This text is in the public domain.
From the uncopyrighted 1976 Baker Book House edition,
ISBN 0-8010-0659-7.
THE NECESSITY OF PRAYER
E.M. BOUNDS
The Necessity of Prayer and other books by E.M. Bounds
are
unfailing wells for a lifetime of spiritual
water-drawing. His
wise counsel on prayer are words that originated on the
anvil of
experience.
His thoughts are inspiring, dynamic, and forthright.
Probably no
one has ever written more convincingly on the subject of
prayer
than E.M. Bounds. The Necessity of Prayer will help
today's
earnest Christians to discover the mystery and the
majesty of
prayer.
The Necessity of Prayer
Edward M. Bounds
FOREWORD
EDWARD McKENDREE BOUNDS did not merely pray well that he
might
write well about prayer. He prayed because the needs of
the world
were upon him. He prayed, for long years, upon subjects
which the
easy-going Christian rarely gives a thought, and for
objects which
men of less thought and faith are always ready to call
impossible.
From his solitary prayer-vigils, year by year, there
arose
teaching equaled by few men in modern Christian history.
He wrote
transcendently about prayer, because he was himself,
transcendent
in its practice.
As breathing
is a physical reality to us so prayer was a
reality for Bounds. He took the command, "Pray
without ceasing"
almost as literally as animate nature takes the law of
the reflex
nervous system, which controls our breathing.
Prayer-books
-- real text-books, not forms of prayer -- were
the fruit of this daily spiritual exercise. Not brief
articles for
the religious press came from his pen -- though he had
been
experienced in that field for years -- not pamphlets, but
books
were the product and result. He was hindered by poverty,
obscurity, loss of prestige, yet his victory was not
wholly
reserved until his death.
In 1907, he
gave to the world two small editions. One of
these was widely circulated in
up to his death in 1913 were filled with constant labour
and he
went home to God leaving a collection of manuscripts. His
letters
carry the request that the present editor should publish
these
products of his gifted pen.
The
preservation of the Bounds manuscripts to the present
time has clearly been providential. The work of preparing
them for
the press has been a labour of love, consuming years of
effort.
These books
are unfailing wells for a lifetime of spiritual
water-drawing. They are hidden treasures, wrought in the
darkness
of the dawn and the heat of the
and beaten into wondrous form by the mighty stroke of the
Divine.
They are living voices whereby he, being dead, yet
speaketh.
--
C.C.
The above
Foreword was written by Claude Chilton, Jr., an
ardent admirer of Dr. Bounds, and to whom we owe many
obligations
for suggestions in editing the Bounds Spiritual Life
Books. We
buried Claude L. Chilton
these two great saints of God, of shining panoply and
knightly
grace!
Homer
W. Hodge.
I. PRAYER AND FAITH
"A dear
friend of mine who was quite a lover of the chase,
told me the following story: 'Rising early one morning,'
he said,
'I heard the baying of a score of deerhounds in pursuit
of their
quarry. Looking away to a broad, open field in front of
me, I saw
a young fawn making its way across, and giving signs,
moreover,
that its race was well-nigh run. Reaching the rails of
the
enclosure, it leaped over and crouched within ten feet
from where
I stood. A moment later two of the hounds came over, when
the fawn
ran in my direction and pushed its head between my legs.
I lifted
the little thing to my breast, and, swinging round and
round,
fought off the dogs. I felt, just then, that all the dogs
in the
West could not, and should not capture that fawn after
its
weakness had appealed to my strength.' So is it, when
human
helplessness appeals to Almighty God. Well do I remember
when the
hounds of sin were after my soul, until, at last, I ran
into the
arms of Almighty God." -- A. C. Dixon.
IN any study of the principles, and procedure of prayer,
of its
activities and enterprises, first place, must, of
necessity, be
given to faith. It is the initial quality in the heart of
any man
who essays to talk to the Unseen. He must, out of sheer
helplessness, stretch forth hands of faith. He must
believe, where
he cannot prove. In the ultimate issue, prayer is simply
faith,
claiming its natural yet marvellous prerogatives -- faith
taking
possession of its illimitable inheritance. True godliness
is just
as true, steady, and persevering in the realm of faith as
it is in
the province of prayer. Moreover: when faith ceases to
pray, it
ceases to live.
Faith does the
impossible because it brings God to undertake
for us, and nothing is impossible with God. How great --
without
qualification or limitation -- is the power of faith! If
doubt be
banished from the heart, and unbelief made stranger there,
what we
ask of God shall surely come to pass, and a believer hath
vouchsafed to him "whatsoever he saith."
Prayer
projects faith on God, and God on the world. Only God
can move mountains, but faith and prayer move God. In His
cursing
of the fig-tree our Lord demonstrated His power.
Following that,
He proceeded to declare, that large powers were committed
to faith
and prayer, not in order to kill but to make alive, not
to blast
but to bless.
At this point
in our study, we turn to a saying of our Lord,
which there is need to emphasize, since it is the very
keystone of
the arch of faith and prayer.
"Therefore I say unto you, What things soever ye desire when
ye pray, believe that ye receive them, and ye shall have
them."
We should
ponder well that statement -- "Believe that ye
receive them, and ye shall have them." Here is
described a faith
which realizes, which appropriates, which takes. Such
faith is a
consciousness of the Divine, an experienced communion, a
realized
certainty.
Is faith
growing or declining as the years go by? Does faith
stand strong and four square, these days, as iniquity
abounds and
the love of many grows cold? Does faith maintain its
hold, as
religion tends to become a mere formality and worldliness
increasingly prevails? The enquiry of our Lord, may, with
great
appropriateness, be ours. "When the Son of Man
cometh," He asks,
"shall He find faith on the earth?" We believe
that He will, and
it is ours, in this our day, to see to it that the lamp
of faith
is trimmed and burning, lest He come who shall come, and
that
right early.
Faith is the
foundation of Christian character and the
security of the soul. When Jesus was looking forward to
Peter's
denial, and cautioning him against it, He said unto His
disciple:
"Simon,
Simon, behold, Satan hath desired to have you, to
sift you as wheat; but I have prayed for thee, that thy
faith fall
not."
Our Lord was
declaring a central truth; it was Peter's faith
He was seeking to guard; for well He knew that when faith
is
broken down, the foundations of spiritual life give way,
and the
entire structure of religious experience falls. It was
Peter's
faith which needed guarding. Hence Christ's solicitude
for the
welfare of His disciple's soul and His determination to
fortify
Peter's faith by His own all-prevailing prayer.
In his Second
Epistle, Peter has this idea in mind when
speaking of growth in grace as a measure of safety in the
Christian life, and as implying fruitfulness.
"And besides this," he declares,
"giving diligence, add to
your faith virtue; and to virtue knowledge; and to
knowledge
temperance; and to temperance patience; and to patience
godliness."
Of this
additioning process, faith was the starting-point --
the basis of the other graces of the Spirit. Faith was
the
foundation on which other things were to be built. Peter
does not
enjoin his readers to add to works or gifts or virtues
but to
faith. Much depends on starting right in this business of
growing
in grace. There is a Divine order, of which Peter was
aware; and
so he goes on to declare that we are to give diligence to
making
our calling and election sure, which election is rendered
certain
adding to faith which, in turn, is done by constant,
earnest
praying. Thus faith is kept alive by prayer, and every
step taken,
in this adding of grace to grace, is accompanied by
prayer.
