Christian Prayer and Fasting

If we inquire, why there is so little love to be found amongst Christians, why the very characteristic, by which every one should know that we are disciples of the holy Jesus, is almost banished out of the Christian world, we shall find it, in a great measure, owing to a neglect or superficial performance of that excellent part of prayer, INTERCESSION, or imploring the divine grace and mercy in behalf of others.

Some forget this duty of praying for others, because they seldom remember to pray for themselves: and even those who are constant in praying to their Father who is in heaven, are often so selfish in their addresses to the throne of grace, that they do not enlarge their petitions for the welfare of their fellow Christians as they ought; and thereby fall short of attaining that Christian charity, that unfeigned love to their brethren, which their sacred profession obliges them to aspire after, and without which, though they should bestow all their goods to feed the poor, and even give their bodies to be burned, yet it would profit them nothing.

Since these things are so, I shall from the words of the text (though originally intended to be more confined) endeavor, to show,

I. FIRST, That it is every Christian’s duty to pray for others as well as for himself.

II. SECONDLY, Show, whom we ought to pray for, and in what manner we should do it. And,

III. THIRDLY, I shall offer some motives to excite all Christians to abound in this great duty of intercession.

I. FIRST, I shall endeavor to show, That it is every Christian’s duty to pray for others, as well as for himself.

Now PRAYER is a duty founded on natural religion; the very heathens never neglected it, though many Christian heathens amongst us do: and it is so essential to Christianity, that you might as reasonably expect to find a living man without breath, as a true Christian without the spirit of prayer and supplication. Thus, no sooner was St. Paul converted, but “behold he prayeth,” saith the Lord Almighty. And thus will it be with every child of God, as soon as he becomes such: prayer being truly called, The natural cry of the new-born soul.

For in the heart of every true believer there is a heavenly tendency, a divine attraction, which as sensibly draws him to converse with God, as the lodestone attracts the needle.

A deep sense of their own weakness, and of Christ’s fullness; a strong conviction of their natural corruption, and of the necessity of renewing grace; will not let them rest from crying day and night to their Almighty Redeemer, that the divine image, which they lost in Adam, may through his all-powerful mediation, and the sanctifying operation of his blessed spirit, be begun, carried on, and fully perfected both in their souls and bodies.

Thus earnest, thus importunate, are all sincere Christians in praying for themselves: but then, not having so lively, lasting, and deep a sense of the wants of their Christian brethren, they are for the most part too remiss and defective in their prayers for them. Whereas, was the love of God shed abroad in our hearts, and did we love our neighbor in that manner, in which the Son of God our savior loved us, and according to his command and example, we could not but be as importunate for their spiritual and temporal welfare, as for our own; and as earnestly desire and endeavor that others should share in the benefits of the death and passion of Jesus Christ, as we ourselves.

Let not any one think, that this is an uncommon degree of charity; an high pitch of perfection, to which not every one can attain: for, if we are all commanded to “love our neighbor (that is every man) even as ourselves,” nay to “lay down our lives for the brethren;” then, it is the duty of all to pray for their neighbors as much as for themselves, and by all possible acts and expressions of love and affection towards them, at all times, to show their readiness even to lay down their lives for them, if ever it should please God to call them to it.

Our blessed Savior, as “he hath set us an example, that we should follow his steps” in every thing else, so hath he more especially in this: for in that divine, that perfect and inimitable prayer (recorded in the 17th of St. John) which he put up just before his passion, we find but few petitions for his own, though many for his disciples welfare: and in that perfect form which he has been pleased to prescribe us, we are taught to say, not MY, but “OUR Father,” thereby to put us in mind, that, whenever we approach the throne of grace, we ought to pray not for ourselves alone, but for all our brethren in Christ.

Intercession then is certainly a duty incumbent upon all Christians.

II. Whom we are to intercede for, and how this duty is to be performed, comes next to be considered.

1. And first, our intercession must be UNIVERSAL. “I will, (says the apostle) that prayers, supplications and intercessions be made for all men.” For as God’s mercy is over all his works, as Jesus Christ died to redeem a people out of all nations and languages; so we should pray, that “all men may come to the knowledge of the truth, and be saved.” Many precious promises are made in holy writ, that the gospel shall be published through the whole world, that “the earth shall be covered with the knowledge of the Lord, as the waters cover the sea:” and therefore it is our duty not to confine our petitions to our own nation, but to pray that all those nations, who now sit in darkness and in the shadow of death, may have the glorious gospel shine out upon them, as well as upon us. But you need not that any man should teach you this, since ye yourselves are taught of God, and of Jesus Christ himself, to pray, that his kingdom may come; part of the meaning of which petition is, that “God’s ways may be known upon earth, and his saving health among all nations.”

2. Next to the praying for all men, we should, according to St. Paul’s rule, pray for KINGS; particularly for our present sovereign King George, and all that are put in authority under him: that we may lead quiet lives, in all godliness and honesty. For, if we consider how heavy the burden of government is, and how much the welfare of any people depends on the zeal and godly conversation of those that have the rule over them: if we set before us the many dangers and difficulties, to which governors by their station are exposed, and the continual temptations they be under to luxury and self-indulgence; we shall not only pity, but pray for them: that he who preserved Esther, David, and Josiah, “unspotted from the world,” amidst the grandeur of a court, and gave success to their designs, would also preserve them holy and unblameable, and prosper all the works of their hands upon them. But

3. THIRDLY, you ought, in a more especial manner, to pray for those, whom “the Holy Ghost hath made OVERSEERS over you.” This is what St. Paul begs, again and again, of the churches to whom he writes: Says he in the text, “Brethren, pray for us;” and again, in his epistle to the Ephesians, “praying always, with all manner of supplication; and for me also, that I may open my mouth boldly, to declare the mystery of the gospel.” And in another place, to express his earnestness in this request, and the great importance of their prayers for him, he bids the church “strive, (or, as the original word signifies, be in a agony) together with him in their prayers.” And surely, if the great St. Paul, that chosen vessel, that favorite of heaven, needed the most importunate prayers of his Christian converts; much more do the ordinary ministers of the gospel stand in need of the intercession of their respective flocks.

And I cannot but in a more especial manner insist upon this branch of your duty, because it is a matter of such importance: for, no doubt, much good is frequently withheld from many, by reason of their neglecting to pray for their ministers, and which they would have received, had they prayed for them as they ought. Not to mention, that people often complain of the want of diligent and faithful pastors. But how do they deserve good pastors, who will not earnestly pray to God for such? If we will not pray to the Lord of the harvest, can it be expected he will send forth laborers into his harvest?

Besides, what ingratitude is it, not to pray for your ministers! For shall they watch and labor in the word and doctrine for you, and your salvation, and shall not you pray for them in return? If any bestow favors on your bodies, you think it right, meet, and your bounden duty, to pray for them; and shall not they be remembered in your prayers, who daily feed and nourish your souls? Add to all this, that praying for your ministers, will be a manifest proof of your believing, that though Paul plant, and Apollos water, yet it is God alone who giveth the increase. And you will also find it the best means you can use, to promote your own welfare; because God, in answer to your prayers, may impart a double portion of his Holy Spirit to them, whereby they will be qualified to deal out to you larger measures of knowledge in spiritual things, and be enabled more skillfully to divide the word of truth.

Would men but constantly observe this direction, and when their ministers are praying in their name to God, humbly beseech him to perform all their petitions: or, when they are speaking in God’s name to them, pray that the Holy Ghost may fall on all them that hear the word; we should find a more visible good effect of their doctrine, and a greater mutual love between ministers and their people. For ministers hands would then be hold up by the people’s intercessions, and the people will never dare to villify or traduce those who are the constant subjects of their prayers.

4. Next to our ministers, OUR FRIENDS claim a place in our intercessions; but then we should not content ourselves with praying in general terms for them, but suit our prayers to their particular circumstances. When Miriam was afflicted with a leprosy from God, Moses cried and said, “Lord, heal her.” And when the nobleman came to apply to Jesus Christ, in behalf of his child, he said, “Lord, my little daughter lieth at the point of death, I pray thee to come and heal her.” In like manner, when our friends are under any afflicting circumstances, we should endeavor to pray for them, with a particular regard to those circumstances. For instance, is a friend sick? We should pray, that if it be God’s good pleasure, it may not be unto death; but is otherwise, that he would give him grace so to take his visitation, that, after this painful life ended, he may dwell with him in life everlasting. Is a friend in doubt in an important matter? We should lay his case before God, as Moses did that of the daughters of Zelophehad, and pray, that God’s Holy Spirit may lead him into all truth, and give all seasonable direction. Is he in want? We should pray, that his faith may never fail, and that in God’s due time he may be relieved. And in all other cases, we should not pray for our friends only in generals, but suit our petitions to their particular sufferings and afflictions; for otherwise, we may never ask perhaps for the things our friends most want.

It must be confessed, that such a procedure will oblige some often to break from the forms they use; but if we accustom ourselves to it, and have a deep sense of what we ask for, the most illiterate will want proper words to express themselves.

We have many noble instances in holy scripture of the success of this kind of particular intercession; but none more remarkable than that of Abraham’s servant, in the book of Genesis, who being sent to seek a wife for his son Isaac, prayed in a most particular manner in his behalf. And the sequel of the story informs us, how remarkably his prayer as answered. And did Christians now pray for their friends in the same particular manner, and with the same faith as Abraham’s servant did for his master; they would, no doubt, in many instances, receive as visible answers, and have as much reason to bless God for them, as he had. But

5. As we ought thus to intercede for our friends, so in like manner must we also pray for OUR ENEMIES. “Bless them that curse you, (says Jesus Christ) and pray for them that despitefully use you, and persecute you.” Which commands he enforced in the strongest manner by his own example: in the very agonies and pangs of death, he prayed even for his murderers, “Father, forgive them, for they know not what they do!” This, it must needs be confessed, is a difficult duty, yet not impracticable, to those who have renounced the things of this present life, (from an inordinate love of which all enmities arise) and who knowing the terrible woes denounced against those who offend Christ’s little ones, can, out of real pity, and a sense of their danger, pray for those by whom such offenses come.

6. Lastly, and to conclude this head, we should intercede for all that are any ways AFFLICTED in mind, body, or estate; for all who desire, and stand in need of our prayers, and for all who do not pray for themselves.

