(Number 14, by Anonymous)
IN reading the Epistles of St. Paul we cannot but observe how earnestly he presses upon those to whom he was writing, the duty of praying for a blessing on himself and his ministry. We not only find his request contained in general terms (1 Thess. v. 25.), "Brethren, pray for us;" but when he feels he stands in need of any particular support, he mentions it as an especial subject of prayer for the Churches. For instance, in writing to the Romans, at a time when he was looking forward to trouble from Jewish unbelievers, he says to them, (c. xv. 30.) "Strive together with me in your prayers to GOD for me, that I may be delivered from them that do not believe in Judaea;" and in Phil. i. l9. he expresses a confidence that the very opposition he was meeting with would, through the intercession of the Saints, be turned into a good to himself. "I know that this shall turn to my salvation through your prayer." It is the same when he has any object at heart, which he desires to see accomplished. He longs much for the spread of the Gospel, and therefore, in 2 Thess. iii. 1. he says, "Finally, Brethren, pray for us, that the word of GOD may have free course and be glorified." And feeling his own weakness to discharge the sacred trust committed to him, he asks the Ephesians (c. vi. 15. 19.) to make supplication in his behalf, "that utterance might be given unto him, that he might open his mouth boldly, to make known the mystery of the Gospel." I shall mention but one passage more, that in 2 Cor. i. 11.; for here not only the duty of praying for their Apostle is pressed upon the people, but they are bidden to do so for the express purpose that they might also join in expressing thanks that their prayer had been graciously heard. "Ye also helping together by prayer for us, that, for the gift bestowed on us by the means of many persons, thanks may be given by many on our behalf" (Compare Col. ii. 4. Heb. xiii. 19. Philem. 22.)
These texts show clearly, that it is the Christian’s duty to pray at all times for the Ministers of the Gospel. There are other texts which teach that supplication ought particularly to be made for them at the time of their Ordination. We find, that, when our LORD was about to send forth His twelve Apostles to preach His kingdom, "He went out into a mountain to pray, and continued all night in prayer to GOD." (Luke vi. 12.) And when one of those Apostles had by transgression fallen from his Ministry, the whole Church united in supplication to GOD, that He would shew whom He had chosen to succeed him. (Acts i. 24, 25.) The same is observable in the Ordination of the first Deacons, where it is said, (Acts vi. 6.) the multitude set them before the Apostles, and "when they had prayed, they laid their hands on them." Again, when Paul and Barnabas are sent forth on their special mission, "the Church fasted and prayed" for them. (Acts xiii. 3.) And St. Paul in turn observed the same practice, when he ordained Elders in the Churches where he had preached. "They prayed with fasting, and commended them to the Lord, on whom they believed." Acts xiv. 23.
In conformity to this Apostolical custom, the Church of England views with peculiar solemnity the times at which her Ministers are ordained; and invites all her members to join, at these sacred seasons, in prayer and fasting in their behalf. (
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