PREVAILING PRAYER
Our subject being Prevailing Prayer, I propose:--
I. To show what is effectual or prevailing prayer.
II. To state some of the most essential attributes of prevailing prayer.
I. WHAT PREVAILING PRAYER IS.
Effectual, prevailing prayer, does not consist in benevolent desires alone.
Benevolent desires are doubtless pleasing to God. Such desires pervade heaven and are found in all holy beings. But they are not prayer. Men may have these desires as the angels and glorified spirits have them. But this is not the effectual, prevailing prayer spoken of in the text. Prevailing prayer is something more than this.
II. ESSENTIAL ATTRIBUTES OF PREVAILING PRAYER.
I cannot detail in full all the things that go to make up prevailing prayer.
Prevailing prayer is often offered in the present day, when Christians have been wrought up to such a pitch of importunity and such a holy boldness that afterwards when they looked back upon it, they were frightened and amazed at themselves, to think they should have dared to exercise such importunity with God. And yet these prayers have prevailed, and obtained the blessing. And many of these persons, with whom I am acquainted, are among the holiest persons I know in the world.
Most Christians come up to prevailing prayer by a protracted process. Their minds gradually become filled with anxiety about an object, so that they will even go about their business sighing out their desires to God.
Just as the mother whose child is sick goes round her house sighing as if her heart would break. And if she is a praying mother, her sighs are breathed out to God all the day long. If she goes out of the room where her child is, her mind is still on it; and if she is asleep, still her thoughts are on it, and she starts in her dreams, thinking that perhaps it may be dying. Her whole mind is absorbed in that sick child. This is the state of mind in which Christians offer prevailing prayer.
His soul was wrought up into an agony, and he obtained the blessing, but he always bore the marks of it, and showed that his body had been greatly affected by this mental struggle. This is prevailing prayer.
4. These effects of the spirit of prayer upon the body are themselves no part of religion. It is only that the body is often so weak that the feelings of the soul overpower it. These bodily effects are not at all essential to prevailing prayer; but are only a natural or physical result of highly excited emotions of the mind. It is not at all unusual for the body to be weakened, and even overcome, by any powerful emotion of the mind, on other subjects besides religion. The doorkeeper of Congress, in the time of the Revolution, fell down dead on the reception of some highly cheering intelligence. I knew a woman in Rochester who was in a great agony of prayer for the conversion of her son-in-law. One morning he was at an anxious meeting, and she remained at home praying for him. At the close of the meeting he came home a convert, and she was so rejoiced that she fell down and died on the spot. It is no more strange that these effects should be produced by religion than by strong feeling on any other subject.
6. This travailing in birth for souls creates also a remarkable bond of union between warm-hearted Christians and the young converts. Those who are converted appear very dear to the hearts that have had this spirit of prayer for them. The feeling is like that of a mother for her first-born. Paul expresses it beautifully when he says: "My little children!" His heart was warm and tender to them. "My little children, of whom I travail in birth again"--they had backslidden, and he has all the agonies of a parent over a wandering child--"I travail in birth again until Christ be formed in you" (Galatians 4:19); "Christ, the hope of glory" (Colossians 1:27). In a revival, I have often noticed how those who had the spirit of prayer, loved the young converts. I know this is all so much algebra to those who have never felt it. But to those who have experienced the agony of wrestling, prevailing prayer, for the conversion of a soul, you may depend upon it, that soul, after it is converted, appears as dear as a child is to the mother. He has agonized for it, received it in answer to prayer, and can present it before the Lord Jesus Christ, saying: "Behold, I and the children whom the Lord hath given me" (Isaiah 8:18. See also Hebrews 2:13).
The prophet Elijah mourned over the declensions of the house of Israel, and when he saw that no other means were likely to be effectual, to prevent a perpetual going away into idolatry, he prayed that the judgments of God might come upon the guilty nation. He prayed that it might not rain, and God shut up the heavens for three years and six months, till the people were driven to the last extremity. And when he sees that it is time to relent what does he do? See him go up to the mountain and bow down in prayer. He wished to be alone; and he told his servant to go seven times, while he was agonizing in prayer. The last time, the servant told him that a little cloud had appeared, like a man's hand, and he instantly arose from his knees--the blessing was obtained. The time had come for the calamity to be turned back. "Ah, but," you say, "Elijah was a prophet." Now, do not make this objection. They made it in the apostle's days, and what does the apostle say? Why he brought forward this very instance, and the fact that Elijah was a man of like passions with ourselves, as a case of prevailing prayer, and insisted that they should pray so too ( 1 Kings 17:1; 18:41-5; James 5:17).
Can you pray now? And will you join and offer prevailing prayer that the Spirit of God may come down here?
In my last Lecture I dwelt upon the subject of Prevailing Prayer; and you will recollect that I passed over the subject of faith in prayer very briefly, because I wished to reserve it for a separate discussion. The subject of the present Lecture, then, is The Prayer of Faith. I propose to show:
I. That faith is an indispensable condition of prevailing prayer.
That this is so will not be seriously doubted. There is such a thing as offering benevolent desires, which are acceptable to God as such, that do not include the exercise of faith in regard to the actual reception of those blessings. But such desires are not prevailing prayer, the prayer of faith.
God may see fit to grant the things desired, as an act of kindness and love, but it would not be properly in answer to prayer. I am speaking now of the kind of faith that ensures the blessing. Do not understand me as saying that there is nothing in prayer that is acceptable to God, or that even obtains the blessing sometimes, without this kind of faith. But I am speaking of the faith which secures the very blessing it seeks. To prove that faith is indispensable to prevailing prayer, it is only necessary to repeat what the apostle James expressly tells us: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth, is like a wave of the sea driven with the wind and tossed" (James 1:5, 6).
My last Lecture but one was on the subject of Effectual Prayer; in which I observed that one of the most important attributes of effectual or prevailing prayer is FAITH. This was so extensive a subject that I reserved it for a separate discussion. And accordingly my last Lecture was on the subject of Faith in Prayer, or, as it is termed, the Prayer of Faith. It was my intention to discuss the subject in a single Lecture. But as I was under the necessity of condensing so much on some points, it occurred to me, and was mentioned by others, that there might be some questions which people would ask, that ought to be answered more fully, especially as the subject is one on which there is so much darkness. One grand design in preaching is to exhibit the truth in such a way as to answer the questions which would naturally arise in the minds of those who read the Bible with attention, and who want to know what it means, so that they can put it in practice. In explaining the text, I propose to show:
That is, we must concur in expecting the blessing prayed for. We must understand the reason why it is to be expected, we must see the evidence on which faith ought to rest, and must absolutely believe that the blessing will come, or we do not bring ourselves within the promise. Faith is always understood as an indispensable condition of prevailing prayer. If it is not expressed in any particular case, it is always implied, for no prayer can be effectual but that which is offered in faith. And in order that united prayer may prevail, there must be united faith.
