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3. It is opposed work by hell and earth.

           (1.) It is opposed by hell.  The devil never liked temple work; he that was at Joshua’s right hand to resist him, is at the minister’s elbow to disturb him, and that both in study and pulpit also.  ‘I would have come,’ saith Paul, ‘but Satan hindered.’  Who can tell all the devices that Satan hath to take the minister off or hinder him in his work?  One while he discourag­eth him, that he is ready with Jonah to run away with his charge; another while he is blowing of him up with pride.  Even Paul himself hath a thorn given him in his flesh to keep pride out of his heart.  Sometimes he roils him with passion, and leavens his zeal into sourness and unmercifulness.  This the disciples were tainted with, when they called for fire to come down from heaven upon those that stood in their way. Sometimes he chills their zeal, and intimidates their spirits into cowardice and self‑pity.  Thus Peter fa­voured himself when he denied his Master; and when at another time he dissembled with the Jews, to curry their favour.

           (2.) It is opposed by the wicked world.  ‘To be a minister,’ said Luther, ‘is nothing else but to derive the world’s wrath and fury upon himself.’  How are they loaden with reproaches!  This dirt lies so thick nowhere as on the minister’s coat.  What odious names did the best of men, the apostles themselves, go under?  And it were well they would only smite them with the tongue; but you shall find in all ages persecutors have thirsted most after their blood.  The persecution in the Acts begins with the cutting off of James’ head.  Seven thousand could lie better his in Jezebel’s time than one prophet.  These are the bur­densome stones which every one is lifting at, though none can do it without bruising his own fingers.  In every national storm almost, they are taken up to be thrown overboard for those that raised it.  How many are there of an opinion that nothing keeps them from seeing happy days but the standing of them and their office?  O miserable happiness, which cannot be bought and purchased but with the ruin of those that bring the tidings of peace and salvation to them all! Such a happiness this would be as the sheep had in the fable, when persuaded to have the dogs that kept the wolves off killed; or as the passengers at sea would have when their pilot is thrown overboard.  In a word, such a happiness as the Jews had when Christ was taken out of the way by their murderous hands. They slew him to preserve themselves from the Ro­mans destroying their city, but brought them with irreparable ruin by this very means upon their own head.

4. That which adds weight to all the former is, that the men who are to bear this heavy burden, and to conflict with all these difficulties and dangers, are those who have no stronger shoulders than others; for they are men subject to the like infirmities with their brethren.  Now, will not all this melt you into com­passion towards them, and your compassion send you to prayer for them?  Shall they stand in the face of death and danger, where Satan's bullets, and man’s also, fly so thick, and you not be at the pains to raise a breast‑work before them for their defence by your prayers?

          

Ministers of the gospel have a special claim on the prayers of believers 1/3

           Third.  From this request of the apostle we may note that the ministers of the gospel are, in an especial manner, to be remembered in the saints’ prayers; and that,

           First.  In regard of God, whose message they bring.  They come about his work and deliver his er­rand.  Not to pray for them will be interpreted you wish not well to the business they have in hand for him.  They do not only come from God, but with Christ.  ‘We then, as workers together with him, be­seech you also that ye receive not the grace of God in vain,’ II Cor. 6:1.  Christ and the minister go into the pulpit together.  A greater than man is there; master and servant are both at work.

           Again, the blessing of the minister’s labour is from God; not the hand that sets the plant or sows the seed, but God’s blessing, gives the increase, I Cor. 3:6.  When Melancthon was first converted, the light of the gospel shone so clear and strong a beam on his own eyes, that he thought he should convert all he preached unto.  He deemed it was impossible his hearers should withstand that truth which he saw with so much evidence; but he afterwards found the con­trary, which made him say, ‘I see now that the old Adam is too hard for the young Melancthon.’  God carries the key by his girdle that alone can open hearts, and prayer is the key to open  his.  When Christ intended to send forth his disciples to preach the gospel, he sets them solemnly to prayer, Matt. 9:38.  Many are the promises which he hath given to the ministers of the gospel for their protection—that he will keep these stars in his right hand, or else they had been on the ground and stamped under foot long ere this—for their assistance and success in the work: ‘I will be with thy mouth, and teach thee what thou shalt say,’ Ex. 4:12.  ‘Go ye therefore, and teach all na­tions...I am with you alway, unto the end of the world,’ Matt. 28:19, 20. Wherefore are these promises, but to be shot back again in prayers to God that gave them?

