In the story of Achan we have one of the strongest proofs in Scripture that it is sin that robs God's people of His blessing, and that God will not tolerate it; and at the same time the clearest indication of the principles under which God deals with it, and removes it. Let us see in the light of the story if we can learn how to look at the sin of prayerlessness, and at the sinfulness that lies at the root of it. The words I have quoted above, "Neither will I be with you any more, except ye put away the accursed thing from among you," take us into the very heart of the story, and suggest a series of the most precious lessons around the truth they express, that the presence of sin makes the presence of God impossible.

1. The presence of God is the great privilege of God's people, and their only power against the enemy.—God had promised to Moses, I will bring you in unto the land. Moses proved that he understood this when God, after the sin of the golden calf, spoke of withdrawing His presence and sending an angel. He refused to accept anything less than God's presence. "For whereby shall it be known that I and Thy people have found grace in Thy sight? Is it not that Thou goest with us?" It was this gave Caleb and Joshua their confidence: The Lord is with us. It was this gave Israel their victory over Jericho: the presence of God. This is throughout Scripture the great central promise: I am with thee. This marks off the whole-hearted believer from the worldling and worldly Christians around him: he lives consciously hidden in the secret of God's presence.

2. Defeat and failure are always owing to the loss of God's presence.—It was thus at Ai. God had brought His people into Canaan with the promise to give them the land. When the defeat at Ai took place Joshua felt at once that the cause must be in the withdrawal of God's power. He had not fought for them. His presence had been withheld.

In the Christian life and the work of the Church, defeat is ever a sign of the loss of God's presence. If we apply this to our failure in the prayer-life, and as a result of that to our failure in work for God, we are led to see that all is simply owing to our not standing in clear and full fellowship with God. His nearness, His immediate presence, has not been the chief thing sought after and trusted in. He could not work in us as He would. Loss of blessing and power is ever caused by the loss of God's presence.

3. The loss of God's presence is always owing to some hidden sin.—Just as pain is ordered in nature to warn of some hidden evil in the system, defeat is God's voice telling us there is something wrong. He has given Himself so wholly to His people, He delights so in being with them, and would so fain reveal in them His love and power, that He never withdraws Himself unless they compel Him by sin.

Throughout the Church there is a complaint of defeat. The Church has so little power over the masses, or the educated classes. Powerful conversions are comparatively rare. The fewness of holy, consecrated, spiritual Christians, devoted to the service of God and their fellowmen, is felt everywhere. The power of the Church for the preaching of the gospel to the heathen is paralysed by the scarcity of money and men; and all owing to the lack of the effectual prayer which brings the Holy Spirit in power, first on ministers and believers, then on missionaries and the heathen. Can we deny it that the lack of prayer is the sin on account of which God's presence and power are not more manifestly seen among us?

4. God Himself will discover the hidden sin.—We may think we know what the sin is: it is only God who can discover its real deep meaning. When He spoke to Joshua, before naming the sin of Achan, God first said, "They have transgressed My covenant which I commanded them." God had commanded (vi. 19) that all the booty of Jericho, gold and silver and all that was in it, was to be a devoted thing, consecrated unto the Lord, and to come into His treasury. And Israel had broken this consecration vow: it had not given God His due; it had robbed God.

It is this we need: God must discover to us how the lack of prayer is the indication of unfaithfulness to our consecration vow, that God should have all our heart and life. We must see that this restraining prayer, with the excuses we make for it, is greater sin than we have thought; for what does it mean? That we have little taste or relish for fellowship with God; that our faith rests more on our own work and efforts than on the power of God; that we have little sense of the heavenly blessing God waits to shower down; that we are not ready to sacrifice the ease and confidence of the flesh for persevering waiting on God; that the spirituality of our life, and our abiding in Christ, is altogether too feeble to make us prevail in prayer. When the pressure of work for Christ is allowed to be the excuse for our not finding time to seek and secure His own presence and power in it, as our chief need, it surely proves that there is no right sense of our absolute dependence upon God; no deep apprehension of the Divine and supernatural work of God in which we are only His instruments, no true entrance into the heavenly, altogether other-worldly, character of our mission and aims, no full surrender to and delight in Christ Jesus Himself.

If we were to yield to God's Spirit to show us that all this is in very deed the meaning of remissness in prayer, and of our allowing other things to crowd it out, all our excuses would fall away, and we should fall down and cry, "We have sinned! we have sinned!" Samuel once said, "As for me, God forbid that I should sin against the Lord in ceasing to pray for you." Ceasing from prayer is sin against God. May God discover this to us. (Note A.)

5. When God discovers sin, it must be confessed and cast out.—When the defeat at Ai came, Joshua and Israel were ignorant of the cause. God dealt with Israel as a nation, as one body, and the sin of one member was visited on all. Israel as a whole was ignorant of the sin, and yet suffered for it. The Church may be ignorant of the greatness of this sin of restraining prayer, individual ministers or believers may never have looked upon it as actual transgression, none the less does it bring its punishment. But when the sin is no more hidden, when the Holy Spirit begins to convince of it, then comes the time of heart-searching. In our story the combination of individual and united responsibility is very solemn. The individual: as we find it in the expression, "man for man"; each man felt himself under the eye of God, to be dealt with. And when Achan had been taken, he had to make confession. The united: as we see it in all Israel first suffering and dealt with by God, then taking Achan, and his family, and the accursed thing, and destroying them out of their midst.

If we have reason to think this is the sin that is in the camp, let us begin with personal and united confession. And then let us come before God to put away and destroy the sin. Here stands at the very threshold of Israel's history in Canaan the heap of stones in the valley of Achor, to tell us that God cannot bear sin, that God will not dwell with sin, and that if we really want God's presence in power, sin must be put away. Let us look the solemn fact in the face. There may be other sins, but here is certainly one that causes the loss of God's presence—we do not pray as Christ and Scripture teach us. Let us bring it out before God, and give up this sin to the death. Let us yield ourselves to God to obey His voice. Let no fear of past failure, let no threatening array of temptations, or duties, or excuses, keep us back. It is a simple question of obedience. Are we going to give up ourselves to God and His Spirit to live a life in prayer, well-pleasing to Him? Surely, if it is God who has been withholding His presence, who has been discovering the sin, who is calling for its destruction, and a return to obedience, surely we can count upon His grace to accept and strengthen for the life He asks of us. It is not a question of what you can do; it is the question of whether you now, with your whole heart, turn to give God His due, and give yourself to let His will and grace have their way with you.

6. With sin cast out God's presence is restored.—From this day onwards there is not a word in Joshua of defeat in battle. The story shows them going on from victory to victory. God's presence secured gives power to overcome every enemy.

This truth is so simple that the very ease with which we acquiesce in it robs it of its power. Let us pause and think what it implies. God's presence restored means victory secured. Then, we are responsible for defeat. Then, there must be sin somewhere causing it. Then, we ought at once to find out and put away the sin. We may confidently expect God's presence the moment the sin is put away. Surely each one is under the solemn obligation to search his life and see what part he may have in this evil.

God never speaks to His people of sin except with a view to saving them from it. The same light that shows the sin will show the way out of it. The same power that breaks down and condemns will, if humbly yielded to and waited on in confession and faith, give the power to rise up and conquer. It is GOD who is speaking to His Church and to us about this sin: "HE WONDERED that there was no intercessor." "I WONDERED that there was none to uphold." "I SOUGHT for a man that should stand in the gap before Me, and found none." The God who speaks thus is He who will work the change for His children who seek His face. He will make the valley of Achor, of trouble and shame, of sin confessed and cast out, a door of hope. Let us not fear, let us not cling to the excuses and explanations which circumstances suggest, but simply confess, "We have sinned; we are sinning; we dare not sin longer." In this matter of prayer we are sure God does not demand of us impossibilities. He does not weary us with an impracticable ideal. He asks us to pray no more than He gives grace to enable us to. He will give the grace to do what He asks, and so to pray that our intercessions shall, day by day, be a pleasure to Him and to us, a source of strength to our conscience and our work, and a channel of blessing to those for whom we labour.

God dealt personally with Joshua, with Israel, with Achan. Let each of us allow Him to deal personally with us concerning this sin, of restraining prayer, and its consequences in our life and work; concerning the deliverance from sin, its certainty and blessedness. Just bow in stillness and wait before God, until, as God, He overshadow you with His presence, lead you out of that region of argument as to human possibilities, where conviction of sin can never be deep, and full deliverance can never come. Take quiet time, and be still before God, that He may take this matter in hand. "Sit still, for He will not be in rest until He have finished this thing this day." Leave yourself in God's hands.



A PLEA FOR MORE PRAYER

CHAPTER VII

Who shall Deliver?

"Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?"—JER. viii. 22.

"Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto Thee; for Thou art the Lord our God."-JER. iii. 22.

"Heal me, O Lord, and I shall be healed."-JER. xii. 14.

"O wretched man that I am! who shall deliver me out of the body of this death? I thank God through Jesus Christ our Lord. The law of the Spirit of life in Christ Jesus made me free from the law of sin and death."-ROM. vii. 24, viii. 2.