They must feel the infinite importance of a revival, before they will pray so as to prevail. Blessings of this kind are not granted but in answer to such prayers as arise from a sense of their importance. As I have shown before, on the subject of prevailing prayer, it is when men desire the blessing with UNUTTERABLE AGONY, that they offer such prayer as will infallibly prevail with God. Those who feel less as to the importance of a revival may pray for it in words, but they will never have the blessing.
Suppose a Church gets the idea that sinners are poor unfortunate creatures, who come into the world with such a nature that they cannot help sinning, and that sinners are just as unable to repent and believe the Gospel as they are to fly to the moon, how can it be felt that the sinner is a rebel against God, and that he deserves to be sent to hell? How can they feel that the sinner is to blame? And how can they take God's part when they pray? If they do not take God's part against the sinner, they cannot expect God will regard their prayers, for they do not pray with right motives. No doubt one great reason why so many prayers are not answered, is, that those who pray do in fact take the sinner's part against God. They pray as if the sinner were a poor unfortunate being, to be pitied, rather than as if he were a guilty wretch, to be blamed. And the reason is, that they do not believe sinners are able to obey God. If a person does not believe that sinners are able to obey their Maker, and really believes that the Spirit's influences are necessary to make them able, it is impossible, with these views, to offer acceptable and prevailing prayer for the sinner; and it is not wonderful that persons with these views should not prevail with God, and should doubt about the efficacy of the prayer of faith.
3. We see why so many prayers that are offered in the Church are never answered. It is because those who offered them never were agreed as touching the things they asked for. Perhaps the minister never laid the subject before them, never explained what it is to be agreed, nor showed them its importance, nor set before them the great encouragement which the promise before us affords to Churches that will agree. Perhaps the members have never conferred together, to compare views, to see whether they understood the subject alike - whether they were agreed in regard to the motives, grounds, and importance of being united in prayer and labor for a revival. Suppose you were to go through the Churches and learn the precise views and feelings of the members on this subject. How many would you find who are agreed even in regard to the essential and indispensable things, concerning which it is necessary Christians should be agreed in order to unite in prevailing prayer? Perhaps no two could be found who are agreed, and if two were found whose views and desires are alike, it would probably be ascertained that they are unacquainted with each other, and, of course, neither act nor pray together.
There may be many other acts of faith, that may be right and acceptable to God. But nothing is justifying faith, but believing the record that God has given of His Son. Simply believing what God has revealed on any point, is an act of faith; but justifying faith fastens on Christ, takes hold of His atonement, and embraces Him as the only ground of pardon and salvation. There may be faith in prayer, the faith that is in exercise in offering up prevailing prayer to God. But that is not properly justifying faith.
11. If the Spirit leave you, you will have no heart to offer prevailing prayer, and if you attempt to pray, you will find that your mouth is shut, and if opened it will only be opened to mock God. And you will find as a matter of fact, that instead of being benefited you are only hardened by engaging in prayer.
19. It does not require the same degree of love that we might have rendered, but for our ignorance. We certainly know much less of God, and therefore are much less capable of loving him, i.e. we are capable of loving him with a less amount, and to a less degree than if we knew more of him, which we might have done but for our sins. And as I have before said, this will be true to all eternity; for we can never make amends by any future obedience, or diligence for this any more than for other sins. And to all eternity, it will remain true, that we know less of God, and love him less than we might and should have done, had we always done our duty. If entire sanctification therefore, implies the same degree of love or service that might have been rendered, had we always developed our powers by a perfect use of them, then there is not a saint on earth or in heaven that is or ever will be in that state. The most perfect development and improvement of our powers, must depend upon the most perfect use of them. And every departure from their perfect use, is a diminishing of their highest development, and a curtailing of their capabilities to serve God in the highest and best manner. All sin then does just so much towards crippling and curtailing the powers of body and mind, and rendering them, by just so much, incapable of performing the service they might otherwise have rendered.
To this view of the subject it has been objected that Christ taught an opposite doctrine, in the case of the woman who washed his feet with her tears, when he said, "To whom much is forgiven, the same loveth much." But can it be that Christ intended to be understood as teaching, that the more we sin the greater will be our love and our ultimate virtue? If this be so I do not see why it does not follow that the more sin in this life, the better, if so be that we are forgiven. If our virtue is really to be improved by our sins, I see not why it would not be good economy both for God and man, to sin as much as we can while in this world. Certainly Christ meant to lay down no such principle as this. He undoubtedly meant to teach, that a person who was truly sensible of the greatness of his sins, would exercise more of the love of gratitude, than would be exercised by one who had a less affecting sense of ill-desert.
20. Entire sanctification does not imply the same degree of faith that might have been exercised but for our ignorance and past sin.
We cannot believe any thing about God of which we have no evidence or knowledge. Our faith must therefore be limited by our intellectual perceptions of truth. The heathen are not under obligation to believe in Christ, and thousands of other things of which they have no knowledge. Perfection in a heathen would imply much less faith than in a Christian. Perfection in an adult would imply much more and greater faith than in an infant. And perfection in an angel would imply much greater faith than in a man, just in proportion as he knows more of God than man. Let it be always understood that entire sanctification never implies that which is naturally impossible. It is certainly naturally impossible for us to believe that of which we have no knowledge. Entire sanctification implies in this respect nothing more than the heart's faith or confidence in all the truth that is perceived by the intellect.
21. Nor does it imply the conversion of all men in answer to our prayers. It has been maintained by some that a state of entire sanctification implies the offering of prevailing prayer for the conversion of all men. To this I reply,
(1.) Then Christ was not sanctified; for he offered no such prayer.
11. There must be constant and prevailing prayer. Did God promise to enlarge His church and convert the world? He has annexed this condition; "Nevertheless for this will I yet be inquired of by the house of Israel to do it for them." There must be constant prayer. It must be the prayer of faith, of sympathy with God. It must be the effectual, fervent prayer--that wrestling agonizing travail of soul that has power with God. This must extend through the church. It must be universally diffused abroad, and prayer for the world's conversion instead of being confined almost entirely to the monthly concert, must be the labor and burden of every day. The church must take the world on her hands and upon her heart. The minister and the laymen and women, all classes and ages of Christians must really travail in birth for the world's conversion. It must absorb their whole attention; it must engross their thoughts, rouse up and set on fire their feelings, and pour itself out before God in a flood of agony before the world can be converted. Such prayer as is not commonly heard must be offered before this work can be done. We must have praying men and women, nay, the whole church must become a praying church, and be gathered around the mercy seat and lie on her face, and pour out her prayers with strong cryings and tears. This must be persevered in until they have come up to the full spirit and meaning of what God says, "Ye that make mention of the Lord, keep not silence, and give Him no rest until He make Jerusalem a praise in the earth." They must besiege the throne of grace with the promises in their hand. There must be a great lifting up of heart and soul and a thousand times ten thousand hearts must echo and echo, "Thy kingdom come, Thy kingdom come," until this comes to be the universal cry of the church, until the heart of the church militant heaves like a volcano, and the gospel is like a burning fire shut up in her bones, and the promises are to them stable as the everlasting mountains; until she can plant her feet on them and stand and never retreat a hand's-breadth till the work is done.
