Weapon of Prayer by E M Bounds

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The Weapon of Prayer

BY
E. M. Bounds,
1835-1913


This etext is in the public domain.

Reformatted by Katie Stewart

    "GOD'S great plan for the redemption of mankind is as much bound up to prayer for its prosperity and success as when the decree creating the movement was issued from the Father, bearing on its frontage the imperative, universal and eternal condition, "Ask of me, and I will give thee the heathen for thy inheritance and the uttermost part of the earth for thy possession." In many places an alarming state of things has come to pass, in that the many who are enrolled in our churches are not praying men and women. Many of those occupying prominent positions in church life are not praying men. It is greatly to feared that much of the work of the Church is being done by those who are perfect strangers to the closet. Small wonder that the work does not succeed. While it may be true that many in the Church say prayers, it is equally true that their praying is of the stereotyped order. Their prayers may be charged with sentiment, but they are tame, timid, and without fire or force. Even this sort of praying is done by a few straggling men to be found at prayer-meetings. Those whose names are to be found bulking large in our great Church assemblies are not men noted for their praying habits. Yet the entire fabric of the work in which they are engaged has, perforce, to depend on the adequacy of prayer. This fact is similar to the crisis which would be created were a country to have to admit in the face of an invading foe that it cannot fight and have no knowledge of the weapons whereby war is to be waged. In all God's plans for human redemption, He proposes that men pray. The men are to pray in every place, in the church, in the closet, in the home, on sacred days and on secular days. All things and everything are dependent on the measure of men's praying. Prayer is the genius and mainspring of life. We pray as we live; we live as we pray. Life will never be finer than the quality of the closet. The mercury of life will rise only by the warmth of the closet. Persistent non-praying eventually will depress life below zero." --E. M. Bounds

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I. PRAYER ESSENTIAL TO GOD

    "Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity."

        -- Isaiah 58: 9

    14th verse: "Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it."

        -- Isaiah 58: 14

IT must never be forgotten that Almighty God rules this world. He is not an absentee God. His hand is ever on the throttle of human affairs. He is everywhere present in the concerns of time. "His eyes behold, his eyelids try the children of men." He rules- the world just as He rules the Church by prayer. This lesson needs to be emphasized, iterated and reiterated in the ears of men of modern times and brought to bear with cumulative force on the consciences of this generation whose eyes have no vision for the eternal things, whose ears are deaf toward God.

Nothing is more important to God than prayer in dealing with mankind. But it is likewise all-important to man to pray. Failure to pray is failure along the whole line of life. It is failure of duty, service, and spiritual progress. God must help man by prayer. He who does not pray, therefore, robs himself of God's help and places God where He cannot help man. Man must pray to God if love for God is to exist. Faith and hope, aid patience and all the strong, beautiful, vital forces of piety are withered and dead in a prayerless life. The life of the individual believer, his personal salvation, and personal Christian graces have their being, bloom and fruitage in prayer.

All this and much more can be said as to the necessity of prayer to the being, and culture of piety in the individual. But prayer has a larger sphere, a more obligated duty, a loftier inspiration. Prayer concerns God, whose purposes and plans are conditioned on prayer. His will and His glory are bound up in praying. The days of God'splendour and renown have always been the great days of prayer. God's great movements in this world have been conditioned on, continued and fashioned by prayer. God has put Himself in these great movements just as men have prayed. Present, prevailing, conspicuous and mastering prayer has always brought God to be present. The real and obvious test of a genuine work of God is the prevalence of the spirit of prayer. God's mightiest forces surcharge and impregnate a movement when prayer's mightiest forces are there. God's movement to bring Israel from Egyptian bondage had its inception in prayer. Thus early did God and the human race put the fact of prayer as one of the granite forces upon which His world movements were to be based. Hannah's petition for a son began a great prayer movement for God in Israel. Praying women, whose prayers like those of Hannah, can give to the cause of God men like Samuel, do more for the Church and the world than all the politicians on earth. Men born of prayer are the saviours of the state, and men saturated with prayer give life and impetus to the Church. Under God they are saviours and helpers of both Church and state.

We must believe that the divine record of the facts about prayer and God are given in order that we might be constantly reminded of Him, and be ever refreshed by the faith that God holds His Church for the entire world, and that God's purpose will be fulfilled. His plans concerning the Church will most assuredly and inevitably be carried out. That record of God has been given without doubt that we may be deeply impressed that the prayers of God's saints are a great factor, a supreme factor, in carrying forward God's work, with facility and in time. When the Church is in the condition of prayer God's cause always flourishes and His kingdom on earth always triumphs. When the Church fails to pray, God's cause decays and evil of every kind prevails. In other words, God works through the prayers of His people, and when they fail Him at this point, decline and deadness ensue. It is according to the divine plans that spiritual prosperity comes through the prayer-channel. Praying saints are God's agents for carrying on His saving and providential work on earth. If His agents fail Him, neglecting to pray, then His work fails. Praying agents of the Most High are always forerunners of spiritual prosperity. The men of the Church of all ages who have held the Church for God have had in affluent fullness and richness the ministry of prayer. The rulers of the Church which the Scriptures reveal have had preeminence in prayer. Eminent, they may have been, in culture, in intellect and in all the natural or human forces; or they may have been lowly in physical attainments and native gifts; yet in each case prayer was the all potent force in the rulership of the Church. And this was so because God was with and in what they did, for prayer always carries us back to God. It recognizes God and brings God into the world to work and save and bless. The most efficient agents in disseminating the knowledge of God, in prosecuting His work upon the earth, and in standing as breakwater against the billows of evil, have been praying Church leaders. God depends upon them, employs them and blesses them.
Prayer cannot be retired as a secondary force in this world. To do so is to retire God from the movement. It is to make God secondary. The-prayer-ministry is an all-engaging force. It must be so, to be a force at all. Prayer is the sense of God's need and the call for God's help to supply that need. The estimate and place of prayer is the estimate and place of God. To give prayer the secondary place is to make God secondary in life's affairs. To substitute other forces for prayer,retires God and materializes the whole movement. Prayer is an absolute necessity to the proper carrying on of God's work. God has made it so. This must have been the principal reason why in the early Church, when the complaint that the widows of certain believers had been neglected in the daily administration of the Church's benefactions, that the twelve called the disciples together, and told them to look out for seven men, full of the Holy Ghost, and wisdom, who they would appoint over that benevolent work, adding this important statement, "But we will give ourselves continually to prayer and to the ministry of the Word." They surely realized that the success of the Word and the progress of the Church were dependent in a preeminent sense upon their " giving themselves to prayer." God could effectively work through them in proportion as they gave themselves fully to prayer. The Apostles were as dependent upon prayer as other folks. Sacred work, - Church activities - may so engage and absorb us as to hinder praying, and when this is the case, evil results always follow. It is better to let the work go by default than to let the praying go by neglect. Whatever affects the intensity of our praying affects the value of our work. " Too busy to pray " is not only the keynote to backsliding, but it mars even the work done. Nothing is well done without prayer for the simple reason that it leaves God out of the account. It is so easy to be seduced by the good to the neglect of the best, until both the good and the best perish. How easily may men, even leaders in Zion, be led by the insidious wiles of Satan to cut short our praying in the interests of the work! How easy to neglect prayer or abbreviate our praying simply by the plea that we have Church work on our hands. Satan has effectively disarmed us when he can keep us too busy doing things to stop and pray. "Give ourselves continually to prayer and the ministry of the word." The Revised Version has it, "We will continue steadfastly in prayer." The implication of the word used here means to be strong, steadfast, to be devoted to, to keep at it with constant care, to make a business out of it. We find the same word in Colossians 4:12, and in Romans 12:12, which is translated, "Continuing instant in prayer."

