Third. There is a reason taken from the saints prayed for.
- They exceedingly desire prayers. The wicked, I confess, may do this also, but it is by fits—in a pang of fear or fright. Thus Pharaoh sends in all haste for Moses when the plagues of God are in his house and fields. The carnal Jews pray Samuel to pray for them that they die not; but it was when terrified with dreadful thunder and rain that fell, I Sam. Yea, Simon Magus himself, smitten with horror at Peter’s words, begs his payers, ‘that none of those things which he had spoken might come upon him.’ But at another time these wretches cared neither for the saints nor for their prayers. Pharaoh, who desired Moses at one time to pray for him, at another time chases him out of his presence with a charge never to come at him more. But now, the saints are very covetous, yea ambitious, of the auxiliary prayers of their brethren, and those not the meanest among them neither. Indeed, as any is more eminent in grace, so more greedy of his brethren’s help. The richer the tradesman is, the more he sets at work for him. Paul himself is not ashamed to beg this boon of the meanest saint. ‘Now I beseech you, brethren, for the Lord Jesus’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me,’ Rom. 15:30. Did you ever hear a beggar at your door, or prisoner at the gate, beg more passionately?—for the Lord Jesus’ sake, for the Spirit’s sake. If ever you felt any warmth in your hearts from the blood of Christ, or love of the Spirit comforting you, strive FL<"(T<\.,2,, wrestle with me till we together have the victory, prevailed with God for this mercy.
- As the saints are covetous of prayers, so they lot upon it that you do pray for them; yea, take up comfort beforehand from the expectation of what they shall receive by them. ‘I know that this shall turn to my salvation through your prayers,’ Php. 1:19. ‘I trust that through your prayers I shall be given unto you,’ Phm. 22. Where,
(1.) Observe Paul’s modesty. He sinks and drowns his own prayers, and expresseth his faith on theirs.
(2.) His confidence. He doubts not but they will pray, neither does he question the happy return of them into his bosom. As if he had said, If ye be faithful ye will pray for me. So that we break our trust, and disappoint our brethren, if we forget them.
- Saints are the honest debtors we can deal with; they will pay you in their own coin. He that shows any kindness to a saint is sure to have God for his paymaster; for it is their way to turn over their debts to God, and engage him to discharge their score to man. Onesiphorus had been a kind friend to Paul, and what does Paul for him? To prayer he goes, and desires God to pay his debts. ‘The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain,’ II Tim. 1:16.
Fourth. There is a reason taken from the saints praying. There is no duty God commands but he pays the Christian well for the performance, and leaves him a loser that neglects it. There is enough in this duty we are speaking to that may make it lovely and desirable in our eye. The best of saints have accounted it a great privilege to be admitted into this noble order. Paul thanks God that ‘without ceasing he had Timothy in remembrance in his prayers night and day.’ But wherein lies this mercy to have a heart to pray for our brethren?
- It is a singular mercy to be instrumental to the grace or comfort of any saint, much more to be instrumental for the glorifying of God. This a gracious heart prizeth highly, though it costs him dear to promote it. Now in praying, though but for one single saint, thou dost both. ‘Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf,’ II Cor. 1:11. Paul, begging prayers, enforceth his request with a double argument.
(1.) From the prevalency of joint prayers. When twenty pull at a rope, the strength and force of every one is influential to the drawing of it; so in prayer, where many concur, all help. God looks at every one’s faith and fervency exerted in the duty, and directs the answer to all.
(2.) From the harmony of joint praises. The fuller the concert in praises, the sweeter the music in God’s ear. Joint prayers produce social praises. He that concurs to a prayer, and not in returning praise, is like one that helps his friend into debt, but takes no care to bring him out.
- By praying for others we increase our own joy. When Paul saw the prayers which he had sown for the Thessalonian saints, I Thes. 1, come up in their faith and zeal, he is transported with joy, as an incomparable mercy bestowed upon himself: ‘What thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God?’ I Thes. 3:9. He had watered them with his prayers; God gives increment to their grace. From this his joy flourisheth, and his heart is so ravished, that he knows not what thanks to God are enough for the mercy he receives through his hands. Truly, the reason why we gain no more from the graces of our brethren, is because we venture no more prayers upon them.
- This would be an undoubted evidence to prove ourselves saints—could we but heartily pray for them that are such. Love to the brethren is oft given as a character of a true saint. Now, no act whereby we express our love to saints stands more clear from scruples of insincerity than this of praying for them. Will you say you love the saints because you frequent their company, show kindness to their persons, stand up ion their defence against those that reproach them, or because you suffer with them? All this is excellent, if sincere; yet how easy is it for vainglory, or some other carnal end, to mingle with these! But if thou canst find thy heart in secret—where none of these temptations have such an advantage to corrupt thee—let out to God for them with a deep sense and feeling of their sins, wants, and sorrows, this will speak more for the sincerity of thy love, than all the former without this.
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