The
Course of Faith, or
The Practical Believer Delineated
By John Angell James, 1852
FAITH IN PRAYER
"The Prayer of Faith." How simple an expression; yet
how impressive! How beautiful the words; how mighty the thing! What has not
the prayer of faith done? How great the wonders it has wrought, how numerous
and how splendid the victories it has won! "It has subdued kingdoms; wrought
righteousness; obtained promises; stopped the mouths of lions; quenched the
violence of fire; escaped the edge of the sword; out of weakness was made
strong; waxed valiant in fight; turned to flight the armies of the aliens."
These are only part, and a small part of its achievements, for it has
stopped the sun in his course; opened and shut heaven; performed miracles
without number; and raised to heaven countless millions of immortal souls,
once sunk in sin, under the power of Satan. Nothing seems too hard or too
difficult for prayer to do. It has a kind of omnipotence; for it moves the
hand which moves all things!
All Scripture is full of injunctions, directions,
examples, encouragements, and promises, in reference to this exercise of
faith. The Bible is "The Book of Common Prayer" for the universal church;
the Liturgy for "the communion of all saints." How interesting a theme! And
how important that we should thoroughly understand it!
We bring into this subject two distinct things, faith and
prayer; we unite them together, and consider faith in prayer. Though
distinct, they are inseparable—there can be no true prayer without
faith—there can be no true faith without prayer. Faith and prayer are the
two arms by which the soul hangs upon the neck of infinite Love, and grasps
the hand of omnipotent Power! Or to adopt another figure—they are in the
new creature, what the organ of speech, and its utterance, are in the
human body. Faith is the spiritual organism of the soul's power of language
in prayer; and prayer is the emission of its spiritual articulate sounds.
There is no speechless faith—no dead prayer.
It is not necessary to dwell on prayer, either as an
incumbent duty—or a precious privilege. It is felt by the true
Christian to be both. All the children of God, in whatever else they differ,
are alike in this respect. From the moment there is any life in religion
they pray. Just as the first sign of life in an infant when born into the
world, is the act of breathing, so the first act of men and women, when they
are born again, is praying. And it is as much a part of their new nature to
pray—as it is of a child to cry. God has no speechless children! And
to carry on this homely figure, as diseased lungs in the human frame, bring
on decay, consumption, and death; so in the soul's economy, neglect of
prayer is a spiritual decline.
The PURPOSES of prayer are various. Prayer
is the homage of a dependent creature paid to the author of its being, and
the source of its happiness. Prayer has a moral reflex influence on the soul
of him that presents it, making him the holier by his own devotions. Prayer
is a relief and comfort to the troubled soul. Prayer is the communion of the
regenerated soul with its Divine Parent. Prayer is God's own instituted
means of obtaining blessings from him the Fountain of life. All these
ends and purposes should be contemplated by the Christian, and not merely
the latter one. It is an exercise of wonderful comprehension.
The CONDITIONS of prevailing prayer are
numerous and impressive. Prayer must be sincere—we must really be
desirous to obtain the blessings we ask. Prayer must be holy—for if
we "regard iniquity in our heart, the Lord will not hear us." Prayer must be
pious—seeking to obtain blessings, not for our own gratification
merely—but for God's glory. Prayer must be importunate—for it is the
effectual, fervent prayer of a righteous man, that prevails. Prayer must be
submissive—asking only for what it is God's will to bestow. Prayer
must be in love—for if our brother has anything against us, we must
first go and be reconciled to our brother. Prayer must be reverent—for
our God is a consuming fire. Prayer must be humble—for we are base,
and sinful, and unworthy to lift up our eyes to heaven. Prayer must be
persevering—for men ought always to pray, and not to faint. Prayer must
be particular—for generalities mean little or nothing. Prayer must be
universal—entering into everything, all the concerns of life, all the
means of grace. Prayer must be of all kinds—social, domestic,
private, spontaneous. Prayer must be grateful—abounding in
thanksgiving. Prayer must be expectant—waiting and watching for
answers. Prayer must be believing—we must ask in faith.
The most superficial reader of his Bible cannot fail to
observe how these two, faith and prayer, are associated in the Word of God.
When the blind, the lame, and the diseased, came to Christ for healing, he
constantly reminded them their requests could not be complied with unless
they believed. "Do you believe on the Son of God?" was his question. "Only
believe," was his direction. So, in speaking of prayer– "I tell you the
truth, if you have faith and do not doubt, not only can you do what was done
to the fig tree, but also you can say to this mountain, 'Go, throw yourself
into the sea,' and it will be done. If you believe, you will receive
whatever you ask for in prayer." Matt. 21:21, 22. True, this refers to the
work of miracles—but the principle that this state of mind is
necessary to prevailing prayer, is as true and as applicable to ordinary
matters, as to these displays of Divine power. These two, then, must ever be
united in our requests to God. They are born together. When a sinner is
brought by grace to believe, he is at the same time brought to pray—the
first acting of the new life of grace is believing prayer. They grow
together. Belief strengthens prayer—prayer reacts upon believing, and
strengthens it. They die together. The last act of the believer is the last
act of prayer; when faith is turned into sight, and prayer ends in
uninterrupted eternal praise.
But what is the precise influence of faith in prayer?
