THESE words contain the ingenuous con­fession of King Agrippa, which having some reference to what went before, it may not be improper to relate to you the substance of the preceding verses, to which these words are so closely connected. The chapter, then, out of which the text is taken, contains an admir­able account the great St. Paul gave of his wonderful conversion from Judaism to Chris­tianity, when he was called to make his de­fence before Festus and another Gentile go­vernor.—Our blessed Lord had long since fore­told, that, when the SON OF MAN should be lifted up, his disciples should be brought before kings for his name's sake, for a testimony unto them;— and very good was the design of Infinite Wis­dom in thus ordaining it, for Christianity being, from the very beginning, a doctrine of the cross, the princes and rulers of the earth tho't themselves too high to be instructed by such mean teachers, or too happy to be disturbed by such unwelcome truths, and, therefore, would have always continued strangers to Jesus Christ, and him crucified, had not the apostles, by being [Page 4] arraigned before them as criminals, gained op­portunities of preaching to them Jesus and the resurrection. St. Paul knew full well that this was the main reason why his blessed Master, at this time, permitted his enemies to arraign him at a public bar, and, therefore, in compli­ance with the divine will, thinks it not suffici­ent barely to make his defence, but endeavors, at the same time, to convert his judges. And this he did with such demonstration of the spi­rit, and of power, that Festus, unwilling to be convinced by the strongest evidence, cries out, with a loud voice—Much learning doth make thee mad—to which the brave apostle, like a true follower of the [...]oly Jesus, meekly replies—I am not mad, most noble F [...]s [...]us, but speak forth the words of truth and soberness.— But, in all probability, seeing King Agrippa more affected with his discourse, and observ­ing in him an inclination to know the truth, he applies himself more particular to him, the King, says he, knoweth of these things, before whom also I speak freely, for I am persuaded that none of these things are hidden from him; and then, that i [...]possible he might complete his wished-for conversion, he, with an inimitable strain of oratory, addresses himself still more closely King Agrippa, believest thou the prophets? I know that thou believest them: At which the passions of the king began to work so strongly, that he was obliged, in open court, to own him­self affected by the prisoner's preaching, and ingenuously to cry out, Paul, almost thou per­suadest me to be a Christian; which words taken [Page 5] with the context, afford us a lively representa­tion of the different reception the doctrine of Christ's ministers, who come in the power and spirit of St. Paul, meets with now a-days in the minds of men; for notwithstanding they, like this great apostle, speak forth the words of truth and soberness, and with such energy and power, that all their adversaries cannot justly gainsay or resist, yet too many, with the most noble Festus before-mentioned, being like him, either too proud to be taught, or too sensual, too careless, or too worldly-minded to live up to their doctrine, in order to excuse themselves, cry out, that much learning, much study, or what is more unaccountable, much piety hath made them mad; and though, blessed be God, all do not thus disbelieve our report, yet a­mongst those many others, who gladly receive the word, and confess that we speak the words of truth and soberness, there are so few, who ar­rive at any higher degree of piety than that of Agrippa, or are any farther persuaded than to be almost Christians, that I cannot but think it highly necessary to warn my dear hearers of the danger of such a state; and therefore, from the words of the text, shall endeavor to consider these three things:

• I. What is meant by an almost Christian.
• II. What are the chief reasons why so many are no more than almost Christians.
• III. I shall consider the ineffectualness, dan­ger, absurdity, and uneasiness that attends those that are but almost Christians.
• [Page 6]IV. I shall conclude with a general exhor­tation, to set all upon striving not only to be almost, but altogether Christians.

I. And first I am to consider what is meant by an almost Christian.

An almost Christian, then, if we consider him in respect to his duty to God, is one that halts between two opinions, that wavers be­tween Christ and the world, that would recon­cile God and Mammon, that is, light and dark­ness, Christ and B [...]lial. It is true, he has an inclination to religion, but then he is very cau­tious how he goes too far in it: His false heart is always crying out—Spare thyself, do thyself no harm. He prays, indeed, that God's will may be done on earth, as it is in heaven; but then, notwithstanding he is very partial in his obe­dience, and fondly hopes that God will not be extreme to mark every thing that he wilfully does amiss, though an inspired apostle has told him, that he that offends in one point is guilty of all. Above all, he is one that depends much on outward ordinances, and upon that ac­count looks upon himself as righteous, and de­spises others; though, at the same time, he may be as great a stranger to the divine life, as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart: He goes on, year af­ter year, feeding and attending on the means of grace; but then, like Pharaoh's lean kine, is never the better, but rather the worse for them.

