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 Third.  In regard of yourselves.  Love to your­selves will plead to pray for them.

1. Consider their ministry is an office set up on purpose for your sakes.  It was never intended for the exalting of a few men above their brethren, but for the service of your faith.  The gifts that Christ hath given to men, Eph. 4—that is, their office and abilities to discharge it—are both for the edifying of the body of Christ, and will you not pray for those that from one end of the year to the other are at work for you?  If you had but a child or servant sent abroad about your worldly business, would you not send a prayer after him?  Thus did good Jacob, when his children went on his errand to Egypt: ‘God Almighty give you mercy before this man.’  Will you not do thus much for your poor minister, and pray God Almighty go with him, when in his study to prepare, and when in the pulpit to deliver what he hath prepared for our souls?
2. The ministers’ miscarriage is dangerous to the people; therefore pray for them, lest you be led into temptation by their falls.  The sins of teachers are the teachers of sin.  If the nurse be sick, the child is in danger to suck the disease from her that lies at her breast.  If the minister be tainted with an error, it is strange if many of his people should not catch the infection; when, if he be loose and scandalous in his life, he is like a common well or fountain, corrupted and muddied, at which all the town draw their water. The devil aimed at more than Peter when he desired leave to try a fall with him.  ‘Simon, Simon, behold, Satan hath desired to have thee, that he may sift thee as wheat,’ Luke 22:31.  He knew his fall was like to strike up the heels of many others.  The minister’s practice makes a greater sound than his doctrine. They who forget his sermon, will remember his ex­ample to quote it for their apology and defence when time serves.  Peter withdraws, and ‘other Jews dissembled with him,’ Gal. 2:12, 13.  Truly, friends, your ministers are but men, and of no stronger than yourselves—men subject to the like passions.  He among them that presumes he shall not slide into an error, or fall into a sin, is bolder than any promise in the word gives him leave.  They need your prayers as much as any, and those most that fear their danger least.
3. By praying for the minister you take the most hopeful way to profit by his ministry.  Such a soul as this may come in expectation to have a portion laid on his trencher; his meal is spoke for; and such guests as send to heaven before they come to an ordinance are most likely to have the best entertainment.  He that hears a sermon, and hath not prayed for the minister, and the success of his labours, sits down to his meat before he hath craved a blessing; he plays the thief to his own soul, while he robs the minister of the assistance his prayers might have brought him in from heaven.  Pinch the nurse, and you starve the child. The less the minister is prayed for, the less, it is to be feared, will the people profit by him.
4. By praying for the minister you do not only render the word he preacheth more effectual to your­selves, but you also interest yourselves in the good his ministry does to others.  As there is a way of partak­ing in others’ sins, so in others’ holy services.  He that strengthens the hands of a sinner any way in his wicked practices, makes his sin his own, and shall partake with him in the wages due to the work when the day of reckoning comes.  So he that strengthens the minister’s hand in his holy work, whether by prayer, countenance, or relief of his necessities, becomes a partaker with him in his service, and shall not be left out in the reward, Matt. 10:40.  We read there of ‘a prophet's reward’ given to private Chris­tians; they who communicate with the minister in his labour, by any subserviency to it, shall share in the reward.  When God comes to reward his prophets for their faithful service, then Obadiah that hid them from the fury of their persecutors—then Onesiphorus that refreshed their bowels—yea, then all those faithful ones that put up their fervent prayers for the free course of the gospel in their ministry—shall be called in to share with them in the reward.  He that hath but a fifteenth part in a ship is an owner as well as he that hath more; and, when the voyage is over, he hath his share of the return that is made proportion­able to his part.  O what an encouragement is this to have a stock going in this bottom!—yea, to venture than ever at the throne of grace for the now despised ministers of Christ, seeing heaven’s promise is our insuring office to secure all we send to sea upon this account.

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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?

          

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           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?

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 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.

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  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.