Perhaps the best way of entering upon this subject, is to
explain the words of the apostle James in reference to this matter– "If any
of you lacks wisdom, he should ask God, who gives generously to all without
finding fault, and it will be given to him. But when he asks, he must
believe and not doubt, because he who doubts is like a wave of the sea,
blown and tossed by the wind. That man should not think he will receive
anything from the Lord." James 1:5-7. By wisdom in this passage, we are to
understand that of which the apostle speaks in chap. 3; "The wisdom that is
from above, is first pure, then peaceable, gentle, and easy to be entreated,
full of mercy and good fruits, without partiality, and without hypocrisy,"
that is, Divine grace to enable the tried believers to endure afflictions,
and to conduct themselves aright as professing Christians, in the afflictive
situations in which they were placed. This they all needed, and for this
they were to pray to God, who was ever most ready to give in any measure
they needed, without reproving them for their spiritual poverty, or rebuking
them for the frequency or fervency of their petitions, as men are apt to do.
But then, they were to ask in faith; that is,
having a full persuasion that they not only needed this Divine help—but that
they could most lawfully ask it as a thing very proper to be carried to God
in prayer; that God would be pleased with their asking for it; would hear
their prayers, and grant them their petition in reference to that very
thing. There was to be no "wavering;" no doubt about their need of
the blessing; nor about the propriety of praying for it; nor about the
certainty of God's hearing their prayer; nor about their right to expect the
blessing. There was to be nothing at all resembling the frame of mind of a
man hesitating about going for a favor to a fellow-creature. "Shall I go—or
shall I not? Will he hear me and grant me the thing I need—or will he not.
Sometimes I think, I will go, and at another time I resolve not to
go. At one time I am full of fear, and at another time, full of hope." Now
this is "wavering," to which there must be nothing like in the frame of a
believer's heart towards God in prayer. Such a man is like a wave of the
sea, driven by the wind now one way, now another, without stability. Such a
man is not authorized to expect an answer to his prayers. He is a
double-minded man, or, as the word signifies, a two-souled man; one soul of
faith, another of unbelief. In opposition to this, there must be the
one-mindedness of faith—a firm persuasion that we are warranted both to ask
and to expect this very thing. The subject may be divided into two parts.
I. We may consider prayer in GENERAL.
1. We may advert to
the rule of prayer.
This is the Word of God, especially the promises. These are the rule, the
ground, the warrant of prayer. We may ask for everything God has promised;
for nothing he has not promised, either in a general or specific manner, to
bestow. "Remember the word on which you have caused your servant to hope,"
must be our plea in approaching the throne of grace. These promises, which
are the rule of prayer, are of course equally the rule of faith; and if we
do not believe them, we cannot ask for their fulfillment; but if we do, we
can. To ask God for a blessing, of which we do not believe the promise, is a
mockery. "May I ask for what I need?" is the enquiry of the Christian
in a time of necessity. "Is it promised?" he further asks. "It is," replies
his faith– "believe in God's Word." "Then I will carry the matter to God,"
he continues– "and ask with an expectation that I shall receive it."
2. But we are not only to
believe in God as the object of
prayer—but in CHRIST as the medium of prayer.
He is the way, and the only way, to the Father. "Seeing then that we have a
great High Priest, who has passed into the heavens, Jesus the Son of God,
let us hold fast our profession," and "come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need." Heb.
4:14, 16. "Having a High Priest over the house of God; let us draw near with
a true heart in full assurance of faith." 10:21. This also is the meaning of
that sublime and beautiful symbol in the opening of the eighth chapter of
the Apocalypse, where the angel is seen standing with his golden censer at
the altar, that with much incense he should offer the prayers of all saints.
That magnificent personage is the Angel of the Covenant, even our Lord Jesus
Christ; who by his intercession, of which the incense was the emblem,
secures the acceptance of the prayers of his believing people. Prayer is
acceptable only as offered in his name—and it is the office of faith to
realize this glorious fact. While he opens his mouth in supplication, and
pours out his petitions, the Christian keeps his mind steadily fixed on the
Mediator of the New Covenant. He wishes for nothing, asks for nothing,
expects nothing—but for Christ's sake—he desires that he should have the
glory of presenting his prayers to God, and obtaining his blessings
from God. The prayers of a whole congregation sent up by assembled
multitudes, amid the most gorgeous rites, which are not offered through the
mediation of Christ, would be shut out of heaven; while those of a poor
peasant from his hut, or of a little child from his bedside, would gain a
ready entrance, through Him.
3. But Christian belief leaves not out the work of the
HOLY SPIRIT in prayer , for what says the
Scripture– "In the same way, the Spirit helps us in our weakness. We do not
know what we ought to pray for, but the Spirit himself intercedes for us
with groans that words cannot express. And he who searches our hearts knows
the mind of the Spirit, because the Spirit intercedes for the saints in
accordance with God's will." Romans 8:26-27. So also Jude says– "Praying in
the Holy Spirit." The Spirit has much to do with acceptable prayer, and his
work in prayer is too much neglected. The Spirit enlightens the mind to see
its real needs—softens the heart to feel them—quickens our desires after
suitable supplies—gives clear views of God's power, wisdom, and grace to
relieve us, and stirs up that confidence in his truth which excludes all
wavering. Prayer is, therefore, a wonderful thing. In every single
acceptable prayer the whole Trinity is concerned.