2. From what has been said, we may see why so few prayers prevail with God. The fact is, there is so much dissatisfaction with God and so much lusting after other things, that God cannot fulfill the desires of such souls; it would be infinitely unwise and unsafe to do so. Then, as a condition of prevailing prayer, we must delight ourselves in the Lord, and when we do this our prayers will be dictated by God's Spirit, and of course will be answered.
Now look around over the world. How few seem to have their supreme delight in God. How few are seeking communion and fellowship with God. How few make union with God the supreme end of their lives. It is not strange then that our prayers are not answered. The conditions of prevailing prayer are not fulfilled. Many pray because they are pressed up to it by conviction, not because their soul pants after communion with God, and delights itself in God. Instead of loving to dwell in the Bible, and in the house of God, and in the closet--in short, instead of delighting itself in God, it is constantly roving about here and there, to see if it cannot find some good. "Who will show us any good?" seems to be its constant inquiry. Now those who are in this state cannot have their desires granted.
5. The Spirit of God is quenched by a bad temper. When a bad temper and spirit are stirred up in individuals or in a community, who has not seen how suddenly a revival of religion ceases--the Spirit of God is put down and quenched; there is no more prevailing prayer and no more sinners are converted.
Lectures V. & VI. & VII.Conditions of Prevailing Prayer- No.'s 1 & 2 & 3
Christian hearer, is it not a dreadful thing for you to be in a state in which you cannot prevail with God? Let us look around;--how is it with you? Can you prevail with God; and you--and you? Who are they and how many are there in such a state that their prayers avail nothing, and who know before they pray and while they are praying that they are in no fit state to offer prevailing prayer? One of the brethren, you recollect said to us at a recent church meeting, "I have lost my power to prevail with God. I know I am not ready for this work." How many others are there, still in the same awful condition?
Conditions of Prevailing Prayer- No.'s 1 & 2 & 3
Lectures V & VI & VII
May 26, 1847
These passages are chosen as the foundation of several discourses which I design to preach on the condition of prevailing prayer.
Nothing can be more important than that we should thoroughly understand the conditions of prevailing prayer. If we fail thus to understand them, we shall very probably fail to fulfill them, and of course fail to offer prevailing prayer. Alas, how ruinous a failure must this be to any soul!
But if any person should suppose that a case of this sort involves all that is included in prevailing prayer, he mistakes greatly. In prevailing prayer, a child of God comes before him with real faith in his promises and asks for things agreeable to his will, assured of being heard according to the true intent of the promises; and thus coming to God he prevails with him, and really influences God to do what otherwise he would not do by any means. That is, prayer truly secures from God the bestowment of the blessing sought. Nothing less than this corresponds either with the promises of scripture, or with its recorded facts in respect to the answers made to prevailing prayer.
It now becomes us to enquire most diligently and most earnestly for the conditions of prevailing prayer. This point I shall enter upon in my next discourse.
CONDITIONS OF PREVAILING PRAYER--No. 2
10. Nothing is more important for us than to attend to, and understand the revealed conditions of prevailing prayer.
11. God may answer the mere cry of distress when benevolence does not forbid it. He often does hear the sailor in the storm--the young ravens in their hunger; but this is a very different thing from that prayer which God has pledged himself by promise to hear and answer on the fulfilment of certain conditions.
This Brings Us To A Consideration Of The Conditions Of Prevailing Prayer.
Thus it is when the mind is in the attitude of prevailing prayer. It is most perfectly natural then for us to regard the character, attributes, and kingdom of God as infinitely sacred and glorious.
Now, brethren, in closing my remarks on this one great condition of prevailing prayer, let me beseech you never to suppose that you pray acceptably unless your heart sympathizes deeply with the sentiments expressed in the Lord's prayer. Your state of mind must be such that these words will most aptly express it. Your heart must run into the very words, and into all the sentiments of this form of prayer. Our Saviour meant here to teach us how to pray; and here you may come and learn how. Here you may see a map of the things to pray for, and a picture of the spirit in which acceptable prayer is offered.
CONDITIONS OF PREVAILING PRAYER--No. 3
In a former discourse on this text, I mentioned, among other conditions of prevailing prayer, that confession should be made to those whom our sins have injured, and also to God. It is most plain that all sins should be confessed to God, that we may obtain forgiveness and be reconciled to him; else how can we have communion of soul with him? And who can for a moment doubt that our confessions should not omit those of our fellow beings whom we have injured?
How much more, if more be possible, is this true of those who are advanced in years. How fearfully have we wasted our substance and our days in vain! How then shall we hope to conciliate the favor of God and prevail with him in prayer, unless we bring back all that remains to us, and consecrate it a whole offering to the Lord our God?
3. We must pass now to another condition of prevailing prayer; namely, that we be reconciled to our brother.
(3.) It often happens that professors of religion are exceedingly careless in respect to the conditions of prevailing prayer. What! Christian men and women in such a state that they will not speak to each other! In such relations to each other that they are ready to injure one another in the worst way--ready to mangle and rend each other's characters! Away with it! It is an offence to God! It is an utter abomination in his sight! He loathes the prayers and the professed worship of such men, as he loathes idolatry itself.
Now although cases as outrageous as those I have described, do not occur very frequently, yet many cases do occur which involve substantially the same principle. In respect to all such, let it be known that God is infinitely honest, and so long as he is so, he will not hold communion and fellowship with one who is dishonest. He expects us to be honest and truthful, willing ever to obey him, and ever anxious to meet all the conditions of acceptable prayer. Until this is the case with us, He cannot and will not hear us, however much and long we pray. Why should he? "Thou requirest truth in the inward parts," said the Psalmist of his God, as if fully aware that entire sincerity of heart, and of course uprightness of life towards others, is an unalterable condition of acceptance before God. It is amazing to see how much insincerity there often is among professed Christians, both in their mutual relations to each other, and also in the relations to God.
Certain others have thought that subduing the propensities is equivalent to their annihilation. This, however is a great mistake; for David who prayed that his whole being might be cleansed, evidently did not expect to lose his imagination altogether, nor indeed did he think of having any other faculty of mind or body annihilated, as if God had created some faculties which are intrinsically evil, and must therefore be expunged from the system before it can be morally pure! Not so, I say, did David think and pray; but on the contrary he prayed virtually that God would regenerate his whole being--overhaul it--make it over, mold it into purity and order, till it should subserve, and not derange the right action of a sanctified will.
9. This prayer implies confidence not only that God is able to answer it, but also not less that He is willing, and moreover that to do it is in accordance with the plans and purposes of his moral government. If he had only believed that God is able, but that He has no purpose, plan or will to do such a thing, under any circumstances of our earthly life, would it not have been blasphemous for him to have offered this prayer? Look at it! Suppose David had believed as some now are understood to hold, that God, though able, had no intention or will to give the Christian a clean heart during this life, would not this prayer of his have been impious? It would be as much as to say--Lord I know thou hast no desire or intention to give thy children a pure heart in this world; but, Lord, we want this blessing, and we want it now, and we can not be denied--let thy purposes stand ever so much opposed to granting the blessing. Now could the Psalmist have offered such a prayer without tempting God? Certainly not. Hence we may infer that he doubtless believed it to be in accordance with God's government and plans to bestow this blessing when earnestly sought by prayer.