The faith
which pcreates powerful praying is the
faith which
centres itself on a powerful Person. Faith in
Christ's ability to do and to do greatly, is the faith
which prays
greatly. Thus the leper lay hold upon the power of
Christ. "Lord,
if Thou wilt," he cried, "Thou canst make me
clean." In this
instance, we are shown how faith centered in Christ's ability
to
do, and how it secured the healing power.
It was
concerning this very point, that Jesus questioned the
blind men who came to Him for healing:
"Believe
ye that I am able to do this?" He asks. "They said
unto Him, Yea, Lord. Then touched He their eyes, saying,
According
to your faith be it unto you."
It was to
inspire faith in His ability to do that Jesus left
behind Him, that last, great statement, which, in the
final
analysis, is a ringing challenge to faith. "All
power," He
declared, "is given unto Me in heaven and in
earth."
Again: faith
is obedient; it goes when commanded, as did the
nobleman, who came to Jesus, in the day of His flesh, and
whose
son was grievously sick.
Moreover: such
faith acts. Like the man who was born blind,
it goes to wash in the pool of Siloam when told to wash.
Like
Peter on Gennesaret it casts the net where Jesus
commands,
instantly, without question or doubt. Such faith takes
away the
stone from the grave of Lazarus promptly. A praying faith
keeps
the commandments of God and does those things which are
well
pleasing in His sight. It asks, "Lord, what wilt
Thou have me to
do?" and answers quickly, "Speak, Lord, Thy
servant heareth."
Obedience helps faith, and faith, in turn, helps obedience.
To do
God's will is essential to true faith, and faith is
necessary to
implicit obedience.
Yet faith is
called upon, and that right often to wait in
patience before God, and is prepared for God's seeming
delays in
answering prayer. Faith does not grow disheartened
because prayer
is not immediately honoured; it takes God at His Word,
and lets
Him take what time He chooses in fulfilling His purposes,
and in
carrying on His work. There is bound to be much delay and
long
days of waiting for true faith, but faith accepts the
conditions
-- knows there will be delays in answering prayer, and
regards
such delays as times of testing, in the which, it is
privileged to
show its mettle, and the stern stuff of which it is made.
The case of Lazarus
was an instance of where there was delay,
where the faith of two good women was sorely tried:
Lazarus was
critically ill, and his sisters sent for Jesus. But,
without any
known reason, our Lord delayed His going to the relief of
His sick
friend. The plea was urgent and touching -- "Lord,
behold, he whom
Thou lovest is sick," -- but the Master is not moved
by it, and
the women's earnest request seemed to fall on deaf ears.
What a
trial to faith! Furthermore: our Lord's tardiness
appeared to
bring about hopeless disaster. While Jesus tarried,
Lazarus died.
But the delay
of Jesus was exercised in the interests of a
greater good. Finally, He makes His way to the home in
"Then
said Jesus unto them plainly, Lazarus is dead. And I am
glad for your sakes, that I was not there, to the intent
ye may
believe; nevertheless let us go unto him."
Fear not, O
tempted and tried believer, Jesus will come, if
patience be exercised, and faith hold fast. His delay
will serve
to make His coming the more richly blessed. Pray on. Wait
on. Thou
canst not fail. If Christ delay, wait for Him. In His own
good
time, He will come, and will not tarry.
Delay is often
the test and the strength of faith. How much
patience is required when these times of testing come!
Yet faith
gathers strength by waiting and praying. Patience has its
perfect
work in the school of delay. In some instances, delay is
of the
very essence of the prayer. God has to do many things,
antecedent
to giving the final answer -- things which are essential
to the
lasting good of him who is requesting favour at His
hands.
Jacob prayed,
with point and ardour, to be delivered from
Esau. But before that prayer could be answered, there was
much to
be done with, and for Jacob. He must be changed, as well
as Esau.
Jacob had to be made into a new man, before Esau could
be. Jacob
had to be converted to God, before Esau could be
converted to
Jacob.
Among the
large and luminous utterances of Jesus concerning
prayer, none is more arresting than this:
"Verily,
verily, I say unto you, He that believeth on Me, the
works that I do shall he do also; and greater works than
these
shall he do; because I go unto My Father. And whatsoever
ye shall
ask in My Name, that will I do, that the Father may be
glorified
in the Son. If ye shall ask anything in My Name, I will
do it."
How wonderful
are these statements of what God will do in
answer to prayer! Of how great importance these ringing
words,
prefaced, as they are, with the most solemn verity! Faith
in
Christ is the basis of all working, and of all praying.
All
wonderful works depend on wonderful praying, and all
praying is
done in the Name of Jesus Christ. Amazing lesson, of
wondrous
simplicity, is this praying in the name of the Lord
Jesus! All
other conditions are depreciated, everything else is
renounced,
save Jesus only. The name of Christ -- the Person of our
Lord and
Saviour Jesus Christ -- must be supremely sovereign, in
the hour
and article of prayer.
If Jesus dwell
at the fountain of my life; if the currents of
His life have displaced and superseded all self-currents;
if
implicit obedience to Him be the inspiration and force of
every
movement of my life, then He can safely commit the praying
to my
will, and pledge Himself, by an obligation as profound as
His own
nature, that whatsoever is asked shall be granted.
Nothing can be
clearer, more distinct, more unlimited both in
application and
extent, than the exhortation and urgency of Christ,
"Have faith in
God."
Faith covers
temporal as well as spiritual needs. Faith
dispels all undue anxiety and needless care about what
shall be
eaten, what shall he drunk, what shall be worn. Faith
lives in the
present, and regards the day as being sufficient unto the
evil
thereof. It lives day by day, and dispels all fears for
the
morrow. Faith brings great ease of mind and perfect peace
of
heart.
"Thou
wilt keep him in perfect peace whose mind is stayed on
Thee: because he trusted in Thee."
When we pray,
"Give us this day our daily bread," we are, in
a measure, shutting tomorrow out of our prayer. We do not
live in
tomorrow but in today. We do not seek tomorrow's grace or
tomorrow's bread. They thrive best, and get most out of
life, who
live in the living present. They pray best who pray for
today's
needs, not for tomorrow's, which may render our prayers
unnecessary and redundant by not existing at all!
True prayers
are born of present trials and present needs.
Bread, for today, is bread enough. Bread given for today
is the
strongest sort of pledge that there will be bread
tomorrow.
Victory today, is the assurance of victory tomorrow. Our
prayers
need to be focussed upon the present, We must trust God
today, and
leave the morrow entirely with Him. The present is ours;
the
future belongs to God. Prayer is the task and duty of
each
recurring day -- daily prayer for daily needs.
As every day
demands its bread, so every day demands its
prayer. No amount of praying, done today, will suffice
for
tomorrow's praying. On the other hand, no praying for
tomorrow is
of any great value to us today. To-day's manna is what we
need;
tomorrow God will see that our needs are supplied. This
is the
faith which God seeks to inspire. So leave tomorrow, with
its
cares, its needs, its troubles, in God's hands. There is
no
storing tomorrow's grace or tomorrow's praying; neither
is there
any laying-up of today's grace, to meet tomorrow's
necessities. We
cannot have tomorrow's grace, we cannot eat tomorrow's
bread, we
cannot do tomorrow's praying. "Sufficient unto the
day is the evil
thereof;" and, most assuredly, if we possess faith,
sufficient
also, will be the good.
II.
PRAYER AND FAITH (Continued)
"The guests
at a certain hotel were being rendered
uncomfortable by repeated strumming on a piano, done by a
little
girl who possessed no knowledge of music. They complained
to the
proprietor with a view to having the annoyance stopped.
