1 Thessalonians 5:17

Pray without ceasing

I.

What is it to pray?

1. It is a desire. That is the nature of it. We may desire a thing--

(1) With our mouths only (Isaiah 29:13).

(2) With our hearts only (1 Samuel 1:13).

(3) Both with heart and mouth. This is prayer; and so prayer is both cordial and oral (John 17:1).

2. The subject: good things (1 Timothy 4:8).

(1) For our natural life.

(a) For our being (James 5:14).

(b) For our well-being (Proverbs 30:8).

(2) For our spiritual life.

(a) To understand the Scriptures (Psalms 119:18; James 1:5).

(b) To repent of sin (Psalms 51:7; Psalms 51:10).

(c) To believe in Christ (Luke 17:5).

(d) To love God.

(e) For pardon (Acts 8:1; Matthew 6:13).

(3) For our eternal life.

(a) To hold out to the end (Psalms 51:12).

(b) And then crown us with glory (2 Timothy 4:7).

3. The object: God, not saints. As appears--

(1) From Scripture (Romans 10:14; Luke 11:2).

(2) From reason.

(a) Saints cannot hear us.

(b) If they do they cannot help us (Isaiah 45:20).

(c) Prayer is a part of Divine worship.

II. How doth it appear we ought to pray.

1. God commands it (1 Timothy 2:8).

2. It is part of His worship (Psalms 95:6).

3. By this we give Him glory.

(1) Of His sovereignty over us.

(2) Of His immensity and omnipresence (Matthew 6:6).

(3) His all sufficiency.

(4) His mercy.

(5) His faithfulness to His promises.

4. This is the means appointed by God for our receipt of good things (Ezekiel 36:37; Luke 11:13).

5. He has promised good things to it (Matthew 7:7).

III. How should we pray?

1. With outward reverence (Hebrews 12:28; Psalms 95:6; Isaiah 45:23). The saints always did so: Daniel (Daniel 4:10); Solomon (2 Chronicles 6:13); Peter (Acts 9:40); Paul (Acts 20:36; Acts 21:5; Ephesians 3:14); Stephen (Acts 7:60). Our Lord (Luke 22:41).

2. Inwardly.

(1) With the understanding (1 Corinthians 14:15).

(2) The heart (Isaiah 29:13; Ezekiel 33:31; 1 Corinthians 14:15).

(3) In charity (1 Timothy 2:8).

(4) With respect to the promises (Genesis 32:9).

(5) In the name of Christ (John 14:13).

(6) In faith (Hebrews 11:6).

(7) To a right end (Matthew 6:6; James 4:3).

(8) So as to expect the answer (Psa 45:23).

IV. When should we pray? Without ceasing. Not as if all our time was to be spent in prayer; but--

1. So as always to have our hearts in a praying posture (Psalms 55:17).

2. So as to take all occasions of prayer (2 Samuel 9:13; Luke 2:37; Luke 24:53; Acts 1:14).

3. So as to pray in all conditions (Ephesians 6:18; James 5:13).

4. So as not to leave off praying for any mercy because God doth not at first hear us (Luke 18:1; 2 Corinthians 12:8).

5. So as to pray every day (Luke 1:75; Matthew 6:11). There is not a day we sin, nor a day but we want mercies.

6. So as to take all occasions to lift up our hearts to God in ejaculations (Luke 17:1; Nehemiah 2:4; Nehemiah 5:19; Nehemiah 13:22; Mark 9:24; 1 Samuel 1:13). (Bp. Beveridge.)

The nature, seasons, and obligations of prayer

I. The nature of prayer. It is an act of worship, consisting of four great parts.

1. Adoration.

2. Confession.

3. Petition.

4. Thanksgiving.

II. The principal seasons of prayer.

1. The Sabbath.

2. Such occasional days as are warranted by the Word of God and appointed by the Church.

3. The morning and evening of every day.

4. The times at which we receive our food.

5. Besides these regular seasons of prayer, there are many others continually occurring which can be designated by no general name.

The times at which all peculiar blessings are bestowed on us are times of prayer. In the same manner is prayer our especial duty at those seasons in which we are peculiarly distressed in body or in mind, are in peculiar danger, are exposed peculiarly to temptations, are sick, are bereaved of beloved friends, are threatened with alarming evils, or whenever we find ourselves the subjects of peculiar sloth, reluctance to our duty, or ready to repine at the dispensations of God’s providence, or to distrust His faithfulness or His mercy. Nor are we less obviously called to the duties of prayer and thanksgiving by the peculiar prosperity or distresses, the dangers or deliverances, of our country. In the same manner the great concerns of the Church of God ought continually to be subjects of fervent supplications.