It is thus the whole business of prayer is carried on.
The Christian believes that there is a God who takes interest in the affairs
of man, else there would be no ground to pray to him at all. "He who comes
to God must believe that he is, and that he is a rewarder of those who
diligently seek him." Heb. 11:6. He believes that God regards his people
individually, else there would be no ground or encouragement for individual
prayer. A mere general providence would be no motive to individual trust and
prayer. He believes that God is able to hear and answer the prayers of all
who call upon him, according to the declaration of the apostle– "Now unto
him who is able to do exceeding abundantly above all that we ask or think."
Ephes. 3:20. Here is the pillar and prop of all prayer. "Yours is the
kingdom, the power, and the glory."
The believer sees the arm of Omnipotence stretched out,
and is moved to lay hold by prayer of God's strength. And while he
recognizes God's omnipotent arm, he no less beholds God's omniscient eye.
Were not God all knowing, he could not be the object of prayer. Of what use
would it be to pray to one who sees us not? But his infinite intelligence is
the ground of our confidence. God looks upon millions with as perfect a
comprehension of their whole case, as he looks upon one. He searches the
heart—as well as beholds the life. He knows our thoughts—as well as hears
our words. The groaning which cannot be uttered he interprets, and hears the
silent petition that is ejaculated from the praying heart. Whether the
prayer be presented in the solitude of the vast desert, or amid the haunts
of the crowded city, God's eye is upon the petitioner—and the Christian
believes this.
The Christian believes that God has instituted prayer,
and is therefore ever ready to hear and answer it. "O you who hear prayer,
unto you shall all flesh come," is one of the encouraging views which are
given of God in his Word. The Christian knows that every part of the Bible
testifies this fact, that God has instituted prayer, that it is one of the
most prominent duties of religion, as laid down in the Scriptures, and that
therefore he is not only performing his duty in presenting it—but that it is
one of the most striking proofs of rebelling against God to neglect it.
Knowing all this, he is confident in the use of prayer; he steps firmly, and
goes boldly, in approaching the throne of grace. He has neither difficulty,
reticence—nor doubt in his mind, in drawing near to God. He feels that it is
a part of the glory by which God will be known as the hearer of prayer, and
says to himself– "Has he not these thousands of years been hearing and
answering the addresses of his people; and can I doubt whether he will
receive mine?"
The Christian believes that God will hear and answer
his prayers. There is no true faith at all—which is not personal,
individual, appropriating. We are, in the business of salvation, not only
believers that Christ died for sinners—but that he died for us. We are to
apply the general fact to our own particular case. There can be no genuine
belief without this—which stops not in generals—but descends to particulars.
He who does not believe that Christ died for him, cannot believe that Christ
died for all, for he himself is one of the all.
So in the after-exercises of true belief, and especially
in the case before us, it is a part of faith in prayer, to be assured God
will hear us—that there is nothing in our case, which, provided we perform
the conditions of prevailing prayer, should shut us out from the presence,
the throne, the ear, and the hand of God. It is one of the exercises of this
confidence to say– "Sinful though I am—base and unworthy of Divine notice,
yet I am warranted to approach with my prayer to God, as truly as the
most distinguished of all the servants of God. 'Remember me, too, Lord, when
you show favor to your people; come to me with your salvation. Let me share
in the prosperity of your chosen ones. Let me rejoice in the joy of your
people; let me praise you with those who are your heritage.'" Psalm 106:4,
5.
Before we leave this part of the subject, it is of
importance to remark, that much of true faith in prayer lies in expecting
the answer of our requests. Perhaps there is no part of our duty in which we
are more deficient than in this. If we are warranted to ask for anything, we
surely are authorized to expect it. We shall point out the limitations of
this, when we come to speak of prayer for a specific object. At present we
dwell upon it generally. If prayer means anything, it intends that we should
be heard, and answered; and not to look for the answer is to turn the
petition into a mockery of God. "There is no surer mark of trifling in
prayer, than when men are careless what they get by prayer." There are three
classes of people who are deficient in this duty of expectation.
First, those whose supplications are mere forms, or
so vague and general as to have little or no meaning. How many are there,
who, if when they rise from their knees, they were to ask themselves the
question– "What have I been asking of God?" would not be able to reply. No
answer can be expected here, for no petition was really presented.
Secondly, those who have really asked for some
specific object—but who go away and forget their own requests.
Thirdly, they who do not forget, and are not
careless—but are doubtful, unbelieving, distrustful. If they do not believe
they shall have an answer, why do they ask? David said– "In the morning will
I direct my prayer unto you, and will look up." Psalm 5:3. Let us do
likewise, and do with our prayers, as merchants do who send their ships to
sea, and who look for their return laden with a precious and profitable
cargo. Such, then, is the office of faith in prayer, viewed generally.
II. We may now consider faith in prayer for PARTICULAR
blessings—for some particular object which we are anxious to obtain, and for
which we feel warranted to ask.