'I am
sorry you are annoyed,' he said. 'But the girl is the
child of one
of my very best guests. I can scarcely ask her not to
touch the
piano. But her father, who is away for a day or so, will
return
tomorrow. You can then approach him, and have the matter
set
right.' When the father returned, he found his daughter
in the
reception-room and, as usual, thumping on the piano. He
walked up
behind the child and, putting his arms over her
shoulders, took
her hands in his, and produced some most beautiful music.
Thus it
may be with us, and thus it will be, some coming day.
Just now, we
can produce little but clamour and disharmony; but, one
day, the
Lord Jesus will take hold of our hands of faith and
prayer, and
use them to bring forth the music of the skies." --
Anon
GENUINE, authentic faith must be definite and free of
doubt. Not
simply general in character; not a mere belief in the
being,
goodness and power of God, but a faith which believes
that the
things which "he saith, shall come to pass." As
the faith is
specific, so the answer likewise will be definite:
"He shall have
whatsoever he saith." Faith and prayer select the
things, and God
commits Himself to do the very things which faith and
persevering
prayer nominate, and petition Him to accomplish.
The American
Revised Version renders the twenty-fourth verse
of the eleventh chapter of Mark, thus: "Therefore I
say unto you,
All things whatsoever ye pray and ask for, believe that
ye receive
them, and ye shall have them." Perfect faith has
always in its
keeping what perfect prayer asks for. How large and
unqualified is
the area of operation -- the "All things
whatsoever!" How definite
and specific the promise -- "Ye shall have
them!"
Our chief
concern is with our faith, -- the problems of its
growth, and the activities of its vigorous maturity. A
faith which
grasps and holds in its keeping the very things it asks
for,
without wavering, doubt or fear -- that is the faith we
need --
faith, such as is a pearl of great price, in the process
and
practise of prayer.
The statement
of our Lord about faith and prayer quoted above
is of supreme importance. Faith must be definite,
specific; an
unqualified, unmistakable request for the things asked
for. It is
not to be a vague, indefinite, shadowy thing; it must be
something
more than an abstract belief in God's willingness and
ability to
do for us. It is to be a definite, specific, asking for,
and
expecting the things for which we ask. Note the reading
of Mark
11:23:
"And
shall not doubt in his heart, but shall believe that
those things which he saith shall come to pass; he shall
have
whatever he saith."
Just so far as
the faith and the asking is definite, so also
will the answer be. The giving is not to be something
other than
the things prayed for, but the actual things sought and
named. "He
shall have whatsoever he saith." It is all
imperative, "He shall
have." The granting is to be unlimited, both in
quality and in
quantity.
Faith and
prayer select the subjects for petition, thereby
determining what God is to do. "He shall have
whatsoever he
saith." Christ holds Himself ready to supply
exactly, and fully,
all the demands of faith and prayer. If the order on God
be made
clear, specific and definite, God will fill it, exactly
in
accordance with the presented terms.
Faith is not
an abstract belief in the Word of God, nor a
mere mental credence, nor a simple assent of the
understanding and
will; nor is it a passive acceptance of facts, however
sacred or
thorough. Faith is an operation of God, a Divine
illumination, a
holy energy implanted by the Word of God and the Spirit
in the
human soul -- a spiritual, Divine principle which takes
of the
Supernatural and makes it a thing apprehendable by the
faculties
of time and sense.
Faith deals
with God, and is conscious of God. It deals with
the Lord Jesus Christ and sees in Him a Saviour; it deals
with
God's Word, and lays hold of the truth; it deals with the
Spirit
of God, and is energized and inspired by its holy fire.
God is the
great objective of faith; for faith rests its whole
weight on His
Word. Faith is not an aimless act of the soul, but a
looking to
God and a resting upon His promises. Just as love and
hope have
always an objective so, also, has faith. Faith is not
believing
just anything; it is believing God, resting in Him,
trusting His
Word.
Faith gives
birth to prayer, and grows stronger, strikes
deeper, rises higher, in the struggles and wrestlings of
mighty
petitioning. Faith is the substance of things hoped for,
the
assurance and realization of the inheritance of the
saints. Faith,
too, is humble and persevering. It can wait and pray; it
can stay
on its knees, or lie in the dust. It is the one great
condition of
prayer; the lack of it lies at the root of all poor
praying,
feeble praying, little praying, unanswered praying.
The nature and
meaning of faith is more demonstrable in what
it does, than it is by reason of any definition given it.
Thus, if
we turn to the record of faith given us in that great
honour roll,
which constitutes the eleventh chapter of Hebrews, we see
something of the wonderful results of faith. What a
glorious list
it is -- that of these men and women of faith! What
marvellous
achievements are there recorded, and set to the credit of
faith!
The inspired writer, exhausting his resources in
cataloguing the
Old Testament saints, who were such notable examples of
wonderful
faith, finally exclaims:
"And what
shall I more say? For the time would fail me to
tell of Gideon and Barak, and of Samson, and of Jephthae;
of David
also, and Samuel, and of the prophets."
And then the
writer of Hebrews goes on again, in a wonderful
strain, telling of the unrecorded exploits wrought
through the
faith of the men of old, "of whom the world was not
worthy." "All
these," he says, "obtained a good report
through faith."
What an era of
glorious achievements would dawn for the
Church and the world, if only there could be reproduced a
race of
saints of like mighty faith, of like wonderful praying!
It is not
the intellectually great that the Church needs; nor is it
men of
wealth that the times demand. It is not people of great
social
influence that this day requires. Above everybody and
everything
else, it is men of faith, men of mighty prayer, men and
women
after the fashion of the saints and heroes enumerated in
Hebrews,
who "obtained a good report through faith,"
that the Church and
the whole wide world of humanity needs.
Many men, of
this day, obtain a good report because of their
money-giving, their great mental gifts and talents, but
few there
be who obtain a "good report" because of their
great faith in God,
or because of the wonderful things which are being
wrought through
their great praying. Today, as much as at any time, we
need men of
great faith and men who are great in prayer. These are
the two
cardinal virtues which make men great in the eyes of God,
the two
things which create conditions of real spiritual success
in the
life and work of the Church. It is our chief concern to
see that
we maintain a faith of such quality and texture, as
counts before
God; which grasps, and holds in its keeping, the things
for which
it asks, without doubt and without fear.
Doubt and fear
are the twin foes of faith. Sometimes, they
actually usurp the place of faith, and although we pray,
it is a
restless, disquieted prayer that we offer, uneasy and
often
complaining. Peter failed to walk on Gennesaret because
he
permitted the waves to break over him and swamp the power
of his
faith. Taking his eyes from the Lord and regarding the
water all
about him, he began to sink and had to cry for succour --
"Lord,
save, or I perish!"
Doubts should
never be cherished, nor fears harboured. Let
none cherish the delusion that he is a martyr to fear and
doubt.
It is no credit to any man's mental capacity to cherish
doubt of
God, and no comfort can possibly derive from such a
thought. Our
eyes should be taken off self, removed from our own weakness
and
allowed to rest implicitly upon God's strength.
"Cast not away
therefore your confidence, which hath great recompence of
reward."
A simple, confiding faith, living day by day, and casting
its
burden on the Lord, each hour of the day, will dissipate
fear,
drive away misgiving and deliver from doubt:
"Be
careful for nothing, but in everything, by supplication
and prayer, with thanksgiving, let your requests be made
known
unto God."