III. Our obligations to perform this duty. To pray--

1. Is a dictate of conscience and common sense.

2. Is an injunction of Scripture.

3. Is after the example of Christ.

4. Promotes our own well-being.

God has taught us that He will be “inquired of” by mankind for the good which He is pleased to bestow upon them. The only promise that He will give or that we shall receive blessings is made to such as ask. (Timothy Dwight, D. D.)

Habitual communion with God in prayer

There are two modes of praying mentioned in Scripture: the one is prayer at set times and places and in set forms; the other is what the text speaks of--continual or habitual prayer. The former of these is what is commonly called prayer, whether it be public or private. The other kind of praying may also be called holding communion with God, or living in God’s sight, and this may be done all through the day, wherever we are, and is commanded us as the duty, or rather the characteristic, of those who are really servants and friends of Jesus Christ. These two kinds of praying are also natural duties. I mean we should in a way be bound to attend to them, even if we were born in a heathen country and had never heard of the Bible. For our conscience and reason would lead us to practice them, if we did but attend to these Divinely given informants. Most men indeed, I fear, neither pray at fixed times, nor do they cultivate an habitual communion with Almighty God. Indeed, it is too plain how most men pray. They pray now and then, when they feel particular need of God’s assistance; when they are in trouble or in apprehension of danger; or when their feelings are unusually excited. They do not know what it is either to be habitually religious or to devote a certain number of minutes at fixed times to the thought of God. Nay, the very best Christian, how lamentably deficient is he in the spirit of prayer! Let any man compare in his mind how many times he has prayed when in trouble with how seldom he has returned thanks when his prayers have been granted; or the earnestness with which he prays against expected sufferings with the languor and unconcern of his thanksgivings afterwards, and he will soon see how little he has of the real habit of prayer, and how much his religion depends on accidental excitement, which is no test of a religious heart. Or supposing he has to repeat the same prayer for a month or two, the cause of using it continuing, let him compare the earnestness with which he first said it, and tried to enter into it, with the coldness with which he at length uses it. Why is this, except that his perception of the unseen world is not the true view which faith gives (else it would last as that world itself lasts) but a mere dream, which endureth for a night, and is succeeded by a hard worldly joy in the morning? Is God habitually in our thoughts? Do we think of Him and of His Son our Saviour through the day? When we eat and drink, do we thank Him, not as a mere matter of form, but in spirit? When we do things in themselves right, do we lift up our minds to Him and desire to promote His glory? (Plain Sermons by Contributors to “Tracts for the Times.”)

The spirit of prayer

Let us--

I. Explain the injunction in our text. It is the practice of the Scripture writers to use broad and forcible terms to express the extent or the intensity of their ideas. Such a phrase demands--

1. The frequent act of prayer. Thus, when St. Paul declares to the Romans (Romans 1:9) that “without ceasing he made mention of them always in his prayers,” he seems to refer to his intercessions for them at his stated approaches to the throne of grace; for when he tells the Ephesians (Ephesians 1:16), in a similar phrase, that he “ceased not to give thanks for them,” we find this to be his meaning, from the sentence that he immediately adds, “making mention of you in my prayers.” Just as he writes to the Philippians (Philippians 1:3). In all cases, habits are formed only by the repetition of acts; and therefore devotion is essential to devoutness.

2. The persevering habit of prayer--the patient waiting upon God in the face of difficulties and discouragement. For when the apostle says, “pray without ceasing,” his object is, as may be gathered from the context, to animate them to persevere in supplication, notwithstanding their disappointment with respect to the immediate coming of the Lord, their sorrow for the loss of Christian friends, and their experience of unruly and unstable brethren.

3. The pervading spirit of prayer. For without this all stated acts and persevering diligence of outward supplication will be vain. Prayer consists not in those acts, but in the spirit and temper of devoutness, generated, exercised, kept up under difficulty by those acts.

II. Enforce it. It might, indeed, appear at first sight strange that such a duty should need enforcement; that no very pressing argument would be necessary to persuade to such a privilege. Let me, then, press it upon you--

1. As a remedy for perplexity. Man is ignorant and foolish; and he has daily proofs that it is not in himself to direct his steps.

2. As a consolation under trouble.

3. As your strength against temptation. No sin can be successfully resisted without fervent prayer. (T. Griffith, M. A.)

Pray without ceasing

The position of the text is suggestive.

1. It comes after “Rejoice evermore,” and as if that had staggered the reader, Paul now tells him how to do it: “Always pray.” The more praying the more rejoicing.

