Part 4
Perseverance counts much with God as well as with man. If Elijah had ceased at his first petition the heavens would have scarcely yielded their rain to his feeble praying. If Jacob had quit praying at decent bedtime he would scarcely have survived the next day’s meeting with Esau. If the Syrophenician woman had allowed her faith to faint by silence, humiliation, repulse, or stop mid-way its struggles, her grief-stricken home would never have been brightened by the healing of her daughter.
Pray and never faint, is the motto Christ gives us for praying. It is the test of our faith, and the severer the trial and the longer the waiting, the more glorious the results.
The benefits and necessity of importunity are taught by Old Testament saints. Praying men must be strong in hope, and faith, and prayer. They must know how to wait and to press, to wait on God and be in earnest in our approaches to Him.
Abraham has left us an example of importunate intercession in his passionate pleading with God on behalf of Sodom and Gomorrah, and if, as already indicated, he had not ceased in his asking, perhaps God would not have ceased in His giving. “Abraham left off asking before God left off granting.” Moses taught the power of importunity when he interceded for Israel forty days and forty nights, by fasting and prayer. And he succeeded in his importunity.
Jesus, in His teaching and example, illustrated and perfected this principle of Old Testament pleading and waiting. How strange that the only Son of God, who came on a mission direct from His Father, whose only heaven on earth, whose only life and law were to do His Father’s will in that mission—what a mystery that He should be under the law of prayer, that the blessings which came to Him were impregnated and purchased by prayer; stranger still that importunity in prayer was the process by which His wealthiest supplies from God were gained. Had He not prayed with importunity, no transfiguration would have been in His history, no mighty works had rendered Divine His career. His all-night praying was that which filled with compassion and power His all-day work. The importunate praying of His life crowned His death with its triumph. He learned the high lesson of submission to God’s will in the struggles of importunate prayer before He illustrated that submission so sublimely on the cross.
“Whether we like it or not,” said Mr. Spurgeon, “_asking is the rule of the kingdom_. ‘Ask, and ye shall receive.’ It is a rule that never will be altered in anybody’s case. Our Lord Jesus Christ is the elder brother of the family, but God has not relaxed the rule for Him. Remember this text: Jehovah says to His own Son, ‘Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.’ If the Royal and Divine Son of God cannot be exempted from the rule of asking that He may have, you and I cannot expect the rule to be relaxed in our favour. Why should it be? What reason can be pleaded why we should be exempted from prayer? What argument can there be why we should be deprived of the privilege and delivered from the necessity of supplication? I can see none: can you? God will bless Elijah and send rain on Israel, but Elijah must pray for it. If the chosen nation is to prosper, Samuel must plead for it. If the Jews are to be delivered, Daniel must intercede. God will bless Paul, and the nations shall be converted through him, but Paul must pray. Pray he did without ceasing; his epistles show that he expected nothing except by asking for it. If you may have everything by asking, and nothing without asking, I beg you to see how absolutely vital prayer is, and I beseech you to abound in it.”
There is not the least doubt that much of our praying fails for lack of persistency. It is without the fire and strength of perseverance. Persistence is of the essence of true praying. It may not be always called into exercise, but it must be there as the reserve force. Jesus taught that perseverance is the essential element of prayer. Men must be in earnest when they kneel at God’s footstool.
Too often we get faint-hearted and quit praying at the point where we ought to begin. We let go at the very point where we should hold on strongest. Our prayers are weak because they are not impassioned by an unfailing and resistless will.
God loves the importunate pleader, and sends him answers that would never have been granted but for the persistency that refuses to let go until the petition craved for is granted.
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_I suspect I have been allotting habitually too little time to religious exercises as private devotion, religious meditation, Scripture reading, etc. Hence I am lean and cold and hard. God would perhaps prosper me more in spiritual things if I were to be more diligent in using the means of grace. I had better allot more time, say two hours or an hour and a half, to religious exercises daily, and try whether by so doing I cannot preserve a frame of spirit more habitually devotional, a more lively sense of unseen things, a warmer love to God, and a greater degree of hunger and thirst after righteousness, a heart less prone to be soiled with worldly cares, designs, passions, and apprehension and a real undissembled longing for heaven, its pleasures and its purity._ —WILLIAM WILBERFORCE.
VII
“MEN ought _always_ to pray, and not to faint.” The words are the words of our Lord, who not only ever sought to impress upon His followers the urgency and the importance of prayer, but set them an example which they alas! have been far too slow to copy.