If you consider him in respect to his neigh­bor, [Page 7] he is one that is strictly just to all; but then this does not proceed from any love [...]o God, or regard to man, but only out of a prin­ciple of self love, because he knows dishonesty will spoil his reputation, and consequently hin­der his thriving in the world.

He is one that depends much on being ne­gatively good, and contents himself with the consciousness of having done no one any harm, though he reads in the gospel, that the unprofit­able servant was cast into outer darkness, and the barren sig-tree cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too frequently recommended; but then he is unacquainted with the kind of­fices of visiting the sick and imprisoned, cloathing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility, and that Jesus Christ, in the xxvth chapter of St. Mat­thew, condemns persons to everlasting punish­ment, not for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices. When the Son of Man, says our blessed Lord himself, shall come in his glory, he shall set the sheep on his right hand, and the goals on his left. And then shall he say to them on his left hand, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels: For I was an hungred, and ye gave me no meat; I was thirs­ty, [Page 8] and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye cloathed me not; sick and in prison, and ye visited me not. Then shall they also say, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in pri­son, and did not minister unto thee? Then shall be answer them, Verily, I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: And these shall go away into everlasting punishment. I thought pro­per to give you this whole passage of scripture at large, because our Saviour lays such a parti­cular stress upon it; and yet, notwithstanding it is so little regarded, that were we to judge by the practice of Christians, one should be tempt­ed to think there were no such verses in the Bible.

But to proceed in our character of an almost Christian. If we consider him in respect of him­self; as before we said he was strictly honest to his neighbor, so he is likewise strictly sober in himself; but then both his honesty and sobrie­ty proceed from the same principle of a false self love. It is true he runs not into the same ex­cess of roit with other men, but then it is not out of obedience to the laws of God, but either because his constitution will not away with in­temperance, or rather because he is cautious of forfeiting his reputation, or unfitting him­self for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned, yet he always goes to the extremity of what is lawful. It is [Page 9] true, he is no drunkard, but then he has no Christian self-denial. He cannot think our Sa­viour to be so austere a master, as to deny us to indulge ourselves in some particulars; and so by this means he is kept out of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of God. As for his part, he cannot think the way to hea­ven so narrow as some would make it; and, therefore, considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt in­clinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heaven­ward, and, therefore, is always acting the De­vil's part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do; the con­sequence of which is, that he suffers not him­self to enter into the kingdom of God, and those that are entering in he hinders.

Thus lives the almost Christian; not that I can say I have fully described him to you, but, from these out-lines and sketches of his cha­racter, if your cons [...]iences have done their pro­per office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, resem­bling your own, and, therefore, cannot but hope, [Page 10] at the same time, that you join with the apos­tle in the words immediately following the text, and wish yourselves not only almost, but altogether Christians.

II. But I proceed to the second general thing proposed, namely, to consider the reasons why so many are no more than almost Christians.

1. And the first reason I shall mention is— because so many set out with false notions of religion, and though they live in a Christian country, yet know not what Christianity is.— This, perhaps may be esteemed a hard saying, but experience sadly evinces the truth of it; for some place religion in being of this or that communion, more in morality, most in a round of duties, and a model of performances, and few, very few, acknowledge it to be what it really is, a thorough inward change of nature, a divine life, a vital participation of Jesus Christ, an union of the soul with God, which the apos­tle expresses by saying, He that is joined to the Lord is one spirit. Hence it happens that so many, even of the most knowing professors, when you come to converse with them con­cerning the essence, the life, the soul of reli­gion, I mean our new birth in Jesus Christ, confess themselves quite ignorant of the mat­ter, and cry out with Nicodemus, How can this thing be? And no wonder then, that so many are only almost Christians, when so many know not what Christianity is: No marvel so many take up with the form, when they are quite strangers to the power of godliness, or content themselves [Page 11] with the shadow, when they know so little a­bout the substance of it. And this is one cause why so many are almost, why so few are alto­gether Christians.