During one of our conventions a gentleman called upon me to ask advice and help. He was evidently an earnest and well-instructed Christian man. He had for some years been in most difficult surroundings, trying to witness for Christ. The result was a sense of failure and unhappiness. His complaint was that he had no relish for the Word, and that though he prayed, it was as if his heart was not in it. If he spoke to others, or gave a tract, it was under a sense of duty: the love and the joy were not present. He longed to be filled with God's Spirit, but the more he sought it, the farther off it appeared to be. What was he to think of his state, and was there any way out of it?

My answer was, that the whole matter appeared to me very simple; he was living under the law and not under grace. As long as he did so, there could be no change. He listened attentively, but could not exactly see what I meant.

I reminded him of the difference, the utter contrariety, between law and grace. Law demands; grace bestows. Law commands, but gives no strength to obey; grace promises, and performs, does all we need to do. Law burdens, and casts down and condemns; grace comforts, and makes strong and glad. Law appeals to self, to do its utmost; grace points to Christ to do all. Law calls to effort and strain, and urges us towards a goal we never can reach; grace works in us all God's blessed will. I pointed out to him how his first step should be, instead of striving against all this failure, fully to accept of it, and the lesson of his own impotence, as God had been seeking to teach it him, and, with this confession, to sink down before God in utter helplessness. There would be the place where he would learn that, unless grace gave him deliverance and strength, he never could do better than he had done, and that grace would indeed work all for him. He must come out from under law and self and effort, and take his place under grace, allowing God to do all.

In later conversations he told me the diagnosis of the disease had been correct. He admitted grace must do all. And yet, so deep was the thought that we must do something, that we must at least bring our faithfulness to secure the work of grace, he feared that his life would not be very different; he would not be equal to the strain of new difficulties into which he was now going. There was, amid all the intense earnestness, an undertone of despair; he could not live as he knew he ought to. I have already said, in the opening chapter, that in some of our meetings I had noticed this tone of hopelessness. And no minister who has come into close contact with souls seeking to live wholly for God, to "walk worthy of the Lord unto all well pleasing," but knows that this renders true progress impossible. To speak specially of the lack of prayer, and the desire of living a fuller prayer-life, how many are the difficulties to be met! We have so often resolved to pray more and better, and have failed. We have not the strength of will some have, with one resolve to turn round and change our habits. The press of duty is as great as ever it was; it is so difficult to find time for more prayer; real enjoyment in prayer, which would enable us to persevere, is what we do not feel; we do not possess the power to supplicate and to plead, as we should; our prayers, instead of being a joy and a strength, are a source of continual self-condemnation and doubt. We have at times mourned and confessed and resolved; but, to tell the honest truth, we do not expect, for we do not see the way to, any great change.

It is evident that as long as this spirit prevails, there can be very little prospect of improvement. Discouragement must bring defeat. One of the first objects of a physician is ever to waken hope; without this he knows his medicines will often profit little. No teaching from God's Word as to the duty, the urgent need, the blessed privilege of more prayer, of effectual prayer, will avail, while the secret whisper is heard: There is no hope. Our first care must be to find out the hidden cause of the failure and despair, and then to show how divinely sure deliverance is. We must, unless we are to rest content with our state, listen to and join in the question, "Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people restored?" We must listen, and receive into our heart, the Divine promise with the response it met with: "Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto Thee, for Thou art the Lord our God." We must come with the personal prayer, and the faith that there will be a personal answer. Shall we not even now begin to claim it in regard to the lack of prayer, and believe that God will help us: "Heal me, O Lord, and I shall be healed."

It is always of consequence to distinguish between the symptoms of a disease and the disease itself. Feebleness and failure in prayer is a sign of feebleness in the spiritual life. If a patient were to ask a physician to give him something to stimulate his feeble pulse, he would be told that this would do him little good. The pulse is the index of the state of the heart and the whole system: the physician strives to have health restored. What everyone who would fain pray more faithfully and effectually must learn is this, that his whole spiritual life is in a sickly state, and needs restoration. It is as he comes to look, not only at his shortcomings in prayer, but at the lack in the life of faith, of which this is the symptom, that he will become fully alive to the serious nature of the disease. He will then see the need of a radical change in his whole life and walk, if his prayer-life, which is simply the pulse of the spiritual system, is to indicate health and vigour. God has so created us that the exercise of every healthy function causes joy. Prayer is meant to be as simple and natural as breathing or working to a healthy man. The reluctance we feel, and the failure we confess, are God's own voice calling us to acknowledge our disease, and to come to Him for the healing He has promised.

And what is now the disease of which the lack of prayer is the symptom? We cannot find a better answer than is pointed out in the words, "Ye are not under the law, but under grace."

Here we have suggested the possibility of two types of Christian life. There may be a life partly under the law and partly under grace; or, a life entirely under grace, in the full liberty from self-effort, and the full experience of the Divine strength which it can give. A true believer may still be living partly under the law, in the power of self-effort, striving to do what he cannot accomplish. The continued failure in his Christian life to which he confesses is owing to this one thing: he trusts in himself, and tries to do his best. He does, indeed, pray and look to God for help, but still it is he in his strength, helped by God, who is to do the work. In the Epistles to the Romans, and Corinthians, and Galatians, we know how Paul tells them that they have not received the spirit of bondage again, that they are free from the law, that they are no more servants but sons; that they must beware of nothing so much as to be entangled again with the yoke of bondage. Everywhere it is the contrast between the law and grace, between the flesh, which is under the law, and the Spirit, who is the gift of grace, and through whom grace does all its work. In our days, just as in those first ages, the great danger is living under the law, and serving God in the strength of the flesh. With the great majority of Christians it appears to be the state in which they remain all their lives. Hence the lack to such a large extent of true holy living and power in prayer. They do not know that all failure can have but one cause: Men seek to do themselves what grace alone can do in them, what grace most certainly will do.

Many will not be prepared to admit that this is their disease, that they are not living "under grace." Impossible, they say. "From the depth of my heart," a Christian cries, "I believe and know that there is no good in me, and that I owe everything to grace alone." "I have spent my life," a minister says, "and found my glory in preaching and exalting the doctrines of free grace." "And I," a missionary answers, "how could I ever have thought of seeing the heathen saved, if my only confidence had not been in the message I brought, and the power I trusted, of God's abounding grace." Surely you cannot say that our failures in prayer, and we sadly confess to them, are owing to our not living "under grace"? This cannot be our disease.

We know how often a man may be suffering from a disease without knowing it. What he counts a slight ailment turns out to be a dangerous complaint. Do not let us be too sure that we are not, to a large extent, still living "under the law," while considering ourselves to be living wholly "under grace." Very frequently the reason of this mistake is the limited meaning attached to the word "grace." Just as we limit God Himself, by our little or unbelieving thoughts of Him, so we limit His grace at the very moment that we are delighting in terms like the "riches of grace," "grace exceeding abundant." Has not the very term, "grace abounding," from Bunyan's book downward, been confined to the one great blessed truth of free justification with ever renewed pardon and eternal glory for the vilest of sinners, while the other equally blessed truth of "grace abounding" in sanctification is not fully known. Paul writes: "Much more shall they which receive the abundance of grace reign in life through Jesus Christ." That reigning in life, as conqueror over sin, is even here on earth. "Where sin abounded" in the heart and life, "grace did abound more exceedingly, that grace might reign through righteousness" in the whole life and being of the believer. It is of this reign of grace in the soul that Paul asks, "Shall we sin because we are under grace?" and answers, "God forbid." Grace is not only pardon of, but power over, sin; grace takes the place sin had in the life, and undertakes, as sin had reigned within in the power of death, to reign in the power of Christ's life. It is of this grace that Christ spoke, "My grace is sufficient for thee," and Paul answered, "I will glory in my weakness; for, when I am weak, then am I strong." It is of this grace, which, when we are willing to confess ourselves utterly impotent and helpless, comes in to work all in us, that Paul elsewhere teaches, "God is able to make all grace abound unto you, that ye, always having all sufficiency in all things, may abound unto all good works."

It has often happened that a seeker after God and salvation has read his Bible long, and yet never seen the truth of a free and full and immediate justification by faith. When once his eyes were opened, and he accepted it, he was amazed to find it everywhere. Even so many believers, who hold the doctrines of free grace as applied to pardon, have never seen its wondrous meaning as it undertakes to work our whole life in us, and actually give us strength every moment for whatever the Father would have us be and do. When God's light shines into our heart with this blessed truth, we know what Paul means, "Not I, but the grace of God." There again you have the twofold Christian life. The one, in which that "Not I"—I am nothing, I can do nothing—has not yet become a reality. The other, when the wondrous exchange has been made, and grace has taken the place of our effort, and we say and know, "I live, yet no longer I, but Christ liveth in me." It may then become a lifelong experience: "The grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus."

Beloved child of God! what think you, is it not possible that this has been the want in your life, the cause of your failure in prayer? You knew not how grace would enable you to pray, if once the whole life were under its power. You sought by earnest effort to conquer your reluctance or deadness in prayer, but failed. You strove by every motive of shame or love you could think of to stir yourself to it, but it would not help. Is it not worth while asking the Lord whether the message I bring you as His servant may not be more true for you than you think? Your lack of prayer is owing to a diseased state of life, and the disease is nothing but this—you have not accepted, for daily life and every duty, the full salvation which the word brings: "Ye are not under the law, but under grace." As universal and deep-reaching as the demand of the law and the reign of sin, yea, more exceeding abundant, is the provision of grace and the power by which it makes us reign in life. (Note B.)