We are now supposing the case of a believer who is
oppressed with a sense of some great need, which he is impelled to make the
matter of earnest prayer, and it may be asked if faith in this case means a
persuasion that he shall receive the very thing that he prays for,
whether it be for a temporal blessing or a spiritual one? In other words,
are we to understand that declaration literally, and without limitation or
exception– "All things, whatever you shall ask in prayer believing, you
shall receive." Matt. 21:22. In reference to that particular declaration, we
would remark that it refers, as the context proves, to miracles, and meant
that those to whom this gift was imparted would, if they felt prompted to
work a miracle, and had faith to believe they should do it, have power in
every instance given them to perform it, in answer to believing prayer. The
passage so explained does not therefore apply in its literal meaning to the
ordinary experiences of the Christian life.
But we will here refer to a remark laid down in a
previous part of this chapter, which must be ever borne in mind—the rule
of faith is the rule of prayer. And as this, in every case, is the
belief of something that God has said, and in the case of a blessing,
something he has promised, so in prayer it cannot be exercised in reference
to any particular blessing so as to assure us it shall be given, unless that
very blessing is actually promised. Some things are promised generally, and
our belief of them must have the same general form; while others are
promised specially, and these must be looked for specially. Faith does not
mean an impression of anything upon our mind, however strong—but a belief of
something which God has said. We may now go on to take up the question of
faith in prayer for particular blessings.
1. We will view faith in prayer, in reference to
SPIRITUAL blessings. These, be it
observed, are promised specifically, that is to say, they, the very
blessings themselves, are promised to everyone who seeks them aright.
Suppose the case of a penitent praying for the pardon
of his sins, he is to ask for that blessing with a full confidence it
will be given him. He has no need to qualify and guard his petition with
such conditions as– "If it be good for him to receive it, and for God's
glory to impart it;" for it is good for him, and for God's glory. God
has promised that very blessing. He has again and again repeated the
promise, and there ought to be neither doubt nor hesitation about the
ability or willingness of God to bestow it. The petitioner is to have
confidence in God for that blessing, and faith in prayer is in this
case an assurance that this blessing will be bestowed.
So also, of praying for the Holy Spirit to sanctify,
to comfort, to strengthen for all the duties of the Christian life. This
blessing is promised to everyone who seeks, and the believer seeking Divine
influence by prayer should expect it—his confidence in reference to this
matter means his casting out all doubts and fears, and his looking for that
very thing.
So likewise of prayer for Divine help against any
temptation, however strong, God has engaged to assist us, and we should
pray for aid with a persuasion we shall have it.
In cases of perplexity as to the path of duty, if
there be a sincere desire to do the will of God, apart from all personal,
selfish, and sinful considerations, we may be assured we shall be guided
aright. When greatly afflicted, we should pray for Divine support and
consolation, being assured that if really willing to be comforted and
sustained, we shall have the very blessing.
To pray and not expect to be answered, in all such cases
as these, is to pray in unbelief. And this is really a very sinful state of
mind, and exceedingly displeasing to God. When by promise and by covenant he
has engaged to bestow upon us such blessings—when he has given up his Son to
die upon the cross to bestow them upon us—it must be a great transgression
against his truth, his power, and his love, to question whether if we pray
for them, we shall receive them.
2. But in regard to TEMPORAL blessings ,
faith in prayer must be a somewhat different exercise. By temporal blessings
are meant health; prosperity in business; our own life, and the life of our
friends; deliverance out of any particular exigency; preservation from
danger in traveling; and a variety of other things. All these it is quite
clear, may be made matter of prayer. The apostle's language is very
explicit, striking, and encouraging– "Do not be anxious about anything, but
in everything, by prayer and petition, with thanksgiving, present your
requests to God." Phil. 4:6. The antithesis between the "being anxious for
nothing," and the "everything by prayer" is most impressive, teaching that
we are not to allow the greatest thing to make us anxious, and we are
to carry the least to God by prayer. O that we knew, valued, and
improved this blessed privilege! But what is faith in reference to these
things? Certainly not a persuasion we shall have the very thing, without any
condition. For where has God promised when we are in sickness we shall
certainly recover? Or that every lawful scheme of industry shall succeed? Or
that our friend for whose life we pray shall recover? Or that in traveling
we shall never meet with an accident? We have not the promise we shall have
these very blessings, and therefore we can have no certain belief
that they will certainly come—even in answer to prayer.
But is there then no room for any faith in such
prayers, and in reference to such things? Unquestionably there is. We are to
believe that God authorizes us to pray for such matters—that he will hear
the prayers we present, and not drive us in our troubles from his presence,
saying– "Bring no such matters here!"—that he will accept the very act of
presenting our supplications unto him with favor, as an act of homage to
himself—that he will in some way answer our prayers, if not in the letter,
yet in the spirit; if not by giving us the thing we ask, bestowing upon us
something better. God takes his own time, and his own manner, in answering
our prayers; and as regards temporal favors, has reserved to himself
these two conditions—if they are for our spiritual good, and for his own
glory.
Here is room, ample and delightful room, for faith in
prayer, in reference to temporal blessings, without supposing we shall have
in every case the very things we ask for; here is a firm, a tranquilizing, a
joyful assurance, that God will hear our prayers, and give the very
blessing we ask, if it be for our good and for his own glory; and a
belief that it will not be given, yes, a wish that it may not, unless on
these conditions. Who could desire it to be otherwise? Who would ask to be
left at the mercy of their own prayers? Who would not be afraid to pray for
any temporal blessing at all—if God took off these checks to our
petitions, these guards of our welfare? This is the duty enjoined by the
apostle James, in reference to temporal blessings, to believe that God does
so conduct himself, that he acts upon the principle of granting only what he
sees best and fittest to be given. This is a confidence in his wisdom, love,
faithfulness, and power—all at once. It is a noble exercise of trust to
carry the dearest object of our affection to him, and laying it down before
his throne to say– "Lord, grant me this, if it be your will; and if not, I
entirely confide in your glorious perfections that it will be right to deny
me."