2. A second reason that may be assigned why so many are no more than almost Christians, is a servile fear of man Multitudes there are, and have been, who, though awakened to a sense of the divine life, and have tasted and felt the powers of the world to come, yet out of a base, sinful fear of being counted singular, or con­temned of men, have suffered all those good impressions to wear off again. It is true, they have some esteem for Jesus Christ, but then, like Nicodemus, they would come to him only by night: They are willing to serve him, but then they would do it secretly, for fear of the Jews: They have a mind to see Jesus, but then they can­not come to him because of the press; for fear of being laughed at, and ridiculed by those with whom they used to sit at meat. But well did our Saviour prophesy of such persons, How can ye love me which receive honor one of another? A­las! have they never read, that the friendship of this world is enmity with God; and that our Lord himself has threatened, Whosoever shall be asham­ed of me, or of my words, in this wicked and adul­terous generation, of him shall the Son of Man be ashamed, when he cometh in the glory of his Father, and of his holy angels. But no wonder that so many are no more that almost Christians, since so many love the praise of men more than the ho­nor which cometh of God.

[Page 12]3. A third reason why so many are no more than almost Christians, is a reigning love of money. This was the pitiable case of that for­ward young man in the gospel, who came run­ning to our blessed Lord, and kneeling before him, enquired what he must do to inherit eternal life; to which our blessed Master replied, Thou knowest the commandments, do not kill, do not com­mit adultery, do not steal; to which the young man replied, All these have I kept from my youth. But when our Lord proceeded to tell him, Yet lackest thou one thing, go sell all that thou hast and give to the poor; he was grieved at that saying, and went away sorrowful, for he had great posses­sions! Poor youth! he had a good mind to be a Christian, and to inherit eternal life, but tho't it too dear, if it could be purchased at no less an expence than of his whole estate! And thus many, both young and old, now-a-days, come running to worship our blessed Lord in public, and kneel before him in private, and enquire at his gospel, what must they do to inherit eter­nal life; but when they find they m [...]s [...] renounce the self-enjoyment of riches, and forsake all in affection to follow him, they cry—The Lord pardon us in this thing!—We pray thee have us excused.

But is heaven so small a trifle in such men's esteem, as not to be worth a little gilded earth? Is eternal life so mean a purchase, as not to de­serve the temporary renunciation of a few tran­sitory riches? Sur [...]ly it is. But however incon­sistent such a behaviour may be, this inordi­nate [Page 13] love of money is too evidently the com­mon and fatal cause, why so many are no more than almost Christians.

4. Nor is the reigning love of pleasure a less uncommon, or a less fatal cause, why so many are no more than almost Christians. Thousands and ten thousands there are, who despise rich­es, and would willingly be true disciples of Je­sus Christ, would parting with their money make them so; but when they are told, that our blessed Lord has said, that whosoever will come after him must deny himself. Like the pi­tiable young man, before-mentioned, they go a­way sorrowful; for they have too great a love for sensual pleasures. They will, like Herod, perhaps send for the ministers of Christ, as he did for John, and hear them gladly; but touch them in their Herodias, tell them they must part with such or such a darling pleasure, and with wicked Ahab they cry out—Hast thou found us, O our enemy? Tell them of the neces­sity of mortification, fasting, and self-denial, and it is as difficult to them to hear, as if you was to bid them cut off a right hand or pluck out a right eye: They cannot think our blessed Lord requires so much at their hands, though an inspired apostle has commanded us to mor­tify our members which are upon earth; and he himself, even after he had converted millions, and was very near arrived to the end of his race, yet professed that it was his daily practice to keep under his body, and bring it into subjection, lest [Page 14] after he had preached to others, he himself should be a cast-away!

