An Expository Comment on 2 Corinthians 1, Exposition · Sermon 80
SERM. LXXX.
The higheſt in Gifts and Graces, ſhould deſire the Prayers of the Meaneſt: And People ought to Pray for their Miniſters, as well as Miniſters for their People.
2 COR. 1. 11.
You alſo helping together by Prayer for us.
THis Text you heard, is declarative of the meanes which were to be uſed by the Corinthians, that the mercy Paul truſted in God for, might be accompliſhed. The meanes, that is Prayer, but a labouring Prayer, and with accord and agreement; yea, ſuch an helping in Prayer, as is a debt of ſervice, and miniſtration to their ſpirituall guides. The word foreign, when taken ſtrictly, and diſtinctly to other words that are alſo rendred prayers and ſupplications; (as ſome would expound that place, 1 Tim. 2. 1.) doth ſignifie prayer only in this limited ſenſe, as it is a deprecation againſt ſome evill, rather then a petition for ſome good; and in this ſenſe it may very well be uſed here. But becauſe we ſee the Scripture commonly uſing it in a more large ſenſe, neither will we reſtraine it in this place. From the former part then of this Verſe, there remaine further Doctrines obſervable. As
Firſt. Thoſe that are the moſt eminent in gifts and office, yea and grace The moſt eminent in gifts and graces, need the prayers of their inferiours.alſo, do need the Prayers of thoſe, who are farre inferior in the Church of God.
No eye in this ſpirituall body is ſo perfect, that it may ſay to the foot, I have no need of thee. When the Apoſtle doth thus deſire the Prayers of the Corinthians, he doth it not in a complement, neither doth he ſpeak it for modeſty and humility ſake, but cordially and really, as finding the want of them. Chriſt indeed being God and Man, though as Man he prayed to God, yet he needed no mans prayer for him; neither did he ever require his Diſciples to pray for him, no, not when he was in the greateſt agonies. He blamed them indeed for their dullneſs, and that they could not watch with him one hour; but he did not require their prayers for him. But there is no godly man, though a Paul, though never ſo eminent, but as he is to pray for others; ſo alſo he needeth that others ſhould pray for him. Hence you have this eminent Saint often deſiring the prayers of others, his intereſt in God alone will not do it. Though he be a favourite in the Court of Heaven, yet others alſo muſt intercede for him. Job, Daniel, and others, though they be inſtanced in, as ſuch who can greatly prevaile with God in prayers for others, as if the eare of God were open to them, more than to others; yet they themſelves did want the prayers of others for them. And thus we have Paul again and again deſiring the prayers of others for him, 1 Theſ. 1. 17. when he had delivered many ſhort and excellent Aphoriſmes, more neceſſary to the ſoules health, then thoſe of Hippocrates for the body; and having alſo prayed for them, he requireth the ſame duty for himſelf, Brethren pray for us. That as the Clouds drop upon the earth to refreſh that, and that ſends up vapours again, which are congealed into Clouds; thus it ſhould be with Paſtors and People, a mutuall and a reciprocall praying for each other, will greatly advantage and promote their ſpirituall good. Thus the ſame Apoſtle, to the ſame people, 2 Theſ. 3. 1. ſaith in a concluding way, Finally, Brethren pray for us. In the like manner, alſo Heb. 13. 18. he deſireth they would pray for him, giving his reaſon, becauſe of the good conſcience he had in his work; So that where there is godlineſs and holineſs, we ought to be ſo farre from neglecting prayer for them, thinking they do not need it, that we are the rather to be incouraged in that ſervice for them. And if you ſay theſe inſtances are of whole Churches, Paul may well deſire the prayers of Churches Aſſembled together; but doth he need the prayer of a particular perſon? Yes; this you will alſo find, Phil. 2. 2. I truſt, through your prayers, I ſhall be given to you. Thus you ſee the moſt eminent deſiring the prayers of thoſe that are inferiour to them; and there are good grounds for this.