And Oh! That all who hear me, would set apart some time every day for the due performance of this most necessary duty! In order to which,

I shall now proceed,

III. To show the advantages, and offer some considerations to excite you to the practice of daily intercession. And

1. FIRST, It will fill your hearts with love one to another. He that every day heartily intercedes at the throne of grace for all mankind, cannot but in a short time be filled with love and charity to all: and the frequent exercise of his love in this manner, will insensibly enlarge his heart, and make him partaker of that exceeding abundance of it which is in Christ Jesus our Lord! Envy, malice, revenge, and such like hellish tempers, can never long harbor in a gracious intercessor’s breast; but he will be filled with joy, peace, meekness, long-suffering, and all other graces of the Holy Spirit. By frequently laying his neighbor’s wants before God, he will be touched with a fellow-feeling of them; he will rejoice with those that do rejoice, and weep with those that weep. Every blessing bestowed on others, instead of exciting envy in him, will be looked on as an answer to his particular intercession, and fill his soul with joy unspeakable and full of glory.

Abound therefore in acts of general and particular intercessions; and when you hear of your neighbor’s faults, instead of relating them to, and exposing them before others, lay them in secret before God, and beg of him to correct and amend them. When you hear of a notorious sinner, instead of thinking you do well to be angry, beg of Jesus Christ to convert, and make him a monument of his free grace; you cannot imagine what a blessed alteration this practice will make in your heart, and how much you will increase day by day in the spirit of love and meekness towards all mankind!

But farther, to excite you to the constant practice of this duty of intercession, consider the many instances in holy scripture, of the power and efficacy of it. Great and excellent things are there recorded as the effects of this divine employ. It has stopped plagues, it has opened and shut heaven; and has frequently turned away God’s fury from his people. How was Abimelech’s house freed from the disease God sent amongst them, at the intercession of Abraham! When “Phineas stood up and prayed,” how soon did the plague cease! When Daniel humbled and afflicted his soul, and interceded for the Lord’s inheritance, how quickly was an angel dispatched to tell him, “his prayer was heard!” And, to mention but one instance more, how does God own himself as it were overcome with the importunity of Moses, when he was interceding for his idolatrous people, “Let me alone,” says God!

This sufficiently shows, I could almost say, the omnipotency of intercession, and how we may, like Jacob, wrestle with God, and by an holy violence prevail both for ourselves and others. And no doubt it is owing to the secret and prevailing intercessions of the few righteous souls who still remain among us, that God has yet spared this miserably sinful nation: for were there not some such faithful ones, like Moses, left to stand in the gap, we should soon be destroyed, even as was Sodom, and reduced to ashes like unto Gomorrah.

But, to stir you up yet farther to this exercise of intercession, consider, that in all probability, it is the frequent employment even of the glorified saints: for though they are delivered from the burden of the flesh, and restored to the glorious liberty of the sons of God, yet as their happiness cannot be perfectly consummated till the resurrection of the last day, when all their brethren will be glorified with them, we cannot but think they are often importunate in beseeching our heavenly Father, shortly to accomplish the number of his elect, and to hasten his kingdom. And shall now we, who are on earth, be often exercised in this divine employ with the glorious company of the spirits of just men made perfect? Since our happiness is so much to consist in the communion of saints in the church triumphant above, shall we not frequently intercede for the church militant here below; and earnestly beg, that we may all be one, even as the Holy Jesus and his Father are one, that we may also be made perfect in one?

To provoke you to this great work and labor of love, remember, that it is the never ceasing employment of the holy and highly exalted Jesus himself, who sits at the right hand of God, to hear all our prayers, and to make continual intercession for us! So that he who is constantly employed in interceding for others, is doing that on earth, which the eternal Son of God is always doing in heaven.

Imagine therefore, when you are lifting up holy hands in prayer for one another, that you see the heavens opened, and the Son of God in all his glory, as the great high-priest of your salvation, pleading for you the all-sufficient merit of his sacrifice before the throne of his heavenly Father! Join then your intercessions with his, and beseech him, that they may, through him, come up as incense, and be received as a sweet-smelling favor, acceptable in the sight of God! This imagination will strengthen your faith, excite a holy earnestness in your prayers, and make you wrestle with God, as Jacob did, when he saw him face to face, and his life was preserved; as Abraham, when he pleaded for Sodom; and as Jesus Christ himself, when he prayed, being in an agony, so much the more earnestly the night before his bitter passion.

And now, brethren, what shall I say more, since you are taught of Jesus Christ himself, to abound in love, and in this good work of praying one for another. Though ever so mean, though as poor as Lazarus, you will then become benefactors to all mankind; thousands, and twenty times ten thousands, will then be blessed for your sakes! And after you have employed a few years in this divine exercise here, you will be translated to that happy place, where you have so often wished others might be advanced; and be exalted to sit at the right hand of our All-powerful, All-prevailing Intercessor, in the kingdom of his heavenly Father hereafter.

However, I cannot but in an especial manner press this upon you now, because all ye, amongst whom I have now been preaching, in all probability will see me no more: for I am now going (I trust under the conduct of God’s most Holy Spirit) from you, knowing not what shall befall me: I need therefore your most importunate intercessions, that nothing may move me from my duty, and that I may not “count even my life dear unto myself, so that I may finish my course with joy, and the ministry I have received of the Lord Jesus, to testify the gospel of the grace of God!”

Whilst I have been here, to the best of my knowledge, I have not failed to declare unto you the whole will of God: and though my preaching may have been a savor of death unto death to some; yet I trust it has been also a savor of life unto life to others; and therefore I earnestly hope that those will not fail to remember me in their prayers. As for my own part, the many unmerited kindnesses I have received from you, will not suffer me to forget you: out of the deep, therefore, I trust shall my cry come unto God; and whilst the winds and storms are blowing over me, unto the Lord will I make my supplication for you. For it is but a little while, and “we must all appear before the judgment seat of Christ;” where I must give a strict account of the doctrine I have preached, and you of your improvement under it. And O that I may never be called out as a swift witness, against any of those, for whose salvation I have sincerely, though too faintly, longed and labored!

It is true, I have been censured by some as acting out of sinister and selfish views; “but it is a small matter with me to be judged by man’s judgment; I hope my eye is single; but I beseech you, brethren, by the mercies of God in Christ Jesus, pray that it may be more so! And that I may increase with the increase of grace in the knowledge and love of God through Jesus Christ our Lord.

And now, brethren, what shall I say more? I could wish to continue my discourse much longer; for I can never fully express the desire of my soul towards you! Finally, therefore, brethren, “whatsoever things are holy, whatsoever things are pure, whatsoever things are honest, what soever things are of good report: if there be any consolation in Christ, if any fellowship of the spirit,” if any hopes of our appearing to the comfort of each other at the awful tribunal of Jesus Christ, “think of the things that you have heard,” and of those which your pastors have declared, and will yet declare unto you; and continue under their ministry to “work out your own salvation with fear and trembling:” so that whether I should never see you any more, or whether it shall please God to bring me back again at any time, I may always have the satisfaction of knowing that your conversation is such “as becometh the gospel of Christ.”

I almost persuade myself, that I could willingly suffer all things, so that it might any ways promote the salvation of your precious and immortal souls; and I beseech you, as my last request, “obey them that have the rule over you in the Lord;” and be always ready to attend on their ministry, as it is your bounden duty. Think not that I desire to have myself exalted at the expense of another’s character; but rather think this, not to have any man’s person too much in admiration; but esteem all your ministers highly in love, as they justly deserve for their work’s sake.

And now, “brethren, I commend you to god, and to the word of his grace, which is able to build you up, and give you an inheritance amongst all them that are sanctified.” May God reward you for all your works of faith, and labors of love, and make you to abound more and more in every good word and work towards all men. May he truly convert all that have been convinced, and awaken all that are dead in trespasses and sins! May he confirm all that are wavering! And may you all go on from one degree of grace unto another, till you arrive unto the measure of the stature of the fullness of Christ; and thereby be made meet to stand before that God, “in whose presence is the fullness of joy, and at whose right-hand there are pleasures for evermore!” Amen! Amen!

Is one meal enough? Or forty days? The Bible doesn’t prescribe any particular length of time to the Christian to fast.

As such, unless there is a naturally built in deadline for the fast (such as Esthers’ entrance to the King), we should defer to the doctrine of Christian liberty that is derived from Romans 14. Essentially, this doctrine says that each believer must be fully convinced in his own mind upon any matter that is not explicitly stated (in context) by the Bible, or any matter to which has a principle derived (in context) from the Bible.

Because of the lack of exact direction in the matter of length of time to fast, and until it might be further revealed to me, I would tell you that the length of time would be best known to each individual by their own sense, and according to their own individual faith. Perhaps you will predetermine to fast for only such a time, or perhaps God will impress upon you either before or during the fast when you should stop.

Often enough, the Bible shows a person who is troubled, and he will simply begin a fast without any known plans of ceasing.  I do not wish to discourage anyone from this type of approach.  However, when you do and you are praying, are you listening to God as well as talking to him?

You see, wrestling with God in prayer is fairly common in the Bible.  But, are you fasting in such a way that you believe that God must do whatever you ask for in prayer? Such an attitude is somewhat like magic, or even a temper tantrum.  If you do this or that you gain the effect that you desire.

For all of the questions that Job had, when God answered him, he didn’t even actually answer a single question that Job had asked.  Often, the answer to our prayer requests is different than what we thought it should look like.  However, the answers are also often exactly what we pray for.

Don’t give up on asking God for anything, but don’t neglect listening to him when he is speaking in his still, quite voice. It could be that what is troubling you, is just your own lack of understanding. It is not uncommon to gain understanding after extended and focused prayer.

One last note on this. The results of fasting while praying are not always evident within the time that you are spending fasting.  If you spend, for example, two weeks fasting; it could very well be that the answers you seek will occur nine months later, or even longer.

Esther 4:15-16

Then Esther sent this reply to Mordecai: “Go, assemble all the Jews who are found in Susa and fast in my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I will also fast in the same way. Afterward I will go to the king, even though it violates the law. If I perish, I perish!”

Esther 5:1

It so happened that on the third day Esther put on her royal attire and stood in the inner court of the palace, opposite the king’s quarters. The king was sitting on his royal throne in the palace, opposite the entrance.