But some men would be wiser than this great apostle, and chalk out to us what they falsely imagine an easier way to happiness. They would flatter us we may go to heaven without offering violence to our sensual appetites, and enter into the strait gate without striving against our carnal inclinations. And this is another reason why so many are only almost, and not altogether Christians.

5. The fifth and last reason I shall assign why so many are only almost Christians, is a sickle­ness and instability of temper.

It has been, no doubt, the misfortune that many a minister and sincere Christian has met with, to weep and wail over numbers of pro­mising converts, who seemingly began in the spirit, but after a while have fell away, and basely ended in the flesh, and this not for want of right notions in religion, nor out of a servile fear of man, nor out of love of money or sen­sual pleasure, but out of an instability and sickle­ness of temper. They looked upon religion merely for novelty, as something which pleas­ed them for a while, but after their curiosity was satisfied, they have laid it aside again. Like the young man that came to see Jesus, with a linen cloth about his naked body, they have fol­lowed him for a season, but when temptations have come to take hold on them, for want of a little more resolution, they have been strip­ped of all their good intentions, and fled away [Page 15] naked. They at first, like a tree planted by the water-side, grew up and flourished for a while, but having no root in themselves, no in­ward principle of holiness and piety, like Jo­nah's gourd, were soon dried up, cut down, and withered. Their good intentions are but too like the violent motions of the animal spirits of a body newly beheaded, which, though im­petuous, are not lasting. In short, they set out well in their journey to heaven, but finding the way either narrower or longer than they ex­pected, through an unsteadiness of temper, they have made an eternal halt, and so returned like the dog to his vomit, or like the sow that was wash­ed, to her wallowing in the mire!

But I tremble to pronounce the fate of such unstable professors, who, having put their hands to the plow, for want of a little more resolution, shamefully look back. How shall I repeat to them that dreadful threatening, If any man draw back, my soul shall have no pleasure in him: And again, It is impossible, that is, exceedingly diffi­cult at least, for those that have been once enlight­ened, and have tasted the good gift of God's holy spi­rit, and the powers of the world to come, if they should fall away, to be renewed again unto repent­ance. But notwithstanding the gospel is so se­vere against apostates, [...]et many that begun well, through a fi [...]kleness of temper, (Oh that none of us here present may ever be such!) have been, by this means, of the number of those that turn back unto perdition. And this is the fifth and last reason I shall give, why so many are only almost, and not altogether Christians.

[Page 16]III. Proceed now to the third general thing proposed, namely, to consider the folly of be­ing no more than an almost Christian.

And the first proof I shall give of the folly of such a proceeding is—that it is ineffectual to salvation. It is true, such men are almost good, but almost to hit the mark, is really to miss it. God requires us to love him with all our hearts, with all our souls, and with all our strength: He loves us too well to admit any rival, because so far as our hearts are empty of God, so far must they be unhappy. The Devil, indeed, like the false mother that came before Solomon, would have our hearts divided, as she would have had the child, but God, like the true mother, will have all or none. My son, give me thy heart, thy whole heart, is the general call to all; and if this be not done, we never can expect the di­vine mercy.

Persons may play the hypocrite, but God, at the great day, will strike them dead, (as he did Ananias and Sapphira by the mouth of his ser­vant Peter) for pretending to offer him all their hearts, when they keep back from him the great­est part. They may, perhaps, impose upon their fellow-creatures for a while, but he that enabled Elijah to cry out, Come in thou wife of Jeroboam, when she came disguised to enquire about her sick son, will also discover them through their most artful dissimulations, and if their hearts are not whole with him, appoint them their portion with hypocrites and unbelievers.

But, secondly, what renders an half-way piety [Page 17] more inexcusable is, that it is not only insuffi­cient to our own salvation, but also most pre­judicial to that of others.

An almost Christian is one of the most hurt­ful creatures in the world; he is a wolf in sheep's cloathing—he is one of those false prophets our blessed Lord bids us beware of in his sermon on the mount, who would persuade men, that the way to heaven is broader than it really is; and thereby, as it was observed before, enter not into the kingdom of God themselves, and those that are entering in they hinder. These, these are the men that turn the world into a lukewarm Lao­dicean spirit—that hang out fa [...]se lights, and so shipwreck unthinking benighted souls in their voyage to the haven of eternity. These are they that are greater enemies to the cross of Christ, than infidels themselves; for of an unbeliever every one will be aware, but an al­most Christian, through his subtle hypocrisy, draws away many after him, and therefore must expect to receive the greater damnation.

