SERMON LIV

SERMON LIV.

Intercession every Christian’s Duty.

1 Thessalonians v. 25.

Brethren, pray for us.

IF we enquire, why there is so little love to be found amongst christians, why the very characteristic, by which every one should know that we are disciples of the holy Jesus, is almost banished out of the christian world, we shall find it, in a great measure, owing to a neglect or superficial performance of that excellent part of prayer, intercession, or imploring the divine grace and mercy in behalf of others.

Some forget this duty of praying for others, because they seldom remember to pray for themselves: and even those who are constant in praying to their Father who is in heaven, are often so selfish in their addresses to the throne of grace, that they do not enlarge their petitions for the welfare of their fellow christians as they ought; and thereby fall short of attaining that christian charity, that unfeigned love to their brethren, which their sacred profession obliges them to aspire after, and without which, though they should bestow all their goods to feed the poor, and even give their bodies to be burned, yet it would profit them nothing.

Since these things are so, I shall from the words of the text (though originally intended to be more confined) endeavour to shew,

I. First, That it is every christian’s duty to pray for others, as well as for himself.

II. Secondly, Shew, whom we ought to pray for, and in what manner we should do it. And,

III. Thirdly, I shall offer some motives to excite all christians to abound in this great duty of intercession.

I. First, I shall endeavour to shew, That it is every christian’s duty to pray for others, as well as for himself.

Now prayer is a duty founded on natural religion; the very heathens never neglected it, though many christian heathens amongst us do: and it is so essential to christianity, that you might as reasonably expect to find a living man without breath, as a true christian without the spirit of prayer and supplication. Thus, no sooner was St. Paul converted, but “behold he prayeth,” saith the Lord Almighty. And thus will it be with every child of God, as soon as he becomes such: prayer being truly called, The natural cry of the newborn soul.

For in the heart of every true believer there is a heavenly tendency, a divine attraction, which as sensibly draws him to converse with God, as the load-stone attracts the needle.

A deep sense of their own weakness, and of Christ’s fulness; a strong conviction of their natural corruption, and of the necessity of renewing grace; will not let them rest from crying day and night to their Almighty Redeemer, that the divine image, which they lost in Adam, may through his all-powerful mediation, and the sanctifying operations of his blessed spirit, be begun, carried on, and fully perfected both in their souls and bodies.

Thus earnest, thus importunate, are all sincere christians in praying for themselves: but then, not having so lively, lasting, and deep a sense of the wants of their christian brethren, they are for the most part too remiss and defective in their prayers for them. Whereas, was the love of God shed abroad in our hearts, and did we love our neighbour in that manner, in which the Son of God our Saviour loved us, and according to his command and example, we could not but be as importunate for their spiritual and temporal welfare, as for our own; and as earnestly desire and endeavour that others should share in the benefits of the death and passion of Jesus Christ, as we ourselves.

Let not any one think, that this is an uncommon degree of charity; an high pitch of perfection, to which not every one can attain: for, if we are all commanded to “love our neighbour (that is every man) even as ourselves,” nay to “lay down our lives for the brethren;” then, it is the duty of all to pray for their neighbours as much as for themselves, and by all possible acts and expressions of love and affection towards them, at all times, to shew their readiness even to lay down their lives for them, if ever it should please God to call them to it.

Our blessed Saviour, as “he hath set us an example, that we should follow his steps” in every thing else, so hath he more especially in this: for in that divine, that perfect and inimitable prayer (recorded in the xviith of St. John) which he put up just before his passion, we find but few petitions for his own, though many for his disciples welfare: and in that perfect form which he has been pleased to prescribe us, we are taught to say, not My, but “Our Father,” thereby to put us in mind, that, whenever we approach the throne of grace, we ought to pray not for ourselves alone, but for all our brethren in Christ.

Intercession then is certainly a duty incumbent upon all christians.

II. Whom we are to intercede for, and how this duty is to be performed, comes next to be considered.

1. And first, our intercession must be universal. “I will, (says the apostle) that prayers, supplications and intercessions be made for all men.” For as God’s mercy is over all his works, as Jesus Christ died to redeem a people out of all nations and languages; so we should pray, that “all men may come to the knowledge of the truth, and be saved.” Many precious promises are made in holy writ, that the gospel shall be published through the whole world, that “the earth shall be covered with the knowledge of the Lord, as the waters cover the sea:” and therefore it is our duty not to confine our petitions to our own nation; but to pray that all those nations, who now sit in darkness and in the shadow of death, may have the glorious gospel shine out upon them, as well as upon us. But you need not that any man should teach you this, since ye yourselves are taught of God, and of Jesus Christ himself, to pray, that his kingdom may come; part of the meaning of which petition is, that “God’s ways may be known upon earth, and his saving health among all nations.”