Firſt, Becauſe there is a more particular promiſe made of Gods preſence and power to many gathered together, than to one; to the prayers of more then Reaſons. 1. Becauſe there is a more peculiar promiſe made to the prayers of many then one.one, as more coales together do the more eaſily inflame. What Solomon ſaith, of two, that they are better than one, is true alſo in reſpect of prayer. You have this notably affirmed by Chriſt himſelf, Matth. 18. 19, 20 If two of you ſhall agree on earth as touching any thing that they ſhall aske, it ſhall be done for them. This is ſo remarkeable, that our Saviour uſeth that expreſſion, Again I ſay to you, and then giveth the reaſon, For where two or three are gathered together in my name, there I am in the midſt of them. By this it is plain, that vis unita eſt fortior, the united force of believers, is ſtronger then ſingle and alone. Hence our Saviour in his Forme of Prayer directeth to ſay, Our Father, not, my Father, becauſe of the Communion the godly have in this duty. Seeing then there is a more peculiar preſence of God in the midſt of his people Aſſembled together, then when alone; no wonder if Paul deſire their prayers. Thus it was in Peters caſe, the whole Church met together to pray for his deliverance; which prayer was ſo prevalent, that it broke open the Priſon doores, and made every thing yield to it. It is mentioned as a ſpeciall priviledge by the Pſalmiſt to be vouchſafed to Solomon, Pſal. 72. 15. Prayer alſo ſhall be made for him. It is of great conſequence to be remembred in the Aſſembly of the Saints; as on the other ſide, when the Church following Scripture-Rules have caſt ſome perſecuting Emperours out of their Prayers: this hath been the greateſt evill that could befall them, a forerunner, that God alſo would caſt them out of his favour. One occaſion which made Licinius to oppoſe Conſtantine, was becauſe the Chriſtians in their meeting prayed for Conſtantine, but not for him; though happily he regarded more the diſhonour he thought put upon him, than any eſteem he had of their Prayers.
Secondly, Another Reaſon is, From the ſimilitude, which the Scripture delighteth 2. Becauſe the Church in Scripture is called a body, whoſe parts ſtand in need one of another.much in, when it ſpeaketh of the Church of God, that it is a body, and every particular Chriſtian is a Member thereof; now in any naturall body, though the noble and eminent parts thereof be never ſo ſound and able for their particular operations, yet there is not the moſt ignoble part in the body, but they want the help thereof, and therefore nouriſhment is carefully diſtributed to every part, as having its reſpective neceſſity. Thus it is alſo in the ſpirituall body, the Church of God; only Chriſt the head, needeth not the Members, but they him. As for the reſt there is a mutuall help of every part, ſo that unleſs Paul were not of the body, unleſs he were not of this ſpirituall union, he muſt need the prayers of others. The Communion then that the body hath in this life, is the ground of praying for one another; and that is the reaſon, why, though we pray for others though alive; yet not when they are dead. It is abſurd to pray for ſuch who are deceaſed, becauſe they are now no longer in this Church-communion. The eye doth not now need the feet, all want is removed, and that viſible union of believers in Church-adminiſtrations, is now quite diſſolved. What elſe may be added in this particular, ſhall be ſuggeſted in the next.
Only the Uſe of this is to admoniſh the moſt excellent and choiſeſt Chriſtian Uſe.of humility and modeſty; though thy gifts and graces, though thy office and place be farre above other private Chriſtians, yet remember thou wanteſt their prayers. They that cannot help thee by counſell and advice; they that cannot help thee by direction, yet may by prayer. Therefore do nothing that may abate their zeale and love in prayer for thee. It may alſo teach thee humility in this reſpect. When thou findeſt great inlargements, good ſucceſs in thy Miniſtry, be not lifted up; as if God did this for any righteouſneſs it may be in thee, but becauſe of other mens prayers; attribute ſuch things to their prayers, rather then thy graces. But we proceed to the ſecond Doctrine, which is,
Secondly, That people do owe unto their spirituall guide, as a debt of People ought to pray for their ſpirituall guides.ſervice, their earneſt prayers for them.