But, thirdly, as it is most prejudicial to our­selves, and hurtful to others, so it is the greatest piece of ingratitude we can express towards our Lord and Master Jesus Christ. For did he come down from heaven, and shed his precious blood, to purchase these hearts of ours, and shall we only give him half of them? Oh how can we say we love him, when our hearts are not whol­ly with him? How can we call him our Savi­our, when we will not endeavor sincerely to [Page 18] approve ourselves to him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, that was before involved in the utmost miseries and torments, and so must have continued for ever, had we shut up our bowels of compassion from him; and was this slave af­terwards to grow rebellious, or deny giving us but half his service—how, how should we ex­claim against his base ingratitude? And yet this base ungrateful slave thou art, O man, who ac­knowledgest thyself to be redeemed from infi­nite unavoidable misery and punishment by the death of Jesus Christ, and yet wilt not give thy­self wholly to him. But shall we deal with God, our Maker, in a manner we would not be dealt with by a man, like ourselves? God forbid!— No.

That I may come to the last thing proposed, namely, to add a word or two of exhortation to be not only almost, but altogether Christians, let us scorn all such base and treacherous treat­ment of our King and Saviour—nay, our God. Let us not take some pains all our lives to go to heaven, and yet plunge ourselves into hell at last. Let us give God our whole hearts, and no longer halt between two opinions: If the world be God, let us serve that—If pleasure be a God, let us serve that; but if the Lord, he be God, let us—Oh let us serve him alone! Alas! why, why should we stand out any longer?— Why should we be so in love with slavery, as not wholly to renounce the world, the flesh, and [Page 19] the Devil, which, like so many spiritual chains, bind down our souls, and hinder them from fly­ing up to God. Alas! what are we afraid of? Is not God able to reward our entire obedience? If he is, as the almost Christian's lame way of serving him seems to grant—Why, then, will we not serve him entirely? For the same reason we do so much, why do we not do more? Or do you think that being only half religious will make you happy, but that going farther will render you miserable and uneasy? Alas! this, my brethren, is delusion all over; for what is it but this half piety—this wavering between God and the world, that makes so many that are seemingly well disposed, such utter strang­ers to the comforts of religion? They chose just so much of religion as will disturb them in their lusts, and follow their lusts so far as to deprive themselves of the comforts of religion: Where­as, on the contrary, would they sincerely leave all in affection, and give their hearts wholly to God, they would then (and they cannot till then) experience the unspeakable pleasure of having a mind at unity with itself, and enjoy such a peace of God, which, even in this life, passes all understanding, and which they were entire strangers to before. It is true, if we will devote ourselves entirely to God, we must meet with contempt, but then it is because contempt is necessary to heal our pride. We must re­nounce some [...] pleasure, but then it is be­cause those unfit us for spiritual ones, which are infinitely better. We must renounce the [Page 20] love of the world, but then it is that we may be filled with the love of God: And when that has once enlarged our hearts, we shall, like Ja­cob, when he served for his beloved Rachel, think nothing too difficult to undergo, no hard­ships too tedious to endure, because of the love we shall then have for our dear Redeemer.— Thus easy, thus delightful will be the ways of God even in this life; but when once we throw off these bodies, and our souls are filled with all the fullness of God, Oh! what heart can con­ceive, what tongue can express, with what un­speakable joy and consolation we shall then look back on our past sincere and hearty ser­vices. Think you then, my dear hearers, we shall repent we had done too much; or rather think you not we shall be ashamed that we did no more, and blush we were so backward to give up all to God, when he intended hereaf­ter to give us himself?

