prayers with the auxiliary aid his brethren might lend him.  Samson’s strength lay not in a single hair but his whole lock; the saint’s safety lies in com­munion, not in solitude and single devotion.  How many, alas! concealing their temptations from others, have found their sorrows grow upon them after all their own private endeavours and wrestlings in secret against them? like one who, when his house is on fire, tries to quench it himself, but is not able, and so haz­ards the loss of all he hath for want of timely calling his neighbours to his help.

          

The request of Paul as a minister of Christ, for the prayers of believers 1/3

                                                                                       ‘And for me.’

           Here is an exhortation, or Paul’s request for himself, and in him for all ministers of the gospel—‘and for me.’  First. We may note here that people are to be taught the duty they owe to their minister as well as to others.  Second. It is not only our duty to pray for others, but also to desire the prayers of others for ourselves.  Third. We may note that the ministers of the gospel are, in an especial manner, to be remembered in the saints’ prayers.

           First.  We may note here that people are to be taught the duty they owe to their minister as well as to others; though indeed no duty is harder for the minister to press or for the people to hear—for him to preach with humility and wisdom, or for them to receive without prejudice.

It is our duty as well to desire the prayers of others, as to pray for them.

           Second. It is not only our duty to pray for others, but also to desire the prayers of others for our­selves.  If a Paul turns beggar, and desires the remem­brance of others for him, who then needs it not?  This hath been the constant practice of the saints.  Sometimes they call in the help of their brethren upon special occasions to pray with them.  Thus Daniel, ch. 2:18, when required to interpret the king’s dream, makes use of ‘Hananiah, Mishael,’ and ‘Azariah, his companions.’  ‘Then Daniel went to his house, and made the thing known to these that they would desire mercies of the God of heaven concern­ing this secret.’  Daniel would not give an answer to the king till he had got an answer from God.  To prayer therefore he goes.  No doubt he forgot not his errand in his closet when at his solitary devotions; but withal he calls in help to join in social prayer with him.  He sends for them to his house; where, it is probable, they prayed together, for the mutual quick­ening of their affections and strengthening of their petition by this their united force.  Wherefore, he ac­knowledgeth the mercy as an answer to their con­current prayers: ‘I thank thee, and praise thee, O thou God of my fathers, who hast made known unto me now what we desired of thee,’ ver. 23.  This justifies the saints’ practice when, in any great strait of temp­tation or affliction, they get some other of the faithful to give a lift with them at this duty.  Sometimes we have them desiring their brethren’s prayers for them when they cannot conveniently have it with them. Thus Esther sets the Jews in Shushan to prayer for her, Est. 4:16; so our apostle in many of his epistles desires the saints to carry his name with them to the throne of grace, Rom. 15:30; II Cor. 1;10, 11; Col. 4:3; Php. 1:19.  And not without great reason, for,

           First. God hath made it a debt which one saint owes to another to carry their names to a throne of grace.  Now, not to desire this debt to be paid, which God hath charged our brethren with, is to undervalue the mercy and goodness of our God.  Should a legacy be left us by a friend, were it not a despising of his kindness not to call upon the heir who is to pay it? Surely God accounts he doth us a kindness herein, and therefore may take it ill not to ask for it.  It is not our usage to lose a debt for want of a demand, and this is none of the least we have owing to us.

           Second.  Many are the gracious promises that are made to such prayers of the faithful one for another.  ‘If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them,’ I John 5:16.  But you will say, How can the prayer of one obtain the forgiveness for another? I answer, None is forgiven for the faith of another; this must be personal; but the believing fervent prayer of one is an excellent means to obtain the grace of repentance and faith for another, whereby he may come to be forgiven.  So, ‘Confess your faults one to another, and pray one for another, that ye may be healed,’ James 5:16.  Now, in not desiring our breth­ren’s help in this kind, we make no use of these promises—the proper end of which is to encourage us to call in the auxiliary aid of others—as if such pas­sages of Scripture might have been well spared for any need we have of them.  Should you see a piece of ground never sown nor fed, you might well say the ground is barren or the owner a bad husband; either the promise is empty and useless, or we that do not improve it are worse husbands for our souls.  But we cannot say so of the promise, if we consider the great fruit and advantage which the saints in all ages have reaped from it.  Did not Daniel get the knowledge of a great secret as a return of his companions’ prayers with him?  Did not Job’s friends escape a great judg­ment that hung over their heads at his intercession? What a miraculous deliverance had Peter at the prayers of a few saints gathered together on his be­half!  Bring not therefore an evil report upon this promise, seeing such sweet clusters as these are to be shown that have been gathered from it.