“Sanctify them through thy truth: thy word is truth.” (John 17:17)

OUR LORD JESUS prayed much for his people while he was here on earth. He made Peter the special subject of his intercession when he knew that he was in extraordinary danger. The midnight wrestlings of the Son of man were for his people. In the sacred record, however, much more space is taken up by our Lord’s intercessions as he nears the end of his labors. After the closing supper, his public preaching work being ended, and nothing remaining to be done but to die, he gave himself wholly unto prayer. He was not again to instruct the multitude, nor to heal the sick, and in the interval which remained, before he should lay down his life, he girded himself for special intercession. He poured out his soul in life before he poured it out unto death.

In this wonderful prayer, our Lord, as our great High Priest, appears to enter upon that perpetual office of intercession which he is now exercising at the right hand of the Father. Our Lord ever seemed, in the eagerness of his love, to be anticipating his work. Before he was set apart for his life-work, by the descent of the Holy Ghost upon him, he must needs be about his Father’s business; before he finally suffered at the hands of cruel men, he had a baptism to be baptized with, and he was straitened till it was accomplished; before he actually died, he was covered with a bloody sweat, and was exceeding sorrowful even unto death; and in this case, before he in person entered within the veil, he made intercession for us. He never tarries when the good of his people calls for him. His love hath wings as well as feet: it is true of him evermore, “He rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.” O beloved, what a friend we have in Jesus! so willing, so speedy to do for us all that we need. Oh that we could imitate him in this, and be quick of understanding to perceive our line of service, and eager of heart to enter upon it.

This chapter, which ought to be universally known as the Lord’s Prayer, may be called the holy of holies of the word of God. Here we are admitted to that secret place where the Son of God speaks with the Father in closest fellowship of love. Here we look into the heart of Jesus, as he sets out in order his desires and requests before his Father on our behalf. Here inspiration lifts her veil, and we behold truth face to face. Our text lies somewhere near the middle of the prayer; it is the heart of it. Our Lord’s desire for the sanctification of his people pervades the whole prayer; but it is gathered up, declared, and intensified in the one sentence that I have read to you: “Sanctify them through thy truth: thy word is truth.” How invaluable must the blessing of sanctification be when our Lord, in the highest reach of his intercession, cries: “Sanctify them!” In sight of his passion, on the night before his death, our Savior lifts his eyes to the great Father, and cries in his most plaintive tones, “Father, sanctify them.” The place whereon we stand is holy ground, and the subject whereof we speak demands our solemn thought. Come, Holy Spirit, and teach us the full meaning of this prayer for holiness!

First, I call your attention to what it is the Savior asks—”sanctify them;” and then, for whom he asks it—it is for those whom his Father had given him. Thirdly, we shall note of whom he asks it: he asks this sanctification of God the Father himself, for he alone it is who can sanctify his people. Lastly, we will enquire how is this blessing to be wrought?—”Sanctify them through thy truth;” and our Lord adds an explanatory sentence, which was a confession of his own faith towards the word of the Lord, and an instruction to our faith in the same matter. “Thy word is truth.”

I. At the beginning, then, consider WHAT HE ASKED.

What is this inestimable blessing which our Savior so earnestly requests at the Father’s hand? He first prays, “Holy Father, keep them;” and again, “Keep them from the evil;” but this negative blessing of preservation from evil is not enough: he seeks for them positive holiness, and therefore he cries, “sanctify them.” The word is one of considerable range of meaning: I am not able to follow it through all its shades, but one or two must suffice.

It means, first, dedicate them to thy service; for such must be the meaning of the word further down, when we read, “For their sakes I sanctify myself.” In the Lord’s case it cannot mean purification from sin, because our Savior was undefiled; his nature was unblemished by sin, and his actions were unspotted. No eye of man, nor glance of fiend, could discover fault in him, and the search of God only resulted in the declaration that in him God was well pleased. Our Lord’s sanctification was his consecration to the fulfillment of the Divine purpose, his absorption in the will of the Father. “Lo, I come to do thy will, O God.” In this sense our interceding Lord asks that all his people may by the Father be ordained and consecrated unto holy service. The prayer means, “Father, consecrate them to thine own self; let them be temples for thine indwelling, instruments for thy use.”

Under Jewish law the tribe of Levi was chosen out of the twelve, and ordained to the service of the Lord, instead of the firstborn, of whom the Lord had said, “All the firstborn of the children of Israel are mine: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself” (Numbers 8:17). Out of the tribe of Levi one family was taken and dedicated to the priesthood. Aaron and his sons are said to have been sanctified (Leviticus 8:30). A certain tent was sanctified to the service of God, and hence it became a sanctuary; and the vessels that were therein, whether they were greater, like the altar, and the holy table, and the ark of the covenant, or whether they were of less degree, like the bowls and the snuff-dishes of the candlestick, were all dedicated or sanctified (Numbers 7:1). None of these things could be used for any other purpose than the service of Jehovah. In his courts there was a holy fire, a holy bread, and a holy oil. The holy anointing oil, for instance, was reserved for sacred uses. “Upon man’s flesh it shall not be poured;” and again, “Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.” These sanctified things were reserved for holy purposes, and any other use of them was strictly forbidden. Bullocks and lambs and sheep and turtle-doves, and so forth, were given by devout offerers, brought to the holy place, and dedicated unto God; henceforth they belonged to God, and must be presented at his altar.

This is one part of the meaning of our Lord’s prayer. He would have each of us consecrated unto the Lord, designated and ordained for divine purposes. We are not the world’s, else might we be ambitious; we are not Satan’s, else might we be covetous; we are not our own, else might we be selfish. We are bought with a price, and hence we are his by whom the price is paid. We belong to Jesus, and he presents us to his Father, and begs him to accept us and sanctify us to his own purposes. Do we not most heartily concur in this dedication? Do we not cry, “Father, sanctify us to thy service?” I am sure we do if we have realized our redeemed condition.

Beloved brethren, if the sprinkling of the blood, of which we spake last Sabbath-day, has really taken effect upon us, we belong, from this time forth, unto him that died for us, and rose again. We regard ourselves as God’s men, the liveried servants of the great King—that livery the robe of righteousness. We were as sheep going astray, but we have now returned unto the great Shepherd and Bishop of souls; and henceforth we are his people and the sheep of his pasture. If any should ask, “To whom belongest thou?” we answer, “I belong to Christ.” If any enquire, “What is thine occupation?” we reply with Jonah, “I fear God.” We are not now at our own disposal, neither can we hire ourselves out to inferior objects, mercenary aims, or selfish ambitions; for we are engaged by solemn contract to the service of our God. We have lifted up our hand unto the Lord, and we cannot draw back. Neither do we wish to withdraw from the delightful compact and covenant; we desire to keep it even unto the end. We seek no liberty to sin, nor license for self; rather do we cry, “Bind the sacrifice with cords, even unto the horns of the altar. Sanctify us, O Lord. Let us know, and let all the world know, that we are thine, because we belong to Christ.”

In addition to this, those who belonged to God, and were dedicated to his service, were set apart and separated from others. There was a special service for the setting-apart of priests; certain rites were performed at the sanctifying of dedicated places and vessels. You remember with what solemn service the Tabernacle was set up, and with what pomp of devotion the Temple itself was set apart for the divine service. The Sabbath-day, which the Lord hath sanctified, is set apart from the rest of time. To man it is a dies non, because it is the Lord’s-day.

The Lord would have those who are dedicated to him to be separated from the rest of mankind. For this purpose he brought Abraham from Ur of the Chaldees, and Israel out of Egypt. “The people shall dwell alone, and shall not be reckoned among the nations.” The Lord saith of his chosen, “This people have I formed for myself; they shall shew forth my praise.” Before long this secret purpose is followed by the open call: “Come out from among them, and be ye separate; touch not the unclean thing, and I will be a Father unto you, and ye shall be my sons and daughters.” The church of Christ is to be a chaste virgin, wholly set apart for the Lord Christ: his own words concerning his people are these, “They are not of the world, even as I am not of the world.”

By the election of grace from before the foundation of the world this distinction commences, and the names are written in heaven. Thereupon follows a redemption peculiar and special, as it is written; “These were redeemed from among men, being the firstfruits unto God and to the Lamb.” This redemption is followed by effectual calling wherein men are made to come forth from the old world into the kingdom of Christ. This is attended with regeneration, in which they receive a new life, and so become as much distinguished from their fellow-men as the living are from the dead. This separating work is further carried on in what is commonly known as sanctification, whereby the man of God is removed farther and farther from all fellowship with the unfruitful works of darkness, and is changed from glory unto glory, into an ever-growing likeness of his Lord, who was “holy, harmless, undefiled separate from sinners.”

Those who are sanctified in this sense have ceased to be unequally yoked together with unbelievers; they have ceased to run with the multitude to do evil; they are not conformed to this present evil world; they are strangers and pilgrims upon the earth. The more assuredly this is true of them the better. There are some, in these apostate days, who think that the church cannot do better than to come down to the world to learn her ways, follow her maxims, and acquire her “culture.” In fact, the notion is that the world is to be conquered by our conforming to it. This is as contrary to Scripture as the light is to the darkness. The more distinct the line between him that feareth God and him that feareth him not, the better all round. It will be a black day when the sun itself is turned into darkness. When the salt has lost its savor, and no longer opposes putrefaction, the world will rot with a vengeance.

That text is still true, “Ye are of God, little children, and the whole world lieth in the wicked one.” The seed of the woman knows no terms with the serpent brood but continual war. Our Lord saith that in this matter he came not to send peace on the earth, but a sword. “Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.”

If the church seeks to cultivate the friendship of the world, she has this message from the Holy Ghost by the pen of the apostle James: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.” He charges all who would please the world with the black and filthy crime of spiritual adultery. The heart which ought to be given to Christ and purity must not wander forth wantonly to woo the defiled and polluted things of this present evil world. Separation from the world is Christ’s prayer for us.