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The Apostles were under the law of prayer, which law recognizes God as God, and depends upon Him to do for them what He would not do without prayer. They were under the necessity of prayer, just as all believers are, in every age and in every clime. They had to be devoted to prayer in order to make their ministry of the Word efficient. The business of preaching is worth very little without it be in direct partnership with the business of praying. Apostolic preaching cannot be carried on unless there be apostolic praying. Alas, that this plain truth has been so easily forgotten by those who minister in holy things! Without in any way passing a criticism on the ministry, we feel it to be high time that somebody or other declared to its members that effective preaching is conditioned on effective praying. The preaching which is most successful is that ministry which has much of prayer in it. Perhaps one might go so far as to say that it is the only kind that is successful. God can mightily use the preacher who prays. He is God's chosen messenger for good, whom the Holy Spirit delights to honour, God's efficient agent in saving men and in edifying the saints. In Acts 6:1-8 we have the record of how, long ago, the Apostles felt that they were losing - had lost - in apostolic power because they did not have relief from certain duties in order that they might give themselves more to prayer. So they called a halt because they discovered to their regret that they were too deficient in praying. Doubtless they kept up the form of praying, but it was seriously defective in intensity and in point of the amount of time given to it. Their minds were too much preoccupied with the finances of the Church.

Just as in this day we find in many places both laymen and ministers are so busily engaged in " serving tables," that they are glaringly deficient in praying. In fact in present-day Church affairs men are looked upon as religious because they give largely of their money to the Church, and men are chosen for official positions not because they are men of prayer, but because they have the financial ability to run Church finances and to get money for the Church.

Now these Apostles, when they looked into this matter, determined to put aside these hindrances growing out of Church finances, and resolved to "give themselves to prayer." Not that these finances were to be ignored or set aside, but ordinary laymen, "full of faith and the Holy Ghost could be found, really religious men, who could easily attend to this money business without in the least affecting their piety or their praying, thus giving them something to do in the Church, and at the same time taking the burden from the Apostles who would be able now to pray more, and praying more, to be blessed themselves in soul, and at the same time to more effectually do the work to which they had been called.

They realized, too, as they had not realized before, that they were being so pressed by attention to material things, things right in themselves, that they could not give to prayer that strength, ardour, and time which its nature and importance demanded. And so we will discover, under close scrutiny of ourselves sometimes, that things legitimate, things right in themselves, things commendable, may so engross our attention, so preoccupy our minds and so draw on our feelings, that prayer may be omitted, or at least very little time may be given to prayer. How easy to slip away from the closet! Even the Apostles had to guard themselves at that point. How much do we need to watch ourselves at the same place! Things legitimate and right may become wrong when they take the place of prayer. Things right in themselves may become wrong things when they are allowed to fasten themselves inordinately upon our hearts. It is not only the sinful things which hurt prayer. It is not alone questionable things which are to be guarded against. But it is things which are right in their places, but which are allowed to sidetrack prayer and shut the closet door, often with the self-comforting plea that "we are too busy to pray."
Possibly this has had as much to do with the breaking down of family prayer in this age as any other one cause. It is at this point that family religion has decayed, and just here is one cause of the decline of the prayer meeting. Men and women are too busy with legitimate things to "give themselves to prayer." Other things are given the right of way. Prayer is set aside or made secondary. Business comes first. And this means not always that prayer is second, but that prayer is put entirely out. The Apostles drove directly at this point, and determined that even Church business should not affect their praying habits. Prayer must come first. Then would they be in deed and truth God's real agents in His world, through whom He could effectually work, because they were praying men, and thereby put themselves directly in line with His plans and purposes, which was that He works through praying men. When the complaint came to their ears the Apostles discovered that that which they had been doing did not fully serve the divine ends of peace, gratitude, and unity, but discontent, complainings, and division were the result of their work, which had far too little prayer in it. And so prayer was put prominently to the front.

Praying men are a necessity in carrying out the divine plan for the salvation of men. God has made it so. He it is who established prayer as a divine ordinance, and this implies men are to do the praying. So that praying men are a necessity in the world. The fact that so often God has employed men of prayer to accomplish His ends clearly proves the proposition. It is altogether unnecessary to name all the instances where God used the prayers of righteous men to carry out His gracious designs. Time and space are too limited for the list. Yet one or two cases might be named. In the case of the golden calf, when God purposed to destroy the Israelites because of their great sin of idolatry, at the time when Moses was receiving the law at God's hands, the very being of Israel was imperilled, for Aaron had been swept away by the strong popular tide of unbelief and sin. All seemed lost but Moses and prayer, and prayer became more efficient and wonder-working in behalf of Israel than Aaron's magic rod. God was determined on the destruction of Israel and Aaron. His anger waxed hot. It was a fearful and a critical hour. But prayer was the levee which held back heaven's desolating fury. God's hand was held fast by the interceding of Moses, the mighty intercessor. Moses was set on delivering Israel. It was with him a long and exhaustive struggle of praying for forty days and forty nights. Not for one moment did he relax his hold on God. Not for one moment did he quit his place at the feet of God, even for food. Not for one moment did he moderate his demand or ease his cry. Israel's existence was in the balance. Almighty God's wrath must be stayed. Israel must be saved at all hazards. And Israel was saved. Moses would not let God alone. And so, to-day, we can look back and give the credit of the present race of the Jews to the praying of Moses centuries ago.

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Persevering prayer always wins; God yields to importunity and fidelity. He has no heart to say No to such praying as Moses did. Actually God's purpose to destroy Israel is changed by the praying of this man of God. It is but an illustration of how much just one praying is worth in this world, and how much depends upon him. When Daniel in Babylon, refused to obey the decree of the king not to ask any petition of any god or man for thirty days, he shut his eyes to the decree which would shut him off from his praying room, and refused to be deterred from calling upon God from fear of the consequences. So he "kneeled upon his knees three times a day " and prayed as he had before done, leaving it all with God as to the consequences of thus disobeying the king.

There was nothing impersonal about Daniel's praying. It always had an objective, and was an appeal to a great God, who could do all things. There was no coddling of self, nor looking after subjective or reflex influences. In the face of the dreadful decree which is to precipitate him from place and power, into the lion's den, "he kneeled upon his knees three times a day, and gave thanks to God as aforetime." The gracious result was that prayer laid its hands upon an Almighty arm, which interposed in that den of vicious, cruel lions and closed their mouths and preserved His servant Daniel, who had been true to Him and who had called upon Him for protection. Daniel's praying was an essential factor in defeating the king's decree and in discomfiting the wicked, envious rulers, who had set the trap for Daniel in order to destroy him and remove him from place and power in the kingdom.

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II. PUTTING GOD TO WORK

        "For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him."

            -- Isaiah 64:4

THE assertion voiced in the title given this is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer is a specific divine appointment an ordinance of heaven, whereby God purposes to carry out His gracious designs on earth and to execute and make efficient the plan of salvation. When we say that prayer puts God to work, it is simply to say that man has it in his power by prayer to move God to work in His own way among men, in which way He would not work if prayer was not made. Thus while prayer moves God to work, at the same time God puts prayer to work. As God has ordained prayer, and as prayer has no existence separate from men, but involves men, then logically prayer is the one force which puts God to work in earth's affairs through men and their prayers. Let these fundamental truths concerning God and prayer be kept in mind in all allusions to prayer, and in all our reading of the incidents of prayer in the Scriptures. If prayer puts God to work on earth, then, by the same token, prayerlessness rules God out of the world's affairs, and prevents Him from working. And if prayer moves God to work in this world's affairs, then prayerlessness excludes God from everything concerning men, and leaves man on earth the mere creature of circumstances, at the mercy of blind fate or without help of any kind from God. It leaves man in this world with its tremendous responsibilities and its difficult problems, and with all of its sorrows, burdens and afflictions, without any God at all. In reality the denial of prayer is a denial of God Himself, for God and prayer are so inseparable that they can never be divorced.