3. But there is another class of cases, I mean such as
relate to spiritual blessings
for OTHERS. Christian parents are concerned,
or should be deeply so, for the salvation of their children; and as one way
of expressing their solicitude, they pray for them—ought they in such prayer
to believe that every one of them will be really converted to God? Before we
come to that point, let us enquire whether we have any rule for our
expectation in such a case? Now we have, undoubtedly, some declarations. "I
will be a God unto you, and to your seed after you." Gen. 17:7. "Train up a
child in the way he should go, and when he is old he will not depart from
it." "I will pour my spirit upon your seed, and my blessing upon your
offspring, and they shall spring up among the grass, as willows by the water
courses." Isaiah 44:3-4. "You and your house shall be saved." Acts 16:31.
"Fathers provoke not your children to wrath—but bring them up in the nurture
and admonition of the Lord." Ephes. 6:4.
Now though these declarations are certainly somewhat
vague and general, yet they encourage a hope of saving results—so far as to
warrant an expectation of the conversion of such children to God; and the
prayer for their conversion ought to be presented in something of a pleasing
belief that God will hear our prayers, and grant his grace upon our efforts.
But then consider what these prayers for their conversion imply. They must
proceed from a heart that really desires and longs for their conversion. It
should be an intense yearning—a longing in some measure proportioned to the
object itself. Their conversion must be the first object concerning them, to
which all others must be subordinated. This object must be sought by all the
appropriate means of godly training and example. Everything must be done
that would conduce to their conversion to God, and everything kept away that
would hinder it. There must not only be instruction—but in the fullest sense
of the term, education. The character must be formed; and in order to this,
the parent must present a model of exemplary piety in himself. And with
these conditions, the father may go and pray for his children's conversion,
and expect their conversion. Prayers so presented and so followed up, will
very generally be answered.
It is, no doubt, a fact that very many do pray and
see comparatively little result of their prayers—their children do not
become godly. Why? I would by no means suggest that it is in all
cases to be traced up to parental neglect. I would not pour vinegar upon the
wounds of many a lacerated heart, bleeding under the misconduct of a
prodigal son, by asserting that parental sins have led to this; but at the
same time, there can be little doubt of the general principle—that godly
training, carried on from the dawn of reason, through childhood and youth,
with judgment, uniformity, consistency, and affection, enforced by an
eminently holy and consistent example, and sanctified by believing
prayer—would be followed in most cases with the blessed result of
their conversion to God.
To pray with expectation of a favorable result, when none
of the conditions of prevailing prayer in such cases have been complied
with, is but presumption. It is true, God does sometimes in sovereignty
answer prayers where these conditions have been neglected, or at any rate
bestow the blessings thus asked; but he has not bound himself to answer
them.
Still, it must be admitted, there are cases which perplex
and puzzle us, of children converted to God, whose parents, if they prayed
for them at all, neither took pains to educate them religiously—nor ever
expected—nor scarcely wished their conversion; while on the other hand,
there are young people who have enjoyed the best godly culture—but who never
personally come under the influence of true piety, and that too while other
members of the same family did. Such instances go to prove that a general
faith, giving rise to a lively hope of their conversion, a pleasing
expectation of it, is all that we are warranted to indulge, without going so
far as to say– "I am sure that all my children will be ultimately
brought to God." Has God in any case promised to anyone, that all his
children shall become truly godly, and saved eternally? Has he, in fact,
given an absolute promise concerning any one in particular? True, he has
given such general promises as encourage a general expectation; and perhaps
this is all.
The same remarks will apply to other cases. It is not
uncommon for eminently godly people to have their minds deeply concerned and
exercised for some object of affectionate interest, whose conversion is to
them a matter of prayerful solicitude; and has been sought either by praying
alone, or in connection with it, by the use of means. In that case, how far
should faith in prayer go? Are we authorized fully to believe that the
individual will be converted? To this it may be interrogatively
replied—Has God anywhere promised the conversion of that person? If
so, we may be firmly assured that this blessed result will take place. But
since no such promise is granted, all that we can do is to hope for it; and
we are in many cases encouraged strongly to hope. Hope means the
union of desire and expectation, and certainly includes some degree
of faith; for what we expect, we must in some measure believe.
In like manner must all the labors of the faithful
minister be carried on, and indeed all attempts for the conversion of
others. There must not only be the use of appropriate means—but also earnest
prayer to God; and that prayer must be in faith. We are not, I think,
warranted fully to believe that any particular effort will certainly be
blessed for the conversion of such and such a person; for is it promised?
Such particularity of faith is not warranted, for such particularity of
promise is not given. General expectation that God will bless the means in
some measure, and to such people as he thinks fit, is warranted; and strong
hopes may be often entertained of the special efficacy of the means in
particular and selected cases; but if belief is to be ruled by the promise,
and no special promise can be found, no special and certain answer to prayer
may be looked for with absolute certainty. Surely, here is ample room even
with this latitude, for believing prayer.