2. In everything give thanks. When joy and prayer are married their firstborn is gratitude.

I. What do these words imply?

1. That the voice is not an essential element in prayer. It would be unseemly and impossible to pray aloud unceasingly. There would be no opportunity for any other duty. We may speak a thousand words and never pray, and yet cry most effectually, like Moses, and never utter a word. The voice is helpful, but not necessary, to the reality or prevalence of prayer.

2. The posture is not of great importance. Kneeling is a beautiful token, but who could be always kneeling? and, besides, good men have stood, sat, etc.

3. The place is not essential; if it were, our churches should be large enough for us all to live in them; and if for the highest acceptance we need aisle, chancel, etc., then farewell green lanes, fields, etc., for we must without ceasing dwell where your fragrance can never reach us. But this is ridiculous. “God dwelleth not in temples made with hands.”

4. The text overthrows the idea of particular times, for every second must be suitable for prayer. It is good to have seasons, but superstition to suppose that one hour or season is holier than another. Every day is a red letter day.

5. A Christian has no right to go into any place where he could not continue to pray. Hence many amusements stand condemned at once. Imagine a collect for the shooting match, the race course, the theatre. Anything that is right for you to do you may consecrate with prayer.

II. What does this actually mean?

1. A privilege. Kings hold their levees at certain times, and then their courtiers are admitted; but the King of kings holds a constant levee.

2. A precept. It means--

(1) Never abandon prayer for any cause. You must not pray until you are saved and then leave off; nor after you are experienced in grace; nor because of Satan’s temptation that it is all vain; nor because the heavens are brass, or your heart cold; nor because you cannot answer sceptical objections. No difficult problem about digestion prevents you eating. As we breathe without ceasing, so we must pray.

(2) Never suspend the regular offering of prayer. Never give up the morning and evening prayer. The clock is to go all day, but there is a time for winding it up.

3. Between these hours of devotion be much in ejaculatory prayer. While your hands are busy with the world, let your hearts still talk with God. He who prays without ceasing uses little darts or hand grenades of godly desire, which he casts forth at every available interval.

4. We must always be in the spirit of prayer. Our heart must be like the magnetic needle, which always has an inclination towards the pole. In an iron ship it exhibits serious deflections; if you force it to the east, you have only to take the pressure away and immediately it returns to its beloved pole again. So let your hearts be magnetized with prayer, so that if the finger of duty turns it away from the immediate act, there may still be the longing desire, to be acted upon the first possible moment. As perfume lies in flowers even when they do not shed their fragrance, so let prayer lie in your hearts.

5. Let your actions be consistent with and a continuation of your prayers. The text cannot mean that I am always to be in direct devotion, for the mind needs variety of occupation, and could not without madness continue always in the exercise of one function. We must therefore change the manner of operation if we are to pray without ceasing. He who prays for his fellow creatures and thus seeks their good is praying still.

III. How can we obey these words?

1. Let us labour to prevent all sinful interruptions.

2. Let us avoid all unnecessary interruptions. If we know of anything that we can escape which is likely to disturb the spirit of prayer let us shun it.

3. Sometimes we are too busy to pray. This is a great mistake. Luther said, “I have so much to do today that I shall never get through it without three hours prayer.” Sir H. Havelock rose two hours before the time to march that he might have time for Bible reading and communion with God. Payson, pressed by examinations, etc., abridged the time for private prayer, but when he corrected his mistake, he confessed that he did more in a single week than in twelve months before. God can multiply our ability to make use of them.

4. We must strive against indolence, lethargy, and indifference. We need waking up. Routine grows upon us.

5. Fight against despair of being heard. If we have not been heard after six times we must, like Elijah, go again seven times. Be importunate: heaven’s gate does not open to every runaway knock.

6. Never cease through presumption.

IV. Why should we obey this precept? Because--

1. It is of Divine authority.

2. The Lord always deserves to be worshipped.

3. You want a blessing in all the work you are doing.

4. You are always in danger of being tempted. Carry your sword in your hand; never sheathe it.

5. You always want something.

6. Others always want your prayers. (C. H. Spurgeon.)

Unceasing prayer

I. Prayer must be incessant.

1. From the nature of the act.

(1) Prayer is intercourse with God, the Being in whom the creature lives and moves. To stop praying, therefore, is to break the connection. A man must breathe without ceasing because thereby his whole physical system is kept in right relation with the atmosphere. It is as strictly true that religious being depend upon communication with God.

