Chapter V: Part 5

It is a striking fact that the men who have been mightiest in prayer have known God well. They have seemed peculiarly sensitive to Him, and to be overawed with the sense of His love and His greatness. There are three of the Old Testament characters who are particularly mentioned as being mighty in prayer. Jeremiah tells that when God spoke to him about the deep perversity of that nation He exclaimed, "Though Moses and Samuel stood before Me My heart could not be towards this people."[33] When James wants an illustration of a man of prayer for the scattered Jews, he speaks of Elijah, and of one particular crisis in his life, the praying on Carmel's tip-top. These three men are Israel's great men in the great crises of its history. Moses was the maker and moulder of the nation. Samuel was the patient teacher who introduced a new order of things in the national life. Elijah was the rugged leader when the national worship of Jehovah was about to be officially overthrown. These three men, the maker, the teacher, the emergency leader are singled out in the record as peculiarly men of prayer.

Now regarding these men it is most interesting to observe what _listeners_ they were to God's voice. Their ears were trained early and trained long, until great acuteness and sensitiveness to God's voice was the result. Special pains seem to have been taken with the first man, the nation's greatest giant, and history's greatest jurist. There were two distinct stages in the training of his ears. First there were the forty years of solitude in the desert sands, alone with the sheep, and the stars, and--God. His ears were being trained by silence. The bustle and confusion of Egypt's busy life were being taken out of his ears. How silent are God's voices. How few men are strong enough to be able to endure silence. For in silence God is speaking to the inner ear.

"Let us then labour for an inward stillness--
An inward stillness and an inward healing;
That perfect silence where the lips and heart
Are still, and we no longer entertain
Our own imperfect thoughts and vain opinions,
But God alone speaks in us, and we wait
In singleness of heart, that we may know
His will, and in the silence of our spirits,
That we may do His will, and do that only."[34]

A gentleman was asked by an artist friend of some note to come to his home, and see a painting just finished. He went at the time appointed, was shown by the attendant into a room which was quite dark, and left there. He was much surprised, but quietly waited developments. After perhaps fifteen minutes his friend came into the room with a cordial greeting, and took him up to the studio to see the painting, which was greatly admired. Before he left the artist said laughingly, "I suppose you thought it queer to be left in that dark room so long." "Yes," the visitor said. "I did." "Well," his friend replied, "I knew that if you came into my studio with the glare of the street in your eyes you could not appreciate the fine colouring of the picture. So I left you in the dark room till the glare had worn out of your eyes."

The first stage of Moses' prayer-training was wearing the noise of Egypt out of his ears so he could hear the quiet fine tones of God's voice. He who would become skilled in prayer must take a silence course in the University of Arabia. Then came the second stage. Forty years were followed by forty days, twice over, of listening to God's speaking voice up in the mount. Such an ear-course as that made a skilled famous intercessor.

Samuel had an earlier course than Moses. While yet a child before his ears had been dulled by earth sounds they were tuned to the hearing of God's voice. The child heart and ear naturally open upward. They hear easily and believe readily. The roadway of the ear has not been beaten down hard by much travel. God's rains and dews have made it soft, and impressionable. This child's ear was quickly trained to recognize God's voice. And the tented Hebrew nation soon came to know that there was a man in their midst to whom God was talking. O, to keep the heart and inner ear of a child as mature years come!

Of the third of these famous intercessors little is known except of the few striking events in which he figured. Of these, the scene that finds its climax in the opening on Carmel's top of the rain-windows, occupies by far the greater space. And it is notable that the beginning of that long eighteenth chapter of first Kings which tells of the Carmel conflict begins with a message to Elijah from God: "The word of the Lord came to Elijah: ... I will send rain upon the earth." That was the foundation of that persistent praying and sevenfold watching on the mountaintop. First the ear heard, then the voice persistently claimed, and the eye expectantly looked. First the voice of God, then the voice of man. That is the true order. Tremendous results always follow that combination.