I have often known men who had great misgivings whether God did not intend, in all cases, to leave Christians through life impure--their hearts not cleansed in the sense of our text. Consequently if they ever ask for these blessings, they are afraid to believe, and hence they can not possibly cast themselves upon the Lord in such confidence as is essential to prevailing prayer. They know that God is able, but they do not believe Him willing; hence they are greatly troubled, and there can be no strong confidence, no child-like trust in their prayers.
The fact is, brethren, our modern prayer-meetings are too cold and too constrained. Christians are not earnest in prayer. Their souls cannot become deeply burdened and earnestly agonized in supplication; they do not thirst enough for spiritual blessings, and have not the deep communion with God which is requisite for prevailing prayer. You know what a burden is felt in a prayer-meeting when the heart is thoroughly broken; when pride is abased, the soul humbled, and the entire energies are drawn out in earnest supplication. But there are few such meetings for prayer now. There is a lack of sustaining unanimity. It is a law of mind that union of heart sustains the interest and power of prayer. Did you never observe how you can sustain another in prayer, if you enter deeply into his sympathies? You uphold his faith and his fervor. I have often thought that the practice common among the Methodists, is useful if not abused. The responses that truly come from the heart serve to quicken and sustain genuine prayer. The responses introduced in the service of the Church of England are excellent, provided only that the heart be in them. I love to hear these sustaining responses and to know that I have the sympathizing heart of those who profess to be praying with me. Often our prayer-meetings are cold and profitless because there is no liberty and no free utterance. The spirit of prayer is straitened, because the natural expressions of deep feeling are repressed. Said an English Congregationalist, "I do wish our people could learn of the Methodists how to have a prayer-meeting." He felt the need of an unconstrained utterance and of a free expression of feeling. Now I would not sanction heartless noise and vociferation; that is not prayer and cannot help real prayer. There is a wide difference between that and a meeting in which the heart had free scope, and the Spirit of God is not straitened, but ranges with free scope and melting power. I have seen prayer-meetings in which manifestly the whole congregation went forth before God in mighty prayer. Some of you have seen such prayer. The hearts of the people were moved as the trees of the forest before a mighty rushing wind. Words seem as if freightened with irrepressible emotion. You can see that God is there. Everyone feels it. An awe of the Holy Presence pervades each heart. And yet they are not afraid, but are drawn into sweet confidence and most earnest pleading. Literally they seem to pour out their heats before him. This is true prayer, and meets the idea of social praying. It is a union of hearts before God's mercy-seat, the Spirit coming down to make intercession with their spirit with groanings that cannot be uttered. Every prayer-meeting should bear this character, modified only according to the type of those circumstances that call for prayer.
I. I propose, in speaking from this passage, to treat the prayer offered for others, and the encouragement we have for such prayer.
1. This passage seems to have been designed to encourage us to pray for our friends and for others in general. The same is true of the Lord's prayer, since many of its petitions obviously contemplate blessings upon others not less than upon ourselves. Indeed, the whole Bible is replete with instances and examples of prevailing prayer for others. I might begin with the case of Abraham interceding, now for Ishmael, anon for Abimelech, and yet again for Sodom; and then I might pass on to speak of Moses and of Samuel; of Jeremiah also, and of other prophets; of the Apostles moreover, who are continually in prayer for the churches. The Bible is full of this, and must make the impression on every attentive reader, that intercession for others is a natural development of the Christian spirit.
6. Prayer for others supplies one important condition in the government of God upon which he can show mercy without detriment to any governmental interests. Every one can readily see that a king might grant a favor to an offender for the sake of a mutual friend, which he could not grant for the offender's sake alone. Suppose a man here in Oberlin has committed a great crime; the Government cannot pardon him on the strength of his own prayer only; but if all Oberlin were to unite their petitions, he might, perhaps, for their sakes, grant the pardon. This principle has a wide and well-known application. Thus a parent might get a blessing for his child. The child may be guilty of high treason, but his father may have rendered so great services to the government, that for the sake of these, and in answer to his prayers, the Governor may honorably and safely pardon him. The Governor would reply to the guilty son--I cannot pardon you for your own sake, but for your father's sake I can. This principle has always been exercised in God's government. For Abraham's sake God could bless Abimelech, and Sarah, and almost Sodom. Noah, Daniel and Job are cited as examples of intercessors whom God would hear except under the extreme circumstances of guilt, when the nation had become really ripe for judgments. God's language to Moses is striking and most significant. It was on the occasion of the golden calf, that the Lord said to Moses, "I have seen this people, and behold, it is a stiff-necked people; now, therefore, let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation." (Ex. 32:9-10) God could not hear the people, but did hear Moses; indeed, he speaks as if he could not go on in the course of just judgment against the people unless Moses would withdraw his intercession and let him go on. How strong is the view thus given us of the power of prevailing prayer!
2. A genuine revival is sure to manifest its power on the heart by many tears. It was noticeable in the last revival in Rochester that men of the highest standing in society, arising to speak in religious meetings, were melted to tears. They could not speak without weeping. This indicates a true revival. Whenever any heart becomes tender, you will see this manifestation. There will be a deep breaking of the sensibilities. This state of mind is an essential condition of prevailing prayer. When you hear persons speak of their great struggles in prayer and the failing of an earnest spirit of supplication upon their souls, they can only speak of tears and overflowing griefs in view of the sin against which they are praying. Then they gain the assurance that God has heard their cries. Ah, that was a solemn hour! When you rose from your knees, you could hardly bear the sound of your own footsteps, so solemn was the place, so tender your spirit and so imbued with the sense of a present God!