That is the
Divine cure for all fear, anxiety, and undue
concern of soul, all of which are closely akin to doubt
and
unbelief. This is the Divine prescription for securing
the peace
which passeth all understanding, and keeps the heart and
mind in
quietness and peace.
All of us need
to mark well and heed the caution given in
Hebrews: "Take heed, brethren, lest there be in any
of you an evil
heart of unbelief, in departing from the living
God."
We need, also,
to guard against unbelief as we would against
an enemy. Faith needs to be cultivated. We need to keep
on
praying, "Lord, increase our faith," for faith
is susceptible of
increase. Paul's tribute to the Thessalonians was, that
their
faith grew exceedingly. Faith is increased by exercise,
by being
put into use. It is nourished by sore trials.
"That the
trial of your faith, being much more precious than
of gold that perisheth, though it be tried with fire,
might be
found unto praise and honour and glow at the appearing of
Jesus
Christ."
Faith grows by
reading and meditating upon the Word of God.
Most, and best of all, faith thrives in an atmosphere of
prayer.
It would be
well, if all of us were to stop, and inquire
personally of ourselves: "Have I faith in God? Have
I real faith,
-- faith which keeps me in perfect peace, about the
things of
earth and the things of heaven?" This is the most
important
question a man can propound and expect to be answered.
And there
is another question, closely akin to it in significance
and
importance -- "Do I really pray to God so that He
hears me and
answers my prayers? And do I truly pray unto God so that
I get
direct from God the things I ask of Him?"
It was claimed
for Augustus Caesar that he found Rome a city
of wood, and left it a city of marble. The pastor who
succeeds in
changing his people from a prayerless to a prayerful
people, has
done a greater work than did Augustus in changing a city
from wood
to marble. And after all, this is the prime work of the
preacher.
Primarily, he is dealing with prayerless people -- with
people of
whom it is said, "God is not in all their
thoughts." Such people
he meets everywhere, and all the time. His main business
is to
turn them from being forgetful of God, from being devoid
of faith,
from being prayerless, so that they become people who
habitually
pray, who believe in God, remember Him and do His will.
The
preacher is not sent to merely induce men to join the
Church, nor
merely to get them to do better. It is to get them to
pray, to
trust God, and to keep God ever before their eyes, that
they may
not sin against Him.
The work of
the ministry is to change unbelieving sinners
into praying and believing saints. The call goes forth by
Divine
authority, "Believe on the Lord Jesus Christ, and
thou shalt be
saved." We catch a glimpse of the tremendous
importance of faith
and of the great value God has set upon it, when we
remember that
He has made it the one indispensable condition of being
saved. "By
grace are ye saved, through faith." Thus, when we
contemplate the
great importance of prayer, we find faith standing
immediately by
its side. By faith are we saved, and by faith we stay
saved.
Prayer introduces us to a life of faith. Paul declared
that the
life he lived, he lived by faith in the Son of God, who
loved him
and gave Himself for him -- that he walked by faith and
not by
sight.
Prayer is
absolutely dependent upon faith. Virtually, it has
no existence apart from it, and accomplishes nothing
unless it be
its inseparable companion. Faith makes prayer effectual,
and in a
certain important sense, must precede it.
"For he
that cometh to God must believe that He is, and that
He is a rewarder of them that diligently seek Him."
Before prayer
ever starts toward God; before its petition is
preferred, before its requests are made known -- faith
must have
gone on ahead; must have asserted its belief in the
existence of
God; must have given its assent to the gracious truth
that "God is
a rewarder of those that diligently seek His face."
This is the
primary step in praying. In this regard, while faith does
not
bring the blessing, yet it puts prayer in a position to
ask for
it, and leads to another step toward realization, by
aiding the
petitioner to believe that God is able and willing to
bless.
Faith starts prayer to work -- clears the way
to the mercy-
seat. It gives assurance, first of all, that there is a
mercy-
seat, and that there the High Priest awaits the pray-ers
and the
prayers. Faith opens the way for prayer to approach God.
But it
does more. It accompanies prayer at every step she takes.
It is
her inseparable companion and when requests are made unto
God, it
is faith which turns the asking into obtaining. And faith
follows
prayer, since the spiritual life into which a believer is
led by
prayer, is a life of faith. The one prominent
characteristic of
the experience into which believers are brought through
prayer, is
not a life of works, but of faith.
Faith makes
prayer strong, and gives it patience to wait on
God. Faith believes that God is a rewarder. No truth is
more
clearly revealed in the Scriptures than this, while none
is more
encouraging. Even the closet has its promised reward,
"He that
seeth in secret, shall reward thee openly," while
the most
insignificant service rendered to a disciple in the name
of the
Lord, surely receives its reward. And to this precious
truth faith
gives its hearty assent.
Yet faith is
narrowed down to one particular thing -- it does
not believe that God will reward everybody, nor that He
is a
rewarder of all who pray, but that He is a rewarder of
them that
diligently seek Him. Faith rests its care on diligence in
prayer,
and gives assurance and encouragement to diligent seekers
after
God, for it is they, alone, who are richly rewarded when
they
pray.
We need
constantly to be reminded that faith is the one
inseparable condition of successful praying. There are
other
considerations entering into the exercise, but faith is
the final,
the one indispensable condition of true praying. As it is
written
in a familiar, primary declaration: "Without faith,
it is
impossible to please Him."
James puts
this truth very plainly.
"If any
of you lack wisdom," he says, "let him ask of God,
that giveth to all men liberally, and upbraideth not, and
it shall
be given him. But let him ask in faith, nothing wavering.
For he
that wavereth (or doubteth) is like a wave of the sea,
driven with
the wind and tossed. For let not that man think that he
shall
receive any thing of the Lord."
Doubting is
always put under the ban, because it stands as a
foe to faith and hinders effectual praying. In the First
Epistle
to Timothy Paul gives us an invaluable truth relative to
the
conditions of successful praying, which he thus lays down:
"I will
therefore that men pray everywhere, lifting up holy
hands, without
wrath and doubting."
All
questioning must be watched against and eschewed. Fear
and peradventure have no place in true praying. Faith
must assert
itself and bid these foes to prayer depart.
Too much
authority cannot be attributed to faith; but prayer
is the sceptre by which it signalizes its power. How much
of
spiritual wisdom there is in the following advice written
by an
eminent old divine.
"Would
you be freed from the bondage to corruption?" he asks.
"Would you grow in grace in general and grow in
grace in
particular? If you would, your way is plain. Ask of God
more
faith. Beg of Him morning, and noon and night, while you
walk by
the way, while you sit in the house, when you lie down
and when
you rise up; beg of Him simply to impress Divine things
more
deeply on your heart, to give you more and more of the
substance
of things hoped for and of the evidence of things not
seen."
Great
incentives to pray are furnished in Holy Scriptures,
and our Lord closes His teaching about prayer, with the
assurance
and promise of heaven. The presence of Jesus Christ in
heaven, the
preparation for His saints which He is making there, and
the
assurance that He will come again to receive them -- how
all this
helps the weariness of praying, strengthens its
conflicts,
sweetens its arduous toil! These things are the star of
hope to
prayer, the wiping away of its tears, the putting of the
odour of
heaven into the bitterness of its cry. The spirit of a
pilgrim
greatly facilitates praying. An earth-bound,
earth-satisfied
spirit cannot pray. In such a heart, the flame of
spiritual desire
is either gone out or smouldering in faintest glow. The
wings of
its faith are clipped, its eyes are filmed, its tongue
silenced.
But they, who in unswerving faith and unceasing prayer,
wait
continually upon the Lord, do renew their strength, do
mount up
with wings as eagles, do run, and are not weary, do walk,
and not
faint.