(2) It may be objected that prayerless men suffer no distress. If a human body is removed from the air and shut up in the Black Hole of Calcutta, the report comes at once from the physical organization that the established relation of the fleshly nature and the world has been interfered with.

(a) To this we reply that as man is composed of two natures, so he lives two lives, and for this reason he is able to gratify the desires of one nature and lead only one life here; it is possible for the flesh to live and the soul to be dead in sin. Like an amphibious animal, if man can absorb his lower nature in the objects of sense, he is able to dispense with intercourse between God and his higher nature without distress. If the amphibian can breathe on land, he need not gasp like a fish when taken from his native element.

(b) But while this is so, the soul, the principal part of man, cannot permanently escape distress if out of communication with God. The halfway life is not possible in eternity. The amphibian cannot live year after year in one element. Each nature asserts its rights ultimately, and if its wants are not met suffocation is the consequence. And so man cannot live in only one of his natures forever.

(c) We appeal to the Christian and ask him whether complete cessation of prayer would not work as disastrously to his soul as the stoppage of breath would in his body. Suppose that that calming, sustaining intercourse were shut off, would not your soul gasp and struggle? What a sinking sensation would fill the heart of the afflicted or bereaved if it were found impossible to pray! Man has become so accustomed to this privilege that he does not know its full richness. Like other gifts, nothing but deprivation would enable him to apprehend its full value.

2. From the fact that God is continually the hearer of prayer. An incessant appeal supposes one incessant reply. God does not hear His people today and turn a deaf ear tomorrow. He promised to hear in His temple continually (2 Chronicles 8:12); nor does its destruction disprove the Divine faithfulness. If the worshipper ceases to go into the temple, God, of course, goes out of it. God, as Creator, has established such a relation between the body of man and the air that there must be a continual supply of air; and therefore He has surrounded him with the whole atmosphere. The instant he inhales with his lungs, he finds the element ready. And God, as Saviour, has established such a relation between the renewed soul and Himself that there must be unceasing communion, and therefore in the gospel proffers Himself, so that whenever the heart punts out its desire it finds one ever present supply.

II. The feasibility of unceasing prayer. The fact that prayer is the only mode by which the creature can hold intercourse with his Maker, goes to prove that such intercourse is practicable. It cannot be that God has called a dependent being into existence and cut off all access. If the intercourse is broken, it cannot be by God. To pray without ceasing:--

1. Man must have an inclination to pray.

(1) Volition is impotent without inclination. A man does not continuously follow an earthly calling unless his heart is in it. The two differ as stream from fountain. A man’s resolutions spring out of his disposition, and in the long run do not go counter to it. Suppose an entire destitution of the inclination to draw near to God, and then by an effort of will lashing yourself up to the disagreeable work; even supposing such prayer acceptable, you could not make it unceasing by this method. You would soon grow weary.

(2) But if the inclination do exist, prayer will be constant and uniform. A good tree cannot but bear good fruit, and year after year without ceasing; because there is a foundation laid for this at the root. So if the soul is inclined towards God, nothing can prevent it from approaching Him--not sorrows, imprisonment, death.

2. This inclination must be strengthened by cultivation. Because it is the product of the Holy Spirit, it does not follow that we may neglect the means of development. You cannot originate a flower; but you must supply it with means of nurture, or it will die. And so with the inclination to pray. The means are--

(1) Regularity in the practice of prayer. Man is a creature of habit, and whatever he leaves to chance is likely to be neglected. He who has no particular time for winding his watch will often let it run down. There is a time for everything, and that Christian will be the most likely to pray without ceasing who at particular times enters his closet and shuts the door.

(2) The practice of ejaculatory prayer. Prayer does not depend so much upon its length as its intensity. We are not compelled to go to some central point, as Jerusalem or Mecca. In any section of space or point of time, the ejaculation of the soul may reach the Eternal mind, and be rewarded by the Hearer of prayer. (Prof. Shedd.)

The spirit of prayer

The life of religion consists in dependence upon God; and prayer is the breathing forth of this life, the exercise and energizing of this life.

I. The explanation of the injunction of the text.

1. The frequent act of prayer.

2. The persevering habit of prayer.

3. The pervading spirit of prayer.

II. The enforcement of the text.

1. As a remedy for perplexity.

2. As a consolation under trouble.

3. As strength against temptation. (T. Griffith, A. M.)

Unceasing prayer

I. The duty. Two extreme errors are to be avoided--that of the ancient Euchites, who took these words literally, and that of these who fail in constant prayer.