The _always_ speaks for itself. Prayer is not a meaningless function or duty to be crowded into the busy or the weary ends of the day, and we are not obeying our Lord’s command when we content ourselves with a few minutes upon our knees in the morning rush or late at night when the faculties, tired with the tasks of the day, call out for rest. God is always within call, it is true; His ear is ever attentive to the cry of His child, but we can never get to know Him if we use the vehicle of prayer as we use the telephone—for a few words of hurried conversation. Intimacy requires development. We can never know God as it is our privilege to know Him, by brief and fragmentary and unconsidered repetitions of intercessions that are requests for personal favours and nothing more. That is not the way in which we can come into communication with heaven’s King. “The goal of prayer is the ear of God,” a goal that can only be reached by patient and continued and continuous waiting upon Him, pouring out our heart to Him and permitting Him to speak to us. Only by so doing can we expect to know Him, and as we come to know Him better we shall spend more time in His presence and find that presence a constant and ever-increasing delight.
_Always_ does not mean that we are to neglect the ordinary duties of life; what it means is that the soul which has come into intimate contact with God in the silence of the prayer-chamber is never out of conscious touch with the Father, that the heart is always going out to Him in loving communion, and that the moment the mind is released from the task upon which it is engaged it returns as naturally to God as the bird does to its nest. What a beautiful conception of prayer we get if we regard it in this light, if we view it as a constant fellowship, an unbroken audience with the King. Prayer then loses every vestige of dread which it may once have possessed; we regard it no longer as a duty which must be performed, but rather as a privilege which is to be enjoyed, a rare delight that is always revealing some new beauty.
Thus, when we open our eyes in the morning, our thought instantly mounts heavenward. To many Christians the morning hours are the most precious portion of the day, because they provide the opportunity for the hallowed fellowship that gives the keynote to the day’s programme. And what better introduction can there be to the never-ceasing glory and wonder of a new day than to spend it alone with God? It is said that Mr. Moody, at a time when no other place was available, kept his morning watch in the coal-shed, pouring out his heart to God, and finding in his precious Bible a true “feast of fat things.”
George Müller also combined Bible study with prayer in the quiet morning hours. At one time his practice was to give himself to prayer, after having dressed, in the morning. Then his plan underwent a change. As he himself put it: “I saw the most important thing I had to do was to give myself to the reading of the Word of God, and to meditation on it, that thus my heart might be comforted, encouraged, warned, reproved, instructed; and that thus, by means of the Word of God, whilst meditating on it, my heart might be brought into experimental communion with the Lord. I began, therefore, to meditate on the New Testament early in the morning. The first thing I did, after having asked in a few words for the Lord’s blessing upon his precious Word, was to begin to meditate on the Word of God, searching, as it were, into every verse to get blessing out of it; not for the sake of the public ministry of the Word, not for the sake of preaching on what I had meditated on, but for the sake of obtaining food for my own soul. The result I have found to be almost invariably thus, that after a very few minutes my soul has been led to confession, or to thanksgiving, or to intercession, or to supplication; so that, though I did not, as it were, give myself to prayer, but to meditation, yet it turned almost immediately more or less into prayer.”
The study of the Word and prayer go together, and where we find the one truly practised, the other is sure to be seen in close alliance.
But we do not pray _always_. That is the trouble with so many of us. We need to pray much more than we do and much longer than we do.
Robert Murray McCheyne, gifted and saintly, of whom it was said, that “Whether viewed as a son, a brother, a friend, or a pastor, he was the most faultless and attractive exhibition of the true Christian they had ever seen embodied in a living form,” knew what it was to spend much time upon his knees, and he never wearied in urging upon others the joy and the value of holy intercession. “God’s children should pray,” he said. “They should cry day and night unto Him, God hears every one of your cries in the busy hour of the daytime and in the lonely watches of the night.” In every way, by preaching, by exhortation when present and by letters when absent, McCheyne emphasised the vital duty of prayer, importunate and unceasing prayer.
In his diary we find this: “In the morning was engaged in preparing the head, then the heart. This has been frequently my error, and I have always felt the evil of it, especially in prayer. Reform it then, O Lord.” While on his trip to the Holy Land he wrote: “For much of our safety I feel indebted to the prayers of my people. If the veil of the world’s machinery were lifted off how much we would find done in answer to the prayers of God’s children.” In an ordination sermon he said to the preacher: “Give yourself to prayers and the ministry of the Word. If you do not pray, God will probably lay you aside from your ministry, as He did me, to teach you to pray. Remember Luther’s maxim, ‘To have prayed well is to have studied well.’ Get your texts from God, your thoughts, your words. Carry the names of the little flock upon your breast like the High Priest. Wrestle for the unconverted. Luther spent his last three hours in prayer; John Welch prayed seven or eight hours a day. He used to keep a plaid on his bed that he might wrap himself in when he rose during the night. Sometimes his wife found him on the ground lying weeping. When she complained, he would say, ‘O, woman, I have the souls of three thousand to answer for, and I know not how it is with many of them.’” The people he exhorted and charged: “Pray for your pastor. Pray for his body, that he may be kept strong and spared many years. Pray for his soul, that he may be kept humble and holy, a burning and shining light. Pray for his ministry, that it may be abundantly blessed, that he may be anointed to preach good tidings. Let there be no secret prayer without naming him before your God, no family prayer without carrying your pastor in your hearts to God.”