III. PRAYER AND TRUST
"One
evening I left my office in New York, with a bitterly
cold wind in my face. I had with me, (as I thought) my
thick, warm
muffler, but when I proceeded to button-up against the
storm, I
found that it was gone. I turned back, looked along the
streets,
searched my office, but in vain. I realized, then, that I
must
have dropped it, and prayed God that I might find it; for
such was
the state of the weather, that it would be running a
great risk to
proceed without it. I looked, again, up and down the
surrounding
streets, but without success. Sudden]y, I saw a man on
the
opposite side of the road holding out something in his
hand. I
crossed over and asked him if that were my muffler? He
handed it
to me saying, 'It was blown to me by the wind.' He who
rides upon
the storm, had used the wind as a means of answering
prayer." --
William Horst.
PRAYER does not stand alone. It is not an isolated duty
and
independent principle. It lives in association with other
Christian duties, is wedded to other principles, is a
partner with
other graces. But to faith, prayer is indissolubly
joined. Faith
gives it colour and tone, shapes its character, and
secures its
results.
Trust is faith
become absolute, ratified, consummated. There
is, when all is said and done, a sort of venture in faith
and its
exercise. But trust is firm belief, it is faith in full
flower.
Trust is a conscious act, a fact of which we are
sensible.
According to the Scriptural concept it is the eye of the
new-born
soul, and the ear of the renewed soul. It is the feeling
of the
soul, the spiritual eye, the ear, the taste, the feeling
-- these
one and all have to do with trust. How luminous, how
distinct, how
conscious, how powerful, and more than all, how
Scriptural is such
a trust! How different from many forms of modern belief,
so
feeble, dry, and cold! These new phases of belief bring
no
consciousness of their presence, no "Joy unspeakable
and full of
glory" results from their exercise. They are, for
the most part,
adventures in the peradventures of the soul. There is no
safe,
sure trust in anything. The whole transaction takes place
in the
realm of Maybe and Perhaps.
Trust like
life, is feeling, though much more than feeling.
An unfelt life is a contradiction; an unfelt trust is a
misnomer,
a delusion, a contradiction. Trust is the most felt of
all
attributes. It is all feeling, and it works only by love.
An
unfelt love is as impossible as an unfelt trust. The trust
of
which we are now speaking is a conviction. An unfelt
conviction?
How absurd!
Trust sees God
doing things here and now. Yea, more. It rises
to a lofty eminence, and looking into the invisible and
the
eternal, realizes that God has done things, and regards
them as
being already done. Trust brings eternity into the annals
and
happenings of time, transmutes the substance of hope into
the
reality of fruition, and changes promise into present
possession.
We know when we trust just as we know when we see, just
as we are
conscious of our sense of touch. Trust sees, receives,
holds.
Trust is its own witness.
Yet, quite
often, faith is too weak to obtain God's greatest
good, immediately; so it has to wait in loving, strong,
prayerful,
pressing obedience, until it grows in strength, and is
able to
bring down the eternal, into the realms of experience and
time.
To this point,
trust masses all its forces. Here it holds.
And in the struggle, trust's grasp becomes mightier, and
grasps,
for itself, all that God has done for it in His eternal
wisdom and
plenitude of grace.
In the matter
of waiting in prayer, mightiest prayer, faith
rises to its highest plane and becomes indeed the gift of
God. It
becomes the blessed disposition and expression of the
soul which
is secured by a constant intercourse with, and unwearied
application to God.
Jesus Christ
clearly taught that faith was the condition on
which prayer was answered. When our Lord had cursed the
fig-tree,
the disciples were much surprised that its withering had
actually
taken place, and their remarks indicated their in
credulity. It
was then that Jesus said to them, "Have faith in
God."
"For
verily I say unto you, That whosoever shall say unto
this mountain, Be thou removed and be thou cast into the
sea, and
shall not doubt in his heart, but shall believe that
those things
which he saith shall come to pass, he shall have
whatsoever he
saith. Therefore, I say unto you, What things soever ye
desire,
when ye pray, believe that ye receive them, and ye shall
have
them."
Trust grows
nowhere so readily and richly as in the prayer-
chamber. Its unfolding and development are rapid and
wholesome
when they are regularly and well kept. When these
engagements are
hearty and full and free, trust flourishes exceedingly.
The eye
and presence of God give vigorous life to trust, just as
the eye
and the presence of the sun make fruit and flower to
grow, and all
things glad and bright with fuller life.
"Have
faith in God," "Trust in the Lord" form the keynote and
foundation of prayer. Primarily, it is not trust in the
Word of
God, but rather trust in the Person of God. For trust in
the
Person of God must precede trust in the Word of God.
"Ye believe
in God, believe also in Me," is the demand our Lord
makes on the
personal trust of His disciples. The person of Jesus
Christ must
be central, to the eye of trust. This great truth Jesus
sought to
impress upon Martha, when her brother lay dead, in the
home at
Bethany. Martha asserted her belief in the fact of the
resurrection of her brother:
"Martha
saith unto Him, I know that he shall rise again in
the resurrection at the last day."
Jesus lifts
her trust clear above the mere fact of the
resurrection, to His own Person, by saying:
"I am the
resurrection and the life: he that believeth in Me,
though he were dead, yet shall he live: and whosoever
liveth and
believeth in Me, shall never die. Believest thou this?
She saith
unto Him, Yea, Lord: I believe that Thou art the Christ,
the Son
of God, which should come into the world."
Trust, in an
historical fact or in a mere record may be a
very passive thing, but trust in a person vitalizes the
quality,
fructifies it, informs it with love. The trust which
informs
prayer centres in a Person.
Trust goes
even further than this. The trust which inspires
our prayer must be not only trust in the Person of God,
and of
Christ, but in their ability and willingness to grant the
thing
prayed for. It is not only, "Trust, ye, in the
Lord," but, also,
"for in the Lord Jehovah, is everlasting
strength."
The trust
which our Lord taught as a condition of effectual
prayer, is not of the head but of the heart. It is trust
which
"doubteth not in his heart." Such trust has the
Divine assurance
that it shall be honoured with large and satisfying
answers. The
strong promise of our Lord brings faith down to the
present, and
counts on a present answer.
Do we believe,
without a doubt? When we pray, do we believe,
not that we shall receive the things for which we ask on
a future
day, but that we receive them, then and there? Such is
the
teaching of this inspiring Scripture. How we need to
pray, "Lord,
increase our faith," until doubt be gone, and implicit
trust
claims the promised blessings, as its very own.
This is no
easy condition. It is reached only after many a
failure, after much praying, after many waitings, after
much trial
of faith. May our faith so increase until we realize and
receive
all the fulness there is in that Name which guarantees to
do so
much.
Our Lord puts
trust as the very foundation of praying. The
background of prayer is trust. The whole issuance of
Christ's
ministry and work was dependent on implicit trust in His
Father.
The centre of trust is God. Mountains of difficulties,
and all
other hindrances to prayer are moved out of the way by
trust and
his virile henchman, faith. When trust is perfect and
without
doubt, prayer is simply the outstretched hand, ready to
receive.
Trust perfected, is prayer perfected. Trust looks to
receive the
thing asked for -- and gets it. Trust is not a belief
that God can
bless, that He will bless, but that He does bless, here
and now.
Trust always operates in the present tense. Hope looks
toward the
future. Trust looks to the present. Hope expects. Trust
possesses.