In the chapter that follows that in which Paul wrote, "Ye are not under the law, but under grace," he gives us a picture of a believer's life under law, with the bitter experience in which it ends: "O wretched man that I am! who shall deliver me from the body of this death?" His answer to the question, "I thank God through Jesus Christ our Lord," shows that there is deliverance from a life held captive under evil habits that have been struggled against in vain. That deliverance is by the Holy Spirit giving the full experience of what the life of Christ can work in us: "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." The law of God could only deliver us into the power of the law of sin and death. The grace of God can bring us into, and keep us in, the liberty of the Spirit. We can be made free from the sad life under the power that led us captive, so that we did not what we would. The Spirit of life in Christ can free us from our continual failure in prayer, and enable us in this, too, to walk worthy of the Lord unto all well-pleasing.

Oh! be not hopeless, be not despondent; there is a balm in Gilead; there is a Physician there; there is healing for our sickness. What is impossible with man is possible with God. What you see no possibility of doing, grace will do. Confess the disease; trust the Physician; claim the healing; pray the prayer of faith, "Heal me, and I shall be healed." You too can become a man of prayer, and pray the effectual prayer that availeth much.[1]

[1] I ought to say, for the encouragement of all, that the gentleman of whom I spoke, at a Convention a fortnight later, saw and claimed the rest of faith in trusting God for all, and a letter from England tells that he has found that His grace is sufficient.



A PLEA FOR MORE PRAYER

CHAPTER VIII

Wilt Thou be made Whole?

"Jesus saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man to put me into the pool. Jesus saith unto him, Rise and walk. Immediately the man was made whole, and walked."—JOHN v. 6-9.

"Peter said, In the name of Jesus Christ of Nazareth, rise up and walk.... The faith which is by Him hath given this man this perfect soundness in the presence of you all."—ACTS iii. 6, 16.

"Peter said, AEneas, Jesus Christ maketh thee whole: arise. And he arose immediately."—ACTS ix. 34.

Feebleness in prayer is the mark of disease. Impotence to walk is, in the Christian, as in the natural life, a terrible proof of some evil in the system that needs a physician. The lack of power to walk joyfully in the new and living way that leads to the Father and the throne of grace is specially grievous. Christ is the great Physician, who comes to every Bethesda where impotent folk are gathered, and speaks out his loving, searching question, Wilt thou be made whole? For all who are still clinging to their hope in the pool, or are looking for some man to put them in, who are hoping, in course of time, somehow to be helped by just continuing in the use of the ordinary means of grace, His question points to a better way. He offers them healing in a way of power they have never understood. And to all who are willing to confess, not only their own impotence, but their failure to find any man to help them, His question brings the sure and certain hope of a near deliverance. We have seen that our weakness in prayer is part of a life smitten with spiritual impotence. Let us listen to our Lord as He offers to restore our spiritual strength, to fit us for walking like healthy, strong men in all the ways of the Lord, and so be fit rightly to fill our place in the great work of intercession. As we see what the wholeness is He offers, how He gives it, and what He asks of us, we shall be prepared for giving a willing answer to His question.

WHAT THE HEALTH THAT JESUS OFFERS.

I might mention many marks of spiritual health. Our text leads us to take one,—walking. Jesus said to the sick man, Rise and walk, and with that restored him to his place among men in full health and vigour, able to take his part in all the work of life. It is a wonderfully suggestive picture of the restoration of spiritual health. To the healthy, walking is a pleasure; to the sick, a burden, if not an impossibility. How many Christians there are to whom, like the maimed and the halt and the lame and the impotent, movement and progress in God's way is indeed an effort and a weariness. Christ comes to say, and with the word He gives the power, Rise and walk.

Just think of this walk to which He restores and empowers us. It is a life like that of Enoch and Noah, who "walked with God." A life like that of Abraham, to whom God said, "Walk before Me," and who himself spake, "The Lord before whom I walk." A life of which David sings, "They shall walk in the light of Thy countenance," and Isaiah prophesies, "They that wait on the Lord shall renew their strength; they shall run and not be weary, they shall walk and not faint." Even as God the Creator fainteth not nor is weary, shall they who walk with Him, waiting on Him, never be exhausted or feeble. It is a life concerning which it could be said of the last of the Old Testament saints, Zacharias and Elisabeth, "They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." This is the walk Jesus came to make possible and true to His people in greater power than ever before.

Hear what the New Testament speaks of it: "That like as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life." It is the Risen One who says to us, Rise and walk: He gives the power of the resurrection life. It is a walk in Christ. "As ye have received Christ Jesus the Lord, so walk ye also in Him." It is a walk like Christ. "He that saith he abideth in Him ought so to walk even as He walked." It is a walk by the Spirit and after the Spirit. "Walk by the Spirit, and ye shall not fulfil the lusts of the flesh." "Who walk not after the flesh, but after the Spirit." It is a walk worthy of God and well pleasing to Him. "That ye would walk worthy of the Lord, unto all well pleasing, being fruitful in every good work." "I beseech you, that as ye received of us, how ye should walk and please God, even as ye do walk, that ye would abound more and more." It is a walk in heavenly love. "Walk in love, even as Christ loved you." It is a "walk in the light, as He is in the light." It is a walk of faith, all its power coming simply from God and Christ and the Holy Spirit, to the soul turned away from the world. "We walk by faith, and not by sight."

How many believers there are who regard such a walk as an impossible thing—so impossible that they do not feel it a sin that they "walk otherwise"; and so they do not long for this walk in newness of life. They have become so accustomed to the life of impotence, that the life and walk in God's strength has little attraction. But some there are with whom it is not thus. They do wonder if these words really mean what they say, and if the wonderful life each one of them speaks of is simply an unattainable ideal, or meant to be realised in flesh and blood. The more they study them, the more they feel that they are spoken as for daily life. And yet they appear too high. Oh that they would believe that God sent his Almighty Son, and His Holy Spirit, indeed to bring us and fit us for a life and walk from heaven beyond all that man could dare to think or hope for.

HOW JESUS MAKES US WHOLE.

When a physician heals a patient, he acts on him from without, and does something which is, if possible, ever after to render him independent of his aid. He restores him to perfect health, and leaves him. With the work of our Lord Jesus it is in both respects the very opposite. Jesus works not from without, but from within, by entering Himself in the power of His Spirit into our very life. And instead of, as in the bodily healing, being rendered, if possible, independent of a physician for the future, Christ's one purpose in healing is, as we said, the exact opposite. His one condition of success, is to bring us into such dependence upon Himself as that we shall not be able one single moment to do without Him. Christ Jesus Himself is our life, in a sense that many Christians have no conception of. The prevailing feeble and sickly life is entirely owing to the lack of the apprehension of the Divine truth, that as long as we expect Christ continually to do something for us from heaven, in single acts of grace from time to time, and each time trust Him to give us what will last a little while, we cannot be restored to perfect health. But when once we see how there is to be nothing of our own for a single moment, and it is to be all Christ moment by moment, and learn to accept it from Him and trust Him for it, the life of Christ becomes the health of our soul. Health is nothing but life in its normal, undisturbed action. Christ gives us health by giving us Himself as our life; so He becomes our strength for our walk. Isaiah's words find their New Testament fulfilment: They that wait on the Lord shall walk and not faint, because Christ is now the strength of their life.

It is strange how believers sometimes think this life of dependence too great a strain, and a loss of our personal liberty. They admit a need of dependence, of much dependence, but with room left for our own will and energy. They do not see that even a partial dependence makes us debtors, and leaves us nothing to boast of. They forget that our relationship to God, and co-operation with Him, is not that He does the larger part and we the lesser, but that God does all and we do all—God all in us, we all through God. This dependence upon God secures our true independence; when our will seeks nothing but the Divine will, we reach a Divine nobility, the true independence of all that is created. He that has not seen this must remain a sickly Christian, letting self do part and Christ part. He that accepts the life of unceasing dependence on Christ, as life and health and strength, is made whole. As God, Christ can enter and become the life of His creature. As the Glorified One who received the Holy Spirit from the Father to bestow, He can renew the heart of the sinful creature and make it His home, and by His presence maintain it in full health and strength.

O ye all who would fain walk and please God, and in your prayer-life not have your heart condemn you, listen to Christ's words: "Wilt thou be made whole?" He can give soul-health. He can give a life that can pray, and know that it is well-pleasing to the Father. If you would have this, come and hear how you can receive it.

WHAT CHRIST ASKS OF US.

The story invites us to notice three things very specially. Christ's question first appeals to the will, and asks for the expression of its consent. He then listens to man's confession of his utter helplessness. Then comes the ready obedience to Christ's command, that rises up and walks.

1. Wilt thou be made whole? About the answer of the impotent man there could be no doubt. Who would not be willing to have his sickness removed? But, alas, in the spiritual life what need to press the question. Some will not admit that they are so sick. And some will not believe that Christ can make a man whole. And some will believe it for others, but they are sure it is not for them. At the root of all lies the fear of the self-denial and the sacrifice which will be needed. They are not willing to forsake entirely the walk after the course of this world, to give up all self-will, and self-confidence, and self-pleasing. The walk in Christ and like Christ is too straight and hard: they do not will it, they do not will to be made whole. My brother, if thou art willing, speak it out: "Lord! at any price, I will!" From Christ's side the act is one of the will: "I will, be thou clean." From your side equally: "Be it unto thee as thou wilt." If you would be delivered from your impotence—oh, fear not to say, "I will, I will!"