Churches, in praying for their ministers, ought to pray
in faith that they will be blessed; and ministers in praying for themselves,
ought to do the same, because we have God's promise– "That as the rain and
the snow come down from heaven and return not there again—but water the
earth and make it bring forth and bud, that it may give seed to the sower
and bread to the eater, so shall my word be that goes forth out of my
mouth—it shall not return unto me void—but it shall accomplish that which I
please, and it shall prosper in the thing whereto I sent it." Isaiah 55:10,
11. This, and many other general promises, warrant a very strong general
expectation.
And in that general faith, both ministers and people are
lamentably deficient—a remark which applies with equal truth and force to
our efforts for the conversion of the world. We must give ourselves far more
to prayer for this great event than we have ever yet done, before it will
take place. Money alone will never do it, though we had the revenue of the
British empire at command. It is greatly to be feared that our dependence is
yet far more upon money, than upon prayer. We seem to calculate our success
by our means. Our funds are the atmosphere which raise or depress the
quicksilver of our hopes—and as God works by means, this, to a certain
extent, is natural. But we carry it to excess—it would seem as if money were
everything, and prayer nothing. We shall never convert the world as we
are—the church is not in a state for such an enterprise—it is not strong
enough in faith and prayer for such a work. Believing prayer is needed, the
God-exalting and honoring spirit of wrestling faith. Our churches must be
full of prayers, and our prayers full of faith. But then, even here, we have
none but general promises, and cannot have anything but general faith. We
know not which mission, or which missionary shall prosper—this or that—or
whether all shall be alike.
We have heard a great deal said about the conversion of
sinners at home and abroad, which appeared to us not warranted either by
reason, revelation, or experience. In enquiring why no more good has been
done, two opposite causes have been assigned by two different classes of
respondents. Some have resolved it all into Divine sovereignty—and others
all into the neglect of appointed means. Both are wrong, by ascribing it
all to one cause. There is no question that against the opinion of the
one, the deficiency of result, in great part, arises from the deficiency of
appropriate means, and not all from the sovereignty of God. It is not that
God is deficient to honor his promise—but that man is deficient in his duty.
On the other hand, it must be admitted that the most appropriate means are
not always successful. Was there anything lacking in the personal ministry
of Christ? and yet how generally unsuccessful was he? Had not the apostles
often to complain of a lack of success? and were they deficient in
the use of proper means? And how is it that precisely the same means are
followed with such different results, in the case of different people?
Something then must be set down to the sovereignty of God, not in the
way of excusing man's neglect—but in the way of accounting for the various
measures of success in the use of means. The whole subject resolves itself
into the nature of the connection between moral means and their results,
which of course is quite different from that existing between physical cause
and effect—in the latter case it is fixed and invariable—in the former, it
is contingent both upon man's will and God's.
An important and interesting question will here arise–
"Whether a strong impression upon the mind, to ask for a particular blessing
which is not specially promised, is a sufficient ground and warrant for
faith to expect it with certainty, as an answer to prayer." Manton, in his
Commentary on James, when writing on the passage we have quoted and
explained, remarks– "Some that have more near communion with God may have
a particular faith of some particular occurrences. By some special
instincts in prayer from the Spirit of God, they have gone away, and said
with David—In this, I will be confident. I do not say it is usual—but
sometimes it may be so. We cannot curtail the Spirit of his liberty of
revealing himself to his people. But remember, Privileges do not make
rules. These are acts of God's prerogative, not according to his
standing law and rule. However, this I conceive is common, that in a
particular case, we may conceive the more hope, when our hearts have been
drawing out to God by an actual trust—that is when we have urged a
particular promise to God in prayer, with submission yet with hope—for God
seldom fails a trusting soul. They may lay hold on God by virtue of a double
claim, partly by virtue of the single promise that first invited them to
God, and then by virtue of another promise made to their trust, as
'You will keep him in perfect peace, who puts his trust in you—because he
trusts in you.'—Isaiah 26:3."
This is cautiously worded—and much caution is necessary.
To say that God never so lays a subject upon the heart of his people, and so
stirs up their desires and prayers after it, as to be an intimation of his
mind to grant it, of his will that they should certainly expect it, would
perhaps be saying more than we have authority for doing. But when we
consider how liable such a supposed intimation of the Divine will is to be
abused, and how much it has been abused, in giving rise to the wildest, most
extravagant and mischievous enthusiasm, mysticism, and fanaticism—we should
be very cautious how we admitted, even in the most general and occasional
form, the principle that impressions of our mind are a special revelation
from God, and intended to be a rule of conduct, or a ground of expectation.
The safest rule of action and expectation is to abide
close by God's written Word, and where we have only general promises,
to be satisfied with a general faith—to ask for such things only as God has
promised to give. In regard to spiritual blessings, to look for the
very blessings themselves. In regard to temporal blessings, to
qualify and regulate every petition with a profound submission to the will
of God, believing that he hears every prayer we present, and will answer it
at such time, and in such manner, as shall be most for his glory and our
good.