Prayer affects three different spheres of existence - the divine, the angelic and the human. It puts God to work, it puts angels to work, and it puts man to work. It lays its hands upon God, angels and men. What a wonderful reach there is in prayer! It brings into play the forces of heaven and earth. God, angels and men are subjects of this wonderful law of prayer, and all these have to do with the possibilities and the results of prayer. God has so far placed Himself subject to prayer that by reason of His own appointment, He is induced to work among men in a way in which He does not work if men do not pray. Prayer lays hold upon God and influences Him to work. This is the meaning of prayer as it concerns God. This is the doctrine of prayer, or else there is nothing whatever in prayer. Prayer puts God to work in all things prayed for. While man in his weakness and poverty waits, trusts and prays, God undertakes the work. "For from old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee, which worketh for him that waiteth for thee." Jesus Christ commits Himself to the force of prayer. "Whatsoever ye ask in My Name," He says, "that will I do, that the Father may be glorified in the Son. If ye shall ask anything in My Name, I will do it." And again: 'If ye abide in Me, and My words abide in you, ye shall ask what ye will and it shall be done unto you." To no other energy is the promise of God committed as to that of prayer. Upon no other force are the purposes of God so dependent as this one of prayer. The Word of God dilates on the results and necessity of prayer. The work of God stays or advances as prayer puts forth its strength. Prophets and apostles have urged the utility, force and necessity of prayer. "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth." Prayer, with its antecedents and attendants, is the one and only condition of the final triumph of the Gospel. It is the one and only condition which honours the Father and glorifies the Son. Little and poor praying has weakened Christ's power on earth, postponed the glorious results of His reign, and retired God from His sovereignty. Prayer puts God's work in His hands, and keeps it there. It looks to Him constantly and depends on Him implicitly to further His own cause. Prayer is but faith resting in, acting with, and leaning on and obeying God. This is why God loves it so well, why He puts all power into its hands, and why He so highly esteems. men of prayer.
Every movement for the advancement of the Gospel must be created by and inspired by prayer. In all these movements of God, prayer precedes and attends as an invariable and necessary condition. In this relation, God makes prayer identical in force and power with Himself, and says to those on earth who pray: "You are on the earth to carry on My cause. I am in heaven, the Lord of all, the Maker of all, the Holy One of all. Now whatever you need for My cause, ask Me and I will do it. Shape the future by your prayers, and all that you need for present supplies, command Me. I made heaven and earth, and all things in them. Ask largely. Open thy mouth wide, and I will fill it. It is MY work which you are doing. It concerns My cause. Be prompt and full in praying. Do not abate your asking, and I will not wince nor abate in My giving." Everywhere in His Word God conditions His actions on prayer. Everywhere in His Word His actions and attitude are shaped by prayer. To quote all the Scriptural passages which prove the immediate, direct and personal relation of prayer to God, would be to transfer whole pages of the Scripture to this study. Man has personal relations with God. Prayer is the divinely appointed means by which man comes into direct connection with God. By His own ordinance God holds Himself bound to hear prayer. God bestows His great good on His children when they seek it along the avenue of prayer. When Solomon closed his great prayer which he offered at the dedication of the Temple, God appeared to him, approved him, and laid down the universal principles of His action. In II Chronicles 7:12-15 we read as follows: And the Lord appeared to Solomon by night and said unto him, I have heard thy prayer, and have chosen this place to myself, for a house of sacrifice. "If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among the people; if my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, and will heal their land. Now my eyes shall be open, and my ears attentive to the prayer that is made in this place." In His purposes concerning the Jews in the Babylonish captivity (Jer. 29:10-13) God asserts His unfailing principles: For thus saith the Lord, that after seventy years be accomplished, at Babylon, I will visit you, and perform MY good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto You. And ye shall seek me and find me, when ye shall search for me with all your heart."

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In Bible terminology prayer means calling upon God for things we desire, asking things of God. Thus we read: " Call upon me and I will answer thee, and will show thee great and mighty things which thou knowest not" (Jer. 33:3). "Call upon me in the day of trouble, and I Will deliver thee" (Ps. 50:15). "Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am" (Isa. 58:9). Prayer is revealed as a direct application to God for some temporal or spiritual good. It is an appeal to God to intervene in life's affairs for the good of those for whom we pray. God is recognized as the source and fountain of all good, and prayer implies that all His good is held in His keeping for those who call upon Him in truth. That prayer is an application to God, intercourse with God, and communion with God, comes out strongly and simply in the praying of Old Testament saints. Abraham's intercession for Sodom is a striking illustration of the nature of prayer, intercourse with God, and showing the intercessory side of prayer. The declared purpose of God to destroy Sodom confronted Abraham, and his soul within him was greatly moved because of his great interest in that fated city. His nephew and family resided there. That purpose of God must be changed. God's decree for the destruction of this evil city's inhabitants must be revoked. It was no small undertaking which faced Abraham when he conceived the idea of beseeching God to spare Sodom. Abraham sets himself to change God's purpose and to save Sodom with the other cities of the plain. It was certainly a most difficult and delicate work for him to undertake to throw his influence with God in favour of those doomed cities so as to save them. He bases his plea on the simple fact of the number of righteous men who could be found in Sodom, and appeals to the infinite rectitude of God not to destroy the righteous with the wicked. "That be far from thee to slay the righteous with the wicked. Shall not the judge of all the earth do right?" With what deep self-abasement and reverence does Abraham enter upon his high and divine work! He stood before God in solemn awe, and meditation, and then drew near to God and spake. He advanced step by step in faith, in demand and urgency, and God granted every request which he made. It has been well said that "Abraham left off asking before God left off granting." It seems that Abraham had a kind of optimistic view of the piety of Sodom. He scarcely expected when he undertook this matter to have it end in failure. He was greatly in earnest, and had every encouragement to press his case. In his final request he surely thought that with Lot, his wife, his daughters, his sons, and his sons-in-law, he had his ten righteous persons for whose sake God would spare the city. But alas! The count failed when the final test- came. There were not ten righteous people in that large population. But this was true. If he did not save Sodom by his importunate praying, the purposes of God were stayed for a season, and possibly had not Abraham's goodness of heart over-estimated the number of pious people in that devoted city, God might have saved it had he reduced his figures still further.

This is a representative case illustrative of Old Testament praying, and disclosing God's mode of working through prayer. It shows further how God is moved to work in answer to prayer in this world even when it comes to changing His purposes concerning a sinful community. This praying of Abraham was no mere performance, no dull, lifeless ceremony, but an earnest plea, a strong advocacy, to secure a desired end, to have an influence, one person with another person.
How full of meaning is this series of remarkable intercessions made by Abraham! Here we have arguments designed to convince God, and pleas to persuade God to change His purpose. We see deep humility, but holy boldness as well, perseverance, and advances made based on victory in each petition. Here we have enlarged asking encouraged by enlarged answers. God stays and answers as long as Abraham stays and asks. To Abraham God is existent, approachable, and all powerful, but at the same time He defers to men, acts favourably on their desires, and grants them favours asked for. Not to pray is a denial of God, a denial of His existence, a denial of His nature, and a denial of His purposes toward mankind. God has specifically to do with prayer promises in their breadth, certainty and limitations. Jesus Christ presses us into the presence of God with these prayer promises, not only by the assurance that God will answer, but that no other being but God can answer. He presses us to God because only in this way can we move God to take a hand in earth's affairs, and induce Him to intervene in our behalf. "All things whatsoever ye ask in prayer, believing, ye shall receive," says Jesus, and this allcomprehensive condition not only presses us to pray for all things, everything great and small, but it sets us on and shuts us up to God, for who but God can cover the illimitable of universal things, and can assure us certainly of receiving the very thing for which we may ask in all the Thesaurus of earthly and heavenly good? It is Jesus Christ, the Son of God, who makes demands on us to pray, and it is He who puts Himself and all He has so fully in the answer. He it is who puts Himself at our service and answers our demands when we pray.

And just as He puts Himself and the Father at our command in prayer, to come directly into our lives and to work for our good, so also does He engage to answer the demands of two or more believers who are agreed as touching any one thing. "If two of you shall agree on earth as touching anything, that they shall ask, it shall be done for them of my Father which is in heaven." None but God could put Himself in a covenant so binding as that, for God only could fulfil such a promise and could reach to its exacting and all controlling demands. God only can answer for the promises.