    Second.  In regard of the ministers themselves. There is not a greater object of pity and prayer in the whole world than the faithful ministers of Christ; if you consider,

1. The importance of their work.  It is temple work, and that is weighty; which made Paul, that had the broadest shoul­ders of all his brethren, cry out, ‘Who is sufficient for these things?’  ‘I am doing a great work,’ said Nehemiah, Neh. 6:3.  But what was that to his?  No work more hazardous to carry in than this.  It is sad enough to drop to hell from under the pulpit—to hear the gospel, and yet to perish; but O how dismal to fall out of it thither for unfaithfulness to the work!  The consideration of this made Paul so bestir him; ‘knowing the terror of the Lord we per­suade men.’
2. It is a laborious work.  'Know them which labour among you...and admonish you,’ I Thes. 5:12; those who la­bour in the word and doctrine, @Ë6@B4ä<J,H—which la­bour to weariness.  He that preaches as he should, shall find it a work, and not play.  Not a work of an hour while speaking in the pulpit, but a load that lies heavy on his shoulders all the week long; a labour that spends the vitals, and consumes the oil which should feed the lamp of nature; such a labour, in a word, as makes old age and youth oft meet together.  The Jews took Christ to be about fifty years old when he was little above thirty, John 8:57.  I find some give this reason of it, because Christ had so macerated his body with labour in preaching, fasting, and watching, that it aged his very countenance and made him look older than he was.  Other callings are, many of them,  but as exer­cise to nature; they blow off the ashes from its coal, and help to discharge nature of those superfluities which oppress it.  Who eats his bread more heartily, and sleeps more sweetly, than the ploughman?  But the minister's work debilitates nature.  It is hard for him to eat and work too.  Like the candle, he wastes while he shines.  Whatever work is thought harder than other, we have it borrowed to set forth the min­ister’s labour.  They are called soldiers, watchmen, husbandmen, yea, their work is set out by the pangs of a woman in travail.  Some of them indeed have easier labours than other—those who find more success of their ministry than their brethren; but who can tell the throes that their souls feel who all the time of their ministry go in travail and bring forth dead children at last?

Use or Application

           Use First.  It reproves those into whose hearts it never yet came to beg prayers for their own souls. Surely they are great strangers to themselves, and ig­norant what a privilege they lose!  As Christ said to the woman of Samaria, If thou hadst known the gift of God, and who it is that asks, thou wouldst have asked, and he would have given.  Did poor souls know who the saints are—what favourites with God, and how prevalent their prayers are with him—they would not willingly be left out of their remembrance. I never knew any but, as soon as God began to work upon them—though it were no more than to awaken their consciences—thought this worth the desiring.  It is natural for man in straits to crave help.  A servant or a child, when master or father are displeased and blows are threatened, if they know any that have interest in their favour, and are more likely to prevail with them than others, then they entreat such to be­come suitors for them.  When hunger and want pinch the poor, then, if they have any neighbour to be their friend, to speak to the parish for them, he shall soon hear of them.  Now, were the sense of their wants or troubles of a higher nature, would they not be as earn­est to desire prayers for their souls as now they are to beg bread for their bodies?  Well, you that fear God, and live among such, do your duty, though they have not hearts to desire it at your hands, pray over their stupid souls before the Lord.  When a friend is sick, and his senses are gone, you do not stay to send for the physician till he comes to himself and is able to desire you to do it for him.  You had need make the more haste to God for such as these, lest they go away in this apoplexy of conscience, and so be past praying for.

           Use Second. It reproves those who desire prayers of God’s people, but hypocritically; and they are such as set others on work, but pray not for them­selves—a certain sign of a naughty heart.  Thus pharaoh often called for Moses to pray for him and his land; but we read not that ever he made any ad­dress himself to God, but thought it enough to send another on his errand; whereas a gracious soul will be sure to meet him he employs at the work.  ‘I beseech you,’ saith Paul, ‘to strive together with me’ in your prayers to God for me.  He did not slip the collar off his own neck to put it on another’s, but drew together with them in it; else they that pray for thee may pray the mercy away from thee.