Put these two things together, dedication to God and separation unto him, and you are nearing the meaning of the prayer. But, mark you, it is not all separation that is meant; for, as I told you in the reading there are some who “separate themselves,” and yet are sensual, not having the Spirit. Separation for separation’s sake savours rather of Babel than of Jerusalem. It is one thing to separate from the world, and another thing to be separate from the church. Where we believe that there is living faith in Jesus, and the indwelling of the Holy Ghost, we are not called to division, but to unity. For actual and manifest sin we must separate ourselves from offender—; but we err if we carry on this separation where it is not authorized by the word of God.

The Corinthians and Galatians were far from being perfect in life, and they had made many mistakes in doctrine, yea, even upon vital points; but inasmuch as they were truly in Christ, Paul did not command any to come out of those churches, and to be separate therefrom; but he exhorted them to prove each man his own work, and he labored to bring them all back to the one and only gospel, and to a clearer knowledge of it. We are to be faithful to truth; but we are not to be of a contentious spirit, separating ourselves from those who are living members of the one and indivisible body of Christ. To promote the unity of the church, by creating new divisions, is not wise. Cultivate at once the love of the truth and the love of the brethren.

The body of Christ will not be perfected by being rent. Truth should be the companion of love. If we heartily love even those who are in some measure in error, but who possess the life of God in their souls, we shall be the more likely to set them right. Separation from the world is a solemn duty, indeed it is the hard point, the crux and burden of our religion. It is not easy to be filled with love to men and yet for God’s sake, and even for their own sake, to be separated from them. The Lord teach us this.

At the same time, this word “sanctification” means what is commonly understood by it, namely, the making of the people of God holy. “Sanctify them,” that is, work in them a pure and holy character. “Lord, make thy people holy,” should be our daily prayer. I want you to notice that this word here used in the Greek is not that which is rendered “Purify;” but it has another shade of meaning. Had it meant “purify,” it would hardly have been used in reference to our Lord as it is in the next verse.

It has a higher meaning than that. O brethren, if you are called Christians, there must be no room for doubt as to the fact that you are purged from the common sins and ordinary transgressions of mankind, else are you manifestly liars unto God, and deceivers of your own souls. They that are not moral, they that are not honest, they that are not kind, they that are not truthful, are far from the kingdom. How can these be the children of God who are not even decent children of men? Thus we judge, and rightly judge, that the life of God cannot be in that man’s soul who abides wilfully in any known sin, and takes pleasure therein.

No; purification is not all. We will take it for granted that you who profess to be Christians have escaped from the foul pollution of lust and falsehood; if you have not done so, humble yourselves before God, and be ashamed; for you need the very beginnings of grace. “They that are Christ’s have crucified the flesh.” But sanctification is something more than mere morality and respectability; it is not only deliverance from the common sins of men, but also from the hardness, deadness, and carnality of nature: it is deliverance from that which is of the flesh at its very best, and admittance into that which is spiritual and divine. That which is carnal cometh not into communion with the spiritual kingdom or Christ: we need that the spiritual nature should rise above that which is merely natural. This is our prayer—Lord, spiritualize us; elevate us; make us to dwell in communion with God; make us to know him whom flesh and blood cannot reveal or discern. May the Spirit of the living God have full sovereignty over us and perfect in us the will of the Lord, for this is to be sanctified.

Sanctification is a higher word than purification; for it includes that word and vastly more: it is not sufficient to be negatively clean; we need to be adorned with all the virtues. If ye be merely moral, how does your righteousness exceed that of the scribes and Pharisees? If ye pay your lawful debts, give alms to the poor, and observe the rites of your religion, what do ye more than others whom ye yourselves reckon to be in error?

Children of God should exhibit the love of God, they should be filled with zeal for his glory, they should live generous, unselfish lives, they should walk with God, and commune with the Most High. Ours should be a purpose and an aim far higher than the best of the unregenerate can understand. We ought to reach unto a life and a kingdom of which the mass of mankind know nothing, and care less. Now, I am afraid that this spiritual sense of the prayer is one that is often forgotten. Oh that God’s Holy Spirit might make us to know it by experimentally feeling it in ourselves! May “Holiness to the Lord” be written across the brow of our consecrated humanity!

Beloved, this prayer of our Lord is most necessary, for without sanctification how can we be saved, since it is written, “Without holiness no man shall see the Lord?” How can we be saved from sin if sin has still dominion over us? If we are not living holy, godly, spiritual lives, how can we say that we are redeemed from the power of evil?

Without sanctification we shall be unfit for service. Our Lord Jesus contemplated the sending of each one of us into the world even as the Father sent him into the world; but how can he give a mission to unsanctified men and women? Must not the vessels of the Lord be clean?

Without sanctification we cannot enjoy the innermost sweets of our holy faith. The unsanctified are full of doubts and fears; and what wonder? The unsanctified often say of the outward exercise of religion, “What a weariness it is!” and no wonder, for they know not the internal joys of it, having never learned to delight themselves in God. If they walk not in the light of the Lord’s countenance, how can they know the heaven below which comes of true godliness? Oh, it is a prayer that needs to be prayed for me, for you, for this church, and for the whole church of God! “Father, sanctify them through thy truth.”

II. Now I want you to notice, in the second place,FOR WHOM THIS PRAYER WAS OFFERED.

It was not offered for the world outside. It would not be a suitable prayer for those who are dead in sin. Our Lord referred to the company of men and women who were already saved, of whom he said that they had kept God’s Word: “Thine they were, and thou gavest them me” (John 17:6). They were therefore sanctified already in the sense of being consecrated and set apart for holy purposes; and they were also sanctified in a measure already in the sense of being made holy in character; for the immediate disciples of our Lord, with all their errors and deficiencies, were holy men. It was for the apostles that Jesus thus prayed; so that we may be sure that the most eminent saints need still to have this prayer offered for them: “Sanctify them through thy truth” (John 17:17). Though, my sisters, you may be Deborahs, worthy to be called mothers in Israel, yet you need to be made more holy. Though, my brethren, you may be true fathers in God, of whom the Scripture saith truly that we have “not many,” yet you still need that Jesus should pray for you: “Sanctify them through thy truth.”

These chosen ones were sanctified, but only to a degree. Justification is perfect the moment it is received, but sanctification is a matter of growth. He that is justified, is justified once for all by the perfect work of Jesus, but he that is sanctified by Christ Jesus must grow up in all things into him who is the Head. To make us holy is a life work, and for it we should seek the divine operation every hour; for “he that hath wrought us for the self-same thing is God.” We would rise to the utmost pitch of holy living, and never content ourselves with present attainments. Those who are most pure and honorable have yet their shortcomings and errors to mourn over. When the Lord turns the light strong upon us, we soon see the spots upon our raiment; it is indeed when we walk in the light as God is in the light that we see most our need of the cleansing blood of Jesus. If we have done well, to God be the glory of it; but we might have done better. If we have loved much, to God’s grace be the praise; but we ought to have loved more. If we have believed, and believed steadfastly, we ought to have believed to a far higher degree in our Almighty Friend. We are still below our capacities; there is a something yet beyond us. O ye sanctified ones, it is for you that Jesus prays that the Father may still sanctify you.

I want you to notice more particularly that these believers for whom our Lord prayed were to be the preachers and teachers of their own and succeeding generations. These were the handful of seed-corn out of which would grow the church of the future, whose harvest would gladden all lands. To prepare them to be sent out as Christ’s missionaries they must be sanctified. How shall a holy God send out unholy messengers? An unsanctified minister is an unsent minister. An unholy missionary is a pest to the tribe he visits; an unholy teacher in a school is an injury rather than a blessing to the class he conducts. Only in proportion as you are sanctified unto God can you hope for the power of the Holy Spirit to rest on you, and to work with you, so as to bring others to the Savior’s feet. How much may each of us have been hampered and hindered by want of holiness! God will not use unclean instruments; nay, he will not even have his holy vessels borne by unclean hands. “To the wicked, God saith, What hast thou to do to declare my statutes?” A whole host may be defeated because of one Achan in the camp; and this is our constant fear. Holiness is an essential qualificatian to a man’s fitness for being used of the Lord God for the extension of his kingdom; hence our Lord’s prayer for his apostles and other workers: “Holy Father, sanctify them.”

Furthermore, our Lord Jesus Christ was about to pray “that they all might be one;” and for this desirable result holiness is needed. Why are we not one? Sin is the great dividing element. The perfectly holy would be perfectly united. The more saintly men are, the more they love their Lord and one another; and thus they come into closer union with each other. Our errors and our sins are roots of bitterness which spring up and trouble us, and many are defiled. Our infirmities of judgment are aggravated by our imperfections of character, and our walking at a distance from our God; and these breed coldness and lukewarmness, out of which grow disunion and division, sects and heresies. If we were all abiding in Christ to the full, we should abide in union with each other and with God, and our Lord’s great prayer for the unity of his church would be fulfilled.

Moreover, our Lord finished his most comprehensive prayer by a petition that we might all be with him—with him where he is, that we may behold his glory. Full sanctification is essential to this. Shall the unsanctified dwell with Christ in heaven? Shall unholy eyes behold his glory? It cannot be. How can we participate in the splendor and triumphs of the exalted head if we are not members of his body? and how can a holy head have impure and dishonest members? No, brethren, we must be holy, for Christ is holy. Uprightness of walk and cleanness of heart are absolutely requisite for the purposes of Christian life, whether here or hereafter. Those who live in sin are the servants of sin; only those who are renewed by the Holy Ghost unto truth, and holiness, and love, can hope to be partakers of holy joys and heavenly bliss.

III. I am compelled by shortness of time to be brief upon each point; but I must dwell for a little upon the third subject of consideration, which is this—TO WHOM THIS PRAYER IS DIRECTED.

“Sanctify them through thy truth.” No one can sanctify a soul but Almighty God, the great Father of spirits. He who made us must also make us holy, or we shall never attain that character. Our dear Savior calls the great God “Holy Father” in this prayer, and it is the part of the holy God to create holiness; while a holy Father can only be the Father of holy children, for like begets like. To you that believe in Jesus he gives power to become the sons of God, and a part of that power lies in becoming holy according to the manner and character of our Father who is in heaven. As we are holy, so do we bear the image of that Lord from heaven who, as the second man, is the firstborn to whom the many brethren are conformed. The holy Father in heaven will own those as his children upon earth who are holy. The very nature of God should encourage us in our prayers for holiness; for he will not be slow to work in us to will and to do according to his perfect will.