Trust receives what prayer acquires. So that what prayer
needs, at
all times, is abiding and abundant trust.
Their
lamentable lack of trust and resultant failure of the
disciples to do what they were sent out to do, is seen in
the case
of the lunatic son, who was brought by his father to nine
of them
while their Master was on the Mount of Transfiguration. A
boy,
sadly afflicted, was brought to these men to be cured of
his
malady. They had been commissioned to do this very kind
of work.
This was a part of their mission. They attempted to cast
out the
devil from the boy, but had signally failed. The devil
was too
much for them. They were humiliated at their failure, and
filled
with shame, while their enemies were in triumph. Amid the
confusion incident to failure Jesus draws near. He is
informed of
the circumstances, and told of the conditions connected
therewith.
Here is the succeeding account:
"Then
Jesus answered and said, O faithless and perverse
generation, how long shall I be with you? How long shall
I suffer
you? Bring him hither to me. And Jesus rebuked the devil,
and he
departed out of him and the child was cured from that
very hour.
And when He was come into the house, His disciples asked
Him
privately, Why could not we cast him out? And He said
unto them,
This kind can come forth by nothing but by prayer and
fasting."
Wherein lay
the difficulty with these men? They had been lax
in cultivating their faith by prayer and, as a
consequence, their
trust utterly failed. They trusted not God, nor Christ,
nor the
authenticity of His mission, or their own. So has it been
many a
time since, in many a crisis in the Church of God. Failure
has
resulted from a lack of trust, or from a weakness of
faith, and
this, in turn, from a lack of prayerfulness. Many a
failure in
revival efforts has been traceable to the same cause.
Faith had
not been nurtured and made powerful by prayer. Neglect of
the
inner chamber is the solution of most spiritual failure.
And this
is as true of our personal struggles with the devil as
was the
case when we went forth to attempt to cast out devils. To
be much
on our knees in private communion with God is the only
surety that
we shall have Him with us either in our personal
struggles, or in
our efforts to convert sinners.
Everywhere, in
the approaches of the people to Him, our Lord
put trust in Him, and the divinity of His mission, in the
forefront. He gave no definition of trust, and He
furnishes no
theological discussion of, or analysis of it; for He knew
that men
would see what faith was by what faith did; and from its
free
exercise trust grew up, spontaneously, in His presence.
It was the
product of His work, His power and His Person. These
furnished and
created an atmosphere most favourable for its exercise
and
development. Trust is altogether too splendidly simple
for verbal
definition; too hearty and spontaneous for theological
terminology. The very simplicity of trust is that which
staggers
many people. They look away for some great thing to come
to pass,
while all the time "the word is nigh thee, even in
thy mouth, and
in thy heart."
When the
saddening news of his daughter's death was brought
to Jairus our Lord interposed: "Be not afraid,"
He said calmly,
"only believe." To the woman with the issue of
blood, who stood
tremblingly before Him, He said:
"Daughter, thy faith hath made thee whole; go in peace, and
be whole of thy plague."
As the two
blind men followed Him, pressing their way into
the house, He said:
"According to your faith be it unto you. And their eyes were
opened."
When the
paralytic was let down through the roof of the
house, where Jesus was teaching, and placed before Him by
four of
his friends, it is recorded after this fashion:
"And
Jesus seeing their faith, said unto the sick of the
palsy: Son, be of good cheer; thy sins be forgiven
thee."
When Jesus
dismissed the centurion whose servant was
seriously ill, and who had come to Jesus with the prayer
that He
speak the healing word, without even going to his house,
He did it
in the manner following:
"And
Jesus said unto the centurion, Go thy way; and as thou
hast believed, so be it done unto thee. And his servant
was healed
in the selfsame hour."
When the poor
leper fell at the feet of Jesus and cried out
for relief, "Lord, if Thou wilt, Thou canst make me
clean," Jesus
immediately granted his request, and the man glorified
Him with a
loud voice. Then Jesus said unto him, "Arise, go thy
way; thy
faith hath made thee whole."
The
Syrophenician woman came to Jesus with the case of her
afflicted daughter, making the case her own, with the
prayer,
"Lord, help me," making a fearful and heroic
struggle. Jesus
honours her faith and prayer, saying:
"O woman,
great is thy faith: be it unto thee even as thou
wilt. And her daughter was made whole from that very
hour."
After the
disciples had utterly failed to cast the devil out
of the epileptic boy, the father of the stricken lad came
to Jesus
with the plaintive and almost despairing cry, "If
Thou canst do
anything, have compassion on us and help us." But
Jesus replied,
"If thou canst believe, all things are possible to
him that
believeth."
Blind
Bartimaeus sitting by the wayside, hears our Lord as He
passes by, and cries out pitifully and almost
despairingly,
"Jesus, Thou son of David, have mercy on me."
The keen ears of our
Lord immediately catch the sound of prayer, and He says
to the
beggar:
"Go thy
way; thy faith hath made thee whole. And immediately
he received his sight, and followed Jesus in the
way."
To the
weeping, penitent woman, washing His feet with her
tears and wiping them with the hair of her head, Jesus
speaks
cheering, soul-comforting words: "Thy faith hath
saved thee; go in
peace."
One day Jesus
healed ten lepers at one time, in answer to
their united prayer, "Jesus, Master, have mercy on
us," and He
told them to go and show themselves to the priests.
"And it came
to pass as they went, they were cleansed."
IV. PRAYER AND DESIRE
"There
are those who will mock me, and tell me to stick to my
trade as a cobbler, and not trouble my mind with
philosophy and
theology. But the truth of God did so burn in my bones,
that I
took my pen in hand and began to set down what I had
seen." --
Jacob Behmen.
DESIRE is not merely a simple wish; it is a deep seated
craving;
an intense longing, for attainment. In the realm of
spiritual
affairs, it is an important adjunct to prayer. So
important is it,
that one might say, almost, that desire is an absolute
essential
of prayer. Desire precedes prayer, accompanies it, is
followed by
it. Desire goes before prayer, and by it, created and
intensified.
Prayer is the oral expression of desire. If prayer is
asking God
for something, then prayer must be expressed. Prayer
comes out
into the open. Desire is silent. Prayer is heard; desire,
unheard.
The deeper the desire, the stronger the prayer. Without
desire,
prayer is a meaningless mumble of words. Such
perfunctory, formal
praying, with no heart, no feeling, no real desire
accompanying
it, is to be shunned like a pestilence. Its exercise is a
waste of
precious time, and from it, no real blessing accrues.
And yet even
if it be discovered that desire is honestly
absent, we should pray, anyway. We ought to pray. The
"ought"
comes in, in order that both desire and expression be
cultivated.
God's Word commands it. Our judgment tells us we ought to
pray --
to pray whether we feel like it or not -- and not to
allow our
feelings to determine our habits of prayer. In such
circumstance,
we ought to pray for the desire to pray; for such a
desire is God-
given and heaven-born. We should pray for desire; then,
when
desire has been given, we should pray according to its
dictates.
Lack of spiritual desire should grieve us, and lead us to
lament
its absence, to seek earnestly for its bestowal, so that our
praying, henceforth, should be an expression of "the
soul's
sincere desire."
A sense of
need creates or should create, earnest desire. The
stronger the sense of need, before God, the greater
should be the
desire, the more earnest the praying. The "poor in
spirit" are
eminently competent to pray.
Hunger is an
active sense of physical need. It prompts the
request for bread. In like manner, the inward
consciousness of
spiritual need creates desire, and desire breaks forth in
prayer.
