Lucas 18:1

DISCOURSE: 1556
THE DUTY OF PERSEVERING IN PRAYER

Lucas 18:1. Men ought always to pray, and not to faint.

THE efficacy of prayer is continually exhibited in the sacred writings, and every incitement to it is afforded us: nevertheless we are prone to faint in the performance of it. To encourage our perseverance in it our Lord delivered a parable. Waving all notice of the parable itself, we shall consider,

I. Our duty—

To be always in the act of prayer would interfere with other duties: that which is here inculcated, implies that we pray,

Statedly—

[Regular seasons for prayer should be fixed. Except in cases of absolute necessity [Note: Mateus 9:13.] they should be adhered to. We should constantly acknowledge God in the public assembly [Note: Hebreus 10:25.]. We should maintain his worship also in our families [Note: Abraham and Joshua were noted for their attention to family religion, Gênesis 18:19; Josué 24:15 : and our Lord’s example is worthy of imitation; he not only expounded his parables to his disciples in private, but prayed with them. See Lucas 9:18. which means, “he was at a distance from the multitude, and praying with his disciples.”]; nor should we on any account omit it in our closets [Note: How frequent the stated seasons shall be, must be left to our own discretion; David’s example is good, Salmos 55:17. But as the morning and evening sacrifices were called the continual burnt-offering, so they may be said to pray always, who pray at those returning seasons.]

Occasionally—

[There are many particular occasions which require us to pray: in prosperity, that God may counteract its evil tendency [Note: Our liturgy teaches us to pray, in all time of our wealth. See Provérbios 30:9.]: in adversity, that we may be supported under it [Note: Tiago 5:13.]: in times of public distress or danger, to avert the calamity [Note: 2 Crônicas 7:14.]

Habitually—
[We should maintain a spiritual frame of mind. We may have a disposition for prayer in the midst of business; nor will secret ejaculations prevail less than solemn devotions [Note: Compare 2 Samuel 15:31. with 2 Samuel 17:14; 2 Samuel 17:23. See also Neemias 2:4; Neemias 2:6.]

To pray thus is our duty; “We ought,” &c.
It is a duty we owe to God—

[He, our Creator, Preserver, and Redeemer, has commanded it; nor can any thing absolve us from our obligation to obey.]
We owe it also to our neighbour—

[The edification of Christ’s mystical body depends, not only on the union of every part with the head, but on the whole being fitly framed together, and on every joint supplying its proper nourishment [Note: Efésios 4:16; Colossenses 2:19.]. But if we be remiss in prayer, we shall be incapable of administering that benefit, which other members have a right to expect from us [Note: Samuel had a deep conviction of this truth; 1 Samuel 12:23.]

We owe it to ourselves—

[A “spirit of supplication” is as necessary to the soul, as food to the body; nor can we feel any regard for our souls, if we do not cultivate it.]
It is, however, by no means easy to fulfil this duty—

II.

The difficulties that attend it—

When we set ourselves to the performance of it, we shall find difficulties—
Before we begin to pray—
[Worldly business may occupy, or worldly amusements dissipate, our thoughts. Family cares may distract our minds, and family disagreements indispose us for this holy employment [Note: 1 Pedro 3:7.]. Lassitude of body may unfit us for the necessary exertions. We may be disabled by an invincible hardness of heart. A want of utterance may also operate as a heavy discouragement. By these means many are tempted to defer their religious exercises: but to yield to the temptation is to increase the difficulty.]

While we are engaged in prayer—
[The world is never more troublesome than at such seasons. Something seen or heard, lost or gained, done or to be done, will generally obtrude itself upon us when we are at the throne of grace. The flesh also, with its vilest imaginations, will solicit our attention; nor will Satan be backward to interrupt our devotions [Note: He has various devices whereby he strives to accomplish his purpose. He will suggest “it is needless to pray:” or, “it is presumption for so great a sinner to ask any thing of God:” or, “it is hypocrisy to ask, when the heart is so little engaged.” Sometimes he will inject into the Christian’s mind the most blasphemous and horrid thoughts; and at other times tempt him to admire his own fluency and enlargement in prayer. Such are the “fiery darts” with which he often assails the soul, Efésios 6:16.]

After we have concluded prayer—
[When we have prayed, we should expect an answer. But worldliness may again induce a forgetfulness of God; and a habit of worldly conversation drive every serious thought from our minds. Impatience to receive the desired blessings may deject us. Ignorance of the method in which God answers prayer may cause us to disquiet ourselves with many ungrounded apprehensions. Unbelief may rob us of the benefits we might have received [Note: Tiago 1:6.]. Whatever obstructs God’s answers to prayer, disqualifies us for the future discharge of that duty.]

Application—

[Let us not expect victory without many conflicts. Let us remember the effect of perseverance in the case of Moses [Note: Êxodo 17:11.]. Above all, let us attend to the parable spoken for this end [Note: Lucas 18:2.]. So shall we be kept from fainting under our discouragements, and God will fulfil to us his own promise [Note: Gálatas 6:9.] —]