Then comes the second step. Christ wants us to look up to him as our only Helper. "I have no man to put me in," must be our cry. Here on earth there is no help for me. Weakness may grow into strength in the ordinary use of means, if all the organs and functions are in a sound state. Sickness needs special measures. Your soul is sick; your impotence to walk joyfully the Christian walk in God's way is a sign of disease; fear not to confess it, and to admit that there is no hope for restoration unless by an act of Christ's mercy healing you. Give up the idea of growing out of your sickly into a healthy state, of growing out from under the law into a life under grace. A few days ago I heard a student plead the cause of the Volunteer Pledge. "The pledge calls you," he said, "to a decision. Do not think of growing into a missionary: unless God forbids you, take the step; the decision will bring joy and strength, will set you free to grow up in all needed for a missionary, and will be a help to others." It is even so in the Christian life. Delay and struggle will equally hinder you; do confess that you cannot bring yourself to pray as you would, because you cannot give yourself the healthy, heavenly life that loves to pray, and that knows to count upon God's Spirit to pray in us. Come to Christ to heal you. He can in one moment make you whole. Not in the sense of working a sudden change in your feelings, or in what you are in yourself, but in the heavenly reality of coming in, in response to your surrender and faith, and taking charge of your inner life, and filling it with Himself and Spirit.

The third thing Christ asks is this, the surrender of faith. When He spoke to the impotent man His word of command had to be obeyed. The man believed that there was truth and power in Christ's word; in that faith he rose and walked. By faith he obeyed. And what Christ said to others was for him too—"Go thy way; thy faith hath made thee whole." Of us, too, Christ asks this faith, that His word changes our impotence into strength, and fits us for that walk in newness of life for which we have been quickened in Him. If we do not believe this, if we will not take courage and say, with Paul, "I can do all things in Christ, which strengtheneth me," we cannot obey. But if we will listen to the word that tells us of the walk that is not only possible, but has been proved and seen in God's saints from of old, if we will fix our eye on the mighty, living, loving Christ, who speaks in power, "Rise and walk," we shall take courage and obey. We shall rise and begin to walk in Him and His strength. In faith, apart from and above all feeling, we shall accept and trust an unseen Christ as our strength, and go on in the strength of the Lord God. We shall know Christ as the strength of our life. We shall know, and tell, and prove that Jesus Christ hath made us whole.

Can it indeed be? Yes, it can. He has done it for many: He will do it for you. Beware of forming wrong conceptions of what must take place. When the impotent man was made whole he had still all to learn as to the use of his new-found strength. If he wanted to dig, or build, or learn a trade, he had to begin at the beginning. Do not expect at once to be a proficient in prayer or any part of the Christian life. No; but expect and be confident of this one thing, that, as you have trusted yourself to Christ to be your health and strength, He will lead and teach you. Begin to pray in a quiet sense of your ignorance and weakness, but in a joyful assurance that He will work in you what you need. Rise and walk each day in a holy confidence that He is with you and in you. Just accept Jesus Christ the Living One, and trust Him to do His work.

Will you do it? Have you done it? Even now Jesus speaks, "Rise and walk." "Amen, Lord! at Thy word I come. I rise to walk with Thee, and in Thee, and like Thee."



A PLEA FOR MORE PRAYER

CHAPTER IX

The Secret of Effectual Prayer

"What things soever ye desire, when ye pray, believe that ye have received them, and ye shall have them."—MARK xi. 24.

Here we have a summary of the teaching of our Lord Jesus on prayer. Nothing will so much help to convince us of the sin of our remissness in prayer, to discover its causes, and to give us courage to expect entire deliverance, as the careful study and then the believing acceptance of that teaching. The more heartily we enter into the mind of our blessed Lord, and set ourselves simply just to think about prayer as He thought, the more surely will His words be as living seeds. They will grow and produce in us their fruit,—a life and practice exactly corresponding to the Divine truth they contain. Do let us believe this: Christ, the living Word of God, gives in His words a Divine quickening power which brings what they say, which works in us what He asks, which actually fits and enables for all He demands. Learn to look upon His teaching on prayer as a definite promise of what He, by His Holy Spirit dwelling in you, is going to work into your very being and character.

Our Lord gives us the five marks, or essential elements, of true prayer. There must be, first, the heart's desire; then the expression of that desire in prayer; with that, the faith that carries the prayer to God; in that faith, the acceptance of God's answer; then comes the experience of the desired blessing. It may help to give definiteness to our thought, if we each take a definite request in regard to which we would fain learn to pray believingly. Or, perhaps better still, we might all unite and take the one thing that has been occupying our attention. We have been speaking of failure in prayer; why should we not take as the object of desire and supplication the "grace of supplication," and say, I want to ask and receive in faith the power to pray just as, and as much as, my God expects of me? Let us meditate on our Lord's words, in the confidence that He will teach us how to pray for this blessing.

1. "What things soever ye desire."—Desire is the secret power that moves the whole world of living men, and directs the course of each. And so desire is the soul of prayer, and the cause of insufficient or unsuccessful prayer is very much to be found in the lack or feebleness of desire. Some may doubt this: they are sure that they have very earnestly desired what they ask. But if they consider whether their desire has indeed been as whole-hearted as God would have it, as the heavenly worth of these blessings demands, they may come to see that it was indeed the lack of desire that was the cause of failure. What is true of God is true of each of his blessings, and is the more true the more spiritual the blessing: "Ye shall seek Me, and shall find, when ye shall search for Me with all your heart" (Jer. xxix. 13). Of Judah in the days of Asa it is written, "They sought Him with their whole desire" (2 Chron. xv. 15). A Christian may often have very earnest desires for spiritual blessings. But alongside of these there are other desires in his daily life occupying a large place in his interests and affections. The spiritual desires are not all-absorbing. He wonders that his prayer is not heard. It is simply that God wants the whole heart. "The Lord thy God is one Lord, therefore thou shalt love the Lord thy God with all thy heart." The law is unchangeable: God offers Himself, gives Himself away, to the whole-hearted who give themselves wholly away to Him. He always gives us according to our heart's desire. But not as we think it, but as He sees it. If there be other desires which are more at home with us, which have our heart more than Himself and His presence, He allows these to be fulfilled, and the desires that engage us at the hour of prayer cannot be granted.

We desire the gift of intercession, grace and power to pray aright. Our hearts must be drawn away from other desires: we must give ourselves wholly to this one. We must be willing to live wholly in intercession for the kingdom. By fixing our eye on the blessedness and the need of this grace, by thinking of the certainty that God will give it us, by giving ourselves up to it, for the sake of the perishing world, desire may be strengthened, and the first step taken towards the possession of the coveted blessing. Let us seek the grace of prayer, as we seek the God with whom it will link us, "with our whole desire"; we may depend upon the promise, "He will fulfil the desire of them that fear Him." Let us not fear to say to Him, "I desire it with my whole heart."

2. "What things soever ye desire when ye pray."—The desire of the heart must become the expression of the lips. Our Lord Jesus more than once asked those who cried to Him for mercy, "What wilt thou?" He wanted them to say what they would. To speak it out roused their whole being into action, brought them into contact with Him, and wakened their expectation. To pray is to enter into God's presence, to claim and secure His attention, to have distinct dealing with Him in regard to some request, to commit our need to His faithfulness and to leave it there: it is in so doing that we become fully conscious of what we are seeking.

There are some who often carry strong desires in their heart, without bringing them to God in the clear expression of definite and repeated prayer. There are others who go to the Word and its promises to strengthen their faith, but do not give sufficient place to that pointed asking of God which helps the soul to the assurance that the matter has been put into God's hands. Still others come in prayer with so many requests and desires, that it is difficult for themselves to say what they really expect God to do. If you would obtain from God this great gift of faithfulness in prayer and power to pray aright, begin by exercising yourself in prayer in regard to it. Say of it to yourself and to God: "Here is something I have asked, and am continuing to ask till I receive. As plain and pointed as words can make it, I am saying, 'My Father! I do desire, I do ask of Thee, and expect of Thee, the grace of prayer and intercession.'"

3. "What things soever ye desire, when ye pray, believe."—As it is only by faith that we can know God, or receive Jesus Christ, or live the Christian life, so faith is the life and power of prayer. If we are to enter upon a life of intercession, in which there is to be joy and power and blessing, if we are to have our prayer for the grace of prayer answered, we must learn anew what faith is, and begin to live and pray in faith as never before.

Faith is the opposite of sight, and the two are contrary the one to the other. "We walk by faith, and not by sight." If the unseen is to get full possession of us, and heart and life and prayer are to be full of faith, there must be a withdrawal from, a denial of, the visible. The spirit that seeks to enjoy as much as possible of what is innocent or legitimate, that gives the first place to the calls and duties of daily life, is inconsistent with a strong faith and close intercourse with the spiritual world. "We look not at the things that are seen"—the negative side needs to be emphasised if the positive, "but at the things which are not seen," is to become natural to us. In praying, faith depends upon our living in the invisible world.