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God needs prayer, and man needs prayer, too. It is indispensable to God's work in this world, and is essential to getting God to work in earth' affairs. So God binds men to pray by the most solemn obligations. God commands men to pray, and so not to pray is plain disobedience to an imperative command of Almighty God. Prayer is such a condition without which the graces, the salvation and the good of God are not bestowed on men. Prayer is a high privilege, a royal prerogative and manifold and eternal are the losses by failure to exercise it. Prayer is the great, universal force to advance God's cause; the reverence which hallows God's name; the ability to do God's will, and the establishment of God's kingdom in the hearts of the children of men. These, and their coincidents and agencies, are created and affected by prayer. One of the constitutional enforcements of the Gospel is prayer. Without prayer, the Gospel can neither be preached effectively, promulgated faithfully, experienced in the heart, nor be practiced in the life. And for the very simple reason that by leaving prayer out of the catalogue of religious duties, we leave God out, and His work cannot progress without Him. The movements which God purposed under Cyrus, king of Persia, prophesied about by Isaiah many years before Cyrus was born, are conditioned on prayer. God declares His purpose, power, independence and defiance of obstacles in the way of Him carrying out those purposes. His omnipotent and absolutely infinite power is set to encourage prayer. He has been ordering all events, directing all conditions, and creating all things, that He might answer prayer, and then turns Himself over to His praying ones to be commanded. And then all the results and power He holds in His hands will be bestowed in lavish and unmeasured munificence to carry out prayers and to make prayer the mightiest energy in the world. The passage in Isaiah (46) is too lengthy to be quoted in its entirety but it is well worth reading. It closes with such strong words as these, words about prayer, which are the climax of all which God has been saying concerning His purposes in connection with Cyrus: Thus saith the Lord, the Holy One of Israel, and his Maker: Ask me of things to come, concerning my sons, and concerning the work of my hands, command ye me. I have made the earth, and created man upon it; I, even my hands, have stretched out the heavens, and all their hosts have I commanded." In the conclusion of the history of Job, we see how God intervenes in behalf of Job and calls upon his friends to present themselves before Job that he may pray for them. "My wrath is kindled against thee and against thy two friends," is God's statement, with the further words added, "My servant Job shall pray for you, for him will I accept," a striking illustration of God intervening to deliver Job's friends in answer to Job's prayer.

We have heretofore spoken of prayer affecting God, angels and men. Christ wrote nothing while living. Memoranda, notes, sermon writing, sermon making, were alien to Him. Autobiography was not to His taste. The Revelation of John was His last utterance. In that book we have pictured the great importance, the priceless value, and the high position which prayer obtains in the movements history, and unfolding progress of God's Church in this world. We have this picture in Revelation 8:3, disclosing the interest the angels in heaven have in the prayers of the saints and in accomplishing the answers to those prayers: "And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all saints, upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the saints, ascended up before God, out of the angel's hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth, and there were voices, and thunderings and lightnings and an earthquake." Translated into the prose of everyday life, these words show how the capital stock by which heaven carries on the business of salvation under Christ, is made up of the prayers of God's saints on earth, and discloses how these prayers in flaming power come back to earth and produce its mighty commotions, influences and revolutions. Praying men are essential to Almighty God in all His plans and purposes. God's secrets, councils and cause have never been committed to prayerless men. Neglect of prayer has always brought loss of faith, loss of love, and loss of prayer. Failure to pray has been the baneful, inevitable cause of backsliding and estrangement from God. Prayerless men have stood in the way of God fulfilling His Word and doing His will on earth. They tie divine hands and interfere with God in His gracious designs. As praying men are a help to God, so prayerless men are a hindrance to Him. We press the Scriptural view of the necessity of prayer, even at the cost of repetition. The subject is too important for repetition to weaken or tire, too vital to be trite or tame. We must feel it anew. The fires of prayer have burned low. Ashes and not flames are on its altars.

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No insistence in the Scriptures is more pressing than prayer. No exhortation is oftener reiterated, none is more hearty, none is more solemn and stirring, than to pray. No principle is more strongly and broadly declared than that which urges us to prayer. There is no duty to which we are more strongly obliged than the obligation to pray. There is no command more imperative and insistent than that of praying.

Art thou praying in everything without ceasing, in the closet, hidden from the eyes of men, and praying always and everywhere? That is the personal, pertinent and all-important question for every soul. Many instances occur in God's Word showing that God intervenes in this world in answer to prayer. Nothing is clearer when the Bible is consulted than that Almighty God is brought directly into the things of this world by the praying of His people. Jonah flees from duty and takes ship for a distant port. But God follows him, and by a strange providence this disobedient prophet is cast out of the vessel, and theGod who sent him to Nineveh prepares a fish to swallow him. In the fish's belly he cries out to the God against whom he had sinned, and God intervenes and causes the fish to vomit Jonah out on dry land. Even the fishes of the great deep are subject to the law of prayer. Likewise the birds of the air are brought into subjection to this same law. Elijah had foretold to Ahab the coming of that prolonged drought, and food and even water became scarce. God sent him to the brook Cherith, and said unto him, " It shall be that thou shalt drink of the brook, and I have commanded the ravens to feed thee there. And the ravens brought bread and flesh in the morning and bread and flesh in the evening." Can any one doubt that this man of God, who later on shut up and opened the rain clouds by prayer was not praying about this time, when so much was at stake? God interposed among the birds of the air this time and strangely moved them to take care of His servant so that he would not want food and water. David in an evil hour, instead of listening to the advice of Joab, his prime minister, yielded to the suggestion of Satan, and counted the people, which displeased God. So God told him to choose one of three evils as a retribution for his folly and sin. Pestilence came among the people in violent form, and David betakes himself to prayer. "And David said unto God, Is it not I that commanded the people to be numbered? Even I it is that hath sinned and done evil indeed. But as for these sheep, what have they done? Let thy hand, I pray thee, O Lord my God, be on me, and on my father's house; but not on thy people; that they should be plagued" (I Chron. 21:17). And though God had been greatly grieved at David for numbering Israel, yet He could not resist this appeal of a penitent and prayerful spirit, and God was moved by prayer to put His hand on the springs of disease and stop the fearful plague. God was put to work by David's prayer.

Numbers of other cases could be named. These are sufficient. God seems to have taken great pains in His divine revelation to men to show how He interferes in earth's affairs in answer to the praying of His saints. The question might arise just here in some over-critical minds as to the so-called "laws of nature," who are not strong believers in prayer, as there was a conflict between what they call the "laws of nature" and the law of prayer. These people make nature a sort of imaginary god entirely separate of Almighty God. What is nature anyway? It is but the creation of God, the Maker of all things. And what are the "laws of nature" but the laws of God, through which He governs the material world. As the law of prayer is also the law of God, there cannot possibly be any conflict between the two sets of laws, but all must work in perfect harmony. Prayer does not violate any natural law. God may set aside one law for the higher working of another law, and this He may do when He answers prayer. Or Almighty God may answer prayer working through the course of natural law. But whether or not we understand it, God is over and above all nature, and can and will answer prayer in a wise, intelligent and just manner, even though man may not comprehend it. So that in no sense is there any discord or conflict between God's several laws when God is induced to interfere with human affairs in answer to prayer. In this connection another word might be said. We used the form of words to which there can be no objection, that prayer does certain things, but this of course implies not that prayer as a human means accomplishes anything, but that prayer only accomplishes things instrumentally. Prayer is the instrument, God is the efficient and active agent. So that prayer in itself does not interfere in earth's affairs, but prayer in the hands of men moves God to intervene and do things, which He would not otherwise do if prayer was not used as the instrument. It is as we say, "faith hath saved thee," by which is simply meant that God through the faith of the sinner saves him, faith being only the instrument used by the sinner which brings salvation to him.

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III. THE NECESSITY FOR PRAYING MEN

    "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."

        -- Ephesians 6: 18

    "Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds"

        -- Colossians 4: 3

ONE of the crying things of our day is for men whose faith, prayers and study of the Word of God have been vitalized, and a transcript of that Word is written on their hearts and who will give it forth as the incorruptible seed that liveth and abideth forever. Nothing more is needed to clear up the haze by which a critical unfaith has eclipsed the Word of God than the fidelity of the pulpit in its unwavering allegiance to the Bible and the fearless proclamation of its truth.