Beloved, this sanctification is a work of God from its earliest stage. We go astray of ourselves, but we never return to the great Shepherd apart from his divine drawings. Regeneration, in which sanctification begins, is wholly the work of the Spirit of God. Our first discovery of wrong, and our first pang of penitence, are the work of divine grace. Every thought of holiness, and every desire after purity, must come from the Lord alone, for we are by nature wedded to iniquity. So also the ultimate conquest of sin in us, and the making us perfectly like to our Lord, must be entirely the work of the Lord God, who makes all things new, since we have no power to carry on so great a work of ourselves. This is a creation; can we create? This is a resurrection; can we raise the dead? Our degenerate nature can rot into a still direr putrefaction, but it can never return to purity or sweeten itself into perfection; this is of God and God alone. Sanctification is as much the work of God as the making of the heavens and the earth. Who is sufficient for these things? We go not even a step in sanctification in our own strength; whatever we think we advance of ourselves is but a fictitious progress which will lead to bitter disappointment. Real sanctification is entirely from first to last the work of the Spirit of the blessed God, whom the Father hath sent forth that he might sanctify his chosen ones. See, then, what a great thing sanctification is, and how necessary it is that our Lord should pray unto his Father, “Sanctify them through thy truth.”

The truth alone will not sanctify a man. We may maintain an orthodox creed, and it is highly important that we should do so, but if it does not touch our heart and influence our character, what is the value of our orthodoxy? It is not the doctrine which of itself sanctifies, but the Father sanctifies by means of the doctrine. The truth is the element in which we are made to live in order to holiness. Falsehood leads to sin, truth leads to holiness; but there is a lying spirit, and there is also the Spirit of truth, and by these the error and the truth are used as means to an end. Truth must be applied with spiritual power to the mind, the conscience, and the heart, or else a man may receive the truth, and yet hold it in unrighteousness. I believe this to be the crowning work of God in man, that his people should be perfectly delivered from evil. He elected them that they might be a peculiar people, zealous for good works; he ransomed them that he might redeem them from all iniquity, and purify them unto himself; he effectually calls them to a high and holy vocation, even to virtue and true holiness.

Every work of the Spirit of God upon the new nature aims at the purification, the consecration, the perfecting of those whom God in love has taken to be his own. Yea, more; all the events of Providence around us work towards that one end: for this our joys and our sorrows, for this our pains of body and griefs of heart, for this our losses and our crosses—all these are sacred medicines by which we are cured of the disease of nature, and prepared for the enjoyment of perfect spiritual health. All that befalls us on our road to heaven is meant to fit us for our journey’s end. Our way through the wilderness is meant to try us, and to prove us, that our evils may be discovered, repented of, and overcome, and that thus we may be without fault before the throne at the last. We are being educated for the skies, meetened for the assembly of the perfect. It doth not yet appear what we shall be; but we are struggling up towards it; and we know that when Jesus shall appear, we shall be like him, for we shall see him as he is. We are rising: by hard wrestling, and long watching, and patient waiting, we are rising into holiness. These tribulations thresh our wheat and get the chaff away, these afflictions consume our dross and tin to make the gold more pure. All things work together for good to them that love God; and the net result of them all will be the presenting of the chosen unto God, not having spot or wrinkle, or any such thing.

Thus I have reminded you that the prayer for sanctification is offered to the divine Father, and this leads us to look out of ourselves and wholly, to our God. Do not set about the work of sanctification yourselves, as if you could perform it alone. Do not imagine that holiness will necessarily follow because you listen to an earnest preacher, or unite in sacred worship. My brethren, God himself must work within you; the Holy Ghost must inhabit you; and this can only come to you by faith in the Lord Jesus. Believe in him for your sanctification, even as you have believed for your pardon and justification. He alone can bestow sanctification upon you; for this is the gift of God through Jesus Christ our Lord.

IV. This is a great subject, and I have but short time; so I have, in the last place, to notice with much brevity HOW SANCTIFICATION IS TO BE WROUGHT IN BELIEVERS,

“Sanctify them through thy truth: thy word is truth. “Beloved, observe how God has joined holiness and truth together. There has been a tendency of late to divide truth of doctrine from truth of precept. Men say that Christianity is a life and not a creed: this is a part truth, and very near akin to a lie. Christianity is a life which grows out of truth. Jesus Christ is the way and the truth as well as the life, and he is not properly received except he is accepted in that threefold character.

No holy life will be produced in us by the belief of falsehood. Sanctification in visible character comes out of edification in the inner faith of the heart, or otherwise it is a mere shell. Good works are the fruit of true faith, and true faith is a sincere belief of the truth. Every truth leads towards holiness; every error of doctrine, directly or indirectly, leads to sin. A twist of the understanding will inevitably bring a contortion of the life sooner or later. The straight line of truth drawn on the heart will produce a direct course of gracious walking in the life. Do not imagine that you can live on spiritual carrion and yet be in fine moral health, or that you can drink down poisonous error and yet lift up a face without spot before God. Even God himself only sanctifies us by the truth. Only that teaching will sanctify you which is taken from God’s word, that teaching which is not true, nor the truth of God, cannot sanctify you. Error may puff you up, it may even make you think that you are sanctified; but there is a very serious difference between boasting of sanctification and being sanctified, and a very grave difference between setting up to be superior to others and being really accepted before God. Believe me, God works sanctification in us by the truth, and by nothing else.

But what is the truth? There is the point. Is the truth that which I imagine to be revealed to me by some private communication? Am I to fancy that I enjoy some special revelation, and am I to order my life by voices, dreams, and impressions? Brethren, fall not into this common delusion. God’s word to us is in Holy Scripture. All the truth that sanctifies men is in God’s Word. Do not listen to those who cry, “Lo here!” and “Lo there!” I am plucked by the sleeve almost every day by crazy persons and pretenders who have revelations. One man tells me that God has sent a message to me by him; and I reply, “No, sir, the Lord knows where I dwell, and he is so near to me that he would not need to send to me by you.” Another man announces in God’s name a dogma which, on the face of it, is a lie against the Holy Ghost. He says the Spirit of God told him so-and-so; but we know that the Holy Ghost never contradicts himself. If your imaginary revelation is not according to this Word, it has no weight with us; and if it is according to this Word, it is no new thing. Brethren, this Bible is enough if the Lord does but use it, and quicken it by his Spirit in our hearts. Truth is neither your opinion, nor mine; your message, nor mine. Jesus says, “Thy word is truth.” That which sanctifies men is not only truth, but it is the particular truth which is revealed in God’s Word—”Thy word is truth.” What a blessing it is that all the truth that is necessary to sanctify us is revealed in the Word of God, so that we have not to expend our energies upon discovering truth, but may, to our far greater profit, use revealed truth for its divine ends and purposes! There will be no more revelations; no more are needed. The canon is fixed and complete, and he that adds to it shall have added to him the plagues that are written in this Book. What need of more when here is enough for every practical purpose? “Sanctify them through thy truth: thy word is truth.”

This being so, the truth which it is needful for us to receive is evidently fixed. You cannot change Holy Scripture. You may arrive more and more accurately at the original text; but for all practical purposes the text we have is correct enough, and our old Authorized Version is a sound one. Scripture itself cannot be broken; we cannot take from it nor add to it. The Lord has never re-written nor revised his Word, nor will he ever do so. Our teachings are full of errors, but the Spirit mistaketh not. We have the “Retractations”: of Augustine, but there are no retractations with prophets and apostles. The faith has been delivered once for all to the saints, and it standeth fast for ever. “Thy word is truth.” The Scripture alone is absolute truth, essential truth, decisive truth, authoritative truth, undiluted truth, eternal, everlasting truth. Truth given us in the word of God is that which is to sanctify all believers to the end of time: God will use it to that end.

Learn, then, my brothers, how earnestly you ought to search the Scriptures! See, my sisters, how studiously you should read this Book of God! If this is the truth, and the truth with which God sanctifies us, let us learn it, hold it, and stand fast in it. To him that gave us the Book let us pledge ourselves never to depart from his testimonies. To us, at any rate, God’s word is truth. “But they argue differently in the schools!” Let them argue. “But oratory with its flowery speech speaketh otherwise!” Let it speak: words are but air and tongues but clay. O God, “thy word is truth.” “But philosophers have contradicted it!” Let them contradict it. Who are they? God’s word is truth: we will go no farther while the world stands. But then let us be equally firm in our conviction that we do not know the truth aright unless it makes us holy. We do not hold truth in a true way unless it leads us to a true life. If you use the back of a knife it will not cut: truth hath its handle and its blade; see that you use it properly. You can make pure water kill a man; you must use every good thing aright or it will not be good. The truth, when fully used, will daily destroy sin, nourish grace, suggest noble desires, and urge to holy acts. O sirs, I do pray that we may by our lives adorn the doctrine of God our Savior in all things. Some do not so. I say this to our shame and to my own hourly sorrow.

The one point of failure to be most deeply regretted would be a failure in the holiness of our church members. If you yourselves act as others do, what witness do you bear? If your families are not graciously ordered; if your business is not conducted upon principles of the strictest integrity; if your speech is questionable as to purity or truthfulness; if your lives are open to serious rebuke—how can God accept you or send a blessing on the Church to which you belong? It is all falsehood and deceit to talk about your being the people of God when even men of the world shame you. Your faith in the Lord Jesus must operate upon your lives to make you faithful and true, it must check you here, and excite you there; it must keep you back from this, and drive you on to that; it must constantly operate upon thought and speech and act, or else you know nothing of its saving power. How can I speak more distinctly and emphatically? Do not come to me with your experiences, and your convictions, and your professions, unless you sanctify the name of God in your lives. O brethren, we had better quit our professions if we do not live up to them. In the name of him who breathed this prayer just before his face was encrimsoned with the bloody sweat, let us cry mightily unto the Father, “Sanctify us through thy truth, thy Word is truth.” As a people, we have stuck unto the Word of the Lord, but are we practically obeying it? We have determined as a congregation to keep the old ways; and I, for one, as the minister, am solemnly bound to the old faith. Oh that we might commend it by our holiness! Nothing is truth to me but this one Book, this infallibly inspired writing of the Spirit of God. It is incumbent upon us to show the hallowed influence of this Book. The vows of God are on us, that by our godly lives we should show forth his praises who has brought us out of darkness into his marvellous light. This Bible is our treasure. We prize each leaf of it. Let us bind it in the best fashion, in the best morocco of a clear, intelligent faith; then let us put a golden clasp upon it, and gild its edges by a life of love, and truth, and purity, and zeal. Thus shall we commend the volume to those who have never looked within its pages. Brethren, the sacred roll, with its seven seals, must not be held in hands defiled and polluted; but with clean hands and pure heart we must hold it forth and publish it among men. God help us so to do for Jesus’ sake! Amen.