Let us now conclude with a few remarks. 1. This state of mind is not only a condition of salvation in the sense in which I have mentioned, but it is also a state of mind that must always be a condition of prevailing with God in prayer. Now, let me ask, Can any man expect to prevail with God if he is in a state of opposition to him, or not in the state of mind I have already described? While in a state of rebellion, while resisting God's authority, not having the heart in sympathy with God, not desiring the kingdom of God to come, how can an individual expect to have his prayer answered? No, neither this nor any other petition--that is very plain. It is true that God hears the young ravens when they cry--a mere cry of distress. And even when Satan himself prayed to the Lord Jesus Christ that he might not be sent out of the country, but that he might go into the herd of swine, his petition was granted; but the devil was not in a state of mind for prevailing, in the sense of offering prevailing prayer to God. I speak now of a state of mind that can secure the things promised, and this must be the state of mind in which a petitioner can acceptably offer the Lord's prayer--he must be within the meaning of the injunction of Christ's promise, as a condition upon which he has promised to hear and answer. 2. We can see from this subject why it is that prayer is often repeated by the petitioner, and is so seldom answered. God is "the hearer of prayer," not of hypocritical utterances in which the heart does not unite. Such prayers are not heard, because, in truth, they are not prayers at all. Individuals may repeat the Lord's Prayer every day, ten times a-day, and the more frequently they repeat it, the more they grieve the Spirit of God, and expose themselves to God's righteous indignation. 3. Those who offer this prayer acceptably are universal and very liberal contributors to the great cause of missions, and zealous supporters of all those various societies whose aim is to extend Christ's kingdom in the earth. By this I do not mean to say that these persons are always in a condition to give large amounts; but they will be cheerful and large contributors according to their means. And why? For the same reason that the slave mother was a cheerful and large contributor to that upon which she had set her heart, because their hearts are set upon the coming of Christ's kingdom in all its fulness, and power, and blessedness. I know that some may not be able to contribute more than their two mites, but I know, also, that they can give even this little with a full heart and a liberal hand. In a congregation to which I preached several years, in the city of New York, there was a woman named Dina, who had been brought up a slave, and continued a slave until she was forty years old and incapable of work; but although so poor, she always gave a quarter of a dollar--about a shilling--every Sabbath, to assist in meeting the current expenses of the congregation, and other things to which the money was applied. This was a free church; all the seats were free to every one. When Dina was asked how she could afford to give so much, she replied that the first quarter of a dollar which was given her in the week she laid by till the next Sabbath, for the purposes of the sanctuary. "I live upon God every day," she said, "and I know he will give me what I want." At the monthly missionary meeting, also, a box was carried round, and individuals put in their money, wrapped up in a piece of paper, with their names written upon it. Constantly, among the rest, was Dina's name written on a paper, enclosing a dollar. One of the collectors asked her if she really meant to put in so much as a dollar, and with some surprise, she replied, "Why, it's only a dollar--it's only a dollar; can't I give a dollar a-month." This poor woman seemed to have no interest in anything, only as it bore upon the advancement and interests of the Redeemer's kingdom.
THE CONDITIONS OF PREVAILING PRAYER
The Penny Pulpit, No. 1,559. [First in a series of three "Lectures on the Conditions of Prevailing Prayer."]
1. A clear conscience a conscience void of offense is a revealed condition of prevailing prayer. Where persons allow themselves in anything, their consciences do not approve, or where they live in any neglect or commission in any state of mind for which their conscience condemns them, and God all the more condemns them, how can they expect to prevail with God? Why, they are living in such a manner that their own consciences affirm that they are not devoted to God!
2. The rejection not only of sins of the outward life but the rejection of heart sins, is an indispensable condition of prevailing prayer. In the first passage I have read, it is merely implied, that if we do not keep a conscience void of offense if we do not reject the sins both of our heart and life we cannot expect him to hear us. In the second passage, this is expressly affirmed" if I regard iniquity in my heart, the Lord will not hear me." What is this? Why, if you have iniquity in your hearts. What are heart sins? Every form of selfishness belongs to the heart, as does all sin, or, properly speaking, every species of self-seeking. God expressly says, he will not hear you. Will not this account for the fact, that many do that which they call "praying," without prevailing with God?
3. But, again: A spirit of universal obedience is another revealed condition of prevailing prayer. it is said, "He that turneth away his ear from hearing the law, even his prayer shall be abomination" (Proverbs 9). The term "law," is here used to include the whole of the revealed will of God, and is inclusive of whatever God reveals as his will to men. "Turning away," here implies unwillingness to obey a spirit of disobedience. Now, here we are informed, that whomever is in that state of mind unwilling to obey God" his prayer shall be abomination." But we also do well in such cases to inquire, what is it to turn away the ear, as the term is here used? All neglect to attend to what God says, is turning away the ear; all refusal or neglect to obey what God requires, is turning away the ear; everything of this kind is implied in turning away the ear. Wherever persons pretend in some things to obey God, while in other things they disobey him, this is turning away the ear. Universal obedience-- a state of mind desirous of doing whatever God's known law requires-- is, therefore, a necessary condition of prevailing prayer.
4. Being and abiding in Christ, is another revealed condition of prevailing prayer. "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (John xv. 7). It is also said, "That if a man abide not in me" that is, in Christ" he is cast forth as a branch, and is with"; and men gather them, and cast them into the fire, and they are burned" (John xv. 6). Surely a man that abides not in Christ, cannot be expected to be in a state of mind to prevail with God.
If a man does not abide in Christ, and Christ's words do not abide in him, his prayer is not in the spirit that Christ himself would pray in, and it, therefore, cannot be expected to prevail. The first Sabbath I preached here, I preached upon two petitions of the Lord's prayer, and then I clearly I set forth the state of mind in which we could sincerely offer the Lord's prayer. Now, this state of mind is undoubtedly a condition of prevailing prayer; but as I explained then at large, I now will only say, to be in a state of mind in which you can sincerely offer the Lord's prayer, is a condition of prevailing prayer.
5. Ardent desire is a condition of prevailing prayer. It is one thing to say prayer, and quite another thing to be exercised with a strong desire. Prayer, when prevalent, is a strong desire of the heart to have a certain blessing. What would be thought of an individual who should petition the government of this country for a certain thing, and immediately become careless about it; and even almost forget what he had been seeking? Yet does not this resemble the prayer of some persons?
6. A willingness to have our prayers answered, is an indispensable condition of prevailing prayer. Persons often pray, when they would be very unwilling to have their prayers answered. They often ask things of God, which they would not have answered except upon certain conditions of their own. They would have God take their way of answering them, and are not willing that he should take his own way. Now, unless they are willing that God should answer them in his own way that he should use the essential means, and fulfill the essential conditions of answering them, why, of course, their prayers cannot be expected to prevail.
7. But I may remark again: disinterestedness is a condition of prevailing prayer. James says, "Ye ask and receive not because ye ask amiss, that ye may consume it upon your lusts." I do not mean by this absence of interest, that nothing should be sought, but directly opposite. We should desire, but it should be for a right reason. Suppose an individual prays for his own sanctification, why desires he it? Is it merely for the pleasure or the honor of being sanctified? What does he want to be sanctified for? Is it not to affect a removal of the trouble and disgrace attending on sin? Is it not that he may enter the perpetual sunshine, and happiness, and joy of God's peace? Is this the reason? Does he seek it for his own particular benefit for some selfish reason? No wonder, then, if he asks in this way, that he is not answered. He asks selfishly. Suppose you are wounded to the heart at a world around you living in sin; if your object is to glorify God, your eye is single to this; you want to hold up the true light of the gospel, that men may understand what it is, that their souls may be enlightened, saved; if such be your object, and such alone, than you are sympathizing with God, and you are asking the blessing for the same reason that God would give it you. Again, do you sympathize with God's motives, plans, and designs! If persons ask for blessings, they must sympathize with God in this respect. They must ask for a reason for which God can consistently give. It must not be such a reason as God would blush to acknowledge to have influenced his conduct; but such as to justify him in the sight of every moral agent in the universe.