           Use Third.  It reproves such as desire prayers of others, but it is only in some great pinch.  If their chariot is set fast in some deep slough of affliction, then they send in all haste for some to draw them out with their prayer, who, at another time, change their thoughts of the saints’ prayers, yea, and of God him­self.  The frogs once gone, and Moses hears no more of Pharaoh till another plague rubs up his memory. Moses hears not Pharaoh cry till Pharaoh hears the frogs croak.  Thus, as they say of coral, it is soft in the water where it grows, and hard when taken out; many, their consciences are soft and tender whilst sleeping in affliction, but hard and stout when that is removed. Pharaoh that so oft called Moses up to prayer, at last could not endure the sight of him, but forewarned him for ever coming in his sight.  O take heed of this! When once the wretch came to that pass, and so strangely changed his note as to drive Moses from him, that had so often bailed and rescued him out of the hands of divine vengeance, then he had not long to live, for he removed the very dam, and lift up the sluice to let in ruin upon himself.

           Use Fourth.  It reproves such as desire others to pray for them, but vaingloriously—to gain a reputa­tion for religion.  Beware of this; yet charge not all for the hypocrisy of some, neither deprive thyself of the benefit of others' prayers out of an imaginary fear lest thou shouldst play the hypocrite therein. Watch thy heart, but waive not the duty.  Because some have strangled themselves with their own garters, wilt thou therefore be afraid to wear thine?  Or because some canting beggars go about the country to show their sores, which they desire not to have cured, wilt not thou therefore, when wounded, go to the chirurgeon?

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.

          

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                                                                                       ‘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.

         

APPLICATION OF: WHY in praying on behalf of saints we are to comprehend ‘ALL’ 2/2

    (1.) When a person is himself swimming in abundance of all enjoyments, and can then lay aside his own joy to weep and mourn for and with any afflicted saints, though at never so great a distance from them.  Thus did Nehemiah for his brethren at Jerusalem, when himself was in a warm nest and had all the enjoyments that so great a prince's court could afford.  It is not usual for any but those of great grace to feel the cords of the church’s afflictions through a bed of down on which themselves lie.  It must be a David that can prefer Jerusalem above his chief joy.

           (2.) On the other hand, when in the depth of our own personal troubles and miseries, we can yet reserve a large room in our prayers for any other saints, this speaks a great measure of grace.  It showed the Romans’ strength and courage to be great, that they could spare several legions to send into Spain for the help of their friends there, while Hanni­bal was near their own walls with a puissant army.  To be able to lend auxiliary prayers to other afflicted saints, or abroad to the church of God, when thou thyself art engaged deeply with private sorrows, does signify a very gracious spirit.

           (3.) When, in our own distresses, we can entertain the tidings of any other saint's mercies with joy and thankfulness.  This requires great grace in­deed, to act two so contrary parts well at the same time.  The prosperity of others too oft breeds envy and discontent in them that want it.  If therefore thou canst praise God for others’ mercies, while the tears stand in thy eyes for thy own miseries, it is a rare temper; flesh and blood never learned thee it thou mayest be sure.

           To shut up this with a caution—though we are to pray for all saints, yet some call for a more special remembrance at our hands.

           (a) Those that are near to us by other relations. First, by bond of nature as well as of grace: ‘A brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?’ Phm. 16.  It is true the bond of the Spirit is more sacred than that of the flesh—sanctior est copula cordis quàm cor­poris; yet, when that of the flesh is twisted with the other, it adds, as force to the affection, so argument to the duty; therefore saith Paul, ‘much more unto thee.’  Charity may begin, though it must not end, at home.  Again, by domestic relation, society and com­munion, whether civil or religious—these give an enforcement to the duty; master for servant, and servants for masters; minister for people, and people for minister.  He that starves his family is not like to feast his neighbours.  He that is a churl to his neigh­bours, is not like to be overkind to strangers.  So he that prays not for those who by these relations stand so near to him, is very unlike to abound in this duty for others.