Without this the standard-bearer fails, and wavering and confusion all along the ranks follow. The pulpit has wrought its mightiest work in the days of its unswerving loyalty to the Word of God. In close connection with this, must we have men of prayer, men in high and low places who hold to and practice Scriptural praying. While the pulpit must hold to its unswerving loyalty to the Word of God, it must, at the same time, be loyal to the doctrine of prayer which that same Word illustrates and enforces upon mankind. Schools, colleges and education considered simply as such cannot be regarded as being leaders in carrying forward the work of God's kingdom in the world. They have neither the right, the will nor the power to do the work. This is to be accomplished by the preached Word, delivered in the power of the Holy Ghost sent down from heaven, sown with prayerful hands, and watered with the tears of praying hearts. This is the divine law, and so "nominated in the bond." We are shut up and sealed to it - we would follow the Lord. Men are demanded for the great work of soul saving, and men must go. It is no angelic or impersonal force which is needed. Human hearts baptized with the spirit of prayer, must bear the burden of this message, and human tongues on fire as the result of earnest, persistent prayer, must declare the Word of God to dying men. The Church, today, needs praying men to execute her solemn and pressing responsibility meet the fearful crisis which is facing her. The crying need of the times is for men, in increased numbers - God-fearing men, praying men, Holy Ghost men, men who can endure hardness, who will count not their lives dear unto themselves, but count all things but dross for the excellency of the knowledge of Jesus Christ, the Saviour. The men who are so greatly needed in this age of the Church are those who have learned the business of praying, learned it upon their knees, learned it in the need and agony of their own hearts. Praying men are the one commanding need of this day, as of all other days, in which God is to have or make a showing. Men who pray are, in reality, the only religious men, and it takes a full-measured man to pray. Men of prayer are the only men who do or can represent God in this world. No cold, irreligious, prayerless man can claim the right. They misrepresent God in all His work, and all His plans. Praying men are the only men who have influence with God, the only kind of men to whom God commits Himself and His Gospel. Praying men are the only men in which the Holy Spirit dwells, for the Holy Spirit and prayer go hand in hand. The Holy Spirit never descends upon prayerless men. He never fills them, He never empowers them. There is nothing whatever in common between the Spirit of God and men who do not pray. The Spirit dwells only in a prayer atmosphere. In doing God's work there is no substitute for praying. The men of prayer cannot be displaced with other kinds of men. Men of financial skill, men of education, men of worldly influence - none of these can possibly be put in substitution for the men of prayer. The life, the vigour, the motivepower of God's work is formed by praying men. A vitally diseased heart is not a more fearful Symptom of approaching death than non-praying men are of spiritual atrophy.
The men to whom Jesus Christ committed the fortunes and destiny of His Church were men of prayer. To no other kind of men has God ever committed Himself in this world. The Apostles were preeminently men of prayer. They gave themselves to prayer. They made praying their chief business. It was first in point of importance and first in results. God never has, and He never will, commit the weighty interests of His kingdom to prayerless men, who do not make prayer a conspicuous and controlling factor in their lives. Men never rise to any eminence of piety who do not pray. Men of piety are always men of prayer. Men are never noted for the simplicity and strength of their faith who are not preeminently men of prayer. Piety flourishes nowhere so rapidly and so rankly as in the closet. The closet is the garden of faith. The Apostles allowed no duty, however sacred, to so engage them as to infringe upon their time and prevent them from making prayer the main thing. The Word of God was ministered by apostolic fidelity and zeal. It was spoken by men with apostolic commissions and whose heads the fiery tongues of Pentecost had baptized. The Word was pointless and powerless without they were freshly endued with power by continuous and mighty prayer. The seed of God's Word must be' saturated in prayer to make it germinate. It grows readier and roots deeper when it is prayer-soaked. The Apostles were praying men, themselves. They were teachers of prayer, and trained their disciples in the school of prayer. They urged prayer upon their disciples not only that they might attain to the loftiest eminence of faith, but that they might be the most powerful factors in advancing God's kingdom. Jesus Christ was the divinely appointed leader of God's people, and no one thing in His life proves His eminent fitness for that office so fully as His habit of prayer. Nothing is more suggestive of thought than Christ's continual praying, and nothing is more conspicuous about Him than prayer. His campaigns were arranged, His victories gained, in the struggles and communion of His all-night praying. His praying rent the heavens. Moses and Elijah and the Transfiguration glory waited on His praying. His miracles and His teaching had their force from the same source. Gethsemane's praying crimsoned Calvary with serenity and glory. His prayer makes the history and hastens the triumphs of His Church. What an inspiration and command to prayer is Christ's life! What a comment on its worth! How He shames our lives by His praying! Like all His followers who have drawn God nearer to the world and lifted the world nearer to God, Jesus was the man of prayer, made of God a leader and commander to His people. His leadership was one of prayer. A great leader He was, because He was great in prayer. All great leaders for God have fashioned their leadership in the wrestlings of their closets. Many great men have led and moulded the Church who have not been great in prayer, but they were great only in their plans, great for their opinions, great for their organization, great by natural gifts, by the force of genius or of character. However, they were not great for God. But Jesus Christ was a great leader for God. His was the great leadership of great praying. God was in His leadership greatly because prayer was in it greatly. We might just well express the wish that we be taught by Him to pray, and to pray more and more.

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Herein has been the secret of the men of prayer in the past history of the Church. Their hearts were after God, their desires were on Him, their prayers were addressed to Him. They communed with Him, sought nothing of the world, sought great things of God, wrestled with Him, conquered all opposing forces, and opened up the channel of faith deep and broad between them and heaven. And all this was done by the use of prayer. Holy meditations, spiritual desires, heavenly drawings, swayed their intellects, enriched their emotions, and filled and enlarged their hearts. And all this was so because they were first of all men of prayer. The men who have thus communed with God and who have sought after Him with their whole hearts have always risen to consecrated eminence, and no man has ever risen to this eminence whose flames of holy desire have not all been dead to the world and all aglow for God and heaven. Nor have they ever risen to the heights of the higher spiritual experiences unless prayer and the spirit of prayer have been conspicuous and controlling factors in their lives. The entire consecration of many of God's children stands out distinctly like towering mountain peaks. Why is this? How did they ascend to these heights? What brought them so near to God? What made them so Christ-like? The answer is easy - prayer. They prayed much, prayed long, and drank deeper and deeper still. They asked, they sought, and they knocked, till heaven opened its richest inner treasures of grace to them. Prayer was the Jacob's Ladder by which they scaled those holy and blessed heights, and the way by which the angels of God came down to and ministered to them. The men of spiritual mould and might always value prayer. They took time to be alone with God. Their praying was no hurried performance. They had many serious wants to be relieved, and many weighty pleas they had to offer. Many large supplies they must secure. They had to do much silent waiting before God, and much patient iteration and reiteration to utter to Him. Prayer was the only channel through which supplies came, and was the only way to utter pleas. The only acceptable waiting before God of which they knew anything was prayer. They valued praying. It was more precious to them than all jewels, more excellent than any good, more to be valued than the greatest good of earth. They esteemed it, valued it, prized it, and did it. They pressed it to its farthest limits, tested its greatest results, and secured its most glorious patrimony. To them prayer was the one great thing to beappreciated and used.

The Apostles above everything else were praying men, and left the impress of their prayer example and teaching upon the early Church. But the Apostles are dead, and times and men have changed. They have no successors by official entail or heirship. And the times have no commission to make other apostles. Prayer is the entail to spiritual and apostolical leadership. Unfortunately the times are not prayerful times. God's cause just now needs very greatly praying leaders. Other things may be needed, but above all else this is the crying demand of these times and the urgent first need of the Church. This is the day of great wealth in the Church and of wonderful material resources. But unfortunately the affluence of material resources is a great enemy and a severe hindrance to strong spiritual forces. It is an invariable law that the presence of attractive and potent material forces creates a trust in them, and by the same inevitable law, creates distrust in the spiritual forces of the Gospel. They are two masters which cannot be served at one and the same time. For just in proportion as the mind is fixed on one, will it be drawn away from the other. The days of great financial prosperity in the Church have not been days of great religious prosperity. Moneyed men and praying - men are not synonymous terms.
Paul in the second of his First Epistle to Timothy, emphasizes the need of men to pray. Church leaders in his estimation are to be conspicuous for their praying. Prayer ought and must of necessity shape their characters, and must be one of their distinguishing characteristics. Prayer ought to be one of their most powerful elements, so much so that it cannot be hid. Prayer ought to make Church leaders notable. Character, official duty, reputation and life, all should be shaped by prayer. The mighty forces of prayer lie in its praying leaders in a marked way. The standing obligation to pray rests in a peculiar sense on Church leaders. Wise will the Church be to discover this prime truth and give prominence to it. It may be laid down as an axiom, that God needs, first of all, leaders in the Church who will be first in prayer, men with whom prayer is habitual and characteristic, men who know the primacy of prayer. But even more than a habit of prayer, and more than prayer being characteristic of them, Church leaders are to be impregnated with prayer - men whose lives are made and moulded by prayer, whose heart and life are made up of prayer. These are the men - the only men - God can use in the furtherance of His kingdom and the implanting of His message inthe hearts of men.