It may be both instructive and encouraging to exhibit a
few examples out of many that may be selected from the Word of God,
of faith in prayer. And where shall we begin—but with him, who is our
great Exemplar, and who in this, as well as in other things, has left us an
example that we should follow his steps. Our Lord JESUS Christ is said to be
"the author and finisher of faith." In his human nature, he was both a man
of faith, and a man of prayer, and was the highest of all instances of
believing prayer. "Ask of me," said the Eternal Father to the Son, in the
covenant transactions of redeeming mercy– "and I will give you the heathen
for your inheritance, and the uttermost parts of the earth for your
possession." He did ask, and in all the full assurance of faith. What
promises were made to Him in his covenant relations and work as Mediator.
How beautiful the language of the ancient prophets. Isaiah 49:1-12–53:10-12.
Do we desire a specimen of His prayer, we may find one, and it is but a
specimen—but how glorious an one, in John 17. "These words spoke Jesus, and
lifted up his eyes to heaven, and said—Father, the hour has come; glorify
your Son, that your Son also may glorify you." That wondrous prayer is full
of faith, and this is one of the uses we should make of it, to see how Jesus
prayed, and how he believed. And as to his confidence in God, his whole life
was full of it, as it was also of the most sublime devotion. Let his
followers learn of him in this respect, as well as in others.
But, perhaps, examples less magnificent and lofty will
also instruct us. Turn then, first of all, to the prayer of MOSES for
Israel, when, for the sins of the people in worshiping the gods of Egypt, in
the wilderness, God said to him– "Let me alone, that my wrath may wax hot
against them, and consume them, and I will make of you a great nation." What
an appeal to his ambition, if he had any, to become the head and stock of a
new great nation! Yet it had no charm for him, when, as he thought, the
glory of his God was involved, and likely to be obscured. ''But Moses
pleaded with the Lord his God not to do it. "O Lord!" he exclaimed. "Why are
you so angry with your own people whom you brought from the land of Egypt
with such great power and mighty acts? The Egyptians will say, 'God tricked
them into coming to the mountains so he could kill them and wipe them from
the face of the earth.' Turn away from your fierce anger. Relent about this
terrible disaster you are planning against your people! Remember your
covenant with your servants—Abraham, Isaac, and Jacob. You swore by your own
self, 'I will make your descendants as numerous as the stars of heaven. Yes,
I will give them all of this land that I have promised to your descendants,
and they will possess it forever.' " Exodus 32:11-13.
O, the boldness—the holy familiarity—the
unselfishness—the pure zeal for God's glory, contained in this wondrous
prayer—and then the faith! How he took his stand upon the covenant; and held
up the promise; and laid hold of the uplifted arm of God; and by his faith,
threw round it the silken cord, and golden chain, and held it fast in these
bonds, so that it could not fall in consuming anger upon the people!
And DANIEL also, that man of deep devotion, how when he
knew by the records of prophecy the seventy years of the captivity were
expiring, he set his face unto the Lord God to seek by prayer and
supplication, with fasting and sackcloth and ashes, for the restoration of
Jerusalem, and the deliverance of the people. His belief in the certainty of
the event, instead of releasing him from prayer, set him upon it, and he
thus pleaded in faith. And previously to this, when that cruel plot was
formed against his life—see him when he "learned that the law had been
signed, he went home and knelt down as usual in his upstairs room, with its
windows open toward Jerusalem. He prayed three times a day, just as he had
always done, giving thanks to his God." Daniel 6:10. There, was the prayer
of faith, in one of its most beautiful instances. He prayed for grace to be
faithful in that hour of trial, and he confided in his God, either to
deliver him out of the mouths of the lions, or to sustain him to endure a
martyrdom so dreadful. And what a reward!
The page of the New Testament is adorned with instances
of this confidence in prayer. Behold the Canaanite woman appealing to
Incarnate Mercy for her possessed daughter, beseeching for a cure from him
who alone could effect it, and whom she believed could, if he would. What a
plea! "Lord, Son of David, have mercy on me! My daughter is suffering
terribly from demon-possession!" One would think that such an appeal of
course will be instantly heard and granted. No. "But Jesus gave her no
reply--not even a word!" What, the 'ear of pity' deaf to such a petition!
"What," one would have imagined she would say– "is this the mercy, the fame
of which has reached even my afflicted home? Will he not hear me, look on
me, answer me? Must I return, and tell all who come to inquire about my
plight—that he would not bestow a word or even a look upon me?" To increase
her distress and discouragement, the disciples urged him to send her away.
"Tell her to leave," they said. "She is
bothering us with all her begging." Is this all the mercy
that could be found in the hearts of all the twelve apostles? Poor woman, we
pity you. There is very little hope for you.
Jesus at length breaks silence, and says– "I was
sent only to help the people of Israel--God's lost sheep--not the Gentiles."
His words are more distressing than his silence! His silence
might have arisen from his not hearing the request, or from his meditating
what answer to return to them—but these apparently harsh words, seem to put
her beyond the pale of hope. Still her faith holds on, and her prayer
continues, for "she came and worshiped him and pleaded again—Lord, help me!"
To this he makes a reply that seems to add insult to neglect.
"It isn't right to take food from the children and throw it to the dogs!"
Mysterious answer! O Savior, how apparently unlike yourself!