This faith has specially to do with God. The great reason of our lack of faith is our lack of knowledge of God and intercourse with Him. "Have faith in God," Jesus said when He spoke of removing mountains. It is as a soul knows God, is occupied with His power, love, and faithfulness, comes away out of self and the world, and allows the light of God to shine on it, that unbelief will become impossible. All the mysteries and difficulties connected with answers to prayer will, however little we may be able to solve them intellectually, be swallowed up in the adoring assurance: "This God is our God. He will bless us. He does indeed answer prayer. And the grace to pray I am asking for He will delight to give." (Note C.)

4. "What things soever ye desire, when ye pray, believe that ye have received," now as you pray.—Faith has to accept the answer, as given by God in heaven, before it is found or felt upon earth. This point causes difficulty, and yet it is of the very essence of believing prayer, its real secret. Try and take it in. Spiritual things can only be spiritually apprehended or appropriated. The spiritual heavenly blessing of God's answer to your prayer must be spiritually recognised and accepted before you feel anything of it. It is faith does this. A soul that not only seeks an answer, but seeks first the God who gives the answer, receives the power to know that it has what it has asked of Him. If it knows that it has asked according to His will and promises, and that it has come to and found Himself to give it, it does believe that it has received. "We know that He heareth us."

There is nothing so heart-searching as this faith, "Believe that ye have received." As we strive to believe, and find we cannot, it leads us to discover what there is that hinders. Blessed is the man who holds nothing back, and lets nothing hold him back, but, with his eye and heart on God alone, refuses to rest till he has believed what our Lord bids him, "that he has received." Here is the place where Jacob becomes Israel, and the power of prevailing prayer is born out of human weakness and despair. Here comes in the real need for persevering and ever-importunate prayer, that will not rest, or go away, or give up, till it knows it is heard, and believes that it has received.

You pray for "the Spirit of grace and supplication"? As you ask for it in strong desire, and believe in God who hears prayer, do not be afraid to press on and believe that your life can indeed be changed, that the world with its press of duties, whether religious or not, hindering prayer, can be overcome, and that God gives you your heart's desire, grace to pray both in measure and in spirit, just as the Father would have His child do. "Believe that you have received."

5. "What things soever ye desire, when ye pray, believe that ye have received, and ye shall have them."—The receiving from God in faith, the believing acceptance of the answer with the perfect, praising assurance that it has been given, is not necessarily the experience or subjective possession of the gift we have asked for. At times there may be a considerable, or even a long, interval. In other cases the believing supplicant may at once enter upon the actual enjoyment of what he has received. It is specially in the former case that we have need of faith and patience: faith to rejoice in the assurance of the answer bestowed and received, and to begin and act upon that answer though nothing be felt; patience to wait if there be for the present no sensible proof of its presence. We can count upon it: Ye shall have, in actual enjoyment.

If we apply this to the prayer for the power of faithful intercession, the grace to pray earnestly and perseveringly for souls around us, let us learn to hold fast the Divine assurance that, as surely as we believe we receive, and that faith therefore, apart from all failing, may rejoice in the certainty of an answered prayer. The more we praise God for it, the sooner will the experience come. We may begin at once to pray for others, in the confidence that grace will be given us to pray more perseveringly and more believingly than we have done before. If we do not find any special enlargement or power in prayer, this must not hinder or discourage us. We have accepted, apart from feeling, a spiritual Divine gift by faith; in that faith we are to pray, nothing doubting. The Holy Spirit may for a little time be hiding Himself within us; we may count upon Him, even though it be with groanings which cannot find expression, to pray in us; in due time we shall become conscious of His presence and power. As sure as there is desire and prayer and faith, and faith's acceptance of the gift, there will be, too, the manifestation and experience of the blessing we sought.

Beloved brother! do you truly desire that God should enable you so to pray that your life may be free from continual self-condemnation, and that the power of His Spirit may come down in answer to your petition? Come and ask it of God. Kneel down and pray for it in a single definite sentence. When you have done so, kneel still in faith, believing in God who answers. Believe that you do now receive what you have prayed: believe that you have received. If you find it difficult to do this, kneel still, and say that you do it on the strength of His own word. If it cost time, and struggle, and doubt—fear not; at His feet, looking up into His face, faith will come. "Believe that you have received": at His bidding you dare claim the answer. Begin in that faith, even though it be feeble, a new prayer-life, with this one thought as its strength: "You have asked and received grace in Christ to prepare you, step by step, to be faithful in prayer and intercession. The more simply you hold to this, and expect the Holy Spirit to work it in you, the more surely and fully will the word be made true to you: Ye shall have it. God Himself who gave the answer will work it in you."



A PLEA FOR MORE PRAYER

CHAPTER X

The Spirit of Supplication

"I will pour upon the house of David the Spirit of grace and of supplication."—ZECH. xii. 10.

"The Spirit also helpeth our infirmity; for we know not how to pray as we ought: but the Spirit Himself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to God."—ROM. viii. 26, 27.

"With all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints."—EPH. vi. 18.

"Praying in the Holy Spirit."—JUDE 20.

The Holy Spirit has been given to every child of God to be his life. He dwells in him, not as a separate Being in one part of his nature, but as his very life. He is the Divine power or energy by which his life is maintained and strengthened. All that a believer is called to be or to do, the Holy Spirit can and will work in him. If he does not know or yield to the Holy Guest, the Blessed Spirit cannot work, and his life is a sickly one, full of failure and of sin. As he yields, and waits, and obeys the leading of the Spirit, God works in him all that is pleasing in His sight.

This Holy Spirit is, in the first place, a Spirit of prayer. He was promised as a "Spirit of grace and supplication," the grace for supplication. He was sent forth into our hearts as "the Spirit of adoption, whereby we cry, Abba, Father." He enables us to say, in true faith and growing apprehension of its meaning, Our Father which art in heaven. "He maketh intercession for the saints according to God." And as we pray in the Spirit, our worship is as God seeks it to be, "in spirit and in truth." Prayer is just the breathing of the Spirit in us; power in prayer comes from the power of the Spirit in us, waited on and trusted in. Failure in prayer comes from feebleness of the Spirit's work in us. Our prayer is the index of the measure of the Spirit's work in us. To pray aright, the life of the Spirit must be right in us. For praying the effectual, much-availing prayer of the righteous man everything depends on being full of the Spirit.

There are three very simple lessons that the believer, who would enjoy the blessing of being taught to pray by the Spirit of prayer, must know. The first is: Believe that the Spirit dwells in you (Eph. i. 13). Deep in the inmost recesses of his being, hidden and unfelt, every child of God has the Holy, Mighty Spirit of God dwelling in him. He knows it by faith, the faith that, accepting God's word, realises that of which he sees as yet no sign. "We receive the promise of the Spirit by faith." As long as we measure our power, for praying aright and perseveringly, by what we feel, or think we can accomplish, we shall be discouraged when we hear of how much we ought to pray. But when we quietly believe that, in the midst of all our conscious weakness, the Holy Spirit as a Spirit of supplication is dwelling within us, for the very purpose of enabling us to pray in such manner and measure as God would have us, our hearts will be filled with hope. We shall be strengthened in the assurance which lies at the very root of a happy and fruitful Christian life, that God has made an abundant provision for our being what He wants us to be. We shall begin to lose our sense of burden and fear and discouragement about our ever praying sufficiently, because we see that the Holy Spirit Himself will pray, is praying, in us.

The second lesson is: Beware above everything of grieving the Holy Spirit (Eph. iv. 30). If you do, how can He work in you the quiet, trustful, and blessed sense of that union with Christ which makes your prayers well pleasing to the Father? Beware of grieving Him by sin, by unbelief, by selfishness, by unfaithfulness to His voice in conscience. Do not think grieving Him a necessity: that cuts away the very sinews of your strength. Do not consider it impossible to obey the command, "Grieve not the Holy Spirit." He Himself is the very power of God to make you obedient. The sin that comes up in you against your will, the tendency to sloth, or pride, or self-will, or passion that rises in the flesh, your will can, in the power of the Spirit, at once reject, and cast upon Christ and His blood, and your communion with God is immediately restored. Accept each day the Holy Spirit as your Leader and Life and Strength; you can count upon Him to do in your heart all that ought to be done there. He, the Unseen and Unfelt One, but known by faith, gives there, unseen and unfelt, the love and the faith and the power of obedience you need, because He reveals Christ unseen within you, as actually your Life and Strength. Grieve not the Holy Spirit by distrusting Him, because you do not feel His presence in you.

Especially in the matter of prayer grieve Him not. Do not expect, when you trust Christ to bring you into a new, healthy prayer-life, that you will be able all at once to pray as easily and powerfully and joyfully as you fain would. No; it may not come at once. But just bow quietly before God in your ignorance and weakness. That is the best and truest prayer, to put yourself before God just as you are, and to count on the hidden Spirit praying in you. "We know not what to pray as we ought"; ignorance, difficulty, struggle, marks our prayer all along. But, "the Spirit helpeth our infirmities." How? "The Spirit Himself," deeper down than our thoughts or feelings, "maketh intercession for us with groanings which cannot be uttered." When you cannot find words, when your words appear cold and feeble, just believe: The Holy Spirit is praying in me. Be quiet before God, and give Him time and opportunity; in due season you will learn to pray. Beware of grieving the Spirit of prayer, by not honouring Him in patient, trustful surrender to His intercession in you.