Let me, therefore, to conclude, exhort you, my brethren, to have always the unspeakable happiness of enjoying God set before you: And think withal, that every degree of holiness you neglect—every instance of piety you pass by, is a jewel taken out of your crown, a degree of blessedness lost in the vision of God. Oh! do but [...]lways think and act thus, and you will no longer be laboring to compound matters be­tween God and the world, but, on the contrary, be daily endeavoring to give [...] yourselves more and more unto him; you will be always watch­ing, always praying, always aspiring after far­ther [Page 21] degrees of purity and love, and so conse­quently always preparing yourselves for a fuller sight and enjoyment of that God, in whose presence there is fulness of joy, and at whose right hand there are pleasures for ever more.— AMEN! AMEN!

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 most God-like part of secret prayer INTERCESSION, or imploring the divine grace or mercy in be­half of others.

Some forget this duty of praying for others, because they seldom remember to pray for them­selves; and even good people, who are constant in praying to their Father, which is in heaven, are often so constrained and 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 of their brethren, which their sac [...]ed profession obliges them to aspire after, and without which, though they would [Page 24] bestow all their goods to feed the poor, and even give their bodies to be burned, yet it would profit them nothing.

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

• I. That it is every Christian's duty to pray for others, as well as for himself.
• II. Who are those that we ought to pray for, and in what manner we shall do it. And,
• III. I shall offer some motives to excite all Christians to abound in this great duty of In­tercession.

I. First, then, I shall endeavor to show, 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 i [...] so essential to Christianity, that you might [...] 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 new born 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 [Page 25] 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 neighbor 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 endeavor 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, which every one cannot attain unto, since it is no such thing:—For if we are all commanded to love our neighbor, that is every m [...]n, [...], [...]ay to lay down our lives for the brethr [...] [...] is the duty of all to pray for their neighbors as much as for themselves, [Page 26] 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 most divine, that most 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 most 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, under my second general head.

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 I 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 [Page 27] 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, even 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 those in au [...]hority, 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 unblamable, and prosper all the works of their hands upon them.

3. But, thirdly, you ought, in a more especi­al [Page 28] 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. Brethren, says he in the text, pray for us; and again, in his epistle to the Ephesians—Praying always, says he, 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 to 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 favorite 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 with-held from many by reason of their neglecting to pray for their ministers, 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.

The church has set apart four seasons in the year for this purpose, and to call down a bless­ing on those who are to be ordained to any [Page 29] holy function; but by how very few are the ember days observed! And if we will not pray to the Lord of the harvest, can it be expected, he will send forth laborers into his harvest?

Besides, what ingratitude is it, not to pray for your ministers! For shall they watch and labor in the word and doctrine for you, and for your salvation, and shall not you pray for them in return? If any bestow favors 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 shall then find a more visible good effect of their doctrine, and a greater mutual love be­tween [Page 30] ministers and their people. For minis­ters' hands would then be held up by the peo­ple's intercessions, and the people will never dare to vilify or traduce those who are the con­stant subjects of their prayers.

4. Next to our ministers, our friends claim a pla [...]e 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 Meriam was affl [...]cted with a leprosy from God, Moses cried and said—Lord heal her: And when the noble­man came to apply 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 come, and heal her. In like manner, when any of our friends are under any afflicting circumstances, we should endeavor 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 a 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. Is he in w [...]nt? 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 [Page 11] [...] [Page 32] difficult duty, yet not impracticable to those who have renounced the things of this present life, (from an inordinate love of which alone all enmities arise) and who, knowing the terri­ble woes denounced against those who offend Christ's little ones, can, out of real pity, and a sense of their danger, pray for those by whom such offences come.

6. Lastly, and to conclude this head, we should intercede for all that are any ways af­flicted in mind, body, or estate; for all who de­sire, and stand in need of our prayers, and for all who do not pray for themselves.

