Metropolitan Tabernacle Pulpit · Sermon No. 1039
Delivered on Lord’s Day Morning, March 10th, 1872, by, the Metropolitan Tabernacle, Newington.
‘Pray without ceasing.”1 Thessalonians 5:17.
THE POSITION OF OUR TEXT is very suggestive. Observe what it follows. It comes immediately after the precept, ‘Rejoice evermore;’ as if that command had somewhat staggered the reader, and made him ask ‘How can I always rejoice?’ and, therefore, the apostle appended as answer, ‘Always pray.’ The more praying the more rejoicing. Prayer gives a channel to the pent-up sorrows of the soul, they flow away, and in their stead streams of sacred delight pour into the heart. At the same time the more rejoicing the more praying; when the heart is in a quiet condition, and full of joy in the Lord, then also will it be sure to draw nigh unto the Lord in worship. Holy joy and prayer act and react upon each other.
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 three precepts are an ornament of grace to every believer’s neck, wear them every one of you, for glory and for beauty; ‘Rejoice evermore;’ ‘Pray without ceasing;’ ‘in everything give thanks.’
But we cannot spare any time for the consideration of the context, but must advance to the precept in hand. Our text though exceedingly short is marvellously full, and we will discuss it under the following heads. We shall ask and answer four questions. What do these words imply? Secondly, What do they actually mean? Thirdly, How shall we obey them? And, fourthly, Why should WE especially obey them?
I. WHAT DO THESE WORDS IMPLY? ‘Pray without ceasing.’ Do they not imply that the use of the voice is not an essential element in prayer? It would be most unseemly even if it were possible for us to continue unceasingly to pray aloud. There would of course be no opportunity for preaching and hearing, for the exchange of friendly intercourse, for business, or for any other of the duties of life; while the din of so many voices would remind our neighbors rather of the worship of Baal than that of Zion. It was never the design of the Lord Jesus that our throats, lungs, and tongues should be for ever at work. Since we are to pray without ceasing, and yet could not pray with the voice without ceasing, it is clear that audible language is not essential to prayer. We may speak a thousand words which seem to be prayer, and yet never pray; on the other hand, we may cry into God’s ear most effectually, and yet never say a word. In the book of Exodus God is represented as saying to Moses, ‘Why criest thou unto me?’ And yet it is not recorded that Moses had uttered so much as a single syllable at that time. It is true that the use of the voice often helps prayer. I find, personally, that I can pray best when alone if I can hear my own voice; at the same time it is not essential, it does not enter at all into the acceptability, reality, or prevalence of prayer. Silence is as fit a garment for devotion as any that language can fashion.
It is equally clear that the posture of prayer is of no great importance, for if it were necessary that we should pray on our knees we could not pray without ceasing, the posture would become painful and injurious. To what end has our Creator given us feet, if he desires us never to stand upon them? If he had meant us to be on our knees without ceasing, he would have fashioned the body differently, and would not have endowed us with such unnecessary length of limb. It is well to pray on one’s knees; it is a most fitting posture; it is one which expresses humility, and when humility is truly felt, kneeling is a natural and beautiful token of it, but, at the same time, good men have prayed flat upon their faces, have prayed sitting, have prayed standing, have prayed in any posture, and the posture does not enter into the essence of prayer. Consent not to be placed in bondage by those to whom the bended knee is reckoned of more importance than the contrite heart.
It is clear, too, from the text, that the place is not essential to prayer, for if there were only certain holy places where prayer was acceptable, and we had to pray without ceasing, our churches ought to be extremely large, that we might always live in them, and they would have to comprise all the arrangements necessary for human habitations. If it be true that there is some sanctity this side of a brick-wall more than there is on the other side of it, if it be true that the fresh air blows away grace, and that for the highest acceptance we need groined arches, pillars, aisle, chancel, and transept, then farewell, ye green lanes, and fair gardens, and lovely woods, for henceforth we must, without ceasing, dwell where your fragrance and freshness can never reach us. But this is ridiculous; wherefore I gather that the frequenting of some one particular place has little or nothing to do with prayer; and such a conclusion is consistent with the saying of Paul upon Mars’ Hill, ‘God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.’