           (b) Those that are in distress.  Whoever you for­get, remember these.  If one be sick in our family, we will send him his portion before we carve for any that are at the table.  This is a fit season for love.  A friend for adversity is as proper as fire is for a winter’s day. Job's friends chose the right time to visit him in, but took not the right course of improving their visit.  Had they spent the time in prayer for him which they did in hot disputes with him, they had profited and pleased God more.  Again, this is the season that the tempter is busy.  This lion walks abroad in the night of affliction, hoping then to make the Christian his prey.  And if he wakes to make a prey of him, shall not we watch to pray for him?  Again, this is the sea­son of God’s most speedy answering prayers.  ‘In the day when I cried thou answeredst me,’ Ps. 138:3; that is, in the day of affliction.  Indeed now is the time when  the Spirit of Christ will be stirring us up to pray.  And when should we send our letters but when the post calls?  He that stirs thee up to pray for them, will be as careful to deliver up thy prayers and see an answer returned.

           (c) Such of the saints as are of a public place and use.  You pray for many here while you pray for one.

           (d) Such as have expressly desired and engaged you to remember them at the throne of grace.  Among debts, specialties are paid in the first place.  Thou art a debtor to all thy brethren, and owest them a re­membrance in thy prayers; but more especially them to whom thou hast particularly promised it.  This is, as it were, a bond under thy hand, given for further security of paying this debt to thy friend.  Whoever thou forgettest, remember him.  Did the butler’s con­science accuse him for not remembering his promise to Joseph, who had engaged him—when he was restored to court—to intercede with Pharaoh for him?  ‘I do,’ saith he, ‘remember my faults this day,’ Gen. 41:9.  Much more hast thou cause to confess thy faults, who forgettest to make mention of them to the Lord that have solemnly desired it at thy hands.  To have promised the payment of a sum of money, and to have failed, were not greater dishonesty.  Thou mayest prejudice his soul more by disappointing him of thy prayer, than his estate could suffer for want of thy money.  How knowest thou but the mercy he wants is stopped while [until] thy prayers come to heaven for it?  That other saints obtain by their prayers for us what sometimes we do not by our own is clear from Job 42:8.

APPLICATION OF: WHY in praying on behalf of saints we are to comprehend ‘ALL’ 1/2

           Use First. O what a rich merchant is the saint, who hath a stock going in so many hands!  In heaven Christ is hard at prayer for him, on earth his breth­ren.  What can this man want?  Christ hath such an interest in his Father’s heart, that he can deny him nothing; the saints such interest in Christ, that he will not deny them.  So the Christian’s trade goes smoothly on in both worlds.  Think of this, Christian, for thy comfort—wherever a child of God is living upon earth, there hast thou a factor to traffic with heaven for thy good.  Let this help thy faith in putting up thy own private prayers, knowing that thou prayest in a communion and fellowship with others.  Even when thou art alone in thy closet, expect an answer to more than thy own prayer.  It is an uncharitableness not to pray for others, and pride not to expect a benefit from the prayers of others.

           Use Second. It teacheth us how inquisitive we should be of the affairs of our brethren and state of the church, that so we may pray with a more bowelly sense of their wants for them.  Nehemiah, when he heard of some that were come out of Judea, inquires how it fared with his brethren there? and from the sad report he heard of their afflictions and reproach­es is put into a bitter passion, which he emptied, with prayers and tears for them, into the bosom of God, Neh. 1:4.  How could he have done this so feelingly, had he not first been acquainted with their distressed condition?  We are many of us asking oft, ‘What news?’ and reading books of intelligence, foreign and national; but is it as Athenians, or as Christians? to fill our heads, or to affect our hearts? to furnish us with matter of chat and talk by the fireside with our neighbours, or of prayer to our God?