1. For those who would never intermit this exercise. Let us explain the word. A thing is said to be done without ceasing which is done at constant times and seasons, as often as they occur (2Sa 19:13; 2 Samuel 9:12; Romans 9:2; 1 Thessalonians 2:13; 2 Timothy 1:3). The matter may bear a good sense if you interpret the apostle’s direction either of--

(1) The habit of prayer or praying temper (Psalms 104:9).

(2) Vital prayer. All duties may be resolved into prayer or praise (Psalms 25:5; Proverbs 23:27).

(3) Continuance in prayer till we receive the answer (Luke 18:1; Matthew 15:22; 2 Corinthians 12:8).

(4) Frequency of return in the occasions of prayer. Praying--

(a) At all times, never omitting the seasons of prayer, stated or occasional (Matthew 6:11).

(b) In all conditions, afflicted or prosperous (James 5:13; Jeremiah 2:27; 1 Timothy 4:5).

(c) In every business, civil or sacred (Proverbs 3:6; Genesis 24:12; 2 Thessalonians 3:5).

2. To those who excuse infrequent prayer on the pretence that they are not bound to pray always, and that the time of duty is not exactly stated in the New Testament.

(1) Though there is no express rule, yet the duty is required in the strictest and most comprehensive terms (Ephesians 6:18; Colossians 4:2 : Psalms 62:8; Luke 21:36).

(2) The examples of the saints should move us. David (Psalms 55:17); Daniel (Daniel 6:10).

(3) The ceasing of the daily sacrifice was accounted a great misery (Daniel 9:27).

(4) God trusts love, and would not particularly define the times of the duty; surely, then, we should be more open-hearted and liberal with Him. He expects much from a willing people (Psalms 110:3).

(5) God complains of His people’s neglect (Jeremiah 2:32).

II. The reasons.

1. With respect to God--

(1) We acknowledge His Being in prayer (Hebrews 11:6; Psalms 65:2).

(2) We acknowledge His supreme providence (Matthew 6:11).

2. With respect to the nature of prayer. It is the nearest familiarity which a soul can have with God. Now acts of friendship must not be rare, but constant (Job 22:21). Men that often visit one another are acquainted. Prayer is visiting God (Isaiah 26:16). This is necessary--

(1) For present comfort; it gives boldness to come to God in your necessities if you daily wait upon Him (Ephesians 3:12). A child is not afraid to go to his father, nor a friend to a friend in trouble.

(2) For future acceptance (Luke 21:36).

3. With respect to the new nature (Zechariah 12:10; Acts 9:11).

4. With respect to the necessities of the saints (James 1:5; Ephesians 3:10; Hebrews 4:16).

5. With respect to its utility and profit.

(1) The three radical graces--faith, hope, and love--are acted on and increased in prayer (Jude 1:20; Psalms 116:1).

(2) The three related duties--joy, prayer, thanksgiving--are promoted by frequent prayer (Philippians 4:6; Psalms 116:2; 1 Samuel 1:27). (T. Manton, D. D.)

Prayer all pervading

A man cannot really be religious one hour and not religious the next. We might as well say that he could be in a state of good health one hour and in bad health the next. A man who is religious is religious morning, noon, and night; his religion is a certain character, a mould in which his thoughts, words, and actions are cast, all forming parts of one and the same whole. He sees God in all things; every course of action he directs towards those spiritual objects which God has revealed to Him; every occurrence of the day, every event, every person met with, all news which he hears, he measures by the standard of God’s will. And a person who does this may be said almost literally to pray without ceasing; for, knowing himself to be in God’s presence, he is continually led to address Him reverently, whom he always sets before him, in the inward language of prayer and praise, of humble confession and joyful trust. (J. H. Newman, D. D.)

The all pervasiveness of prayer

Prayer is to be regarded not only as a distinct exercise of religion, for which its own time must be set apart, but as a process woven into the texture of the Christian’s mind, and extending through the length and breadth of his life. Like the golden thread in a tissue, it frequently disappears beneath the common threads; yet, nevertheless, it is substantially there, like a stream running underground for a certain period of its course. Suddenly the thread emerges into sight again on the upper surface of the tissue, and suddenly again disappears; and thus it penetrates the whole texture, although occasionally hidden. (Dean Goulburn.)

Watching and prayer

Venice may well call upon us to note with reverence, that of all the towers which are still seen rising like a branchless forest from her islands, there is but one whose office was other than that of summoning to prayer, and that one was a watch tower only. (J. Ruskin.)