What must have been the poor widow's reflections—"My
heart is now almost broken—am I not a Gentile woman? and must I be called a
dog? Is it thus he will confute his own character, and break the bruised
reed? Must I go home and look upon my poor child with the sting of this
insult and its venom rankling in my tortured bosom?" Surely she will now
give up her suit—stop her plea—and renounce her faith. Yes, she would have
done so—had her faith been less strong. "Yes, Lord," she replied, "but even
dogs are permitted to eat crumbs that fall beneath their master's table!"
Marvelous reply, one of the finest responses which language ever formed, and
the most ingenious deductions ever drawn. Jesus could hold out no longer. He
could protract the trial no farther. Like Joseph under the influence of his
feelings when his heart was moved by the discourse of his brothers, he drops
the innocent disguise which his bursting compassion could sustain not
another moment, and with delighted surprise he exclaims– "Woman, your faith
is great. Your request is granted." And her daughter was instantly healed.
(Matthew 15:22-28)
What was the meaning of all this? What was the secret of
Christ's seemingly inexplicable conduct? What? He saw he had a subject which
would enable him to exhibit to the world an extraordinary instance of faith
in prayer, and he determined to draw it forth in all its power and beauty.
His heart was moved towards her from the beginning. He knew what he would
do—and though he beat her off with one hand, he held her fast by the other.
Here then we have an instance of prayer continued under
delays, apparent neglect, and repulse—and continued through the power of
faith. The woman still believed that there was mercy in that heart to which
she for a long time appealed in vain, and that she should ultimately
succeed—and she did.
Then is our belief in God's faithfulness most tried and
most triumphant—when we still maintain it amid those hopes delayed, which
make the heart sick. God often sees fit to postpone for a season, his
compliance with our requests. Though his ears are always open to our cries,
he carries it sometimes in such a manner as if they were fast closed against
them; or as if he had covered his throne with a cloud, through which our
prayer could not pierce.
A minister praying for the success of his labors
may be heard in mercy—though it does not happen as soon, or though he cannot
see it as clearly as he may naturally desire. A parent may pray for
the salvation of his children, and his desires may have gone up with
acceptance before the throne, although the accomplishment may be yet far
distant, and they seem for the time to increase unto more ungodliness. An
afflicted person may have actually obtained the sanctified improvement
of his tribulation, although he cannot yet perceive the ends of Divine
Providence in it; the happy discovery of which may be a feast reserved, a
cordial in store—for him at some future season. In general a mercy may be
granted with advantage and increase, though it be suspended for a time. The
fruits of God's love must hang to ripen in the warm beams of the Sun of
Righteousness, and to be filled out with the rain and dews of heaven, which
the hand of his unwise and clamorous children would sometimes pluck in a
state of immaturity. In this interval, however, the Christian' eyes will be
ready to fail with looking long; and he may be in danger of losing his faith
and stopping his prayers. Therefore our Lord spoke a parable on purpose to
teach men always to pray and not to faint. Luke 18:1.
Another lesson taught its by the faith, perseverance, and
success of this Canaanite woman is, to continue believing prayer under the
frowning and discouraging aspect of providential occurrences. The Christian
may be sure he is warranted to carry a matter to God in prayer—he may have
every reason to believe it is in entire accordance with the will of God; he
may have all possible grounds to expect an answer to his prayer; yet all
this while there may be a strange and perplexing aspect of God's providence.
Events may conspire to discourage him. Not only does God delay to answer—but
he seems to give out nothing but rebuffs. Sometimes like Job, he is
compelled to say– "He has fenced up my way that I cannot pass; and he has
set darkness in my paths!" Chapter 19:8. At other times he echoes the plaint
of Jacob– "All these things are against me!" He seems farther and farther
from obtaining his object—and if he hearkened to reason, or judged by sense,
he would abandon the suit. But no– "I am right," he says– "I have God's
clear promise. I will hold on by faith, and not cease to pray. He is a God
who hides himself. Clouds and darkness are round about him; but within those
clouds, and wrapped in that darkness, is the object I am seeking; and by and
by it will come out of the cloud in all its brightness in answer to
believing prayer. I will take hold of his covenant and wait his time."
How much reproof does this subject administer to all
God's children, for their neglect of prayer itself—that blessed privilege,
which gives such honor to God, and brings such comfort to man. Especially
does it reprove us for the weakness of our faith in prayer. How many pray as
if they never expected their prayers to be answered. Prayer is little else
to them than a duty to be performed, and when it is ended it is done with.
They act in prayer, pretty much like those men who carry about bills,
knocking at every door and leaving them under the knocker—but never
expecting an answer and never waiting for one. They knock and go on. But is
this prayer? Nothing like it. "I will climb up into my watchtower now
and wait to see what the Lord will say to me and how he will answer my
complaint," said the prophet. Habakkuk 2:1. He had sent up his prayer, and
he was now observing and waiting to see what would come of it; whether the
blessing would come, and whence it would come.
It is our shame to think so little of prayer—to have such
low, dark, desponding thoughts concerning it. And why? Because our faith
itself is weak. Therefore let us pray– "Lord increase our faith." It is but
a little while longer we shall have need of either faith or prayer. These
are the exercises, the invariable exercises of grace; the ebullitions of
that well of water which has been opened in the soul by the gift of Christ
in the Holy Spirit, and which is ever springing up to everlasting life!
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