           Use Third. Labour to get a wide heart in prayer for all the saints.  God, it is said, gave Solomon a large heart of knowledge and wisdom, as the sand of the sea, I Kings 4;29.  Behold a mercy greater than that to Solomon is here.  A large heart is better than a large head—to do good, than to know it.  Nothing is more unworthy than a selfish spirit; no selfishness worse than that which is vented in prayer.  A heathen could blame that Athenian who in a drought prayed for his own city, saying, ‘O Jupiter, rain upon the fields of the Athenians,’ but forgot that his neighbours wanted as well as himself.  Many heathens were great admirers of this virtue of charity.  Take one instance for all.  It was a law among the Romans that none should come near the emperor’s tent in the night up­on pain of death.  Now, there was one night a certain soldier apprehended, standing near the emperor’s tent with a petition to deliver unto him, who was therefore presently to be executed; but the emperor, hearing the noise from within his pavilion, called out, saying, ‘If it be for himself, let him die; if for another, spare his life.’  Being examined, it was found his pe­tition was for two of his fellow-soldiers that were taken asleep on the watch.  So both he escaped death and they punishment.  Was this office of charity so pleasing to an earthly prince as to dispense with a law for its sake?  O how acceptable then to our merciful God is it to intercede for our fellow-saints!  But the more to provoke you to the exercise of this duty in its full breadth and latitude—viz. for all saints —consider,

1. This praying for all saints will prove thy love to saints sincere.  A man, in praying for himself or his relations, stands not at that advantage to see the actings of pure grace, as when he prays for such as have not these carnal dependencies on him.  When thou prayest for thyself in want or sickness, how knowest thou that it is any more than the natural cry of the creature?  Is it for thy family thou prayest? Still thy flesh hath an interest in the work, and may help to quicken thee—if it be not the chief spring to set thee agoing.  But when thy heart beats strongly with a sense of any other's misery, that hath nothing to move thee, but his Christianity to be his remem­brancer, and thou canst in secret plead with God for him as feelingly as if thou didst go on thy own errand, truly thou breathest a gracious spirit.
2. As it will speak for the truth of thy grace, so for the height and vigour of it.  It is corruption that contracts our hearts.  They were none of the best Christians of whom Paul gives this character, ‘They sought their own,’ Php. 2:21.  As the heart advanceth in grace, so it widens and grows more public‑spirited. The higher a man ascends a hill the larger his pros­pect.  One that stands upon the ground cannot look over the next hedge; his eye is confined within the compass of his own wall.  Thus the carnal spirit thinks of none but his own estate or stake, feels not the water till it comes into  his  own cabin; whereas grace cleaves the soul, and the more grace a man hath, the more it will enable to look from himself over into the condition of his brethren.  Such a one partakes of the nature of the heavenly bodies, which shed their influences down upon the whole world. Especially this would speak grace high in its actings, if these circumstances concur with it:

       

WHY in praying on behalf of saints we are to comprehend ‘ALL’

 Reason First. We are to love all saints, there­fore to pray for all.  Love in a saint is the picture of God's love to us; and God’;s love looks not asquint to one saint more than another.  That image is not of God’s drawing which is not like himself.  Nature may err in its productions, but not God in the grace he begets in his saint’s bosom.  The new creature never wants its true nature.  If God loves all his children, then wilt thou all thy brethren, or not one of them. When Paul commends Christians for this grace of love, he doth it from this note of universality, Eph. 1:15; ‘After I heard of your faith in the Lord Jesus, and love unto all the saints;’ so Col. 1:4; Phm. 5.  Now, if we love all, we cannot but pray for all.  To say we love one, and not pray for him, is a solecism.  Can a courtier love his friend and not speak to his prince for him, when he may do him a favour by it?  Love prompts a man to do that wherein he may express the greatest kindness to his friend.  Mary pours the most precious ointment she hath upon Christ. Prayer, if of the right composition, is the most precious ointment thou canst bestow on the saints.  Save it not for some few of them that are of thy private society or particular acquaintance; but let the sweet odour of it fill the whole house of the church; pray for all.

           Reason Second. We are to pray for all saints, because Christ prays for all.  He carries all their names in his breastplate.  ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’  He leaves not one of the num­ber out of his remembrance.  The elder brother was priest to the whole family; so is Christ, our elder brother, to the whole household of believers.  Now Christ’s intercession is a pattern for our prayers.  We cannot indeed pray for all as he doth.  He prays for them not only in the lump, but for every individual saint by name: ‘I have prayed,’ Peter, ‘for thee,’ Luke 22:32; yea, not only for every person by name, but for their particular wants and occasions.  ‘I have prayed that thy faith fail not.’  Christ takes notice of that very grace which was in most imminent danger, and se­cures it by his intercession.  O what unspeakable comfort is this to a saint, that he in particular should be spoken of in heaven, and every want or temptation he laboureth with be taken notice of, and pro­vided for, by Christ’s mediation!  Thus indeed we cannot pray for all, because we know but few of their persons, and little of the state and condition of those we know. Neither is there need we should.  Our general suffrage and vote is as kindly taken as if we could descend to particular instances.  God knows the mind of the Spirit, in our prayers on earth, to be for the same things which Christ insisteth on in his intercession in heaven.