Regularity in prayer

Sir Thomas Abney had for many years practised family prayer regularly; he was elected Lord Mayor of London, and on the night of his election he must be present at a banquet; but when the time came for him to call his family together in prayer, having no wish either to be a Pharisee or to give up his practice, he excused himself to the guests in this way: he said he had an important engagement with a very dear friend, and they must excuse him for a few minutes. It was most true; his dearest friend was the Lord Jesus, and family prayer was an important engagement; and so he withdrew for awhile to the family altar, and in that respect prayed without ceasing. (C. H. Spurgeon.)

Example of constant prayer

Fletcher’s whole life was a life of prayer; and so intensely was his mind fixed upon God, that he sometimes said, “I would not move from my seat without lifting up my heart to God.” “Whenever we met,” says Mr. Vaughan, “if we were alone, his first salute was, ‘Do I meet you praying?’ And if we were talking on any point of Divinity, when we were in the depth of our discourse, he would often break off abruptly and ask, ‘Where are our hearts now?’ If ever the misconduct of an absent person was mentioned, his usual reply was, ‘Let us pray for him.’” (Life of Fletcher of Madeley.)

Necessity of constant prayer

“Some graces, like the lungs, are always in use.” “Pray without ceasing”; “be thou in the fear of the Lord all the day long”; and such like exhortations appertain to continuous duties. Thus David says, “I have set the Lord always before me”--he was always living in the presence of God. Other parts of the human frame are exercised occasionally, but the lungs are always at work; and, even so, certain of the graces are in active motion in their appointed seasons; but faith never ceases to believe in the Lord Jesus, for it is essential to spiritual vitality. Hence we ought never to go where we shall be out of the atmosphere of heaven. Lungs must have air, and cannot endure a dense smoke or a poisonous gas; nor can faith bear error, false doctrine, and evil conversation. Since we always need the pure air of heaven, let us not go where it cannot be found. Who in his senses would desire to have been in the Black Hole of Calcutta? Who wishes to dwell where drunkenness and loose living abound? How can faith breathe in such a suffocating atmosphere? (C. H. Spurgeon.)

Constant prayer in practice

At a monthly meeting of ministers in London, a question was proposed to be discussed at the next meeting, viz., “How can we pray always?” A woman at the bottom of the room, attending to the fire, turned round and said, “Why, gentlemen, I could answer that question now.” Ah,” said a minister, “Susan, do you know how to pray always?” “I hope so;” said Susan. “But,” said the minister, “you have so much to attend to; how can you find time to pray always?” “Oh,” said Susan, “the greater the variety I have to attend to, the more I am assisted to pray. In the morning, when I open my eyes, I pray, ‘Lord, open the eyes of my understanding, that I may behold wondrous things out of Thy law.’ Whilst I am dressing I pray, ‘Lord, may I be clothed in the robe of righteousness, and adorned with the garment of salvation!’ As I am washing myself I pray, ‘O Lord, may I be washed in the fountain opened for sin and uncleanness!’ When kindling the fire I pray, ‘O Lord, kindle a fire of sacred love in this cold heart of mine!’ And whilst sweeping the room I pray, ‘Lord, may my heart be swept clean of all its abominations!’ And so, gentlemen, I am praying all the day!” O happy woman! (Clerical Library.)

Value of constant prayer

Can you stand on the beach a moment? You can scarcely see, but yet you may discern, by the lights of lanterns, sundry brave men launching the lifeboat. It is out; they have taken their seats--helmsmen and rowers, all strong hearts, determined to save their fellows or to perish, They have gotten far away now into the midst of the billows, and we have lost sight of them; but in spirit we will take our stand in the midst of the boat. What a sea rolled in just then! If she were not built for such weather, she would surely have been overset. See that tremendous wave, and how the boat leaps like a sea bird over its crest. See now again, it has plunged into a dreary furrow, and the wind, like some great plough, turns up the water on either side as though it were clods of mould. Surely the boat will find her grave, and be buried in the sheet of foam;--but no, she comes out of it, and the dripping men draw a long breath. But the mariners are discouraged; they have strained themselves bending to yonder oars, and they would turn back, for there is small hope of living in such a sea, and it is hardly possible that they will ever reach the wreck. But the brave captain cries out, “Now, my bold lads, for God’s sake, send her on! A few more pulls of the oar, and we shall be alongside; the poor fellows will be able to hold on a minute or two longer--now pull as for dear life!” See how the boat leaps; see how she springs as though she were a living thing--a messenger of mercy intent to save. Again he says, “Once more, once again, and we will do it!” No, she has been dashed aside from the ship for a moment; that sea all but stove her in; but the helmsman turns her round, and the captain cries, “Now, my boys, once more!” And every man pulls with lusty sinews, and the poor shipwrecked ones are saved. Ay, it is just so with us now. Long have Christ’s ministers, long have Christ’s Church, pulled with the gospel lifeboat. Let us pull again. Every prayer is a fresh stroke of the oar, and all of you are oarsmen. Yes, ye feeble women, ye confined to your beds, shut up in your chambers, who can do nothing else but pray, ye are all oarsmen in this great boat. Pull yet once more, and this week let us drive the boat ahead, and it may be it will be the last tremendous struggle that shall be required; for sinners shall be saved, and the multitude of the redeemed shall be accomplished. Not we, but grace shall do the work; yet is it ours to be workers for God. (C. H. Spurgeon.)

