October 9

Continue in prayer.—Colossians 4:2.

In this verse and the two following, the apostle stirs up the Colossians to that most divine and useful work of prayer. The subject requiring to be treated in expounding these words, Continue in prayer, are two: 1. Earnestness or intention of mind, whilst occupied in prayer. 2. An assiduous frequency in prayer. For both these are contained in the word continue.

First, as to earnestness, or intention of mind, it is indeed very necessary on many accounts:

1. Because the occasions for prayer of this kind are such as ought greatly to excite the human mind to perform this work seriously and with the whole strength. For the magnitude of our intention is always wont to correspond, at least, it ought to correspond, to the magnitude of the business which is undertaken. But now, as one says, "there is no business that can be compared with that of obtaining pardon, grace, and glory: but these are things which in an especial manner are sought by prayer." Therefore, to seek such great and good things frigidly, in a way of duty merely, what else is it but to mock God?

2. Because those dead and sleepy prayers, which are uttered with a mind either wandering or benumbed, neither reach heaven, nor can move God to hear. For our prayers stand instead of a messenger between us and God; but if a messenger shall either loiter, or sleep by the way, he will neither reach the end of his journey, nor effect the business intrusted to him. Hence says Cyprian, "With what effrontery dost thou require to be heard of God, when thou dost not thyself hear the sounds of thy own voice?"

3. This intention of mind and fervor of spirit in prayer is required, because the heart, inflamed with this spiritual heat, immediately grows soft and is dilated, and becomes more apt and capable for receiving the Divine gifts. And I think this was the cause that the Egyptian Brethren should have wished to use "the most brief and rapid ejaculations in prayer;" namely, "that their intention should not vanish and be blunted through delays," as Augustine says.

4. This intention and ardor of mind is most especially desirable even on the account, that it is a most sure sign of a pious and devoted mind; as, on the other hand, a cold and sleepy prayer is a mark of a carnal mind, and one riveted to earthly things. Thus says Chrysostom: "When I see any one not diligent in prayer, it is forthwith clear to me, that he can possess nothing exalted in his mind: again, when I behold any one earnest and very persevering in prayer, I conclude that he is endowed with all virtue and piety."

5. Because this ardent desire, upon the testimony of Scripture, breaks forth in the prayers of all the saints. Jacob, by this effort of fervid prayer, when he wrestled with God himself, came off conqueror. Moses by this same tied up as it were the hand of God, nor suffered him to destroy the rebellious Israelites. On account of this earnestness, David everywhere calls prayer his cry. In a word; this intention and fervor have ever greatly availed to the effectual obtaining of the object prayed for, as the Apostle James testifies, the effectual fervent prayer of a righteous man availeth much. What is that fervent prayer, but prayer excited, actuated, and as it were quickened, by some influence of the Spirit?

Secondly, an assiduous frequency in prayer. This exercise ought to be such and so continued, that in that respect we are commanded in the holy Scriptures to pray always. Christ himself teaches his disciples by a parable, that we ought always to pray and not to faint. Pray without ceasing, says the apostle.

Which phrases are not to be taken in that sense, as though, leaving and renouncing all other concerns, we should only be occupied in and cleave to prayer: but as Augustine has rightly observed, that charge, Pray without ceasing, "is to be received thus soberly, that certain seasons of prayer should not be omitted in any day." For he is deemed never to cease from his work, who works when he can and ought. This perseverance of prayer then, does not require an uninterrupted, but a frequently repeated act of prayer: that is to say, we should not lay aside the desire of prayer, either by the weariness of expectation, or the despair of obtaining, or for any other cause whatever; but we should invoke God frequently, and frequently plead with him, even when he seems to have shut his ears to our prayers.

Our prayers ought to be constant: 1. Because we have constant and infinite causes for prayer. For whatever good we have, or desire to have; whatever evil we either suffer, or deserve to suffer, or fear; all these things supply matter for prayer. The blessings which we have excite to prayer; because in this manner God is to be honored on account of the benefits received: the blessings which we want stir up to prayer; because they are to be looked for from God alone. The evils which we suffer call to prayer; because they can be removed by God alone: the evils which we fear; because by him alone can they be banished.

2. Because constancy and importunity are the most efficacious means of obtaining what we seek; as Christ has taught us in that parable, Luke xviii.; and has also shown in his own dealing towards the Canaanitish woman, importunately beseeching him, and urging her prayers again and again. Hence Gregory says, "God would be asked, would be compelled, would be conquered as it were, by importunity: this violence is good, whereby God is not offended, but appeased."

3. Because this perseverance in prayer greatly contributes to the declaring, increasing, and strengthening our faith. For it is the property of a proud and disdainful petitioner, to suffer no delays, and immediately to draw back from prayer on account of any adjournment. Hence that speech, 2 Kings, vi. 33. What should I wait for the Lord any longer? But on the other hand, David says, In the morning will I direct my prayer unto thee, and will look up. Faith, then, will not immediately draw back but abide as it were in hope, and wait until it shall seem good to God to grant its request.

Instructions regarding the intention arising from these considerations.

1. Whereas we are excited by the apostle to intensity and fervor of mind in prayer, we must conclude, that we are by nature frigid and torpid in this exercise, so that we can scarcely abstain from sleep unless we have a monitor and one to arouse us.

2. We must therefore beseech God to impart to us the spirit of prayer: for flesh and blood neither knows nor can understand the true and just ground of prayer without the teaching and inspiration of the Spirit. Hence that declaration in Romans 8:26: We know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings, which can not be uttered.

3. Hence we clearly deduce, that the prayers of those persons are of none, or of little moment, who by no sense, no understanding of those things which are uttered, mutter forth their daily prayers, that they may be only said thereby to have prayed. But they might have learnt even from this place, that prayer is not a mere matter of duty, but a serious and laborious concern, in which it behooves us to be instant, not to sleep.

Instructions referring to constancy or perseverance.

1. We must above all things take care not to be drawn away at any time from this so necessary exercise of prayer, by our pleasures, our business, or any other hindrances. For like as if you should cut the nerves, you would leave the whole body without motion and strength as a huge trunk; so if you set aside prayer (which Chrysostom calls the nerve of the soul), you render the man altogether maimed and feeble, and without any spiritual motion. And here the eminent Daniel is set before us, who could not be restrained from prayer even for one day, either by the royal edict, or the risk of death.

2. Hence we may infer the misery of the ungodly and unbelievers: who, as they are void of faith and the love of God, can not indeed pray, except for form's sake, much less can they continue in prayer. But what is more miserable than he who can not hold any commerce with the very fountain of blessedness?

3. Hence appears the happiness of the godly and faithful: who, as they enjoy fervent and persevering prayer as an inexhaustible treasure, can never want any thing which is necessary and beneficial for them. For if ye, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?