The third lesson: "Be filled with the Spirit" (Eph. v. 18). I think that we have seen the meaning of the great truth: It is only the healthy spiritual life that can pray aright. The command comes to each of us: "Be filled with the Spirit." That implies that while some rest content with the beginning, with a small measure of the Spirit's working, it is God's will that we should be filled with the Spirit. That means, from our side, that our whole being ought to be entirely yielded up to the Holy Spirit, to be possessed and controlled by Him alone. And, from God's side, that we may count upon and expect the Holy Spirit to take possession and fill us. Has not our failure in prayer evidently been owing to our not having accepted the Spirit of prayer to be our life; to our not having yielded wholly to Him, whom the Father gave as the Spirit of His Son, to work the life of the Son in us? Let us, to say the very least, be willing to receive Him, to yield ourselves to God and trust Him for it. Let us not again wilfully grieve the Holy Spirit by declining, by neglecting, by hesitating to seek to have Him as fully as He is willing to give Himself to us. If we have at all seen that prayer is the great need of our work and of the Church, if we have at all desired or resolved to pray more, let us turn to the very source of all power and blessing—let us believe that the Spirit of prayer, even in His fulness, is for us.

We all admit the place the Father and the Son have in our prayer. It is to the Father we pray, and from whom we expect the answer. It is in the merit, and name, and life of the Son, abiding in Him and He in us, that we trust to be heard. But have we understood that in the Holy Trinity all the Three Persons have an equal place in prayer, and that the faith in the Holy Spirit of intercession as praying in us is as indispensable as the faith in the Father and the Son? How clearly we have this in the words, "Through Christ we have access by one Spirit to the Father." As much as prayer must be to the Father, and through the Son, it must be by the Spirit. And the Spirit can pray in no other way in us, than as He lives in us. It is only as we give ourselves to the Spirit living and praying in us, that the glory of the prayer-hearing God, and the ever-blessed and most effectual mediation of the Son, can be known by us in their power. (Note D.)

Our last lesson: Pray in the Spirit for all saints (Eph. vi. 18). The Spirit, who is called "the Spirit of supplication," is also and very specially the Spirit of intercession. It is said of Him, "the Spirit Himself maketh intercession for us with groanings that cannot be uttered." "He maketh intercession for the saints." It is the same word as is used of Christ, "who also maketh intercession for us." The thought is essentially that of mediation—one pleading for another. When the Spirit of intercession takes full possession of us, all selfishness, as if we wanted Him separate from His intercession for others, and have Him for ourselves alone, is banished, and we begin to avail ourselves of our wonderful privilege to plead for men. We long to live the Christ-life of self-consuming sacrifice for others, as our heart unceasingly yields itself to God to obtain His blessing for those around us. Intercession then becomes, not an incident or an occasional part of our prayers, but their one great object. Prayer for ourselves then takes its true place, simply as a means for fitting us better for exercising our ministry of intercession more effectually.

May I be allowed to speak a very personal word to each of my readers? I have humbly besought God to give me what I may give them—Divine light and help truly to forsake the life of failure in prayer, and to enter, even now, and at once, upon the life of intercession which the Holy Spirit can enable them to lead. It can be done by a simple act of faith, claiming the fulness of the Spirit, that is, the full measure of the Spirit which you are capable in God's sight of receiving, and He is therefore willing to bestow. Will you not, even now, accept of this by faith?

Let me remind you of what takes place at conversion. Most of us, you probably too, for a time sought peace in efforts and struggles to give up sin and please God. But you did not find it thus. The peace of God's pardon came by faith, trusting God's word concerning Christ and His salvation. You had heard of Christ as the gift of His love, you knew that He was for you too, you had felt the movings and drawings of His grace; but never till in faith in God's word you accepted Him as God's gift to you, did you know the peace and joy that He can give. Believing in Him and His saving love made all the difference, and changed your relation from one who had ever grieved Him, to one who loved and served Him. And yet, after a time, you have a thousand times wondered you love and serve Him so ill.

At the time of your conversion you knew little about the Holy Spirit. Later on you heard of His dwelling in you, and His being the power of God in you for all the Father intends you to be, and yet His indwelling and inworking have been something vague and indefinite, and hardly a source of joy or strength. At conversion you did not yet know your need of Him, and still less what you might expect of Him. But your failures have taught it you. And now you begin to see how you have been grieving Him, by not trusting and not following Him, by not allowing Him to work in you all God's pleasure.

All this can be changed. Just as you, after seeking Christ, and praying to Him, and trying without success to serve Him, found rest in accepting Him by faith, just so you may even now yield yourself to the full guidance of the Holy Spirit, and claim and accept Him to work in you what God would have. Will you not do it? Just accept Him in faith as Christ's gift, to be the Spirit of your whole life, of your prayer-life too, and you can count upon Him to take charge. You can then begin, however feeble you feel, and unable to pray aright, to bow before God in silence, with the assurance that He will teach you to pray.

My dear brother, as you consciously by faith accepted Christ, to pardon, you can consciously now in the like faith accept of Christ who gives the Holy Spirit to do His work in you. "Christ redeemed us that we might receive the promise of the Spirit by faith." Kneel down, and simply believe that the Lord Christ, who baptizeth with the Holy Spirit, does now, in response to your faith, begin in you the blessed life of a full experience of the power of the indwelling Spirit. Depend most confidently upon Him, apart from all feeling or experience, as the Spirit of supplication and intercession to do His work. Renew that act of faith each morning, each time you pray; trust Him, against all appearances, to work in you,—be sure He is working,—and He will give you to know what the joy of the Holy Spirit is as the power of your life.

"I will pour out the Spirit of supplication." Do you not begin to see that the mystery of prayer is the mystery of the Divine indwelling. God in heaven gives His Spirit in our hearts to be there the Divine power praying in us, and drawing us upward to our God. God is a Spirit, and nothing but a like life and Spirit within us can hold communion with Him. It was for this man was created, that God might dwell and work in Him, and be the life of his life. It was this Divine indwelling that sin lost. It was this that Christ came to exhibit in His life, to win back for us in His death, and then to impart to us by coming again from heaven in the Spirit to live in His disciples. It is this, the indwelling of God through the Spirit, that alone can explain and enable us to appropriate the wonderful promises given to prayer. God gives the Spirit as a Spirit of Supplication, too, to maintain His Divine life within us as a life out of which prayer ever rises upward.

Without the Holy Spirit no man can call Jesus Lord, or cry, Abba, Father; no man can worship in spirit and truth, or pray without ceasing. The Holy Spirit is given the believer to be and do in him all that God wants him to be or do. He is given him especially as the Spirit of prayer and supplication. Is it not clear that everything in prayer depends upon our trusting the Holy Spirit to do His work in us; yielding ourselves to His leading, depending only and wholly on Him?

We read, "Stephen was a man full of faith and the Holy Spirit." The two ever go together, in exact proportion to each other. As our faith sees and trusts the Spirit in us to pray, and waits on Him, He will do His work; and it is the longing desire, and the earnest supplication, and the definite faith the Father seeks. Do let us know Him, and in the faith of Christ who unceasingly gives Him, cultivate the assured confidence, we can learn to pray as the Father would have us.



A PLEA FOR MORE PRAYER

CHAPTER XI

In the Name of Christ

"Whatsoever ye shall ask in My Name, that will I do. If ye shall ask anything in My Name, I will do it. I have appointed you, that whatsoever ye shall ask of the Father in My Name, He may give it you. Verily, verily I say unto you, whatsoever ye shall ask the Father in My Name, He will give it you. Hitherto have ye asked nothing in My Name; ask, and ye shall receive, that your joy may be full. At that day ye shall ask in My Name."—JOHN xiv. 13, 14, xv. 16, xvi. 23, 24, 26.

In my name—repeated six times over. Our Lord knew how slow our hearts would be to take it in, and He so longed that we should really believe that His Name is the power in which every knee should bow, and in which every prayer could be heard, that He did not weary of saying it over and over: In My Name! Between the wonderful whatsoever ye shall ask, and the Divine I will do it, the Father will give it, this one word is the simple link: In My Name. Our asking and the Father's giving are to be equally in the Name of Christ. Everything in prayer depends upon our apprehending this—In My Name.

