Hebrews 10:25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more… The first Christians set up the Church in continual prayer (Acts 2:46, 47). St. Paul in his Epistles binds their example upon their successors for ever (1 Timothy 2:8; Colossians 4:3). Observe how explicitly he speaks, "I will therefore that men pray in every place"; — not only at Jerusalem, not only at Corinth, not only in Rome, but even in England; in our secluded villages, in our rich populous busy towns, whatever be the importance of those secular objects which absorb our thoughts and time. Or, again, take the text, and consider whether it favours the notion of a change or relaxation of the primitive custom. "Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more, as ye see the day approaching." The increasing troubles of the world, the fury of Satan, and the madness of the people, men's hearts failing them for fear, the sea and the waves roaring, all these gathering tokens of God's wrath are but calls upon us for greater perseverance in united prayer. Consider how this rule of " continuing in prayer" is exemplified in St. Peter's history also. He had learned from his Saviour's pattern not to think prayer a loss of time. Christ had taken him up with Him into the holy mount, though multitudes waited to be healed and taught below. Again, before His passion, He had taken him into the garden of Gethsemane: and while He prayed Himself, He called upon him likewise to " watch and pray lest he entered into temptation." In consequence, St. Peter warns us in his first Epistle, as St. Paul in the text, "The end of all things is at hand, be ye therefore sober, and watch unto prayer." Stated and continual prayer, then, and especially united prayer, is plainly the duty of Christians. And if we ask how often we are to pray, I reply, that we ought to consider prayer as a plain privilege, directly we know that it is a duty, and therefore that the question is out of place. Surely, when we know we may approach the mercy-seat, the only further question is, whether there be anything to forbid us coming often, anything implying that such frequent coming is presumptuous and irreverent. Now, Scripture contains most condescending intimations that we may come at all times. For instance, in the Lord's Prayer petition is made for daily bread for this day; therefore, our Saviour intended it should be used daily. Further, it is said, "give us," "forgive us"; therefore it may fairly be presumed to be given us as a social prayer. If, however, it be said that family prayer is a fulfilment of the duty, without prayer in church, I reply, that I am not at all speaking of it as a duty, but as a privilege; I do not tell meal that they must come to church, so much as declare the glad tidings that they may. This surely is enough for those who " hunger and thirst after righteousness," and humbly desire to see the face of God. Doubtless, even in your usual employments you can be glorifying your Saviour; you can be thinking of Him. Doubtless: only try to realise to yourself that continual prayer and praise is a privilege; only feel in good earnest, what somehow the mass of Christians, after all, do not recognise, that " it is good to be here" — feel this, and I shall not be solicitous about your coming; you will come if you can. I account a few met together in prayer to be a type of His true Church; not actually His true Church (God forbid the presumption!) but as a token and type of it; — not as being His elect, one by one, for who can know whom He has chosen but He who chooses? — not as His complete flock, doubtless, for that were to exclude the old, and the sick, and the infirm, and little children; — not as His select and undefiled remnant, for Judas was one of the twelve — still as the earnest and promise of His saints, the birth of Christ in its rudiments, and the dwelling-place of the Spirit; and precious, even though but one out of the whole number, small though it be, belong at present to God's hidden ones; nay, though, as is likely to be the case, in none of them there be more than the dawn of the True Light and the goings forth of the morning. Some, too, will come at times, as accident guides them, giving promise that they may one day be settled and secured within the sacred fold. Some will come in times of grief or compunction, others in preparation for the holy communion. Nor is it a service for those only who are present; all men know the time, and many mark it, whose bodily presence is away. We have with us the hearts of many. How soothing and consolatory to the old and infirm who cannot come, to follow in their thoughts, nay, with the prayers and psalms before them, what they do not hear! Shall not those prayers and holy meditations, separated though they be in place, ascend up together to the presence of God? Who then will dare speak of loneliness and solitude, because in man's eyes there are few worshippers brought together in one place? or, who will urge it as a defect in our service, even if that were the case? Who, moreover, will so speak, when even the holy angels are present when we pray, stand by us as guardians, sympathise in our need, and join us in our praises? (J. H. Newman, D. D.) Parallel Verses KJV: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. |
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