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IV. GOD'S NEED OF MEN WHO PRAY

WE proceed now to declare that it demands prayer-leadership to hold the Church to God's aims, and to fit it for God's uses. Prayer-leadership preserves the spirituality of the Church, just as prayerless leaders make for unspiritual conditions. The Church is not spiritual simply by the mere fact of its existence, nor by its vocation. It is not held to its sacred vocation by generation, nor by succession. Like the new birth, " It is not of blood, neither of the flesh, nor of the will of man, but of God." The Church is not spiritual simply because it is concerned and deals in spiritual values. It may hold its confirmations by the thousand, it may multiply its baptisms, and administer its sacraments innumerable times, and yet be as far from fulfilling its true mission as human conditions can make it. This present world's general attitude retires prayer to insignificance and obscurity. By it, salvation and eternal life are put in the background. It cannot be too often affirmed, therefore, that the prime need of the Church is not men of money nor men of brains, but men of prayer. Leaders in the realm of religious activity are to be judged by their praying habits, and not by their money or social position. Those who must be placed in the forefront of the Church's business, must be, first of all, men who know how to pray.

God does not conduct His work, solely, with men of education or of wealth or of business capacity. Neither can He carry on His work through men of large intellects or of great culture, nor yet through men of great social eminence and influence. All these can be made to count provided they are not regarded as being primary. These men, by the simple fact of these qualities and conditions, cannot lead in God's work nor control His cause. Men of prayer, before anything else, are indispensable to the furtherance of the kingdom of God on earth. No other sort will fit in the scheme or do the deed. Men, great and influential in other things, but small in prayer, cannot do the work Almighty God has set out for His Church to do in this, His world. Men who represent God and who stand here in His stead, men who are to build up His kingdom in this world, must be in an eminent sense men of prayer. Whatever else they may have, whatever else they may lack, they must be men of prayer. Having everything else and lacking prayer, they must fail. Having prayer and lacking all else, they can succeed. Prayer must be the most conspicuous and the most potent factor in the character and conduct of men who undertake divine commission. God's business requires men who are versed in the business of praying. It must be kept in mind that the praying to which the disciples of Christ is called by Scriptural authority and enforcement, is a valorous calling, for manly men. The men God wants and upon whom He depends, must work at prayer just as they work at their worldly calling. They must follow this business of praying through, just as they do their secular pursuits. Diligence, perseverance. heartiness, and courage, must all be in it if it is to succeed.

Everything secured by Gospel promise, defined by Gospel measure, and represented by Gospel treasure are to be found in prayer. All heights are scaled by it, all doors are opened to it, all victories are gained through it, and all grace distills on it. Heaven has all its good and all its help for men who pray. How marked and strong is the injunction of Christ which sends men from the parade of public giving and praying to the privacy of their closets, where with shut doors, and in encircling silence they are alone in prayer with God! In all ages, those who have carried out the divine will on the earth, have been men of prayer. The days of prayer are God's halcyon days. His heart, His oath, and His glory are committed to one issuance - that every knee should how to Him. The day of the Lord, in a preeminent sense, will be a day of universal prayer. God's cause does not suffer through lack of divine ability, but by reason of the lack of prayer ability in man. God's action is just as much bound up in prayer at this time, as it was when He said to Abimelech, "Abraham shall pray for thee, and thou shalt live." So also it was when God said to Job's friends, " My servant Job shall pray for you, for him will I accept."
God's great plan for the redemption of mankind is as much bound up to prayer for its prosperity and success as when the decree creating the movement was issued from the Father, bearing on its frontage the imperative, universal and eternal condition, "Ask of me, and I will give thee the heathen for thy inheritance and the uttermost part of the earth for thy possession." In many places an alarming state of things has come to pass, in that the many who are enrolled in our churches are not praying men and women. Many of those occupying prominent positions in church life are not praying men. It is greatly to feared that much of the work of the Church is being done by those who are perfect strangers to the closet. Small wonder that the work does not succeed. While it may be true that many in the Church say prayers, it is equally true that their praying is of the stereotyped order. Their prayers may be charged with sentiment, but they are tame, timid, and without fire or force. Even this sort of praying is done by a few straggling men to be found at prayer-meetings. Those whose names are to be found bulking large in our great Church assemblies are not men noted for their praying habits. Yet the entire fabric of the work in which they are engaged has, perforce, to depend on the adequacy of prayer. This fact is similar to the crisis which would be created were a country to have to admit in the face of an invading foe that it cannot fight and have no knowledge of the weapons whereby war is to be waged. In all God's plans for human redemption, He proposes that men pray. The men are to pray in every place, in the church, in the closet, in the home, on sacred days and on secular days. All things and everything are dependent on the measure of men's praying. Prayer is the genius and mainspring of life. We pray as we live; we live as we pray. Life will never be finer than the quality of the closet. The mercury of life will rise only by the warmth of the closet. Persistent non-praying eventually will depress life below zero.

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To measure and weigh the conditions of prayer, is readily to discover why men do not pray in larger numbers. The conditions are so perfect, so blessed, that it is a rare character who can meet them. A heart all love, a heart that holds even its enemies in loving contemplation and prayerful concern, a heart from which all bitterness, revenge and envy are purged - how rare! Yet this is the only condition of mind and heart in which a man can expect to command the efficacy of prayer. There are certain conditions laid down for authentic praying. Men are to pray, " lifting up holy hands"; hands here being the symbol of life. Hands unsoiled by stains of evil doing are the emblem of a life unsoiled by sin. Thus are men to come into the presence of God, thus are they to approach the throne of the Highest, where they can "obtain mercy and find grace to help in time of need." Here, then, is one reason why men do not pray. They are too worldly in heart and too secular in life to enter the closet; and even though they enter there, they cannot offer the fervent, effectual prayer of the righteous man, which availeth much." Again, " hands " are the symbols of supplication. Outstretched hands stand for an appeal for help. It is the silent yet eloquent attitude of a helpless soul standing before God, appealing for mercy and grace. "Hands," too, are symbols of activity, power and conduct. Hands outstretched to God in prayer must be holy hands, "unstained hands. The word "holy" here means undefiled, unspotted, untainted, and religiously observing every obligation. How far remote is all this from the character of the sin-loving, worldly-minded, fleshly disposed men, soiled by fleshly lusts, spotted by worldly indulgence, unholy in heart and conduct! "He who seeks equity must do equity," is the maxim of earthly courts. So he who seeks God's good gifts must practice God's good deeds. This is the maxim of heavenly courts.

Prayer is sensitive, and always affected by the character and conduct of him who prays. Water cannot rise above its own level, and a spotless prayer cannot flow from a spotted heart. Straight praying is never born of crooked conduct. The men, what men are, behind their praying, that gives character to their supplication. The craven heart cannot do brave praying. Soiled men cannot make clean, pure supplication. It is neither words, nor thoughts nor ideas, nor feelings, which shape praying, but character and conduct. Men must walk in upright fashion in order to be able to pray well. Bad character and unrighteous living break down praying until it becomes a mere shibboleth. Praying takes its tone and vigour from the life of the man or the woman exercising it. When character and conduct are at a low ebb, praying can but barely live, much less thrive. The man of prayer, whether layman or preacher, is God's right-hand man. In the realm of spiritual affairs, he creates conditions, inaugurates movements, brings things to pass. By the fact and condition of their creation and redemption, all men are under obligation to pray. Every man can pray, and every man should pray. But when it comes to the affairs of the Kingdom, let it be said, at once, that a prayerless man in the Church of God is like a paralysed organ of the physical body. He is out of place in the communion of saints, out of harmony with God, and out of accord with His purposes for mankind. A prayerless man handicaps the vigour and life of the whole system like a demoralized soldier is a menace to the force of which he forms part, in the day of battle. The absence of prayer lessens all the life-forces of the soul, cripples faith, sets aside holy living, shuts out heaven. Between praying saints and non-praying men, in Holy Scripture, the line is sharply drawn. Of Fletcher of Madeley - one of the praying saints - it is written that He was far more abundant in his public labours than the greater part of his companions in the holy ministry. Yet these bore but little proportion to those internal exercises of prayer and supplication to which he was wholly given up in private, which were almost uninterruptedly maintained from hour to hour. He lived in the spirit of prayer, and whatever employment in which he was engaged, this spirit of prayer was constantly manifested through them all. "Without this he neither formed any design, nor entered upon any duty. Without this he neither read nor conversed. Without this, he neither visited nor received a visitor. There have been seasons of supplications in which he appeared to be carried out far beyond the ordinary limits of devotion, when, like his Lord upon the Mount of Transfiguration, while he continued to pour out his mighty prayer, the fashion of his countenance has been changed, and his face has appeared as the face of an angel." God, raise up more men of praying like John Fletcher! How we do need, in this our day, men through whom God can work!