We know what a name is: a word by which we call up to our mind the whole being and nature of an object. When I speak of a lamb or a lion, the name at once suggests the different nature peculiar to each. The Name of God is meant to express His whole Divine nature and glory. And so the Name of Christ means His whole nature, His person and work, His disposition and Spirit. To ask in the Name of Christ is to pray in union with Him. When first a sinner believes in Christ, he only knows and thinks of His merit and intercession. And to the very end that is the one foundation of our confidence. And yet, as the believer grows in grace and enters more deeply and truly into union with Christ—that is, as he abides in Him—he learns that to pray in the Name of Christ also means in His Spirit, and in the possession of His nature, as the Holy Spirit imparts it to us. As we grasp the meaning of the words, "At that day ye shall ask in My Name"—the day when in the Holy Spirit Christ came to live in His disciples—we shall no longer be staggered at the greatness of the promise: "Whatsoever ye shall ask in My Name, I will do it." We shall get some insight into the unchangeable necessity and certainty of the law: what is asked in the Name of Christ, in union with Him, out of His nature and Spirit, must be given. As Christ's prayer-nature lives in us, His prayer-power becomes ours too. Not that the measure of our attainment or experience is the ground of our confidence, but the honesty and whole-heartedness of our surrender to all that we see that Christ seeks to be in us, will be the measure of our spiritual fitness and power to pray in His Name. "If ye abide in Me," He says, "ye shall ask what ye will." As we live in Him, we get the spiritual power to avail ourselves of His Name. As the branch wholly given up to the life and service of the Vine can count upon all its sap and strength for its fruit, so the believer, who in faith has accepted the fulness of the Spirit to possess his whole life, can indeed avail himself of all the power of Christ's Name.

Here on earth Christ as man came to reveal what prayer is. To pray in the Name of Christ we must pray as He prayed on earth; as He taught us to pray; in union with Him, as He now prays in heaven. We must in love study, and in faith accept, Him as our Example, our Teacher, our Intercessor.

CHRIST OUR EXAMPLE.

Prayer in Christ on earth and in us cannot be two different things. Just as there is but one God, who is a Spirit, who hears prayer, there is but one spirit of acceptable prayer. When we realise what time Christ spent in prayer, and how the great events of His life were all connected with special prayer, we learn the necessity of absolute dependence on and unceasing direct communication with the heavenly world, if we are to live a heavenly life, or to exercise heavenly power around us. We see how foolish and fruitless the attempt must be to do work for God and heaven, without in the first place in prayer getting the life and the power of heaven to possess us. Unless this truth lives in us, we cannot avail ourselves aright of the mighty power of the Name of Christ. His example must teach us the meaning of His Name.

Of His baptism we read, "Jesus having been baptized, and praying, the heaven was opened." It was in prayer heaven was opened to Him, that heaven came down to Him with the Spirit and the voice of the Father. In the power of these He was led into the wilderness, in fasting and prayer to have them tested and fully appropriated. Early in His ministry Mark records (i. 35), "And in the morning, a great while before day, He rose and departed into a desert place, and there prayed." And somewhat later Luke tells (v. 16), "Multitudes came together to hear and to be healed. But He withdrew Himself into the desert, and prayed." He knew how the holiest service, preaching and healing, can exhaust the spirit; how too much intercourse with men could cloud the fellowship with God; how time, time, full time, is needed if the spirit is to rest and root in Him; how no pressure of duty among men can free from the absolute need of much prayer. If anyone could have been satisfied with always living and working in the spirit of prayer, it would have been our Master. But He could not; He needed to have His supplies replenished by continual and long-continued seasons of prayer. To use Christ's Name in prayer surely includes this, to follow His example and to pray as He did.

Of the night before choosing His apostles we read (Luke vi. 12), "He went out into the mountain to pray, and continued all night in prayer to God." The first step towards the constitution of the Church, and the separation of men to be His witnesses and successors, called Him to special long-continued prayer. All had to be done according to the pattern on the mount. "The Son can do nothing of Himself: the Father showeth Him all things that Himself doeth." It was in the night of prayer it was shown Him.

In the night between the feeding of the five thousand, when Jesus knew that they wanted to take Him by force and make Him King, and the walking on the sea, "He withdrew again into the mountain, Himself alone, to pray" (Matt. xiv. 23; Mark vi. 46; John vi. 15). It was God's will He was come to do, and God's power He was to show forth. He had it not as a possession of His own; it had to be prayed for and received from above. The first announcement of His approaching death, after He had elicited from Peter the confession that He was the Christ, is introduced by the words (Luke ix. 15), "And it came to pass that He was praying alone." The introduction to the story of the Transfiguration is (Luke ix. 28), "He went up into the mountain to pray." The request of the disciples, "Lord, teach us to pray" (Luke xi. 1), follows on, "It came to pass as He was praying in a certain place." In His own personal life, in His intercourse with the Father, in all He is and does for men, the Christ whose name we are to use is a Man of prayer. It is prayer gives Him His power of blessing, and transfigures His very body with the glory of heaven. It is His own prayer-life makes Him the teacher of others how to pray. How much more must it be prayer, prayer alone, much prayer, that can fit us to share His glory of a transfigured life, or make us the channel of heavenly blessing and teaching to others. To pray in the Name of Christ is to pray as He prays.

As the end approaches, it is still more prayer. When the Greeks asked to see Him, and He spoke of His approaching death, He prayed. At Lazarus' grave He prayed. In the last night He prayed His prayer as our High-Priest, that we might know what His sacrifice would win, and what His everlasting intercession on the throne would be. In Gethsemane He prayed His prayer as Victim, the Lamb giving itself to the slaughter. On the Cross it is still all prayer—the prayer of compassion for His murderers; the prayer of atoning suffering in the thick darkness; the prayer in death of confiding resignation of His spirit to the Father. (Note E.)

Christ's life and work, His suffering and death—it was all prayer, all dependence on God, trust in God, receiving from God, surrender to God. Thy redemption, O believer, is a redemption wrought out by prayer and intercession: thy Christ is a praying Christ: the life He lived for thee, the life He lives in thee, is a praying life, that delights to wait on God and receive all from Him. To pray in His Name is to pray as He prayed. Christ is only our example because He is our Head, our Saviour, and our Life. In virtue of His Deity and of His Spirit He can live in us: we can pray in His Name, because we abide in Him and He in us.

CHRIST OUR TEACHER.

Christ was what He taught. All His teaching was just the revelation of how He lived, and—praise God—of the life He was to live in us. His teaching of the disciples was first to awaken desire, and so prepare them for what He would by the Holy Spirit be and work in them. Let us believe very confidently: all He was in prayer, and all He taught, He Himself will give. He came to fulfil the law; much more will He fulfil the gospel in all He taught us, as to what to pray, and how.

What to pray.—It has sometimes been said that direct petitions, as compared with the exercise of fellowship with God, are but a subordinate part of prayer, and that "in the prayer of those who pray best and most, they occupy but an inconsiderable place." If we carefully study all that our Lord spoke of prayer, we shall see that this is not His teaching. In the Lord's Prayer, in the parables on prayer, in the illustration of a child asking bread, of our seeking and knocking, in the central thought of the prayer of faith, "Whatsoever ye pray, believe that ye have received," in the oft-repeated "whatsoever" of the last evening—everywhere our Lord urges and encourages us to offer definite petitions, and to expect definite answers. It is only because we have too much confined prayer to our own needs, that it has been thought needful to free it from the appearance of selfishness, by giving the petitions a subordinate place. If once believers were to awake to the glory of the work of intercession, and to see that in it, and the definite pleading for definite gifts on definite spheres and persons, lie our highest fellowship with our glorified Lord, and our only real power to bless men, it would be seen that there can be no truer fellowship with God than these definite petitions and their answers, by which we become the channel of His grace and life to men. Then our fellowship with the Father is even such as the Son has in His intercession.

How to pray.—Our Lord taught us to pray in secret, in simplicity, with the eye on God alone, in humility, in the spirit of forgiving love. But the chief truth He reiterated was ever this: to pray in faith. And He defined that faith, not only as a trust in God's goodness or power, but as the definite assurance that we have received the very thing we ask. And then, in view of the delay in the answer, He insisted on perseverance and urgency. We must be followers of those "who through faith and patience inherit the promises"—the faith that accepts the promise, and knows it has what it has asked—the patience that obtains the promise and inherits the blessing. We shall then learn to understand why God, who promises to avenge His elect speedily, bears with them in seeming delay. It is that their faith may be purified from all that is of the flesh, and tested and strengthened to become that spiritual power that can do all things—can even cast mountains into the heart of the sea.

CHRIST AS OUR INTERCESSOR.

We have gazed on Christ in His prayers; we have listened to His teaching as to how we must pray; to know fully what it is to pray in His Name, we must know Him too in His heavenly intercession.

Just think what it means: that all His saving work wrought from heaven is still carried on, just as on earth, in unceasing communication with, and direct intercession to the Father, who worketh all in all, who is All in All. Every act of grace in Christ has been preceded by, and owes its power to, intercession. God has been honoured and acknowledged as its Author. On the throne of God, Christ's highest fellowship with the Father, and His partnership in His rule of the world, is in intercession. Every blessing that comes down to us from above bears upon it the stamp from God: through Christ's intercession. His intercession is nothing but the fruit and the glory of His atonement. When He gave Himself a sacrifice to God for men, He proved that His whole heart had the one object: the glory of God, in the salvation of men. In His intercession this great purpose is realised: He glorifies the Father by asking and receiving all of Him; He saves men by bestowing what He has obtained from the Father. Christ's intercession is the Father's glory, His own glory, our glory.

And now, this Christ, the Intercessor, is our life; He is our Head, and we are His body; His Spirit and life breathe in us. As in heaven so on earth, intercession is God's chosen, God's only channel of blessing. Let us learn from Christ what glory there is in it; what the way to exercise this wondrous power; what the part it is to take in work for God.

The glory of it.—By it, beyond anything, we glorify God. By it we glorify Christ. By it we bring blessing to the Church and the world. By it we obtain our highest nobility—the Godlike power of saving men.