Continuous and stated prayer

Prayer is the act of spiritual respiration; that true prayer can no more be limited to certain hours than respiration can. Yet even the image itself does not warrant us in thinking lightly of the virtue of stated prayer. It is true, indeed, that life can be supported even in the populous market, in the crowded street, nay, in the worst ventilated alleys, so long as respiration continues; but what a source of health and strength would the poor overwrought artizan find, if he could resort now and then to the transparent air of the open country, undefiled by smoke; to the purple-heathered down, where sweet gales fan the cheek; or to the margin of the ocean, over whose surface careers the invigorating wind! In spots like these we not only breathe, but breathe easily, freely, and spontaneously; the mere process of animal life is a delight to us, and with every breath we drink in health. Such is the effect of an hour of stated prayer after a day busily, yet devoutly spent. That hour wonderfully recruits the energies of the soul which human infirmity has caused to flag; and if we cannot say with truth that such an hour is absolutely necessary to spiritual existence, yet we can say that it is absolutely necessary to spiritual health and well-being. (Dean Goulburn.)

Prayer independent of moods

The late Mrs. Prentiss, daughter of the saintly Edward Payson, was pre eminently a woman of prayer. From her early years prayer was her delight. In describing the comforts of her chamber in the Richmond School, she valued as its crowning charm the daily presence of the Eternal King, who condescended to make it His dwelling place. She was accustomed to speak of learning the mysterious art of prayer by an apprenticeship at the throne of grace. She saw that prayer is not to be made dependent on the various states of emotion in which one comes to God. “The question,” she said, “is not one of mere delight.” She illustrated in her own quaint way the truth that moods have nothing to do with the duty of prayer. “When one of your little brothers asks you to lend him your knife, do you inquire first what is the state of his mind? If you do, what reply can he make but this: ‘The state of my mind is, I want your knife.’” (J. L. Nye.)

Prayer a training for prayer

Manton says, “By running and breathing yourselves every day, you are the fitter to run in a race; so the oftener you come into God’s presence, the greater confidence, and freedom, and enlargement it will bring.” No doubt by praying we learn to pray; and the more we pray the oftener we can pray, and the better we can pray. He who prays by fits and starts is never likely to attain to that effectual, fervent prayer, which availeth much. Prayer is good, the habit of prayer is better, but the spirit of prayer is the best of all. It is in the spirit of prayer that we pray without ceasing, and this can never be acquired by the man who ceases to pray. It is wonderful what distances men can run who have long practised the art, and it is equally marvellous for what a length of time they can maintain a high speed after they have once acquired stamina and skill in using their muscles. Great power in prayer is within our reach, but we must go to work to obtain it. Let us never imagine that Abraham could have interceded so successfully for Sodom if he had not been all his lifetime in the practice of communion with God. Jacob’s all-night at Peniel was not the first occasion upon which he had met his God. We may even look upon our Lord’s most choice and wonderful prayer with His disciples before His Passion as the flower and fruit of His many nights of devotion, and of His often rising up a great while before day to pray. A man who becomes a great runner has to put himself in training, and to keep himself in it; and that training consists very much of the exercise of running. Those who have distinguished themselves for speed have not suddenly leaped into eminence, but have long been runners. If a man dreams that he can become mighty in prayer just when he pleases, he labours under a great mistake. The prayer of Elias, which shut up heaven and afterwards opened its floodgates, was one of a long series of mighty prevailings with God. Oh, that Christian men would remember this! Perseverance in prayer is necessary to prevalence in prayer. These great intercessors, who are not so often mentioned as they ought to be in connection with confessors and martyrs, were nevertheless the grandest benefactors of the Church; but it was only by abiding at the mercy seat that they attained to be such channels of mercy to men. We must pray to pray, and continue in prayer that our prayers may continue. O Thou, by whom we come to God, seeing Thou hast Thyself trodden the way of prayer, and didst never turn from it, teach me to remain a suppliant as long as I remain a sinner, and to wrestle in prayer so long as I have to wrestle with the powers of evil. Whatever else I may outgrow, may I never dream that I may relax my supplications. (C. H. Spurgeon.)