“In every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” (Philippians 4:6)

ACCORDING TO THE TEXT, we are both by prayer and supplication to make known our requests unto God. If any distinction be intended here, I suppose that by prayer is meant the general act of devotion and the mention of our usual needs; and by supplication I think would be intended our distinct entreaties and special petitions. We are to offer the general prayer common to all the saints, and we are to add thereto the special and definite petitions which are peculiar to ourselves. We are to worship in prayer, for God is to be adored by all his saints, and then we are to beseech his favours for ourselves, according to the words of the text, letting our requests be made known unto God.

Do not forget this second form of worship. There is a good deal of generalizing in prayer, and God forbid that we should say a word against it, so far as it is sincere worship, but we want to have more of specific, definite pleading with God, asking him for such-and-such things, with a clear knowledge of what we ask. You will hear prayers at prayer-meetings, in which everything is asked in general but nothing in particular, and yet the reality and heartiness of prayer will often be best manifested by the putting up of requests for distinct blessings.

See how Abraham, when he went to worship the Lord, did not merely adore him, and in general pray for his glory, but on a special occasion he pleaded concerning the promised heir, at another time he cried, “O that Ishmael might live before thee,” and on one special occasion he interceded for Sodom. Elijah, when on the top of Carmel, did not pray for all the blessings of providence in general, but for rain, for rain there and then. He knew what he was driving at, kept to his point, and prevailed. So, my beloved friends, we have many wants which are so pressing as to be very distinct and definite, and we ought to have just so many clearly defined petitions which we offer unto God by way of supplication, and for the divine answers to these we are bound to watch with eager expectancy, so that when we receive them we may magnify the Lord.

The point to which I would draw your attention is this: that whether it be the general prayer or the specific supplication we are to offer either or both “with thanksgiving.” We are to pray about everything, and with every prayer we must blend our thanksgivings. Hence it follows that we ought always to be in a thankful condition of heart: since we are to pray without ceasing, and are not to pray without thanksgiving, it is clear that we ought to be always ready to give thanks unto the Lord. We must say with the Psalmist, “Thus will I bless thee while I live; I will lift up my hands in thy name.” The constant tenor and spirit of our lives should be adoring gratitude, love, reverence, and thanksgiving to the Most High.

This blending of thanks with devotion is always to be maintained. Always must we offer prayer and supplication with thanksgiving. No matter though the prayer should struggle upward out of the depths, yet must its wings be silvered o’er with thanksgiving. Though the prayer were offered upon the verge of death, yet in the last few words which the trembling lips can utter there should be notes of gratitude as well as words of petition. The law saith: “With all thy sacrifices thou shalt offer salt;” and the gospel says with all thy prayers thou shalt offer praise. “One thing at a time” is said to be a wise proverb, but for once I must venture to contradict it, and say two things at a time are better, when the two are prayer and thanksgiving. These two holy streams flow from one common source, the Spirit of life which dwells within us; and they are utterances of the same holy fellowship with God; and therefore it is right that they should mingle as they flow, and find expression in the same holy exercise.

Supplication and thanksgiving so naturally run into each other that it would be difficult to keep them separate: like kindred colours, they shade off into each other. Our very language seems to indicate this, for there is small difference between the words “to pray,” and “to praise.” A psalm may be either a prayer or praise, or both; and there is yet another form of utterance which is certainly prayer, but is used as praise, and is really both. I refer to that joyous Hebrew word which has been imported into all Christian languages, “Hosanna.” Is it a prayer? Yes. “Save, Lord.” Is it not praise? Yes; for it is tantamount to “God save the king,” and is used to extol the Son of David. While we are here on earth we should never attempt to make such a distinction between prayer and praise that we should either praise without prayer or pray without praise; but with every prayer and supplication we should mingle thanksgiving, and thus make known our requests unto God.

This commingling of precious things is admirable. It reminds me of that verse in the Canticles where the king is described as coming up from the wilderness in his chariot, “like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant.” There is the myrrh of prayer, and the frankincense of praise. So, too, the holy incense of the sanctuary yielded the smoke of prayer which filled the holy place, but with it there was the sweet perfume of choice spices, which may be compared to praise. Prayer and praise are like the two cherubim on the ark, they must never be separated. In the model of prayer which our Saviour has given us, saying, “After this manner pray ye,” the opening part of it is rather praise than prayer—“Our Father which art in heaven, hallowed be thy name,” and the closing part of it is praise, where we say, “For thine is the kingdom, the power, and the glory, for ever and ever. Amen.”

David, who is the great tutor and exemplar of the church as to her worship, being at once her poet and her preacher, takes care in almost every psalm, though the petition may be agonizing, to mingle exquisite praise. Take for instance, that psalm of his after his great sin with Bathsheba. There one would think, with sighs and groans and tears so multiplied, he might have almost forgotten or have feared to offer thanksgiving while he was trembling under a sense of wrath; and yet ere the psalm that begins “Have mercy upon me, O God,” can come to a conclusion the psalmist has said: “O Lord, open thou my lips, and my mouth shall show forth thy praise,” and he cannot pen the last word without beseeching the Lord to build the walls of Jerusalem, adding the promise, “then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shalt they offer bullocks upon thine alter.”

I need not stop to quote other instances, but it is almost always the case that David by the fire of prayer warms himself into praise. He begins low, with many a broken note of complaining, but he mounts and glows, and, like the lark, sings as he ascends. When at first his harp is muffled he warbles a few mournful notes and becomes excited, till he cannot restrain his hand from that well-known and accustomed string which he had reserved for the music of praise alone. There is a passage in the eighteenth Psalm, at the third verse, in which indeed he seems to have caught the very idea which I want to fix upon your minds this morning. “I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies.” He was in such a condition that he says, “The sorrows of death compassed me, and the floods of ungodly men made me afraid. The sorrows of hell compassed me about: the snares of death prevented me.” Driven by distress, he declares that he will call upon the Lord, that is, with utterances of prayer; but he does not alone regard his God as the object of prayer, but as One who is to be praised. “I will call upon the Lord, who is worthy to be praised;” and then, as if inspired to inform us of the fact that the blending of thanksgiving with prayer renders it infallibly effectual, as I shall have to show you it does, he adds, “So shall I be saved from mine enemies.”

Now, if this habit of combining thanksgiving with prayer is found in the Old Testament saints, we have a right to expect it yet more in New Testament believers, who in clearer light perceive fresh reasons for thanksgiving; but I shall give you no instance except that of the writer of my text. Does he not tell us in the present chapter that those things which we have seen in him we are to do, for his life was agreeable with his teachings?

Now, observe, how frequently he commences his epistles with a blending of supplication and thanksgiving. Turn to Romans 1:8-9, and note this fusion of these precious metals—“First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.” There is “I thank my God,” and “I make mention of you always in my prayers.” This was not written with a special eye to the percept of our text; it was natural to Paul so to thank God when he prayed. Look at Colossians 1:3 — “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you.” To the same effect we read in First Thessalonians 1:2—“We give thanks to God always for you all, making mention of you in our prayers.” Look also at Second Timothy 1:3—“I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day.” And if it be so in other epistles, we are not at all surprised to find it so in Philippians 1:3-4–”I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy.” Nor need I confine you to the language of Paul’s epistle, since it is most noteworthy that in Philippi itself (and those to whom he wrote must have remembered the incident) Paul and Silas prayed and sang praises unto God at midnight, so that the prisoners heard them. It is clear that Paul habitually practised what he here enjoins. His own prayers had not been offered without thanksgiving; what God hath joined together he had never put asunder.

With this as a preface, I invite you to consider, carefully and prayerfully, first, the grounds of thanksgiving in prayer; secondly, the evil of its absence; and thirdly, the result of its presence.

I. First, then, there are REASONS FOR MINGLING THANKSGIVING WITH PRAYER.

In the nature of things it ought to be so. We have abundant cause, my brethen, for thanksgiving at all times. We do not come to God in Prayer as if he had left us absolutely penniless, and we cried to him like starving prisoners begging through prison bars. We do not ask as if we had never received a single farthing of God before, and hardly thought we should obtain anything now; but on the contrary, having been already the recipients of immense favours, we come to a God who abounds in lovingkindness, who is willing to bestow good gifts upon us, and waits to be gracious to us. We do not come to the Lord as slaves to an unfeeling tyrant craving for a boon, but as children who draw nigh to a loving father, expecting to receive abundantly from his liberal hands. Thanksgiving is the right spirit in which to come before the God who daily loadeth us with benefits. Bethink you for awhile what cause you have for thanksgiving in prayer.

And first you have this, that such a thing as prayer is possible, that a finite creature can speak with the infinite Creator, that a sinful being can have audience with the thrice-holy Jehovah. It is worthy of thanksgiving that God should have commanded prayer and encouraged us to draw near unto him; and that moreover he should have supplied all things necessary to the sacred exercise. He has set up a mercy seat, blood besprinkled; and he has prepared a High Priest, ever living to make intercession; and to these he has added the Holy Ghost to help our infirmities and to teach us what we should pray for as we ought. Everything is ready, and God waits for us to enquire at his hands. He has not only set before us an open door and invited us to enter, but he has given us the right spirit with which to approach. The grace of supplication is poured out upon us and wrought in us by the Holy Ghost. What a blessing it is that we do not attempt prayer with a peradventure, as if we were making a doubtful experiment, nor do we come before God as a forlorn hope, desperately afraid that he will not listen to our cry; but he has ordained prayer to be the ordinary commerce of heaven and earth, and sanctioned it in the most solemn manner. Prayer may climb to heaven, for God has himself prepared the ladder and set it down just by the head of his lonely Jacob, so that though that head be pillowed on a stone it may rest in peace. Lo, at the top of that ladder is the Lord himself in his covenant capacity, receiving our petitions and sending his attendant angels with answers to our requests. Shall we not bless God for this?