The way to it.—Paul writes, "Walk in love, even as Christ loved us, and gave Himself a sacrifice to God for us." If we live as Christ lived, we will, as He did, give ourselves, for our whole life, to God, to be used by Him for men. When once we have done this, given ourselves, no more to seek anything for ourselves, but for men, and that to God, for Him to use us, and to impart to us what we can bestow on others, intercession will become to us, as it is in Christ in heaven, the great work of our life. And if ever the thought comes that the call is too high, or the work too great, the faith in Christ, the Interceding Christ, who lives in us, will give us the victory. We will listen to Him who said, "The works that I do, shall ye do; and greater works shall ye do." We shall remember that we are not under the law, with its impotence, but under grace with its omnipotence, working all in us. We shall believe again in Him who said to us, Rise and walk, and gave us—and we received it—His life as our strength. We shall claim afresh the fulness of God's Spirit as His sufficient provision for our need, and count Him to be in us the Spirit of Intercession, who makes us one with Christ in His. Oh! let us only keep our place—giving up ourselves, like Him, in Him, to God for men.

Then we shall understand the part intercession is to take in God's work through us. We shall no longer try to work for God, and ask Him to follow it with His blessing. We shall do what the friend at midnight did, what Christ did on earth, and ever does in heaven—we shall first get from God, and then turn to men to give what He gave us. As with Christ, we shall make our chief work, we shall count no time or trouble too great, to receive from the Father; giving to men will then be in power.

Servants of Christ! children of God! be of good courage. Let no fear of feebleness or poverty make you afraid—ask in the Name of Christ. His Name is Himself, in all His perfection and power. He is the living Christ, and will Himself make His Name a power in you. Fear not to plead the Name; His promise is a threefold cord that cannot be broken: Whatsoever ye ask—in My Name—IT SHALL BE DONE UNTO YOU.



A PLEA FOR MORE PRAYER

CHAPTER XII

My God will hear Me

"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."—ISA. xxx. 18, 19.

"The Lord will hear when I call upon Him."—PS. iv. 3.

"I have called upon Thee, for Thou wilt hear me, O God!"—PS. xvii. 6.

"I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."—MIC. vii. 7.

The power of prayer rests in the faith that God hears it. In more than one sense this is true. It is this faith that gives a man courage to pray. It is this faith that gives him power to prevail with God. The moment I am assured that God hears me too, I feel drawn to pray and to persevere in prayer. I feel strong to claim and to take in faith the answer God gives. One great reason of lack of prayer is the want of the living, joyous assurance: "My God will hear me." If once God's servants got a vision of the living God waiting to grant their request, and to bestow all the heavenly gifts of the Spirit they are in need of, for themselves or those they are serving, how everything would be set aside to make time and room for this one only power that can ensure heavenly blessing—the prayer of faith!

When a man can, and does say, in living faith, "My God will hear me!" surely nothing can keep him from prayer. He knows that what he cannot do or get done on earth, can and will be done for him from heaven. Let each one of us bow in stillness before God, and wait on Him to reveal Himself as the prayer-hearing God. In His presence the wondrous thoughts gathering round the central truth will unfold themselves to us.

1. "My God will hear me."—What a blessed certainty!—We have God's word for it in numberless promises. We have thousands of witnesses to the fact that they have found it true. We have had experience of it in our lives. We have had the Son of God come from heaven with the message that if we ask, the Father will give. We have had Himself praying on earth, and being heard. And we have Him in heaven now, sitting at the right hand of God and making intercession for us. God hears prayer—God delights to hear prayer. He has allowed His people a thousand times over to be tried, that they might be compelled to cry to Him, and learn to know Him as the Hearer of Prayer.

Let us confess with shame how little we have believed this wondrous truth, in the sense of receiving it into our heart, and allowing it to possess and control our whole being. That we accept a truth is not enough; the living God, of whom the truth speaks, must in its light so be revealed, that our whole life is spent in His presence, with the consciousness as clear as in a little child towards its earthly parent—I know for certain my father hears me.

Beloved child of God! you know by experience how little an intellectual apprehension of truth has profited you. Beseech God to reveal Himself to you. If you want to live a different prayer-life, bow each time ere you pray in silence to worship this God; to wait till there rests on you some right sense of His nearness and readiness to answer. So will you begin to pray with the words, "My God will hear me!"

2. "My God will hear me." What a wondrous grace!—Think of God in His infinite majesty, His altogether incomprehensible glory, His unapproachable holiness, sitting on a throne of grace, waiting to be gracious, inviting, encouraging you to pray with His promise: "Call upon Me, and I will answer thee." Think of yourself, in your nothingness and helplessness as a creature; in your wretchedness and transgressions as a sinner; in your feebleness and unworthiness as a saint; and praise the glory of that grace which allows you to say boldly of your prayer for yourself and others, "My God will hear me." Think of how you are not left to yourself, and what you can accomplish, in this wonderful intercourse with God. God has united you with Christ; in Him and His Name you have your confidence; on the throne He prays with you and for you; on the footstool of the throne you pray with Him and in Him. His worth, and the Father's delight in hearing Him, are the measure of your confidence, your assurance of being heard. There is more. Think of the Holy Spirit, the Spirit of God's own Son, sent into your heart to cry, Abba, Father, and to be in you a Spirit of Supplication, when you know not what to pray as you ought. Think, in all your insignificance and unworthiness, of your being as acceptable as Christ Himself. Think in all your ignorance and feebleness, of the Spirit making intercession according to God within you, and cry out, "What wondrous grace! Through Christ I have access to the Father, by the Spirit. I can, I do believe it: 'My God will hear me.'"

3. "My God will hear me."—What a deep mystery!—There are difficulties that cannot but at times arise and perplex even the honest heart. There is the question as to God's sovereign, all-wise, all-disposing will. How can our wishes, often so foolish, and our will, often so selfish, overrule or change that perfect will? Were it not better to leave all to His disposal, who knows what is best, and loves to give us the very best? Or how can our prayer change what He has ordained before? Then there is the question as to the need of persevering prayer, and long waiting for the answer. If God be Infinite Love, and delighting more to give than we to receive, where the need for the pleading and wrestling, the urgency, and the long delay of which Scripture and experience speak? Arising out of this there is still another question—that of the multitude of apparently vain and unanswered prayers. How many have pleaded for loved ones, and they die unsaved. How many cry for years for spiritual blessing, and no answer comes. To think of all this tries our faith, and makes us hesitate as we say, "My God will hear me."

Beloved! prayer, in its power with God, and His faithfulness to His promise to hear it, is a deep spiritual mystery. To the questions put above answers can be given that remove some of the difficulty. But, after all, the first and the last that must be said is this: As little as we can comprehend God can we comprehend this, one of the most blessed of His attributes, that He hears prayer. It is a spiritual mystery—nothing less than the mystery of the Holy Trinity. God hears because we pray in His Son, because the Holy Spirit prays in us. If we have believed and claimed the life of Christ as our health, and the fulness of the Spirit as our strength, let us not hesitate to believe in the power of our prayer too. The Holy Spirit can enable us to believe and rejoice in it, even where every question is not yet answered. He will do this, as we lay our questionings in God's bosom, trust His faithfulness, and give ourselves humbly to obey His command to pray without ceasing. Every art unfolds its secrets and its beauty only to the man who practises it. To the humble soul who prays in the obedience of faith, who practises prayer and intercession diligently, because God asks it, the secret of the Lord will be revealed, and the thought of the deep mystery of prayer, instead of being a weary problem, will be a source of rejoicing, adoration, and faith, in which the unceasing refrain is ever heard: "My God will hear me!"

4. "My God will hear me." What a solemn responsibility!—How often we complain of darkness, of feebleness, of failure, as if there was no help for it. And God has promised in answer to our prayer to supply our every need, and give us His light and strength and peace. Would that we realised the responsibility of having such a God, and such promises, with the sin and shame of not availing ourselves of them to the utmost. How confident we should feel that the grace, which we have accepted and trusted to enable us to pray as we should, will be given.

There is more. This access to a prayer-hearing God is specially meant to make us intercessors for our fellowmen. Even as Christ obtained His right of prevailing intercession by His giving Himself a sacrifice to God for men, and through it receives the blessings He dispenses, so, if we have truly with Christ given ourselves to God for men, we share His right of intercession, and are able to obtain the powers of the heavenly world for them too. The power of life and death is in our hands (1 John v. 16). In answer to prayer the Spirit can be poured out, souls can be converted, believers can be established. In prayer the kingdom of darkness can be conquered, souls brought out of prison into the liberty of Christ, and the glory of God be revealed. Through prayer, the sword of the Spirit, which is the Word of God, can be wielded in power, and, in public preaching as in private speaking, the most rebellious made to bow at Jesus' feet.

What a responsibility on the Church to give herself to the work of intercession! What a responsibility on every minister, missionary, worker, set apart for the saving of souls, to yield himself wholly to act out and prove his faith: "My God will hear me!" And what a call on every believer, instead of burying and losing this talent, to seek to the very utmost to use it in prayer and supplication for all saints and for all men. My God will hear me: The deeper our entrance into the truth of this wondrous power God hath given to men, the more whole-hearted will be our surrender to the work of intercession.