Thus much you heard was implyed in the Greek word. Thoſe that ſow unto you ſpirituals, are not only to reap of your carnals, but alſo of your ſpirituals; you are not to communicate only with him that teacheth you, in your temporall good things but your ſpirituall alſo. Thus the Church looked upon it as a duty to make ſupplications for Peter, when he was in Priſon; and certainly the ſpirituall labourer is not only worthy of his wages, but of your heartieſt and moſt fervent prayers; and thoſe people who do neglect this duty, it is a ſigne that they never get good by the Miniſtry, nor is it their deſire to do ſo. Hence ſo much labouring and Preaching becometh ſo ineffectuall to thee. Thou art the ſame ignorant and prophane man, as thou wert many years ago. Is not this becauſe thou never rightly prayeſt to God that the miniſtry may be bleſſed to thee. But to inlarge on this, Conſider
1. That it is a wild and abſurd opinion of the Socinians, who hold that Conſiderations explaining the truth. 1. 'Tis an errour of the Socinians to ſay, God commands prayer only in the New Teſtament.prayer is only commanded in the New Teſtament. That Chriſt made it a new precept to pray, ſo that although the godly in the Old Teſtament did pray, yet they ſay, they had no command for it. This they make one of the new Evangelicall precepts Chriſt brought into the Church; but this doth openly contradict Scripture. Doth not the Scripture ſay, Call upon me in the time of trouble; doth not the Old Teſtament ſay, Seek ye the Lord while he may be found; was not the Temple of God called the houſe of prayer? doth not Solomon in the Dedication of his Temple, ſuppoſe that its a peoples duty under judgments to pray and humble themſelves under Gods hand, that ſo they may be removed from off them. It was therefore alwayes a duty both in the Old and New Teſtament to pray to God.
2. Though prayer be the meanes whereby God accompliſheth great things 2. No merit or confidence to be put in our prayers.for his people, yet we muſt not put any merit or confidence in our prayers. To be proud of thy prayers, is a great abſurdity; for thy prayer to God doth teſtifie that thou art nothing, that thou canſt do nothing: for if thou canſt do things of thy ſelfe, why needeſt thou pray? That is the reaſon, the Socinians give, why in the Old Teſtament, there needed no precept of prayer, becauſe there was then nothing promiſed; but they were able to fullfill the condition thereof by their own power. But the foundation of that is rotten, for they had the ſame ſpirituall things promiſed only more obſcurely, that we have; and were no wayes of themſelves to performe their conditions: otherwiſe we will grant that what a man can do of his own power independently upon God, he needeth not pray for it; but there is nothing wherein man doth not need the gift of God, whether for temporall, or neceſſary things: and ſeeing the way to have it is only by prayer, this exalteth God, and debaſeth man, ſo that it is a contradiction to the duty in hand, when we reſt upon our prayers, as if the beggar ſhould be proud from his asking of almes.
3. The duty of prayer is reciprocall; Miniſters are to pray for their People, 3. Miniſters are to pray for their people, and people for their Miniſters.and People for their Miniſters. This Paul who ſo often deſireth the Churches prayers, doth as often demonſtrate his continuall and fervent prayers for them; yea, though a people be never ſo unworthy, ſo wretched and malicious, yet they will ſay with Samuell, God forbid I ſhould ceaſe to pray for you; ſo that thy prayers for thoſe who labour in the work of the Lord, are not in vain. They are recompenced with prayers again, and never are people a bleſſing and comfort to a Miniſter, nor is a Miniſter a bleſſing to them, till there be this mutuall praying; for if the prayer of one man doth prevaile much, how much then will the prayers of many righteous perſons for each other? So that we ſee why the Devill and his inſtruments are ſo buſie in ſowing of diſcords and contentions between Paſtor and People; why inſtead of praying for one another, there are ſlanderings, detractitions, and malicious oppoſitions of one another: for by this diſcord the Devils Kingdome is promoted, and their prayers for one another are hindred.
4. When we ſay, That its a debt which people owe, to pray for their ſpirituall 4. This ſuppoſeth the people to be both gifted and gracious.guides; this ſuppoſeth that the people whom he watch over, ſhould be both a gifted and a gracious people. Gifted, Such who are able to make their requeſts known to God, and that with others, as well as alone; for how can it be expected, that he who cannot pray for himſelf, will ever pray for the Miniſter? Would it not be very ridiculous to deſire the prayers of many, who live under our continuall teaching. Pray, Alas they never prayed in their lives. They never pray for themſelves, or for others. But gifts without grace, are like a tinckling Cymball: God will not hear the prayers of wicked men. Therefore our people ought to be gracious as well as gifted. They muſt have pure hearts, and pure hands: how uncomely are holy prayers in an unholy mouth? There muſt be no dead flye in this precious box of Oyntment. Oh then that our Congregations were awakned to be ſuch a people, that can diſcharge ſpirituall duties to a ſpirituall overſeer! Do you by your prayers help on the work of their miniſtry; for our Preaching alone, without your effectuall praying, will not have its bleſſed effect.