Ejaculatory prayer

Ejaculations take not up any room in the soul. They give liberty of callings, so that at the same instant one may follow his proper vocation. The husbandman may dart forth an ejaculation, and not make a balk the more; the seaman, nevertheless, steer his ship right in the darkest night. Yea, the soldier at the same time may shoot out his prayer to God, and aim his pistol at his enemy, the one better hitting the mark for the other. The field wherein bees feed is no whit the barer for their biting; when they have taken their full repast on flowers or grass, the ox may feed, the sheep fat on their reversions. The reason is, because those little chemists distil only the refined part of the flower, leaving only the grosser substance thereof. So ejaculations bind not men to any bodily observance, only busy the spiritual half, which maketh them consistent with the prosecution of any other employment. (T. Fuller, D. D.)

Prayer without petition

Prayer is not always petition, thanksgiving, confession, adoration, etc.; it is often an unuttered and unutterable communion. A nervous clergyman, who could only compose to advantage when absolutely alone and undisturbed, thoughtlessly left his study door unlocked, and his little three-year-old child softly opened the door and came in. He was disturbed, and, a little impatiently asked, “My child, what do you want?” “Nothing, papa.” “Then what did you come in here for?” “Just because I wanted to be with you,” was the reply. To come into God’s presence and wait before Him, wanting nothing but to be with Him--how such aa hour now and again would rest us! We have a friend who leaves his business place, especially when particularly burdened with care, and rides up to the great cathedral, where he sits down for an hour, and then goes back again to business. He says, “It is so quiet there, it rests and quiets me.” How much more might we find a quiet resting place for our weary souls and bodies, by just resting in the Lord, sitting without petition at His feet, or as John, leaning our heads upon His bosom. (Independent.)

Prayer always seasonable

There is nothing which is right for us to do, but it is also right to ask that God would bless it; and, indeed, there is nothing so little but the frown of God can convert it into the most sad calamity, or His smile exalt it into a most memorable mercy; and there is nothing we can do but its complexion for weal or woe depends entirely on what the Lord will make it. It is said of Matthew Henry, that no journey was undertaken, or any subject or course of sermons entered upon, no book committed to the press, nor any trouble apprehended or felt, without a particular application to the mercy seat for direction, assistance, and success. It is recorded of Cornelius Winter that he seldom opened a book, even on general subjects, without a moment’s prayer. The late Bishop Heber, on each new incident of his history, or on the eve of any under taking, used to compose a brief prayer, imploring special help and guidance. A physician, of great celebrity, used to ascribe much of his success to three maxims of his father’s, the last and best of which was, “Always pray for your patients.”

Continuous prayer

Dr. Raleigh used to say that he could not preach without communion with nature, and this meant, for him, communion with God. Those who knew him best knew that he lived in an inner world of prayer. He seldom spoke of such experiences; but he has said, “I cannot always pray when I would, but some days I seem to pray all day long.” He used to think out his sermons during his solitary walks, and his freshest thoughts came to him under the open sky. (Life of Dr. Raleigh.)

Prayer a security

There is a curious fish found in some of the Indian rivers, which may be called the river Remora. Nature has provided it with a sucker beneath the jaws, which enables it to attach itself to a rock, and so resist the terrific current to which it is exposed in the rainy seasons. What that provision is to the fish, prayer is to you. By it you may cling to the rock, though all else threatens to sweep you away.

Given to prayer

“During his seclusion at Enderley,” writes one of the biographers of Robert Hall, “almost entirely without society, he spent much of his time in private devotion, and not infrequently set apart whole days for prayer and fasting--a practice which he continued to the end of life, deeming it essential to the revival and preservation of personal religion. When able to walk, he wandered in the fields and sought the shady grove, which often echoed with the voice of prayer and witnessed the agony of his supplications. He was frequently so absorbed in these sacred exercises as to be unaware of the approach of persons passing by, many of whom recollected with deep emotion the fervour and importunity of his addresses at the mercy seat, and the groanings which could not be uttered. His whole soul appears, indeed, to have been in a state of constant communion with God; his lonely walks amid the woodland scenery were rendered subservient to that end, and all his paths were bedewed with the tears of penitential prayer. Few men have spent more time in private devotion, or resorted to it with more relish, or had a deeper practical conviction of its benefits and its pleasures, as well as of its obligation as a duty binding upon all.” (Joseph Cook.)