Pray without ceasing. There is a mutual affinity between joy, prayer, and thanksgiving, as we see by other passages of Scripture (Philippians 3:4-6; Colossians 4:2).

I. PRAYER THE DUTY, THE PRIVILEGE, THE INTEREST, OF ALL BELIEVERS.

1. It is a commanded duty. (Matthew 7:7.)

2. It is a sign of conversion. (Acts 9:11.)

3. Saints delight in it. (Psalm 42:4; Psalm 122:1.)

4. It is recommended:

(1) By the example of Christ (Luke 22:32).

(2) By the experience of past mercies (Psalm 4:1).

(3) By the faithfulness of God (Psalm 143:1).

(4) By the fullness of the promises (Psalm 119:49; 1 John 5:15).

II. THE NECESSITY OF CONSTANT SUPPLICATION. ¢¢ Pray without ceasing."

1. There is nothing in the words to justify the neglect of other duties. The apostle traveled and preached and labored with his hands as well as prayed; but he cultivated a constant spirit of supplication. It is not true, therefore, that it can be fulfilled only in idea.

2. It is a command not to be fulfilled by set hours of prayer, much less by adherence to a monastic ragout of devotion. Yet it is not inconsistent with set hours. The psalmist prayed at evening, morning, and noon (Psalm 55:17). Yea, "seven times a day do I praise thee" (Psalm 119:164). Daniel prayed three times a day (Daniel 6:10).

3. The apostle enjoins a constant spirit of prayer in view of our constant dependence on the Lord. Prayer should interspace all our works. The heart may rise to a throne of grace in inward prayer when the hands are busy with the duties of life. - T.C.

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.)

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.")

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, 4). 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.)

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.)

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 8:12-16); 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 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.)

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 (2 Samuel 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 (Psalm 104:9).(2) Vital prayer. All duties may be resolved into prayer or praise (Psalm 25:5; Proverbs 23:27).(3) Continuance in prayer till we receive the answer (Luke 18:1; Matthew 15:22-28; 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: Psalm 62:8; Luke 21:36).(2) The examples of the saints should move us. David (Psalm 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 (Psalm 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; Psalm 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, 21; Psalm 116:1, 2).(2) The three related duties — joy, prayer, thanksgiving — are promoted by frequent prayer (Philippians 4:6, 7; Psalm 116:2; 1 Samuel 1:27, 28).

(T. Manton, D. D.)

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.)

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.)

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.)

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.)

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.)

"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.)

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.)

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.)

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.)

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.)

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.)

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 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.)

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."

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.)

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.

"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.)

Paul, ThessaloniansThessalonicaCeasing, Constantly, Continually, Prayer, Prayers, Unceasing, Unceasingly1. He proceeds in the description of Christ's coming to judgment;
16. and gives various instructions;
23. and so concludes the epistle.

1 Thessalonians 5:17

     8251   faithfulness, to God
     8349   spiritual growth, means of
     8459   perseverance
     8602   prayer
     8610   prayer, asking God
     8613   prayer, persistence
     8618   prayerfulness
     8619   prayer, in church
     8653   importunity, to God

1 Thessalonians 5:16-18

     8289   joy, of church

1 Thessalonians 5:17-18

     5763   attitudes, positive to God

Sleep Not
"Lord, when we leave the world and come to thee, How dull, how slur, are we! How backward! How prepost'rous is the motion Of our ungain devotion! Our thoughts are millstones, and our souls are lead, And our desires are dead: Our vows are fairly promis'd, faintly paid, Or broken, or not made. * * * * * * * Is the road fair, we loiter; clogged with mire, We stick or else retire; A lamb appeals a lion, and we fear Each bush we see's a bear. When our dull souls direct our thoughts to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

"Pray Without Ceasing"
Observe, however, what immediately follows the text: "In everything give thanks." When joy and prayer are married their first born child is gratitude. When we joy in God for what we have, and believingly pray to him for more, then our souls thank him both in the enjoyment of what we have, and in the prospect of what is yet to come. Those three texts are three companion pictures, representing the life of a true Christian, the central sketch is the connecting link between those on either side. These …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Awake! Awake!
"Tired nature's sweet restorer, balmy sleep." Sleep God hath selected as the very figure for the repose of the blessed. "They that sleep in Jesus," saith the Scripture. David puts it amongst the peculiar gift's of grace: "So he giveth his beloved sleep." But alas! sin could not let even this alone. Sin did over-ride even this celestial metaphor; and though God himself had employed sleep to express the excellence of the state of the blessed, yet sin must have even this profaned, ere itself can be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Fenelon -- the Saints Converse with God
Francois de Salignac de La Mothe-Fenelon, Archbishop of Cambray, and private tutor to the heir-apparent of France, was born of a noble family in Perigord, 1651. In 1675 he received holy orders, and soon afterward made the acquaintance of Bossuet, whom he henceforth looked up to as his master. It was the publication of his "De l'Education des Filles" that brought him his first fame, and had some influence in securing his appointment in 1689 to be preceptor of the Duke of Burgundy. In performing this …
Various—The World's Great Sermons, Vol. 2