           Reason Third. We must pray for all saints, or else we can pray for none.

1. We cannot pray really for any, if not for all. He that prays for one saint and desires not good to another, prays not for that one as a saint, but under some other consideration, as wife, friend, child, or the like—a saint clothed with such and such circum­stances; for à quatenus ad omne valet consequentia—he that loves a man, because a  man, loves all, because the same human nature is found in all; and all saints have the same nature.
2. We cannot pray acceptably for one, except for all; and so we wrong those for whom we do pray, by leaving them out for whom we also should.  Joseph would not hear the patriarchs for Simeon’s release till they brought Benjamin over to him also.  If thou wouldst be welcome to God in praying for any, carry all thy brethren to him in thy devotions; leave none behind.  ‘Are here all thy children?’ said Samuel to Jesse. He would not sit down till the stripling David was fetched to complete the company.  May be thou art earnest in prayer for thy hear neighbour Chris­tians, but dost thou not forget others that are further off?  Thou rememberest the church of God at home, but dost thou lay the miseries of the churches abroad to heart?  What if God should ask thee now, Are here all thy brethren?  Are there none but these that live under thy eye to be remembered?  Have not I chil­dren, and you brethren, elsewhere in the world to be thought upon?  The Jews in Babylon were not to for­get Jerusalem because of the great distance. ‘Remember the Lord afar off, and let Jerusalem come into your mind,’ Jer. 51:50.

In praying for saints, we must comprehend ‘ALL'

In praying for saints, we must be careful to com­prehend and encircle all saints.  I do not mean, as the Papists, for quick and dead.  Prayer is a means to wait upon them in their way; at death, then they are at their journey’s end.  Prayers are bootless for the dead sinner, and needless for the deceased saint.  The wicked in that state are beneath, the saint above, our prayers.  We cannot help the wicked.  The tree is fall­en, and so it must lie.  We read of a change the body shall have after death.  Vile bodies may, but filthy souls cannot, after  death be made glorious.  If they go off the body filthy, so they shall meet it at the resurrection.  The time to  pray for them is now while they live among you, or never; for death and hell come together to the sinner.  No sooner Dives’ wretched soul is forced out of his body, but you hear it shriek in hell, ‘The rich man also died, and was buried; and in hell he lift up his eyes, being in torment,’ Luke 16:22, 23.  But Abraham tells him ‘there is a gulf fixed,’ that forbids all intercourse betwixt heaven and him.  No what is that but an irrevocable decree with which the wicked are sealed under ever­lasting wrath?  

If God receive no prayers from them, then not from others for them.  And as the wicked are beyond our help, so the saints above all need of our help; for they are in their port and haven.  Prayer implies want, but saints departed are perfect, called therefore ‘the spirits of just men made perfect.’  We need not beg a pardon for them, for the Lord acquits them—they are ‘just;’ not for a supply of any good they want, they are ‘made perfect;’ not to remove any pain they feel, for ‘the Spirit saith, Blessed are they that die in the Lord, they rest from their labours.’ But they who invented this device intended, it is like, gain to their own purse, rather than benefit to others’ souls.  It is a pick‑purse doctrine, contrived to bring grist to the pope’s mill.  But, to leave this, they are the living saints, your companions here in tribulation, that are the subject of your prayers, and of these we are to encircle the whole community within our re­membrance.  The Papists speak much of a treasury the church hath.  This indeed is the true treasury of the church—the common stock of prayers with which they all trade to heaven for one another.  Paul tells us what a large heart he had, even for those whose ‘face he never saw in the flesh,’ Col. 1:2.  Take a few rea­sons for the point.