And Oh! that all who hear me, would set apart some time every day for the due perform­ance of this most necessary duty!—In order to which,

I shall now proceed to the third general thing proposed, namely,

III. To shew the advantages, and offer some considerations to excite you to the practice of daily intercession.

1. And first, it will fill you hearts with love one to another. He that every day hear [...]ly intercedes at the throne of grace for all man­kind, cannot but in a short time be filled with love and charity to all; and the frequent exer­cise of his love in this manner, will insensibly enlarge his heart, and make him partaker of that exceeding abundance of it which is in Christ Jesus our Lord! Envy, malice, revenge and such like hellish tempers, can never long harbour in a gracious intercessor's breast; but [Page 33] he will be filled with joy, peace, meekness, long-suffering, and all other graces of the holy spirit. By frequently laying his neighbour's wants before God, he will be touched with a fellow feeling of them; he will rejoice with them that do rejoice, and weep with those that weep. Every blessing bestowed on others, in­stead of exciting envy in him, will be looked on as an answer to his particular intercession, and fill his soul with joy unspeakable and full of glory.

Abound therefore in acts of general and par­ticular intercessions, and when you hear of your neighbour's faults, instead of relating them to, and exposing them before others, lay them in secret before God, and beg of him to correct and amend them. When you hear of a noto­rious sinner, instead of thinking, you do well to be angry, beg of Jesus Christ to convert and make him a monument of his free grace; and you cannot imagine what a blessed alteration this practice will make in your heart, and how much you will increase, day by day, in the spi­rit of love and meekness towards all mankind!

But, further to excite you to the constant practice of this duty of intercession, consider the many instances given us in holy scripture of the power and efficacy of it. Great and ex­cellent things are there recorded as the effects of this divine employ. It has stopped plagues, it has opened and shut heaven, and has fre­quently turned away God's fury from his peo­ple. How was Abimelech's house freed from [Page 34] the disease God sent amongst them, at the in­tercession of Abraham! When Phineas stood up and prayed, how soon did the plague cease!— When Daniel humbled and afflicted his soul, and interceded for the Lord's inheritance, how quickly was an angel dispatched to tell him his prayer was heard! And to mention but one ins [...]ance more, how does God own himself, as it were, quite overcome with the importunity of Moses, when he was interceding for his ido­latrous people—Let me alone, says God!

This sufficiently shews, I could almost say, the omnipotency of intercession, and how we may, like Jacob, wrestle with God, and by an holy violence prevail both for ourselves and o­thers. And no doubt it is owing to the secret and prevailing intercessions of the few righte­ous souls who still remain among us, that God has yet spared this miserably sinful nation; for were there not some such faithful ones, like Moses, left to sta [...]d in the gap, we should soon be destroyed, even as was Sodom, and reduced to ashes like unto Gomorrah.

But, to stir you up yet farther to this God-like exercise of intercession, consider that, in all probability, it is the frequent employment even of the glorified saints; for though they are delivered from the burden of the flesh, and re­stored to the glorious liberty of the sons of God, yet as [...]heir happiness cannot be perfectly con­summ [...]ted 'till the resurrection of the last day, when all their brethren will be glorified with them, we cannot but think they are often im­portunate [Page 35] in beseeching our heavenly Father shortly to accomplish the number of his elect, and to hasten his kingdom. And shall not we, who are on earth, be often exercised in this di­vine employ with the glorious company of the spirits of just men made perfect? Since our happiness is so much to consist in the commu­nion of saints in the church triumphant above, shall we not frequently intercede for the church militant here below, and earnestly beg, that we may all be one, even as the holy Jesus and his Father are one, that we may also be made per­fect in one?

To provoke you to this great work and la­bor of love, remember that it is the never ceas­ing employment of the holy and highly exalt­ed Jesus himself, who sits at the right hand of God to hear all our prayers, and to make con­tinual intercession for us! So that he who is constantly employed in interceding for others, is doing that on earth, which the eternal Son of God is always doing in heaven.

Imagine, therefore, when you are lifting up holy hands in prayer for one another, that you see the heavens opened, and the Son of God in all his glory, as the great high priest of your salvation, offering up and pleading for you, the all-sufficient merit of his sacrifice before the throne of his heavenly Father? Join then your intercessions with his, and beseech him, that they may, through him, come up as incense, and be received as a sweet smelling savour, ac­ceptable in the sight of God! This imagina­tion [Page 36] will strengthen your faith, excite a holy earnestness in your p [...]yers, and make you wres­tle with God as Jacob did, when he saw him face to face, and his life was preserved; as A­braham, when he pleaded for Sodom; and as Jesus Christ himself, when he prayed, being in an agony, so much the more earnestly the night before his bitter passion!