5. There are many particulars in which your ſoules are to be emptyed in 5. Many things there are which people are to deſire of God for their Miniſtor. 1. That they may be preſerved. 2. That their word may be ſuceesfull.prayer for them, for their preſervation and ſafety. As here Paul prayeth for their workes ſake; they are expoſed to the hatred and rage of man; if the ſhepheard be ſcattered, the ſheep will quickly flye: now becauſe their calling is to remove the ſinnes of people, to ſet the Kingdome of Chriſt in the place where they live; therefore none meet with more abſurd and unreaſonable adverſaries then they do: for this Paul deſireth their prayers, 2 Theſ. 3. 2. That he might be delivered from unreaſonable men.
2. You are to pray for them in this particular alſo, that their Miniſtery may be ſucceſſefull. That the word they Preach may find roome in the hearts of the people. As it is the Miniſters duty to give himſelf to ſtudy, and to ſeeke out fit words, that may be as ſo many Nailes faſtned by the Maſter of the Aſſemblies; ſo it is your duty to be as diligent in prayer for a bleſſing upon it. That to your ſelves, to your families, to your neighbours, it may be a quickning and converting word. Thus Paul in that forementioned place, pray for us, that the Goſpell may have a free courſe, and be glorified. Oh what auditor doth his duty in this reſpect? thou complaineſt of the dullneſs and frowardneſs of people; how much good ſeed falleth upon ſtony ground? ſee if thy ſoul may not be charged with negligence herein; hadſt thou prayed more earneſtly; hadſt thou ſought the Lord more; there might have been a more plentifull harveſt. When the Miniſters faithfull Preaching, and the Peoples fervent Prayer go together, then Satan will fall like lightning before them.
3. You are to Pray for their qualifications, that their gifts and graces may 3. That their gifts and graces may be quickned.be quickned. That they may be filled with boldneſs, and the ſpirit of power, not fearning man, or ſinfully pleaſing him. It is a very hard thing to be qualified with all abilities and graces for the miniſteriall imployment, who is ſufficient for theſe things? and the work we have to do is unpleaſing and diſtruſtfull to all naturall men. Now how difficultly can men ſubject to weakneſſes and infirmities do ſuch angelicall work? Thus Paul himſelf, who profeſſed he dyed daily, and attained to ſuch a meaſure of grace, as to bid others follow him, yet ſee the reaſon, Eph. 6. 20, 21. why he deſireth the Epheſians to pray for him, viz. that I may open my mouth boldly, that I may ſpeak boldly as I ought to ſpeak.
Laſtly, You are to pray even for their ſalvation, for their office being ſo great, 4. That they may be ſaved.and they ſtanding accountable for their own and the peoples ſoules, their ſalvation is the more improbable. Chryſoſtome ſpeaketh very ſadly to this point, as if very few Miniſters would be ſaved, becauſe of their office; however we find Paul awing his heart with this, and keeping down his body, uſing all meanes to ſuppreſs the very begining of ſin, 1 Cor. 9. 17. leſt when he had Preached to others, he himſelf might be a caſt-away. Theſe offices in the Church, though ſome do ambitiouſly intrude into them, looking for glory and advantage thereby; yet ſuch, who conſider the difficulty of the office, the neceſſary qualifications and due adminiſtrations thereof, do tremble under it; and like Moſes and Jeremy are affraid to take ſuch an office upon them; but men whoſe ſpirits are hardy and confident, matter not the danger thereof. As you ſee in great high Buildings, how Maſons and other Artificers can ſtand upon an high Pinacle, and their head never be giddy, nor have any feare, but thoſe who are not accuſtomed to that way, do exceedingly tremble; thus men, who are accuſtomed to high thoughts of themſelves, that have great confidence of their own abilities, they can work on theſe Battlements, and their heads never go round; whereas men of deep modeſty and humility, are afraid to climbe ſo high.
Uſe of Admonition, to our people generally, how greatly is this duty neglected? how many inſtead of praying for them, curſe and revile them? but no wonder at this, ſeeing many never pray for themſelves, they never pray, nor their families pray, and then how can you help us by your prayers? Let this particular move thee, that by prayer for a bleſſing upon our Miniſteriall labours, thou wilt find the benefit redound upon thy own ſoul. It will be a quickning miniſtry to thee, whatever it be to others, to thee it will be ſoul-ſaving. Do you pray that your corporall bread may nouriſh your body? and will you not much rather, that your ſpirituall bread may be the bread of life to you? All lyeth not in hearing, writing, and repeating, but add to theſe effectuall prayers.