Faith, also, is an indispensable condition of prevailing prayer. As you all very well know, this is affirmed expressly in the Bible" Ye have lived in pleasure on the earth, and have been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you. Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandmen waiteth for the precious fruit of the earth, and hath long patience for it, until he receiveth the early and latter rain." In other words, it is often affirmed and everywhere it is always implied.
9. Again, we are to pray in the name of Christ. This is so often implied in the Bible, that I need not quote any passages. Let us inquire what is meant by praying it, the name of Christ. How are we to use Christ's name? Perhaps I had better not enlarge under this head here. It is too extensive for the few remarks I shall now be able to give it. At a future time I will enlarge more upon this than I can at present. There is a great mistake among professors of religion in this respect. Many do not understand what is meant. They do not, therefore, make such use of Christ's name as to prevail. Christ's name, properly used, is as prevalent in the mouth of his people, as in his own. If used, as he intended it should be used, it is just as prevalent in their hands as in his own. Suppose Baron Rothschild were to lend a man, in this city, his name; and suppose that such an individual were to go to the Bank, and stumble at his own poverty! if he had Baron Rothschild's signature, which is well known at the Bank, how does he go? Does he go as if poor? Too poor to have such a name prevail for him? Not he indeed; he can get any amount of money he pleases. His own poverty is no stumbling-block at all in his way. But I will not enlarge. This is a condition of prevailing prayer.
10. Perseverance is another condition of prevailing prayer, and to be in the spirit of prayer we must have it. We have some striking instances of this in the Bible. For instance, take the cases of Jacob, Moses, Elijah, Daniel, and the Syrophoenician woman. I cannot enlarge here. I must defer this also to another time. Your spirit, though distressed, should not be at all disheartened; when individuals really have the spirit of prayer, and set themselves to prevail with God, they are not disheartened because they do not at once prevail, but follow up petition with request, turning them over and over.
THE subject to which I spoke last evening I shall continue this evening--The Conditions of Prevailing Prayer. I noticed last evening several of these conditions, and announced that this evening I should pursue the subject. I was speaking of Perseverance being made a condition of prevailing with God. Sometimes. however, the circumstances are of such a character that there is no time for perseverance, in any such sense as to protract; if the prayers must necessarily be repeated, the object cannot be attained at all. But often there are very good reasons why the supplicant should be left to wrestle and persevere. God is anxious, by this means, to develops a certain state of mind, sometimes for the petitioner's benefit, sometimes for the benefit of others, or both of these together. Some came of this kind are recorded in Scripture, where God declined to answer at once, in order that he might develop a certain state of mind in the petitioner for the benefit of others. I shall instance some came of this kind. I noticed last evening that of Jacob as an example of perseverance in struggling--persisting in supplication, until he prevailed. I noticed, also the case of Moses, and was about to mention that of Elijah.
A curious circumstance occurred since I came to England; a party, whose name I have forgotten, but the circumstance was related to me while I was at Birmingham. A Christian man called to see me to relate a fact about himself. He had heard, from time to time, different things about prevailing prayer. He felt, he said, that it was his duty to state the fact to me, to show me how great was the faithfulness of God. It was of so extraordinary a character, involving such a principle, that I have thought of it almost ever since. "Some time back," said the gentleman, "a neighbour of mine lost his wife. When she was ill and nigh unto death, my wife went to nurse her, and staid with her till she breathed her last. After she returned home, I was satisfied that all was not right. Things kept showing themselves continually. Circumstances occurred to show me that all was not right between that man and my wife. I told her what I feared. She confessed her guilt, and not only so, but avowed her determination to quit me, and to live with him, whatever might come of it. 'What do you say? ' exclaimed I? I could not say anything more to her; but I went to God, and cried day and night unto him--'O God, wilt thou not avenge me of this mine adversary? 'For two weeks, I scarcely slept at all, but prayed and wept, sometimes in one position and sometimes in another. But for two weeks I gave God no rest, but prayed continually, 'O God, wilt thou not avenge me of this mine adversary? 'At the same time, I let my wife understand, that my arms and heart were open to receive her if she would return, and I would forgive her all the past. I kept myself in that position. I wept before God. I prayed, and I cried unto him to avenge me. At the end of the two weeks, she came back heart-broken, confessing her sin, humbling herself, and doing all that I could wish her to do; and she has since been all that I could wish her to be." What a striking case is this! Instead of at once turning her away, he went to God, and said, "O Lord, thou seest that this man hath torn away my very wife from my bosom! O God, avenge me of this mine adversary." If in any one case more than another, a man would feel a disinclination to make a matter the subject of prayer, it would be in such a case as this; yet he did, and prevailed in the extraordinary manner I have described.
But, let me say again: that all the hindrances of prevailing prayer, may be summed up in one, which is one of the greatest, if not the greatest of the difficulties--I refer to a want of sympathy with God. How can people hope to prevail with God, unless they sympathize with him? When men really sympathize with him in such a manner as not to stickle at self-denial--when they are imbued with the spirit that led Christ to make the atonement--that led Christ to deny himself, and to do all that he did--to have such a state of mind is a great difficulty. Christ needs his Church to sympathize with him, and while they do not sympathize with him, and are not in a state of mind to deny themselves of even trifling gratifications, for the sake of doing good to the worldly-minded, how can they expect to prevail with God?
This leads me to say again, a state of mind which will not grieve the Spirit of God, but will watch against everything which does grieve the Spirit of God, is indispensable to the true spirit of prayer. No man can prevail with God who does not bridle his tongue. In these days, people talk a great deal too much to pray well. They grieve the Holy Ghost by their much talking, and their bad talking. People speak harshly of their brethren. Now, such a state of mind is not congenial to prayer, and if you wish to, prevail with God, you must take care and keep yourselves in the love of God, by praying in the Holy Ghost. In order to prevail with God, Christians must have the spirit of love, and walk therein; they must have a spirit tender for the reputation of Christ, and live in such a state towards sinners, as to be willing to make any sacrifices for them. My dear friends, I should last night have done what I now intend to do,--ask, as I go along, do you fulfill these conditions? Are you living in such a sympathy with God and Christ that you are willing to deny yourselves, and to walk before God in such a manner as to give yourselves up to the great work of saving souls? I don't mean by this, that you should forsake your necessary employments, and go about to do nothing else but talk and pray; but are you in such a state of mind, as not to stickle at self-denial? Are you willing to live, and be used up, body, property, and everything, for the promotion of the glory of God, and the salvation of the world? Or would you stickle at some trifling gratification? Can a man offer prevailing prayer, who is unwilling to make sacrifices for the sake of doing more good? Who that had looked at this subject as it is, has not been agonized often, to see the want of sympathy with God? What was the secret of Paul's usefulness? He says, "I speak the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost. That I have great heaviness and continual sorrow of heart. For I could wish that myself were accursed from Christ--for my brethren, my kinsmen according to the flesh." He meant to say, he could forego anything personally--he could make any personal sacrifice, if by so doing he could save his kindred according to the flesh. I know that there has been much speculation upon this passage. I have wondered at this. Paul's language is strong, but I have mentioned the purport of his intentions. He would make any sacrifice so far as his own happiness was concerned, he could give up anything they could name. No doubt he did not intend to say that he was willing to go to hell, but that there was no personal sacrifice he would not make. He was willing to hang on the cross, or to suffer anything, so that the world might be saved. Now, I myself know a man who said this, and finally went so far in his sympathy with Christ, as to say, "O Lord Jesus, not only am I willing to hang upon the cross, but till the end of time, if necessary." Now, this is saying much, but it is only expressing the vehement, the agonizing feeling of a man ready to suffer any conceivable thing, if, by so doing, Christ could be honored, and souls could be saved. Such is the spirit to prevail with God--a spirit willing to enter into his sympathies, a spirit which will not hesitate to make any necessary and personal sacrifice, in order to save the souls of men.