Desire is an inward longing for something of which we are
not
possessed, of which we stand in need -- something which
God has
promised, and which may be secured by an earnest
supplication of
His throne of grace.
Spiritual
desire, carried to a higher degree, is the evidence
of the new birth. It is born in the renewed soul:
"As
newborn babes, desire the sincere milk of the word, that
ye may grow thereby."
The absence of
this holy desire in the heart is presumptive
proof, either of a decline in spiritual ecstasy, or, that
the new
birth has never taken place.
"Blessed
are they which do hunger and thirst after
righteousness: for they shall be filled."
These
heaven-given appetites are the proof of a renewed
heart, the evidence of a stirring spiritual life.
Physical
appetites are the attributes of a living body, not of a
corpse,
and spiritual desires belong to a soul made alive to God.
And as
the renewed soul hungers and thirsts after righteousness,
these
holy inward desires break out into earnest, supplicating
prayer.
In prayer, we
are shut up to the Name, merit and intercessory
virtue of Jesus Christ, our great High Priest. Probing
down, below
the accompanying conditions and forces in prayer, we come
to its
vital basis, which is seated in the human heart. It is
not simply
our need; it is the heart's yearning for what we need,
and for
which we feel impelled to pray. Desire is the will in
action; a
strong, conscious longing, excited in the inner nature,
for some
great good. Desire exalts the object of its longing, and
fixes the
mind on it. It has choice, and fixedness, and flame in
it, and
prayer, based thereon, is explicit and specific. It knows
its
need, feels and sees the thing that will meet it, and
hastens to
acquire it.
Holy desire is
much helped by devout contemplation.
Meditation on our spiritual need, and on God's readiness
and
ability to correct it, aids desire to grow. Serious
thought
engaged in before praying, increases desire, makes it
more
insistent, and tends to save us from the menace of
private prayer
-- wandering thought. We fail much more in desire, than
in its
outward expression. We retain the form, while the inner
life fades
and almost dies.
One might well
ask, whether the feebleness of our desires for
God, the Holy Spirit, and for all the fulness of Christ,
is not
the cause of our so little praying, and of our
languishing in the
exercise of prayer? Do we really feel these inward
pantings of
desire after heavenly treasures? Do the inbred groanings
of desire
stir our souls to mighty wrestlings? Alas for us! The
fire burns
altogether too low. The flaming heat of soul has been
tempered
down to a tepid lukewarmness. This, it should be
remembered, was
the central cause of the sad and desperate condition of
the
Laodicean Christians, of whom the awful condemnation is
written
that they were "rich, and increased in goods and had
need of
nothing," and knew not that they "were
wretched, and miserable,
and poor, and blind."
Again: we
might well inquire -- have we that desire which
presses us to close communion with God, which is filled
with
unutterable burnings, and holds us there through the
agony of an
intense and soul-stirred supplication? Our hearts need
much to be
worked over, not only to get the evil out of them, but to
get the
good into them. And the foundation and inspiration to the
incoming
good, is strong, propelling desire. This holy and fervid
flame in
the soul awakens the interest of heaven, attracts the
attention of
God, and places at the disposal of those who exercise it,
the
exhaustless riches of Divine grace.
The dampening
of the flame of holy desire, is destructive of
the vital and aggressive forces in church life. God
requires to be
represented by a fiery Church, or He is not in any proper
sense,
represented at all. God, Himself, is all on fire, and His
Church,
if it is to be like Him, must also be at white heat. The
great and
eternal interests of heaven-born, God-given religion are
the only
things about which His Church can afford to be on fire.
Yet holy
zeal need not to be fussy in order to be consuming. Our
Lord was
the incarnate antithesis of nervous excitability, the
absolute
opposite of intolerant or clamorous declamation, yet the
zeal of
God's house consumed Him; and the world is still feeling
the glow
of His fierce, consuming flame and responding to it, with
an ever-
increasing readiness and an ever-enlarging response.
A lack of
ardour in prayer, is the sure sign of a lack of
depth and of intensity of desire; and the absence of
intense
desire is a sure sign of God's absence from the heart! To
abate
fervour is to retire from God. He can, and does, tolerate
many
things in the way of infirmity and error in His children.
He can,
and will pardon sin when the penitent prays, but two
things are
intolerable to Him -- insincerity and lukewarmness. Lack
of heart
and lack of heat are two things He loathes, and to the
Laodiceans
He said, in terms of unmistakable severity and
condemnation:
"I would
thou wert cold or hot. So then because thou art
lukewarm, and neither cold nor hot, I will spue thee out
of My
mouth."
This was God's
expressed judgment on the lack of fire in one
of the Seven Churches, and it is His indictment against
individual
Christians for the fatal want of sacred zeal. In prayer,
fire is
the motive power. Religious principles which do not
emerge in
flame, have neither force nor effect. Flame is the wing
on which
faith ascends; fervency is the soul of prayer. It was the
"fervent, effectual prayer" which availed much.
Love is kindled in
a flame, and ardency is its life. Flame is the air which
true
Christian experience breathes. It feeds on fire; it can
withstand
anything, rather than a feeble flame; and it dies,
chilled and
starved to its vitals, when the surrounding atmosphere is
frigid
or lukewarm.
True prayer,
must be aflame. Christian life and character
need to be all on fire. Lack of spiritual heat creates
more
infidelity than lack of faith. Not to be consumingly
interested
about the things of heaven, is not to be interested in
them at
all. The fiery souls are those who conquer in the day of
battle,
from whom the kingdom of heaven suffereth violence, and
who take
it by force. The citadel of God is taken only by those,
who storm
it in dreadful earnestness, who besiege it, with fiery,
unabated
zeal.
Nothing short
of being red hot for God, can keep the glow of
heaven in our hearts, these chilly days. The early
Methodists had
no heating apparatus in their churches. They declared
that the
flame in the pew and the fire in the pulpit must suffice
to keep
them warm. And we, of this hour, have need to have the
live coal
from God's altar and the consuming flame from heaven
glowing in
our hearts. This flame is not mental vehemence nor fleshy
energy.
It is Divine fire in the soul, intense, dross-consuming
-- the
very essence of the Spirit of God.
No erudition,
no purity of diction, no width of mental
outlook, no flowers of eloquence, no grace of person, can
atone
for lack of fire. Prayer ascends by fire. Flame gives
prayer
access as well as wings, acceptance as well as energy.
There is no
incense without fire; no prayer without flame.
Ardent desire
is the basis of unceasing prayer. It is not a
shallow, fickle inclination, but a strong yearning, an
unquenchable ardour, which impregnates, glows, burns and
fixes the
heart. It is the flame of a present and active principle
mounting
up to God. It is ardour propelled by desire, that burns
its way to
the Throne of mercy, and gains its plea. It is the
pertinacity of
desire that gives triumph to the conflict, in a great
struggle of
prayer. It is the burden of a weighty desire that sobers,
makes
restless, and reduces to quietness the soul just emerged
from its
mighty wrestlings. It is the embracing character of
desire which
arms prayer with a thousand pleas, and robes it with an
invincible
courage and an all-conquering power.
The
Syrophenician woman is an object lesson of desire,
settled to its consistency, but invulnerable in its
intensity and
pertinacious boldness. The importunate widow represents
desire
gaining its end, through obstacles insuperable to feebler
impulses.
Prayer is not
the rehearsal of a mere performance; nor is it
an indefinite, widespread clamour. Desire, while it
kindles the
soul, holds it to the object sought. Prayer is an
indispensable
phase of spiritual habit, but it ceases to be prayer when
carried
on by habit alone. It is depth and intensity of spiritual
desire
which give intensity and depth to prayer. The soul cannot
be
listless when some great desire fires and inflames it.