And now, brethren, what shall I say more, since you are t [...]ught of Jesus Christ himself to abound in love, and in this good work of pray­ing one for another. Though ever so mean, though as poor as Lazarus, you will then be­come benefactors to all mankind; thousands, and twenty times ten thousands, will then be blessed for your sakes! and after you have em­ployed a few years in this divine exercise here, you will be translated to that happy place, where you have so often wished others might be ad­vanced, and be exalted to sit at the right hand of our all-powerful, all-prevailing Intercessor, in the kingdom of his heavenly Father here­after!

However, I cannot but in an especial man­ner press this upon you now, because all ye, a­mongst whom I have now been preaching, in all probability will see me no more; for I am now going (I trust under the conduct of God's most holy spirit) from you, knowing not what shall befal me: I need therefore your most im­portunate intercessions, that nothing may move me from my duty, and that I may not count even my life dear unto myself, so that I may fi­nish [Page 37] my course with joy; and the ministry I have received of the Lord Jesus to testify the gospel of the grace of God!

Whilst I have been here, to the best of my knowledge I have not failed to declare unto you the whole will of God:—And though my preaching may have been a savour of death un­to death to some, yet I trust it has been also a savour of life unto l [...]fe to others; and therefore I earnestly hope that those will not fail to re­member me in their prayers. As for my own part, the many unmerited kindnesses I have re­ceived from you, will not suffer me to forget you: Out of the deep, therefore, I trust, shall my cry come unto God, and whilst the winds and storms are blowing over me, unto the Lord will I make my supplication for you. For it is but a little while, and we must all appear before the judgment-seat of Christ, where I must give a strict account of the doctrine I have preached, and you of your improvement under it. And Oh! that I may never be cal­led out as a swift witness against any of those, for whose salvation I have sincerely, though too faintly, longed and labored!

It is true, I have been censured by some as acting out of sinister and selfish views; but it is a small matter with me to be judged by man's judgment: I hope my eye is single, but I be­seech you, brethren, by the mercies of God in Christ Jesus, [...]ay that it may be more so! and [...] I may [...] with the increase of grace [Page 38] in the knowledge and love of God through Je­sus Christ our Lord.

And now, brethren, what shall I say more? I could wish to continue my discourse much longer, for I can never fully express the desire of my soul towards you! Finally, therefore, brethren, Whatsoever things are holy, whatsoever things are pure, whatsoever things are honest, what­soever things are of good report; if there be any consolation in Christ, if any fellowship of the Spirit, if any hopes of our appearing to the comfort of each other at the awful tribunal of Jesus Christ, think of the things that you have heard, and of those which your pastors have declared, and will yet declare unto you: and continue under their ministry to work out your own salva­tion with fear and trembling; so that, whether I shall see you any more, or whether it shall please God to bring me back again at any time, I may always have the satisfaction of knowing that your conversation is such as becometh the gos­pel of Christ.

I almost persuade myself, that I could wil­hogly suffer all things, so that it might any ways promote the salvation of your precious and immortal [...]ouls: And I beseech you, as my last request, obey them that have the rule over you in the Lord, and be always ready to [...] on their ministry, as it [...]ay our bounden [...] ▪ Think not that I desire to have myself exalted at the expence of another's [...], but [...] ther think this—Not to have [...] too much in admiration, but esteem [...] [Page 39] ministers highly in love, as they justly deserve for their work's sake.

And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance a­mongst all them that are sanctified. May God reward you for all your works of faith, and la­bors of love, and make you to abound more and more in every good word and work towards all men. May he truly convert all that have been convinced, and awaken all that are dead in trespasses and sins? May he confirm all that are wavering! And may you all go on from one degree of grace unto another, till you arrive un­to the measure of the stature of the fulness of Christ, and thereby be made meet to stand be­fore that God, in whose presence is the fulness of joy, at whose right hand there are pleasures for ever more!—AMEN! AMEN!