2. Next to the praying for all men, we should, according to St. Paul’s rule, pray for Kings; particularly for our present sovereign King George, and all that are put in authority under him: that we may lead quiet lives, in all godliness and honesty. For, if we consider how heavy the burden of government is, and how much the welfare of any people depends on the zeal and godly conversation of those that have the rule over them: if we set before us the many dangers and difficulties, to which governors by their station are exposed, and the continual temptations they lie under to luxury and self-indulgence; we shall not only pity, but pray for them: that he who preserved Esther, David, and Josiah, “unspotted from the world,” amidst the grandeur of a court, and gave success to their designs, would also preserve them holy and unblameable, and prosper all the works of their hands upon them. But

3. Thirdly, you ought, in a more especial manner, to pray for those, whom “the Holy Ghost hath made Overseers over you.” This is what St. Paul begs, again and again, of the churches to whom he writes: Says he in the text, “Brethren, pray for us;” and again, in his epistle to the Ephesians, “praying always, with all manner of supplication; and for me also, that I may open my mouth boldly, to declare the mystery of the gospel.” And in another place, to express his earnestness in this request, and the great importance of their prayers for him, he bids the church “strive, (or, as the original word signifies, be in an agony) together with him in their prayers.” And surely, if the great St. Paul, that chosen vessel, that favourite of heaven, needed the most importunate prayers of his christian converts; much more do the ordinary ministers of the gospel stand in need of the intercession of their respective flocks.

And I cannot but in a more especial manner insist upon this branch of your duty, because it is a matter of such importance: for, no doubt, much good is frequently withheld from many, by reason of their neglecting to pray for their ministers, and which they would have received, had they prayed for them as they ought. Not to mention, that people often complain of the want of diligent and faithful pastors. But how do they deserve good pastors, who will not earnestly pray to God for such? If we will not pray to the Lord of the harvest, can it be expected he will send forth labourers into his harvest?

Besides, what ingratitude is it, not to pray for your ministers! For shall they watch and labour in the word and doctrine for you, and your salvation, and shall not you pray for them in return? If any bestow favours on your bodies, you think it right, meet, and your bounden duty, to pray for them; and shall not they be remembered in your prayers, who daily feed and nourish your souls? Add to all this, that praying for your ministers, will be a manifest proof of your believing, that though Paul plant, and Apollos water, yet it is God alone who giveth the increase. And you will also find it the best means you can use, to promote your own welfare; because God, in answer to your prayers, may impart a double portion of his holy spirit to them, whereby they will be qualified to deal out to you larger measures of knowledge in spiritual things, and be enabled more skilfully to divide the word of truth.

Would men but constantly observe this direction, and when their ministers are praying in their name to God, humbly beseech him to perform all their petitions: or, when they are speaking in God’s name to them, pray that the Holy Ghost may fall on all them that hear the word; we should find a more visible good effect of their doctrine, and a greater mutual love between ministers and their people. For ministers hands would then be held up by the people’s intercessions, and the people will never dare to villify or traduce those who are the constant subjects of their prayers.

4. Next to our ministers, our friends claim a place in our intercessions; but then we should not content ourselves with praying in general terms for them, but suit our prayers to their particular circumstances. When Miriam was afflicted with a leprosy from God, Moses cried and said, “Lord, heal her.” And when the nobleman came to apply to Jesus Christ, in behalf of his child, he said, “Lord, my little daughter lieth at the point of death, I pray thee to come and heal her.” In like manner, when our friends are under any afflicting circumstances, we should endeavour to pray for them, with a particular regard to those circumstances. For instance, is a friend sick? we should pray, that if it be God’s good pleasure, it may not be unto death; but if otherwise, that he would give him grace so to take his visitation, that, after this painful life ended, he may dwell with him in life everlasting. Is a friend in doubt in an important matter? we should lay his case before God, as Moses did that of the daughters of Zelophehad, and pray, that God’s Holy Spirit may lead him into all truth, and give all seasonable direction. Is he in want? we should pray, that his faith may never fail, and that in God’s due time he may be relieved. And in all other cases, we should not pray for our friends only in generals, but suit our petitions to their particular sufferings and afflictions; for otherwise, we may never ask perhaps for the things our friends most want.

It must be confessed, that such a procedure will oblige some often to break from the forms they use; but if we accustom ourselves to it, and have a deep sense of what we ask for, the most illiterate christian will not want proper words to express themselves.

We have many noble instances in holy scripture of the success of this kind of particular intercession; but none more remarkable than that of Abraham’s servant, in the book of Genesis, who being sent to seek a wife for his son Isaac, prayed in a most particular manner in his behalf. And the sequel of the story informs us, how remarkably his prayer was answered. And did christians now pray for their friends in the same particular manner, and with the same faith as Abraham’s servant did for his master; they would, no doubt, in many instances, receive as visible answers, and have as much reason to bless God for them, as he had. But