“Two things,” says his biographer, “he seems never to have ceased from—the cultivation of personal holiness and the most anxious efforts to win souls.” The two are the inseparable attendants on the ministry of prayer. Prayer fails when the desire and effort for personal holiness fail. No person is a soul-winner who is not an adept in the ministry of prayer. “It is the duty of ministers,” says this holy man, “to begin the reformation of religion and manner with themselves, families, etc., with confession of past sin, earnest prayer for direction, grace and full purpose of heart.” He begins with himself under the head of “Reformation in Secret Prayer,” and he resolves:
“I ought not to omit any of the parts of prayer—confession, adoration, thanksgiving, petition and intercession. There is a fearful tendency to omit _confession_ proceeding from low views of God and His law, slight views of my heart, and the sin of my past life. This must be resisted. There is a constant tendency to omit _adoration_ when I forget to Whom I am speaking, when I rush heedlessly into the presence of Jehovah without thought of His awful name and character. When I have little eyesight for his glory, and little admiration of His wonders, I have the native tendency of the heart to omit giving _thanks_, and yet it is specially commanded. Often when the heart is dead to the salvation of others I omit _intercession_, and yet it especially is the spirit of the great Advocate Who has the name of Israel on His heart. I ought to pray before seeing anyone. Often when I sleep long, or meet with others early, and then have family prayer and breakfast and forenoon callers, it is eleven or twelve o’clock before I begin secret prayer. This is a wretched system; it is unscriptural. Christ rose before day and went into a solitary place. David says, ‘Early will I seek Thee; Thou shalt early hear my voice.’ Mary Magdalene came to the sepulchre while it was yet dark. Family prayer loses much of its power and sweetness; and I can do no good to those who come to seek from me. The conscience feels guilty, the soul unfed, the lamp not trimmed. I feel it is far better to begin with God, to see His face first, to get my soul near Him before it is near another. ‘When I awake I am still with Thee.’ If I have slept too long, or I am going an early journey, or my time is in any way shortened, it is best to dress hurriedly and have a few minutes alone with God than to give up all for lost. But in general it is best to have at least one hour alone with God before engaging in anything else. I ought to spend the best hours of the day in communion with God. When I awake in the night, I ought to rise and pray as David and John Welch.”
McCheyne believed in being _always_ in prayer, and his fruitful life, short though that life was, affords an illustration of the power that comes from long and frequent visits to the secret place where we keep tryst with our Lord.
Men of McCheyne’s stamp are needed to-day—praying men, who know how to give themselves to the greatest task demanding their time and their attention; men who can give their whole heart to the holy task of intercession, men who can pray through. God’s cause is committed to men; God commits Himself to men. Praying men are the vicegerents of God; they do His work and carry out His plans.
We are obliged to pray if we be citizens of God’s Kingdom. Prayerlessness is expatriation, or worse, from God’s Kingdom. It is outlawry, a high crime, a constitutional breach. The Christian who relegates prayer to a subordinate place in his life soon loses whatever spiritual zeal he may have once possessed, and the Church that makes little of prayer cannot maintain vital piety, and is powerless to advance the Gospel. The Gospel cannot live, fight, conquer without prayer—prayer unceasing, instant and ardent.
Little prayer is the characteristic of a backslidden age and of a backslidden Church. Whenever there is little praying in the pulpit or in the pew, spiritual bankruptcy is imminent and inevitable.
The cause of God has no commercial age, no cultured age, no age of education, no age of money. But it has one golden age, and that is the age of prayer. When its leaders are men of prayer, when prayer is the prevailing element of worship, like the incense giving continual fragrance to its service, then the cause of God will be triumphant.
Better praying and more of it, that is what we need. We need holier men, and more of them, holier women, and more of them to pray—women like Hannah, who, out of their greatest griefs and temptations brewed their greatest prayers. Through prayer Hannah found her relief. Everywhere the Church was backslidden and apostate, her foes were victorious. Hannah gave herself to prayer, and in sorrow she multiplied her praying. She saw a great revival born of her praying. When the whole nation was oppressed, prophet and priest, Samuel was born to establish a new line of priesthood, and her praying warmed into life a new life for God. Everywhere religion revived and flourished. God, true to His promise, “_Ask of Me_,” though the praying came from a woman’s broken heart, heard and answered, sending a new day of holy gladness to revive His people.