Let us praise his name, dear friends, also especially that you and I are still spared to pray and permitted to pray. What if we are greatly afflicted, yet it is of the Lord’s mercy that we are not consumed. If we had received our desserts we should not now have been on praying ground and pleading terms with him. But let it be for our comfort and to God’s praise that still we may stand with bowed head and cry each one—“God be merciful to me a sinner.” Still may we cry like sinking Peter, “Lord save, or I perish.” Like David, we may be unable to go up to the temple, but we can still go to our God in prayer. The prodigal has lost his substance, but he has not lost his power to supplicate. He has been feeding swine, but as yet he is still a man, and has not lost the faculty of desire and entreaty. He may have forgotten his father, but his father has not forgotten him; he may arise and he may go to him, and he may pour out his soul in his father’s bosom. Therefore, let us give thanks unto God that he has nowhere said unto us—“Seek ye my face in vain.” If we find a desire to pray trembling within our soul, and if though almost extinct we feel some hope in the promise of our gracious God, if our heart still groans after holiness and after God, though she hath lost her power to pray with joyful confidence as once she did, yet let us be thankful that we can pray even if it be but a little. In the will and power to pray there lies the capacity for infinite blessedness: he who hath the key of prayer can open heaven, yea, he hath access to the heart of God; therefore, bless God for prayer.

And then, beloved, beyond the fact of prayer and our power to exercise it, there is a further ground of thanksgiving that we have already received great mercy at God’s hands. We are not coming to God to ask favours and receive them for the first time in our lives. Why, blessed be his name, if he never granted me another favour, I have enough for which to thank him as long as I have any being. And this, moreover, is to be recollected, that whatever great things we are about to ask, we cannot possibly be seeking for blessings one-half so great as those which we have already received if we are indeed his children. If thou art a Christian, thou hast life in Christ. Art thou about to ask for meat and raiment? The life is more than these. Thou hast already obtained Christ Jesus to be thine, and he that spared him not will deny thee nothing. Is there, I was about to say, anything to compare with the infinite riches which are already ours in Christ Jesus? Let us perpetually thank our Benefactor for what we have while we make request for something more. Should it not be so? Shall not the abundant utterances of the memory of his great goodness run over into our requests, till our petitions are baptized in gratitude. While we come before God, in one aspect, empty handed to receive of his goodness, on the other hand we should never appear before him empty, but come with the fat of our sacrifices, offering praise and glorifying God.

Furthermore, there is this to be remembered, that when we come before God in the hour of trouble, remembering his great goodness to us in the past, and therefore thanking him, we ought to have faith enough to believe that the present trouble, about which we are praying, is sent in love. You will win with God in prayer if you can look at your trials in this light:—“Lord, I have this thorn in the flesh. I beseech thee, deliver me from it, but meanwhile I bless thee for it; for though I do not understand the why or the wherefore of it, I am persuaded there is love within it; therefore, while I ask thee to remove it, so far as it seemeth evil to me, yet wherein it may to thy better knowledge work my good, I bless thee for it, and I am content to endure it so long as thou seest fit.” Is not that a sweet way of praying? “Lord, I am in want, be pleased to supply me; but, meanwhile, if thou do not, I believe it is better for me to be in need, and so I praise thee for my necessity while I ask thee to supply it. I glory in mine infirmity, even while I ask thee to overcome it. I triumph before thee in my affliction, and bless thee for it even while I ask thee to help me in it and to rescue me out of it.” This is a royal way of praying: such an amalgam of prayer and thanksgiving is more precious than the gold of Ophir.

Furthermore, beloved, whenever we are on our knees in prayer, it becomes us to bless God that prayer has been answered so many times before. Here thy poor petitioner bends before thee to ask again, but ere he asks he thanks thee for having heard him so many times before. I know that thou hearest me always, therefore do I continue still to cry to thee. My thanksgivings urge me to make fresh petitions, encouraging me in the full confidence that thou wilt not send me away empty. Why, many of the mercies which you possess today, and rejoice in, are answers to prayer. They are dear to you because, like Samuel, whom his mother so named because he was “asked of God,” they came to you as answers to your supplications. When mercies come in answer to prayer they have a double delight about them, not only because they are good in themselves, but because they are certificates of our favour with the Lord. Well, then, as God has heard us so often and we have the proofs of his hearing, should we ever pray with murmurings and complainings? Should we not rather feel an intense delight when we approach the throne of grace, a rapture awakened by sunny memories of the past?

Again, we ought to pray with thanksgiving in its highest of all senses, by thanking God that we have the mercy which we seek. I wish we could learn this high virtue of faith. When I was conversing lately with our dear friend George Miller, he frequently astonished me with the way in which he mentioned that he had for so many months and years asked for such and such a mercy, and praised the Lord for it. He praised the Lord for it as though he had actually obtained it. Even in praying for the conversion of a person, as soon as he had begun to intercede he began also to praise God for the conversion of that person. Though I think he told us he had in one instance already prayed for thirty years and the work was not yet done, yet all the while he had gone on thanking God, because he knew the prayer would be answered. He believed that he had his petition, and commenced to magnify the Giver of it. Is this unreasonable? How often do we antedate our gratitude among the sons of men! If you were to promise some poor person that you would pay his rent when it came due, he would thank you directly, though not a farthing had left your pocket. We have enough faith in our fellow-men to thank them beforehand, and surely we may do the same with our Lord. Shall we not be willing to trust God for a few months ahead, ay, and for years beforehand, if his wisdom bids us wait. This is the way to win with him. When ye pray, believe that ye receive the boons ye ask, and ye shall have them. “Believe that ye have it,” says the Scripture, “and ye shall have it.” As a man’s note of hand stands for the money, so let God’s promise be accounted as the performance. Shall not heaven’s bank-notes pass as cash? Yea, verily, they shall have unquestioned currency among believers. We will bless the Lord for giving us what we have sought, since our having it is a matter of absolute certainty. We shall never thank God by faith and then find that we were befooled. He has said, “All things whatsoever ye shall ask in prayer, believing, ye shall receive.” And therefore we may rest assured that the thanksgiving of faith shall never bring shame into the face of the man who offers it.

Once again, and then I will say no more upon these grounds of thanksgiving; surely, brethren, if the Lord do not answer the prayer which we are offering, yet still he is so good, so supremely good, that we will bless him whether or no. We ought even to praise him when he does not answer us, ay, and bless him for refusing our desires. How devoutly might some of us thank him that he did not answer our prayers when we sought for evil things in the ignorance of our childish minds. We asked for flesh, and He might have sent us quails in His anger, and while the flesh was yet in our mouths his wrath might have come upon us; but in love he would not hear us. Blessed be his name for closing his ear in pity! Let us adore him when he keeps us waiting at his doors; thank him for rebuffs, and bless him for refusals, believing always that Ralph Erskine spoke the truth when he said:

“I’m heard when answered soon or late,

Yea, heard when I no answer get:

Yea, kindly answered when refused,

And treated well when harshly used.”

Faith glorifies the love of God, for she knows that the Lord’s roughest usage is only love in disguise. We are not so sordid as to make our songs depend upon the weather, or on the fulness of the olive-press and the wine-fat. Blessed be his name, he must be right even when he seems at cross purposes with his people; we are not going to quarrel with him, like silly babes with their nurses, because he does not happen to grant us every desire of our foolish hearts. Though he slay us we will trust in him, much more if he decline our requests. We ask him for our daily bread, and if he withhold it we will praise him. Our praises are not suspended upon his answers to our prayers. If the labour of the olive should fail, and the field should yield no fruit; if the flock should be cut off from the fold, and the herd from the stall, yet still would we rejoice in the Lord, and joy in the God of our salvation. Blessed Spirit, raise us to this state of grace and keep us there.

Of that which we have spoken this is the sum: under every condition, and in every necessity, draw nigh to God in prayer, but always bring thanksgiving with you. As Joseph said to his brethren, “Ye shall not see my face, except your brother be with you;” so may the Lord say to you, “You shall not receive my smile unless you bring thankfulness with you.” Let your prayers be like those ancient missals which one sometimes sees, in which the initial letters of the prayers are gilded and adorned with a profusion of colours, the work of cunning writers. Let even the general confession of sin and the litany of mournful petitions have at least one illuminated letter. Illuminate your prayers; light them up with rays of thanksgiving all the way through; and when you come together to pray forget not to make melody unto the Lord with psalms, and hymns, and spiritual songs.

II. Secondly, I shall drive at the same point, while I try to show THE EVIL OF THE ABSENCE OF THANKSGIVING in our prayers.

First and foremost, we should be chargeable with ingratitude. Are we to be always receiving and never to return thanks? Aristotle rightly observes: “A return is required to preserve friendship between two persons,” and as we have nothing else to give to God except gratitude, let us abound therein. If we have no fruit of the field, let us at least render to him the fruit of our lips. Have you no thanks to bring? How, then, can you expect further favours? Does not liberality itself close its hand when ingratitude stands in the way? What, never a word of gratitude to him from whom all blessings flow! Then may even the ungodly despise you.

Next, it would argue great selfishness if we did not combine praise with prayer. Can it be right to think only of ourselves, to pray for benefits and never honour our Benefactor? Are we going to import the detestable vice of avarice into spiritual things, and only care for our own souls’ good? What, no thought for God’s glory! No idea of magnifying his great and blessed name! God forbid that we should fall into a spirit so mean and narrow. Healthy praise and thanksgiving must be cultivated, because they prevent prayer from becoming overgrown with the mildew of selfishness.

Thanksgiving also prevents prayer from becoming an exhibition of the want of faith; for indeed some prayer is rather a manifestation of the absence of faith than the exercise of confidence in God. If when I am in trouble I still bless the Lord for all I suffer, therein my faith is seen. If before I obtain the mercy, I thank God for the grace which I have not yet tasted, therein my faith is manifest. What, is our faith such that it only sings in the sunshine? Have we no nightingale music for our God? Is our trust like the swallow, which must leave us in winter? Is our faith a flower which needs the conservatory to keep it alive? Can it not blossom like the gentian at the foot of the frozen glacier, where the damp and chill of adversity surround it? I trust it can, it ought to do so, and we ought to feel that we can praise and bless God when outward circumstances appear rather to demand sighs than songs.