Consecration: what is It?
The second step that must needs be taken by those of us who have been living without the Fullness, before it can be obtained, is Consecration, a word that is very common and popular; much more common and popular, it is feared, than the thing itself. In order to be filled with the Holy Ghost one must first be "cleansed," and then one must be "consecrated". Consecration follows cleansing, and not vice versa. Intelligent apprehension of what consecration is, and of what it involves, is necessary to …
John MacNeil—The Spirit-Filled Life

Thirty-First Lesson. Pray Without Ceasing;'
Pray without ceasing;' Or, A Life of Prayer. Rejoice evermore. Pray without ceasing. In everything give thanks.--I Thess. v. 16, 17, 18. OUR Lord spake the parable of the widow and the unjust judge to teach us that men ought to pray always and not faint. As the widow persevered in seeking one definite thing, the parable appears to have reference to persevering prayer for some one blessing, when God delays or appears to refuse. The words in the Epistles, which speak of continuing instant in …
Andrew Murray—With Christ in the School of Prayer

Early Afflictions
"Misery stole me at my birth And cast me helpless on the wild." The words of this hymn express my condition from my first advent into the world. My mother had overworked before I was born; and, as a result, I suffered bodily affliction from infancy. I was scarely two years old when I began having spasms. My eyes would roll back in my head, I would froth at the mouth, the tendons of my jaws would draw, causing me to bite my cheeks until the blood ran from my mouth, and I would become unconscious. …
Mary Cole—Trials and Triumphs of Faith

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II

The Alarum
That is not, however, the topic upon which I now desire to speak to you. I come at this time, not so much to plead for the early as for the awakening. The hour we may speak of at another time--the fact is our subject now. It is bad to awake late, but what shall be said of those who never awake at all? Better late than never: but with many it is to be feared it will be never. I would take down the trumpet and give a blast, or ring the alarm-bell till all the faculties of the sluggard's manhood are …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

Getting Ready to Enter Canaan
GETTING READY TO ENTER CANAAN Can you tell me, please, the first step to take in obtaining the experience of entire sanctification? I have heard much about it, have heard many sermons on it, too; but the way to proceed is not yet plain to me, not so plain as I wish it were. Can't you tell me the first step, the second, third, and all the rest? My heart feels a hunger that seems unappeased, I have a longing that is unsatisfied; surely it is a deeper work I need! And so I plead, "Tell me the way." …
Robert Lee Berry—Adventures in the Land of Canaan

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew …
Henry T. Sell—Studies in the Life of the Christian

Paul a Pattern of Prayer
TEXT: "If ye shall ask anything in my name I will do it."--John 14:14. Jesus testified in no uncertain way concerning prayer, for not alone in this chapter does he speak but in all his messages to his disciples he is seeking to lead them into the place where they may know how to pray. In this fourteenth chapter of John, where he is coming into the shadow of the cross and is speaking to his disciples concerning those things which ought to have the greatest weight with them, the heart of his message …
J. Wilbur Chapman—And Judas Iscariot

Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48.
In the 43rd verse, the Savior says, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward …
Charles G. Finney—Lectures to Professing Christians

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers', …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not …
Thomas Watson—A Body of Divinity

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Letter cxx. To Hedibia.
At the request of Hedibia, a lady of Gaul much interested in the study of scripture, Jerome deals with the following twelve questions. It will be noticed that several of them belong to the historical criticism of our own day. (1) How can anyone be perfect? and How ought a widow without children to live to God? (2) What is the meaning of Matt. xxvi. 29? (3) How are the discrepancies in the evangelical narratives to be accounted for? How can Matt. xxviii. 1 be reconciled with Mark xvi. 1, 2. (4) How …
St. Jerome—The Principal Works of St. Jerome

How Christ is to be Made Use Of, in Reference to Growing in Grace.
I come now to speak a little to the other part of sanctification, which concerneth the change of our nature and frame, and is called vivification, or quickening of the new man of grace; which is called the new man, as having all its several members and parts, as well as the old man; and called new, because posterior to the other; and after regeneration is upon the growing hand, this duty of growing in grace, as it is called, 2 Pet. iii. &c. is variously expressed and held forth to us in Scripture; …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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