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V. PRAYERLESS CHRISTIANS

    "If there was ever a time when Peter, James and John needed to remain awake it was in Gethsemane. If James had persisted in keeping awake it might have saved his decapitation a few years later. If Peter had stirred himself to really intercede for himself and others he would not have denied his Christ that night in the palace of Caiaphas."

        -- H. W. Hodge

THERE is great need in this day for Christian business men to inform their mundane affairs with the spirit of prayer. There is a great army of successful merchants of almost every kind who are members of Christ's Church and it is high time these men attended to this matter. This is but another version of the phrase, "putting God into business," the realization and restraint of His presence and of His fear in all the secularities of life. We need the atmosphere of the prayer-closet to pervade our public salesrooms and counting-houses. The sanctity of prayer is needed to impregnate business. We need the spirit of Sunday carried over to Monday and continued until Saturday. But this cannot be done by prayerless men, but by men of prayer. We need business men to go about their concerns with the same reverence and responsibility with which they enter the closet. Men are badly needed who are devoid of greed, but who, with all their hearts, carry God with them into the secular affairs of life. Men of the world imagine prayer to be too impotent a thing to come into rivalry with business methods and worldly practices. Against such a misleading doctrine Paul sets the whole commands of God, the loyalty to Jesus Christ, the claims of pious character, and the demands of the salvation of the world. Men must pray, and put strength and heart into their praying. This is part of the primary business of life, and to it God has called men, first of all.

Praying men are God's agents on earth, the representative of government of heaven, set to a specific task on the earth. While it is true that the Holy Spirit, the angels of God, are agents of God in carrying forward the redemption of the human race, yet among them there must be praying men. For such men God has great use. He can make much of them, and in the past has done wonderful things through them. These are His instruments in carrying out God's great purposes on the earth. They are God's messengers, His watchmen, shepherds, workmen, who need not be ashamed. Fully equipped for the great work to which they are appointed, they honour God and bless the world. Above all things beside, Christian men and women must, primarily, be leaders in prayer. No matter how conspicuous they may be in other activities, they fail if they are not conspicuous in prayer. They must give their brain and heart to prayer. Men who make and shape the program of Christ's Church, who map out its line of activity, should, themselves, be shaped and made by prayer. Men controlling the Church finances, her thought, her action - should all be men of prayer.

The progress to consummation of God's work in this world has two basic principles - God's ability to give and man's ability to ask. Failure in either one is fatal to the success of God's work on earth. God's inability to do or to give would put an end to redemption. Man's failure to pray would, just as surely, set a limit to the plan. But God's ability to do and to give has never failed and cannot fail; but man's ability to ask can fail, and often does. Therefore the slow progress which is being made toward the realization of a world won for Christ lies entirely with man's limited asking. There is need for the entire Church of God, on the earth, to betake itself to prayer. The Church upon its knees would bring heaven upon the earth. The wonderful ability of God to do for us is thus expressed by Paul in one of his most comprehensive statements, "And God is able to make all grace abound toward you," he says, "that ye, always, having all sufficiency in all things, may abound to every good work." Study, I pray you, that remarkable statement - "God is able to make all grace abound." That is, He is able to give such sufficiency, that we may abound - overflow - to every good work. Why are we not more fully fashioned after this overflowing order? The answer is - lack of prayer-ability.
"We have not because we ask not." We are feeble, weak and impoverished, because of our failure to pray. God is restrained in doing because we are restrained by reason of our non-praying. All failures in securing heaven are traceable to lack of prayer or misdirected petition. Prayer must be broad in its scope - it must plead for others. Intercession for others is the hall-mark of all true prayer. When prayer is confined to self and to the sphere of one's personal needs, it dies by reason of its littleness, narrowness and selfishness. Prayer must be broad and unselfish or it will perish. Prayer is the soul of a man stirred to plead with God for men. In addition to being interested in the eternal interests of one's own soul it must in its very nature, be concerned for the spiritual and eternal welfare of others. One's ability to pray for self, finds its climax in the compassion its concern expresses for others.

In 1 Timothy 2, the Apostle Paul urges with singular and specific emphasis, that those who occupy positions of influence and places of authority, are to give themselves to prayer. "I will, therefore, that the men pray everywhere." This is the high calling of the men of the Church, and no calling is so engaging, so engrossing and so valuable that we can afford to relieve Christian men from the all-important vocation of secret prayer. Nothing whatever can take the place of prayer. Nothing whatever can atone for the neglect of praying. This is uppermost, first in point of importance and first in point of time. No man is so high in position, or in grace, to be exempt from an obligation to pray. No man is too big to pray, no matter who he is , nor what office he fills. The king on his throne is as much obligated to pray as the peasant in his cottage. None is so high and exalted in this world or so lowly and obscure as to be excused from praying. The help of every one is needed in prosecuting the work of God, and the prayer of each praying man helps to swell the aggregate. The leaders in place, in gifts and in authority are to be chiefs in prayer. Civil and Church rulers shape the affairs of this world. And so civil and Church rulers themselves need to be shaped personally in spirit, heart and conduct, in truth and righteousness, by the prayers of God's people. This is in direct line with Paul's words: " I exhort therefore," he says, " that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men for rulers and all that are in authority." It is a sad day for righteousness when church politics instead of holy praying, shapes the administration of the Kingdom and elevates men to place and power. Why pray for all men? Because God wills the salvation of all men. God's children on earth must link their prayers to God's will. Prayer is to carry out the will of God. God wills the salvation of all men. His heart is set on this one thing. Our prayers must be the creation and exponent of God's will. We are to grasp humanity in our praying as God grasps humanity in His love, His interest and His plans to redeem humanity. Our sympathies, prayers, wrestling and ardent desires must run parallel with the will of God, broad, generous, world-wide and Godlike. The Christian man must in all things, first of all, be conformed to the will of God, but nowhere shall this royal devotion be more evident than in the salvation of the race of men. This high partnership with God, as its vicegerents on earth, is to have its fullest, richest, and most efficient exercise in prayer for all men.

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Men are to pray for all men, are to pray especially for rulers in Church and state, " that we may lead a quiet and peaceable life in all godliness and honesty." Peace on the outside and peace on the inside. Praying calms disturbing, forces, allays tormenting fears, brings conflict to an end. Prayer tends to do away with turmoil. But even if there be external conflicts, it is well to have deep peace within the citadel of the soul. "That we may lead a quiet and peaceable life." Prayer brings the inner calm and furnishes the outward tranquillity. Praying rulers and praying subjects were they worldwide would allay turbulent forces, make wars to cease, and peace to reign. Men must pray for all men that we may lead lives " in all godliness and honesty." That is with godliness and gravity. Godliness is to be like God. It is to be godly, to have God-likeness, having the image of God stamped upon the inner nature, and showing the same likeness in conduct and in temper. Almighty God is the very highest model, and to be like Him is to possess the highest character. Prayer moulds us into the image of God;' and at the same time tends to mould others into the same image just in proportion as we pray for others. Prayer means to be God-like, and to be God-like is to love Christ and love God, to be one with the Father and the Son in spirit, character and conduct. Prayer means to stay with God till, you are like Him.