But, let me say again: Prevailing prayer is, after all, rather a state of mind than a particular exercise. By this I mean, that a man to prevail, must live in a prescribed state of mind. Prayer is not the mere going aside and praying, but a perpetual yearning of the mind, a habitual preventing of the mind in a spirit of importunity. This is the true idea of prevailing prayer. You see sometimes in this world's matters, that men have a great burden on their minds about their business. Men get into such a state of mind as this,--they are intensely anxious--they fear bankruptcy The changes which they expect to come over them, cause such anxiety, that it becomes the burden of their life. They are quite borne down by the continuance of this struggle in their minds. Sometimes men get into such a state of mind as this about religion. They see the Churches are not prospering--that the hand of the Lord is not revealed--that the Church does not understand its whereabouts--that the professors are worldly minded, and not aware of it--that professors of religion are getting into a spirit rather of justifying themselves, than of confessing their sins. They see the difficulty, and betake themselves to God, literally besieging his throne, as Daniel did; even in their dreams they pray; all their waking hours they pray, until they are really borne down. Such is the state of mind in which Christians begin to mourn over the condition of Sion, to take pleasure in her stones, and to favour the dust thereof. You bear them confessing their sins and those of the people, with much weeping then may you understand that the spirit of grace and supplication is poured out--that this spirit of grace and supplication will prevail, and is always indispensable to prevailing prayer.
But this leads me to say again: the spirit of forgiveness is another condition of prevailing prayer--the spirit of forgiveness, where you have been wronged. Christ says in Matthew vi.,--Except "ye forgive not men their trespass, neither will your Father forgive your trespasses." My dear friends, are you sure your hands are so clean, that when you come to God, you can say, "Lord, thou knowest that I have taken no man's money, goods, or property, without an equivalent. Lord, thou knowest that I have wronged no man--that I have injured no man in character, in property, or in anything whatever." Or if you have done so, can you say, "Thou knowest, O Lord, that I have made restitution--I have not suffered this iniquity to cleave to my hands, and that, O Lord, thou knowest." How is this? Many of you, perhaps, have offered many prayers, but you are not conscious of having prevailed. Perhaps you have prayed a multitude of times without ever really calling up the question whether you are answered or not!
[*The last of a series of three "Lectures on the Conditions of Prevailing Prayer."]
IN passing over the Conditions of Prevailing Prayer, I noticed one--that prayer should be made in the name of Christ. In speaking further on this subject from these words--
You can all, from the rapid outline I have presented, that instead of at once getting a universal reformation - all classes denying themselves, setting an example, and the church taking the lead, what are they doing? They are falling back - shrinking from their work. There is great wreck of ministerial character, oftentimes, where there is not a thorough walk right up to the work. There cannot be much prevailing prayer where there is so much quenching the Spirit, so few of the fruits of the Spirit, these self-indulgent habits and God- dishonouring practices.
20. Nor does it imply the conversion of all men in answer to our prayers. It has been maintained by some, that entire obedience implies the offering of prevailing prayer for the conversion of all men. To this I reply,--
(4.) Again, faith is also a condition of prevailing prayer. Without faith it is impossible to please God in anything. It is, as every reader of the Bible knows, the everywhere expressed or implied condition of the fulfilment of the promises of God; and we are expressly assured, that he who wavers, and does not implicitly believe or trust in God, must not expect to receive anything in answer to prayer.
I was obliged to conclude that these and other forms of indulged sin explained why so little is received, while so much is asked. I said I had not time to present the other side. Some of the brethren afterward inquired, "What is the other side?" The other side presents the certainty that we shall receive the promised enduement of power from on high, and be successful in winning souls, if we ask, and fulfill the plainly revealed conditions of prevailing prayer. Observe, what I said upon the Lord's Day was upon the same subject, and in addition to what I had previously said. The misapprehension alluded to was this: If we first get rid of all these forms of sin, which prevent our receiving this enduement, have we not already obtained the blessing? What more do we need?
Prevailing prayer is that which secures an answer. Saying prayers is not offering prevailing prayer. The prevalence of prayer does not depend so much on quantity as on quality. I do not know how better to approach this subject than by relating a fact of my own experience before I was converted. I relate it because I fear such experiences are but too common among unconverted men.
What is true of offering these two petitions is true of all prayer. Do Christians lay this to heart? Do they consider that all professed prayer is an abomination if it be not offered in a state of entire consecration of all that we have and are to God? If we do not offer ourselves with and in our prayers, with all that we have; if we are not in a state of mind that cordially accepts and, so far as we know, perfectly conforms to the whole will of God, our prayer is an abomination. How awfully profane is the use very frequently made of the Lord's Prayer, both in public and in private. To hear men and women chatter over the Lord's Prayer, "Thy kingdom come, Thy will be done on earth as it is in heaven," while their lives are anything but conformed to the known will of God is shocking and revolting. To hear men pray, "Thy kingdom come," while it is most evident that they are making little or no sacrifice or effort to promote this kingdom, forces the conviction of bare-faced hypocrisy. Such is not prevailing prayer.
(c) Unselfishness is a condition of prevailing prayer. "Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts" (James 4:3).
(d) Another condition of prevailing prayer is a conscience void of offense toward God and man. 1 John 3:20, 22: "If our heart (conscience) condemn us, God is greater than our heart and knoweth all things; if our heart condemn us not, then have we confidence toward God, and whatsoever we ask we receive of Him, because we keep His commandments and do those things that are pleasing in His sight."
(e) A pure heart is also a condition of prevailing prayer. Psalm 66 18: "If I regard iniquity in my heart, the Lord will not hear me."
(f) All due confession and restitution to God and man is another condition of prevailing prayer. Proverbs 28:13: "He that covereth his sins shall not prosper. Whoso confesseth and forsaketh them shall find mercy."
(i) Humility is another condition of prevailing prayer. James 4:6: "God resisteth the proud, but giveth grace to the humble."
(m) Praying in the name of Christ is a condition of prevailing prayer.