So once more, let us apply the emphasis and repeat that the great need of the Church in this and all ages is men of such commanding faith, of such unsullied holiness, of such marked spiritual vigour and consuming zeal, that they will work spiritual revolutions through their mighty praying. “Natural ability and educational advantages do not figure as factors in this matter; but a capacity for faith, the ability to pray, the power of a thorough consecration, the ability of self-littleness, an absolute losing of one’s self in God’s glory and an ever present and insatiable yearning and seeking after all the fulness of God. Men who can set the Church ablaze for God, not in a noisy, showy way, but with an intense and quiet heat that melts and moves every thing for God.”
And, to return to the vital point, secret praying is the test, the gauge, the conserver of man’s relation to God. The prayer-chamber, while it is the test of the sincerity of our devotion to God, becomes also the measure of the devotion. The self-denial, the sacrifices which we make for our prayer-chambers, the frequency of our visits to that hallowed place of meeting with the Lord, the lingering to stay, the loathness to leave, are values which we put on communion alone with God, the price we pay for the Spirit’s trysting hours of heavenly love.
The prayer-chamber conserves our relation to God. It hems every raw edge; it tucks up every flowing and entangling garment; girds up every fainting loin. The sheet-anchor holds not the ship more surely and safely than the prayer-chamber holds to God. Satan has to break our hold on, and close up our way to the prayer-chambers, ere he can break our hold on God or close up our way to heaven.
“Be not afraid to pray; to pray is right; Pray if thou canst with hope, but ever pray, Though hope be weak or sick with long delay; Pray in the darkness if there be no light; And if for any wish thou dare not pray Then pray to God to cast that wish away.”
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_In God’s name I beseech you let prayer nourish your soul as your meals nourish your body. Let your fixed seasons of prayer keep you in God’s presence through the day, and His presence frequently remembered through it be an ever-fresh spring of prayer. Such a brief, loving recollection of God renews a man’s whole being, quiets his passions, supplies light and counsel in difficulty, gradually subdues the temper, and causes him to possess his soul in patience, or rather gives it up to the possession of God._ —FÉNELON.
_Devoted too much time and attention to outward and public duties of the ministry. But this has a mistaken conduct, for I have learned that neglect of much and fervent communion with God in meditation and prayer is not the way to redeem the time nor to fit me for public ministrations._
_I rightly attribute my present deadness to want of sufficient time and tranquillity for private devotion. Want of more reading, retirement and private devotion, I have little mastery over my own tempers. An unhappy day to me for want of more solitude and prayer. If there be anything I do, if there be anything I leave undone, let me be perfect in prayer._
_After all, whatever God may appoint, prayer is the great thing. Oh that I may be a man of prayer!_ —HENRY MARTYN.
VIII
THAT the men had quit praying in Paul’s time we cannot certainly affirm. They have, in the main, quit praying now. They are too busy to pray. Time and strength and every faculty are laid under tribute to money, to business, to the affairs of the world. Few men lay themselves out in great praying. The great business of praying is a hurried, petty, starved, beggarly business with most men.
St. Paul calls a halt, and lays a levy on men for prayer. Put the men to praying is Paul’s unfailing remedy for great evils in Church, in State, in politics, in business, in home. Put the men to praying, then politics will be cleansed, business will be thriftier, the Church will be holier, the home will be sweeter.
“I exhort, therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity. This is good and acceptable in the sight of God our Saviour.... I desire, therefore, that the men pray in every place, lifting up holy hands, without wrath and disputing” (1 Timothy ii. 1-3, 8).
Praying women and children are invaluable to God, but if their praying is not supplemented by praying men, there will be a great loss in the power of prayer—a great breach and depreciation in the value of prayer, great paralysis in the energy of the Gospel. Jesus Christ spake a parable unto the people, telling them that men ought always to pray and not faint. Men who are strong in everything else ought to be strong in prayer, and never yield to discouragement, weakness or depression. Men who are brave, persistent, redoubtable in other pursuits ought to be full of courage, unfainting, strong-hearted in prayer.
_Men_ are to pray; _all men_ are to pray. Men, as distinguished from women, men in their strength in their wisdom. There is an absolute, specific command that the men pray; there is an absolute imperative necessity that men pray. The first of beings, man, should also be first in prayer.
_The men_ are to pray for men. The direction is specific and classified. Just underneath we have a specific direction with regard to women. About prayer, its importance, wideness and practice the Bible here deals with the men in contrast to, and distinct from, the women. The men are definitely commanded, seriously charged, and warmly exhorted to pray. Perhaps it was that men were averse to prayer, or indifferent to it; it may be that they deemed it a small thing, and gave to it neither time nor value nor significance. But God would have all men pray, and so the great Apostle lifts the subject into prominence and emphasises its importance.