Prayer makes a godly man, and puts within him "the mind of Christ," the mind of humility, of self-surrender, of service, of pity, and of prayer. If we really pray, we will become more like God, or else we will quit praying. "Men are to pray everywhere," in the closet, in the prayer-meeting, about the family altar, and to do it, "lifting up holy hands, without wrath and doubting." Here is not only the obligation laid upon the men to pray, but instructions as to how they should pray. "Men must pray without wrath." That is without bitterness against their neighbours or brethren; without the obstinacy and pertinacity of a strong will, and hard feelings, without an evil desire or emotion kindled by nature's fires in the carnal nature. Praying is not to be done by these questionable things, nor in company with such evil feelings, but "without " them, aloof and entirely separate from them. This is the sort of praying the men are called upon to do, the sort which God hears and the kind which prevails with God and accomplishes things. Such praying in the hands of Christian men become divine agencies in God's hands for carrying on God's gracious purposes and executing His designs in redemption. Prayer has a higher origin than man's nature. This is true whether man's nature as separate from the angelic nature, or man's carnal nature unrenewed and unchanged be meant. Prayer does not originate in the realms of the carnal mind. Such a nature is entirely foreign to prayer simply because "the carnal mind is enmity against God." It is by the new Spirit that we pray, the new spirit sweetened by the sugar of heaven perfumed with the fragrance of the upper world, and invigorated by a breath from the crystal sea. The "new spirit " is native to the skies, panting after the heavenly things, inspired by the breath of God. It is the praying temper from which all the old juices of the carnal, unregenerate nature have been expelled, and the fire of God has created the flame which has consumed worldly lusts, and the juices of the Spirit have been injected into the soul, and the praying is entirely divorced from wrath.

Men are also to pray " without doubting." The Revised Version puts it, "without disputings." Faith in God, belief in God's Word, they must have "without question." No doubting or disputing must be in the mind. There must be no opinions, nor hesitancy, no questioning, no reasoning, no intellectual quibbling, no rebellion, but a strict, steadfast loyalty of spirit to God, a life of loyalty in heart and intellect to God's Word. God has much to do with believing men, who have a living, transforming faith in Jesus Christ. These are God's children. A father loves his children, supplies their needs, hears their cries and answers their requests. A child believes his father, loves him, trusts in him, and asks him for what he needs, believing without doubting that his father will hear his requests. God has everything to do with answering the prayer of His children. Their troubles concern Him, and their prayers awaken Him. Their voice is sweet to Him. He loves to hear them pray, and He is never happier than to answer their prayers. Prayer is intended for God's ear. It is not man, but God who hears and answers prayer. Prayer covers the whole range of man's need. Hence, in everything, by prayer and supplication, "are requests to be made known unto God." Prayer includes the entire range of God's ability. "Is anything too hard for God?" Prayer belongs to no favoured segment of man's need, but reaches to and embraces the entire circle of his wants, simply because God is the God of the whole man. God has pledged Himself to supply the needs of the whole man, physical, intellectual and spiritual. "But my God shall supply all your need according to his riches in glory by Christ Jesus." Prayer is the child of grace, and grace is for the whole man, and for every one of the children of men.

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VI. PRAYING MEN AT A PREMIUM

    "Our Redeemer was in the Garden of Gethsemane. His hour was come. He felt as if He would be strengthened somewhat, if He had two or three disciples near Him. His three chosen disciples were within a stone's cast of the scene of His agony; but they were all asleep that the Scripture might be fulfilled - 'I have trodden the winepress alone, and of the people there was none with Me.' The eight, in the distance, were good and true disciples; but they were only ordinary men, or men with a commonplace call."

        -- Alexander Whyte

NO insistence in the Bible is more pressing than the injunction it lays upon men to pray. No exhortation contained therein is more hearty, more solemn, and more stirring. No principle is more strongly inculcated than that "men ought always to pray and not to faint." In view of this enjoinder it is pertinent to inquire as to whether Christian people are praying men and women in anything like body and bulk? Is prayer a fixed course in the schools of the Church? In the Sunday school, the home, the colleges, have we any graduates in the school of prayer? Is the Church producing those who have diplomas from the great university of prayer? This is what God requires, what He commands, and it is those who possess such qualifications that He must have to accomplish His purposes and to carry out the work of His Kingdom on earth.

And it is earnest praying that had need to be done. Languid praying, without heart or strength, with neither fire nor tenacity, defeats its own avowed purpose. The prophet of olden times laments that in a day which needed strenuous praying there was no one who "stirred up himself to take hold of God." Christ charges us "not to faint" in our praying. Laxity and indifference are great hindrances to prayer, both to the practice of praying and the process of receiving; it requires a brave, strong, fearless and insistent spirit to engage in successful prayer. Diffuseness, too, interferes with effectiveness. Too many petitions break tension and unity, and breed neglect. Prayers should be specific and urgent. Too many words, like too much width, breeds shallows and sand-bars. A single objective which absorbs the whole being and' inflames the entire man, is the properly constraining force in prayer. It is easy to see how prayer was a decreed factor in the dispensations preceding the coming of Jesus, and how that their leaders had to be men of prayer; how that God's mightiest revelation of Himself was a revelation made through prayer. And, finally, how that Jesus Christ, in His personal ministry, and in His relation to God, was great and constant in prayer. His labours and dispensation overflowed with fullness in proportion to His prayers. The possibilities of His praying were unlimited and the possibilities of His ministry were in keeping. The necessity of His praying was equalled only by the constancy with which He practiced it during His earthly life.

The dispensation of the Holy Spirit is a dispensation of prayer, in a preeminent sense. Here prayer has an essential and vital relation. Without depreciating the possibilities and necessities of prayer in all the preceding dispensations of God in the world it must be declared that it is in this latter dispensation that the engagements and demands of prayer are given their greatest authority, their possibilities rendered unlimited and their necessity insuperable. These days of ours have sore need of a generation of praying men, a band of men and women through whom God can bring His great and His greatest movements more fully into the world. The Lord our God is not straitened within Himself, but He is straitened in us, by reason of our little faith and weak praying. A breed of Christian is greatly needed who will seek tirelessly after God, - who will give Him no rest, day and night, until He hearken to their cry. The times demand praying men who are all athirst for God's glory, who are broad and unselfish in their desires, quenchless for God, who seek Him late and early, and who will give themselves no rest until the whole earth be filled with His glory.
Men and women are needed whose prayers will give to the world the utmost power of God; who will make His promises to blossom with rich and full results. God is waiting to hear us and challenges us to bring Him to do this thing by our praying. He is asking us, to-day, as He did His ancient Israel, to prove Him now herewith." Behind God's Word is God Himself, and we read: "Thus saith the Lord, the Holy One of Israel, his Maker: Ask of me of things to come and concerning my sons, and concerning the work of my hands, command ye me." As though God places Himself in the hands and at the disposal of His people who pray - as indeed He does. The dominant element of all praying is faith, that is conspicuous, cardinal and emphatic. Without such faith it is impossible to please God, and equally impossible to pray.

There is a current conception of spiritual duties which tends to separate the pulpit and the pew, as though the pulpit bore the entire burden of spiritual concerns, and while the pew was concerned only with duties that relate to the lower sphere of the secular and worldly. Such a view needs drastic correction. God's cause, its obligations, efforts and successes, lie with equal pressure on pulpit and pew. But the man in the pew is not taxed with the burden of prayer as he ought to be, and as he must be, ere any new visitation of power come to the Church. The Church never will be wholly for God until the pews are filled with praying men. The Church cannot be what God wants it to be until those of its members who are leaders in business, politics, law, and society, are leaders in prayer. God began His early movements in the world with men of prayer. He chose such a man to be the father of that race who became His chosen people in the world for hundreds of years, to whom He committed His oracles, and from whom sprang the Promised Messiah. Abraham, a leader of God's cause, was preeminently a praying man. When we consider his conduct and character, we readily see how prayer ruled and swayed this great leader of God's people in the wilderness. "Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God," and it is an outstanding fact that wherever he pitched his tent and camped for a season, with his household, there he erected the altar of sacrifice and of prayer. His was a personal and a family religion, in which prayer was a prominent and abiding factor.