(n) The inspiration of the Holy Spirit is another condition. All truly prevailing prayer is inspired by the Holy Ghost. Romans 8:26, 27: "For we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the heart knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God." This is the true spirit of prayer. This is being led by the Spirit in prayer. It is the only really prevailing prayer. Do professed Christians really understand this? Do they believe that unless they live and walk in the Spirit, unless they are taught how to pray by the intercession of the Spirit in them, they cannot prevail with God?
(q) Travail of soul is often a condition of prevailing prayer. "As soon as Zion travailed, she brought forth her children." "My little children," said Paul, "for whom I travail in birth again, till Christ be formed in you." This implies that he had travailed in birth for them before they were converted. Indeed, travail of soul in prayer is the only real revival prayer. If anyone does not know what this is, he does not understand the spirit of prayer. He is not in a revival state. He does not understand the passage already quoted, Romans 8:26, 27. Until he understands this agonizing prayer he does not know the real secret of revival power.
(r) Another condition of prevailing prayer is the consistent use of means to secure the object prayed for, if means are within our reach, and are known by us to be necessary to the securing of the end. To pray for a revival of religion, and use no other means, is to tempt God. This, I could plainly see, was the case of those who offered prayer in the prayer meeting of which I have spoken. They continued to offer prayer for a revival of religion, but out of meeting they were as silent as death on the subject, and opened not their mouths to those around them. They continued this inconsistency until a prominent impenitent man in the community administered to them in my presence a terrible rebuke. He expressed just what I deeply felt. He rose, and with the utmost solemnity and tearfulness said: "Christian people, what can you mean? You continue to pray in these meetings for a revival of religion. You often exhort each other here to wake up and use means to promote a revival. You assure each other, and assure us who are impenitent, that we are in the way to hell; and I believe it. You also insist that if you should wake up, and use the appropriate means, there would be a revival, and we should be converted. You tell us of our great danger, and that our souls are worth more than all worlds; and yet you keep about your comparatively trifling employments and use no such means. We have no revival and our souls are not saved." Here he broke down and fell, sobbing, back into his seat.
(s) Prevailing prayer is specific. It is offered for a definite object. We cannot prevail for everything at once. In all the cases recorded in the Bible in which prayer was answered, it is noteworthy that the petitioner prayed for a definite object.
(t) Another condition of prevailing prayer is that we mean what we say in prayer; that we make no false pretenses; in short, that we are entirely childlike and sincere, speaking out of the heart, nothing more nor less than we mean, feel, and believe.
(u) Another condition of prevailing prayer is a state of mind that assumes the good faith of God in all His promises.
When the fallow ground is thoroughly broken up in the hearts of Christians, when they have confessed and made restitution, if the work be thorough and honest, they will naturally and inevitably fulfill the conditions, and will prevail in prayer. But it cannot be too distinctly understood that none others will. What we commonly hear in prayer and conference meetings is not prevailing prayer. It is often astonishing and lamentable to witness the delusions that prevail upon the subject. Who that has witnessed real revivals of religion has not been struck with the change that comes over the whole spirit and manner of the prayers of really revived Christians? I do not think I ever could have been converted if I had not discovered the solution of the question: "Why is it that so much that is called prayer is not answered?"
All that I hear said to encourage the people of God in seeking amusements appears to me to proceed from a worldly, instead of a spiritual state of mind. Can it be possible that a soul in communion with God and, of course, yearning with compassion over dying men, struggling from day to day in agonizing prayer for their salvation, should entertain the thought of turning aside to seek amusement? Can a pastor in whose congregation are numbers of unsaved souls, and amongst whose membership are many worldly-minded professors of religion, turn aside and lead or accompany his Church in a backsliding movement to gain worldly pleasure? There are always enough in every Church who are easily led astray in that direction. But who are they that most readily fall in with such a movement? Who are ready to come to the front when a picnic, a pleasure excursion, a worldly party, or other pleasure-seeking movements are proposed? Are they, in fact, the class that always attend prayer meetings, that are always in a revival state of mind? Do they belong to the class whose faces shine from day to day with the peace of God pervading their souls? Are they the Aarons and Hurs that stay up the hands of their pastor with continual and prevailing prayer? Are they spiritual members, whose conversation is in heaven and who mind not earthly things? Who does not know that it is the worldly members in the Church who are always ready for any movement in the direction of worldly pleasure or amusement, and that the truly spiritual, prayerful, heavenly-minded members are shy of all such movements? They are not led into them without urging, and weep in secret places when they see their pastor giving encouragement to that which is likely to be so great a stumbling-block to both the Church and to the world.
5. The Spirit of God is quenched by a bad temper. When a bad temper and spirit are stirred up in individuals or in a community, who has not seen how suddenly a revival of religion ceases -- the Spirit of God is put down and quenched; there is no more prevailing prayer and no more sinners are converted.
XXI. CONDITIONS OF PREVAILING PRAYER.
I PROPOSE to consider the conditions of prevailing prayer.
Thus it is when the mind is in the attitude of prevailing prayer. It is most perfectly natural then for us to regard the character, attributes, and kingdom of God as infinitely sacred and glorious.
Now, brethren, in closing my remarks on this one great condition of prevailing prayer, let me beseech you never to suppose that you pray acceptably unless your heart sympathises deeply with the sentiments expressed in the Lord's Prayer. Your state of mind must be such that these words will most aptly express it. Your heart must run into the very words, and into all the sentiments of this form of prayer. Our Saviour meant here to teach us how to pray; and here you may come and learn how. Here you may see a map of the things to pray for, and a picture of the spirit in which acceptable prayer is offered.
Christian hearer, is it not a dreadful thing for you to be in a state in which you cannot prevail with God? Let us look around; how is it with you? Can you prevail with God; and you -- and you? Who are they, and how many are there, in such a state that their prayers avail nothing, and who know before they pray, and while they are praying, that they are in no fit state to offer prevailing prayer? One of the brethren, you recollect, said to us at a recent church meeting, "I have lost my power to prevail with God. I know I am not ready for this work." How many others are there, still in the same awful condition?
As elsewhere, the striking characteristics of this revival, were a mighty spirit of prevailing prayer; overwhelming conviction of sin; sudden and powerful conversions to Christ; great love and abounding joy of the converts, and their great earnestness, activity, and usefulness in their prayers and labors for others. This revival occurred in the town adjoining New Lebanon, and immediately after the Convention. The opposition had, at that convention, received its death-blow. I have seldom labored in a revival with greater comfort to myself, or with less opposition, than in Stephentown. At first the people chafed a little under the preaching, but with such power was it set home by the Holy Spirit, that I soon heard no more complaint.
I knew at the time a considerable number of men who were exercised in the same way. A Deacon P, of Camden, Oneida county; a Deacon T, of Rodman, Jefferson county; a Deacon B, of Adams, in the same county; this Mr. Clary, and many others among the men, and a large number of women, partook of the same spirit, and spent a great part of their time in prayer. Father Nash, as we called him, who in several of my fields of labor came to me and aided me, was another of those men that had such a powerful spirit of prevailing prayer. This Mr. Clary continued in Rochester as long as I did, and did not leave it until after I had left. He never, that I could learn, appeared in public, but gave himself wholly to prayer.