The urgency
of our desire holds us to the thing desired with a
tenacity which
refuses to be lessened or loosened; it stays and pleads
and
persists, and refuses to let go until the blessing has
been
vouchsafed.
"Lord, I
cannot let Thee go,
Till a
blessing Thou bestow;
Do not turn
away Thy face;
Mine's an
urgent, pressing case."
The secret of
faint heartedness, lack of importunity, want of
courage and strength in prayer, lies in the weakness of
spiritual
desire, while the non-observance of prayer is the fearful
token of
that desire having ceased to live. That soul has turned
from God
whose desire after Him no longer presses it to the inner
chamber.
There can be no successful praying without consuming
desire. Of
course there can be much seeming to pray, without desire
of any
kind.
Many things
may be catalogued and much ground covered. But
does desire compile the catalogue? Does desire map out
the region
to be covered? On the answer, hangs the issue of whether
our
petitioning be prating or prayer. Desire is intense, but
narrow;
it cannot spread itself over a wide area. It wants a few
things,
and wants them badly, so badly, that nothing but God's
willingness
to answer, can bring it easement or content.
Desire
single-shots at its objective. There may be many
things desired, but they are specifically and
individually felt
and expressed. David did not yearn for everything; nor
did he
allow his desires to spread out everywhere and hit
nothing. Here
is the way his desires ran and found expression:
"One
thing have I desired of the Lord, that will I seek
after; that I may dwell in the house of the Lord all the
days of
my life, to behold the beauty of the Lord, and to enquire
in His
temple."
It is this
singleness of desire, this definiteness of
yearning, which counts in praying, and which drives
prayer
directly to core and centre of supply.
In the
Beatitudes Jesus voiced the words which directly bear
upon the innate desires of a renewed soul, and the
promise that
they will be granted: "Blessed are they that do
hunger and thirst
after righteousness, for they shall be filled."
This, then, is
the basis of prayer which compels an answer --
that strong inward desire has entered into the spiritual
appetite,
and clamours to be satisfied. Alas for us! It is
altogether too
true and frequent, that our prayers operate in the arid
region of
a mere wish, or in the leafless area of a memorized
prayer.
Sometimes, indeed, our prayers are merely stereotyped
expressions
of set phrases, and conventional proportions, the
freshness and
life of which have departed long years ago.
Without
desire, there is no burden of soul, no sense of need,
no ardency, no vision, no strength, no glow of faith.
There is no
mighty pressure, no holding on to God, with a deathless,
despairing grasp -- "I will not let Thee go, except
Thou bless
me." There is no utter self-abandonment, as there
was with Moses,
when, lost in the throes of a desperate, pertinacious,
and all-
consuming plea he cried: "Yet now, if Thou wilt
forgive their sin;
if not, blot me, I pray Thee, out of Thy book." Or,
as there was
with John Knox when he pleaded: "Give me Scotland,
or I die!"
God draws
mightily near to the praying soul. To see God, to
know God, and to live for God -- these form the objective
of all
true praying. Thus praying is, after all, inspired to
seek after
God. Prayer-desire is inflamed to see God, to have
clearer,
fuller, sweeter and richer revelation of God. So to those
who thus
pray, the Bible becomes a new Bible, and Christ a new
Saviour, by
the light and revelation of the inner chamber.
We iterate and
reiterate that burning desire -- enlarged and
ever enlarging -- for the best, and most powerful gifts
and graces
of the Spirit of God, is the legitimate heritage of true
and
effectual praying. Self and service cannot be divorced --
cannot,
possibly, be separated. More than that: desire must be
made
intensely personal, must be centered on God with an
insatiable
hungering and thirsting after Him and His righteousness.
"My soul
thirsteth for God, the living God." The indispensable
requisite
for all true praying is a deeply seated desire which
seeks after
God Himself, and remains unappeased, until the choicest
gifts in
heaven's bestowal, have been richly and abundantly
vouchsafed.
V. PRAYER AND FERVENCY
"St.
Teresa rose off her deathbed to finish her work. She
inspected, with all her quickness of eye and love of
order the
whole of the house in which she had been carried to die.
She saw
everything put into its proper place, and every one
answering to
their proper order, after which she attended the divine
offices of
the day. She then went back to her bed, summoned her
daughters
around her . . . and, with the most penitential of
David's
penitential prayers upon her tongue, Teresa of Jesus went
forth to
meet her Bridegroom." -- Alexander Whyte.
PRAYER, without fervour, stakes nothing on the issue,
because it
has nothing to stake. It comes with empty hands. Hands,
too, which
are listless, as well as empty, which have never learned
the
lesson of clinging to the Cross.
Fervourless
prayer has no heart in it; it is an empty thing,
an unfit vessel. Heart, soul, and life, must find place
in all
real praying. Heaven must be made to feel the force of
this crying
unto God.
Paul was a notable
example of the man who possessed a fervent
spirit of prayer. His petitioning was all-consuming,
centered
immovably upon the object of his desire, and the God who
was able
to meet it.
Prayers must
be red hot. It is the fervent prayer that is
effectual and that availeth. Coldness of spirit hinders
praying;
prayer cannot live in a wintry atmosphere. Chilly
surroundings
freeze out petitioning; and dry up the springs of
supplication. It
takes fire to make prayers go. Warmth of soul creates an
atmosphere favourable to prayer, because it is favourable
to
fervency. By flame, prayer ascends to heaven. Yet fire is
not
fuss, nor heat, noise. Heat is intensity -- something
that glows
and burns. Heaven is a mighty poor market for ice.
God wants
warm-hearted servants. The Holy Spirit comes as a
fire, to dwell in us; we are to be baptized, with the
Holy Ghost
and with fire. Fervency is warmth of soul. A phlegmatic
temperament is abhorrent to vital experience. If our
religion does
not set us on fire, it is because we have frozen hearts.
God
dwells in a flame; the Holy Ghost descends in fire. To be
absorbed
in God's will, to be so greatly in earnest about doing it
that our
whole being takes fire, is the qualifying condition of
the man who
would engage in effectual prayer.
Our Lord warns
us against feeble praying. "Men ought always
to pray," He declares, "and not to faint."
That means, that we are
to possess sufficient fervency to carry us through the
severe and
long periods of pleading prayer. Fire makes one alert and
vigilant, and brings him off, more than conqueror. The
atmosphere
about us is too heavily charged with resisting forces for
limp or
languid prayers to make headway. It takes heat, and
fervency and
meteoric fire, to push through, to the upper heavens,
where God
dwells with His saints, in light.
Many of the
great Bible characters were notable examples of
fervency of spirit when seeking God. The Psalmist
declares with
great earnestness:
"My soul
breaketh for the longing that it hath unto Thy
judgments at all times."
What strong
desires of heart are here! What earnest soul
longings for the Word of the living God!
An even
greater fervency is expressed by him in another
place:
"As the
hart panteth after the water brooks, so panteth my
soul after Thee, O God. My soul thirsteth for God, for
the living
God: when shall I come and appear before God?"
That is the
word of a man who lived in a state of grace,
which had been deeply and supernaturally wrought in his
soul.
Fervency
before God counts in the hour of prayer, and finds a
speedy and rich reward at His hands. The Psalmist gives
us this
statement of what God had done for the king, as his heart
turned
toward his Lord:
"Thou
hast given him his heart's desire, and hast not