Not to thank God in our prayers would argue willfulness, and want of submission to his will. Must everything be ordered according to our mind? To refuse to praise unless we have our own way is great presumption, and shows that like a naughty child we will sulk if we cannot be master. I might illustrate the willfulness of many a supplication by that of a little boy who was very diligent in saying his prayers, but was at the same time disobedient, ill-tempered, and the pest of the house. His mother told him that she thought it was mere hypocrisy for him to pretend to pray. He replied, “No, mother, indeed it is not, for I pray God to lead you and father to like my ways better than you do.” Numbers of people want the Lord to like their ways better, but they do not intend to follow the ways of the Lord. Their minds are contrary to God and will not submit to his will, and therefore there is no thanksgiving in them. Praise in a prayer is indicative of an humble, submissive, obedient spirit, and when it is absent we may suspect willfulness and self-seeking. Very much of the prayer of rebellious hearts is the mere growling of an angry obstinacy, the whine of an ungratified self-conceit. God must do this and he must do that, or else we will not love him. What baby talk! What spoiled children such are! A little whipping will do them good. “I have never believed in the goodness of God,” said one, “ever since he took my dear mother away.” I knew a good man whose child was on the verge of the grave; when I went to see her he charged me not to mention death to her, for he said, “I do not believe God could do such an unkind action as take my only child away.” When I assured him that she would surely die in a few days, and that he must not quarrel with the will of the Lord, he stood firm in his rebellion. He prayed, but he could not bless God, and it was no marvel that his heart sank within him, and he refused to be comforted, when at last his child died, as we all felt sure she would. He became afterwards resigned, but his want of acquiescence cost him many a smart. This will not do; this quarreling with God is poor work! Resignation comes to the heart like an angel unawares, and when we entertain it our soul is comforted. We may ask for the child’s life, but we must also thank the Lord that the dear life has been prolonged so long as it has been, and we must put the child and everything else into our Father’s hands and say, “If thou shouldest take all away, yet still will I bless thy name, O thou Most High.” This is acceptable prayer, because it is not soured by the leaven of self-will, but salted with thankfulness.

We must mingle our thanksgivings with our prayers, or else we may fear that our mind is not in harmony with the divine will. Recollect, dear friends, that prayer does not alter the mind of God: it never was the intent of prayer that it should attempt anything of the kind. Prayer is the shadow of the decrees of the Eternal. God has willed such a thing, and he makes his saints to will it, and express their will in prayer. Prayer is the rustling of the wings of the angels who are bringing the blessing to us. It is written, “Delight thyself also in the Lord; and he shall give thee the desires of thine heart.” It is not said that he will give the desire of his heart to every Jack and Tom; but you must first delight in the Lord, and when your mind finds all her joy in God then it is clear that God and you, as far as it can be, are standing on the same plane and moving in the same direction, and now you shall have the desire of your heart because the desire of your heart is the desire of God’s heart. Character, as much as faith, lies at the basis of prevalence in prayer. I do not mean in the case of the prayer of the sinner when he is seeking mercy, but I mean in the habitual prayers of the godly. There are some men who cannot pray so as to prevail, for sin has made them weak, and God walks contrary to them because they walk contrary to him. He who has lost the light of God’s countenance has also lost much of the prevalence of his prayers. You do not suppose that every Israelite could have gone to the top of Carmel and opened the windows of heaven as Elijah did. No, he must first be Elijah, for it is the effectual, fervent prayer, not of every man, but of a righteous man, that availeth much; and when the Lord has put your heart and my heart into an agreement with him then we shall pray and prevail. What did our Lord say—“If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” Doubtless many lose power in prayer because their lives are greivous in the sight of the Lord, and he cannot smile upon them. Will any father listen to the requests of a child who has set himself up in opposition to parental authority? The obedient, tender, loving child, who would not wish for anything which you did not think right to give, is he whose requests you are pleased to consider and fulfil; yea, more, you even anticipate the wishes of such a child, and before he calls you answer him. May we be such children of the great God.

III. And now, in the third place, let us consider THE RESULT OF THE PRESENCE OF THIS THANKSGIVING IN CONNECTION WITH PRAYER.

According to the context, the presence of thanksgiving in the heart together with prayer is productive of peace. “In everything by prayer and supplication with thanksgiving let your requests be made known unto God, and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” Now that peace, that conscious calm, that divine serenity, which is described as the peace of God, is not produced by prayer alone, but by prayer with thanksgiving. Some men pray, and therein they do well; but for lack of mixing thanksgiving with it their prayer agitates them, and they come away from the closet even more anxious than when they entered it. If they mingled in their petitions that sweet powder of the merchants, which is called praise, and mixed it after the art of the apothecary, in due proportions, the blessing of God would come with it, causing repose of heart. If we bless our gracious Lord for the very trouble we pray against; if we bless him for the very mercy which we need, as though it had already come; if we resolve to praise him whether we receive the boon or not, learning in whatsoever state we are therewith to be content, then “the peace of God, which passeth all understanding, will keep our hearts and minds by Christ Jesus.” Brethren, as you value this divine rest of spirit, as you prize constant serenity of soul, I beseech you, mingle praises with your prayers.

The next effect of it will be this: the thanksgiving will often warm the soul, and enable it to pray. I believe it is the experience of many who love secret devotion that at times they cannot pray, for their heart seems hard, cold, dumb, and almost dead. Do not pump up unwilling and formal prayer, my brethren; but take down the hymn-book and sing. While you praise the Lord for what you have, you will find your rocky heart begin to dissolve and flow in rivers. You will be encouraged to plead with the Lord because you will remember what you have aforetime received at his hand. If you had an empty wagon to raise to the mouth of a coal-pit, it might be a very difficult task for you; but the work is managed easily by the common-sense of the miners. They make the full wagons, as they run down, pull the empty wagons up the incline. Now, when your heart is loaded with praise for mercy received, let it run down the incline, and draw up the empty wagon of your desires, and you will thus find it easy to pray. Cold and chill prayers are always to be deplored, and if by so simple a method as entreating the Lord to accept our thanksgiving our hearts can be warmed and renewed, let us by all means take care to use it.

Lastly, I believe that when a man begins to pray with thanksgiving he is upon the eve of receiving the blessing. God’s time to bless you has come when you begin to praise him as well as pray to him. God has his set time to favour us, and he will not grant us our desire until the due season has arrived. But the time has come when you begin to bless the Lord. Now, take an instance of this in Second Chronicles 20:20—Jehoshaphat went out to fight with an exceeding great army, and mark how he achieved the victory. “They rose early in the morning and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper. And when he had consulted with the people he appointed”—what? warriors, captains? No, that was all done, but he “appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever. And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.” Victory came when they began to sing and praise. You shall get your answers to prayer when you multiply your thanksgivings in all your prayers and supplications: rest you sure of that.

Our thanksgiving will show that the reason for our waiting is now exhausted; that the waiting has answered its purpose, and may now come to a joyful end. Sometimes we are not in a fit state to receive a blessing, but when we reach the condition of thankfulness, then is the time when it is safe for God to indulge us. A professing Christian came to his minister once and said, “Sir, you say we should always pray.” “Yes, my friend, undoubtedly.” “But then, Sir, I have been praying for twelve months that I might enjoy the comforts of religion, and I am no happier than before. I have made that my one perpetual prayer, that I might enjoy the comforts of religion, and I do not feel joy nor even peace of mind; in fact, I have more doubts and fears than ever I had.” “Yes,” said his minister, “and that is the natural result of such a selfish prayer. Why, dear friend,” he said, “come and kneel down with me, and let us pray in another manner, ‘Father, glorify thy name! Thy kingdom come.’ Now,” said he, “go and offer those petitions and get to work to try to make it true, and see if you do not soon enjoy the comforts of religion.” There is a great deal in that fact: if you will but desire God to be glorified, and aim at glorifying him yourself, then shall the joys of true godliness come to you in answer to prayer.

The time for the blessing is when you begin to praise God for it. For, brethren, you may be sure that when you put up a thanksgiving on the ground that God has answered your prayer, you really have prevailed with God. Suppose you had promised to some poor woman that you would give her a meal tomorrow. You might forget it, you know; but suppose when the morning came she sent her little girl with a basket for it, she would be likely to get it I think. But, suppose that she sent in addition a little note in which the poor soul thanked you for your great kindness, could you have the heart to say, “My dear girl, I cannot attend to you today. Come another time”? Oh dear no, if the cupboard was bare you would send out to get something, because the good soul so believed in you that she had sent you thanks for it before she received your gift. Well, now, trust the Lord in the same manner. He cannot run back from his Word, my brethren. Believing prayer holds him, but believing thanksgiving binds him. If it is not in your own heart, though you be evil, to refuse to give what you have promised when that promise is so believed that the person rejoices as though he had it; then depend upon it the good God will not find it in his heart to refuse. The time for reception is fully come because thanksgiving for that reception fills your heart. I leave the matter with you. If you are enabled to pray in that fashion, great good will come to yourselves, and to the church of God, and to the world at large by such prayers.

Now, I think I hear in this audience somebody saying, “But I cannot pray so. I do not know how to pray. Oh, that I knew how to pray! I am a poor, guilty sinner. I cannot mix any thanksgiving with my supplications.” Ah, my dear soul, do not think about that just now. I am not so much preaching to you as I am preaching to the people of God. For you it is quite enough to say—“God be merciful to me a sinner.” And yet I will venture to say that there is praise in such a petition. You are implicitly praising the justice of God, and you are praising his mercy by appealing to him. When the prodigal returned, and he began his prayer by saying, “I am not worthy to be called thy son,” there was in that confession a real praise of the father’s goodness, of which he was unworthy to partake. But you need not to think about this matter at present, for first you have to find Jesus, and eternal life in him. Go and plead the merit of Jesus, and cast yourself upon the love and mercy of God in him and he will not cast you away: and then another day, when you thus have found and known him, take care that the thanksgiving for your salvation never ceases. Even when you are most hungry, and poor, and needy in the future continue to bless your saving Lord, and say, “This poor man cried, and the LORD heard him: and because the LORD inclined his ear unto me I will praise his name as long as I live.”

God bless you, for Jesus’ sake. Amen.