<u>Through the Book to God.</u>

With us the training is of the _inner_ ear. And its first training, after the early childhood stage is passed, must usually be through the eye. What God has spoken to others has been written down for us. We hear through our eyes. The eye opens the way to the inner ear. God spoke in His word. He is still speaking in it and through it. The whole thought here is to get _to know God._ He reveals Himself in the word that comes from His own lips, and through His messengers' lips. He reveals Himself in His dealings with men. Every incident and experience of these pages is a mirror held up to God's face. In them we may come to see Him.

This is studying the Bible not for the Bible's sake but for the purpose of knowing God. The object aimed at is not the Book but the God revealed in the Book. A man may go to college and take lectures on the English Bible, and increase his knowledge, and enrich his vocabulary, and go away with utterly erroneous ideas of God. He may go to a law school and study the codes of the first great jurist, and get a clear understanding and firm grasp of the Mosaic enactments, as he must do to lay the foundation of legal training, yet he may remain ignorant of God.

He may even go to a Bible school, and be able to analyze and synthesize, give outlines of books, and contents of chapters and much else of that invaluable and indispensable sort of knowledge and yet fail to understand God and His marvellous love-will. It is not the Book with which we are concerned here but the God through the Book. Not to learn truth but through truth to know Him who is Himself the Truth.

There is a fascinating bit of story told of one of David's mighty men.[35] One day there was a sudden attack upon the camp by the Philistines when the fighting men were all away. This man alone was there. The Philistines were the traditional enemy. The very word "Philistines" was one to strike terror to the Hebrew heart. But this man was reckoned one of the first three of David's mighty men because of his conduct that day. He quietly, quickly gripped his sword and fought the enemy single-handed. Up and down, left and right, hip and thigh he smote with such terrific earnestness and drive that the enemy turned and fled. And we are told that the muscles of his hand became so rigid around the handle of his sword that he could not tell by the feeling where his hand stopped, and the sword began. Man and sword were one that day in the action of service against the nation's enemy. When we so absorb this Book, and the Spirit of Him who is its life that people cannot tell the line of division between the man, and the God within the man, then shall we have mightiest power as God's intercessors in defeating the foe. God and man will be as one in the action of service against the enemy.

<u>A Spirit Illumined Mind.</u>

I want to make some simple suggestions for studying this Book so as to get to God through it. There will be the emphasis of doubling back on one's tracks here. For some of the things that should be said have already been said with a different setting. First there must be the _time_ element. One must get at least a half hour daily when the mind is fresh. A tired mind does not readily _absorb_. This should be persisted in until there is a habitual spending of at least that much time daily over the Book, with a spirit at leisure from all else, so it can take in. Then the time should be given to _the Book itself_. If other books are consulted and read as they will be let that be _after_ the reading of this Book. Let God talk to you direct, rather than through somebody else. Give Him first chance at your ears. This Book in the central place of your table, the others grouped about it. First time given to it.

A third suggestion brings out the circle of this work. _Read prayerfully._ We learn how to pray by reading prayerfully. This Book does not reveal its sweets and strength to the keen mind merely, but to the Spirit enlightened mind. All the mental keenness possible, _with the bright light of the Spirit's illumination_--that is the open sesame. I have sometimes sought the meaning of some passage from a keen scholar who could explain the orientalisms, the fine philological distinctions, the most accurate translations, and all of that, who yet did not seem to know the simple spiritual meaning of the words being discussed. And I have asked the same question of some old saint of God, who did not know Hebrew from a hen's tracks, but who seemed to sense at once the deep spiritual truth taught. The more knowledge, the keener the mind, the better _if_ illumined by the Spirit that inspired these writings.

There is a fourth word to put in here. We must read _thoughtfully_. Thoughtfulness is in danger of being a lost art. Newspapers are so numerous, and literature so abundant, that we are becoming a bright, but a _not thoughtful_ people. Often the stream is very wide but has no depth. Fight shallowness. Insist on reading thoughtfully. A very suggestive word in the Bible for this is "_meditate_." Run through and pick out this word with its variations. The word underneath that English word means to mutter, as though a man were repeating something over and over again, as he turned it over in his mind. We have another word, with the same meaning, not much used now--ruminate. We call the cow a ruminant because she chews the cud. She will spend hours chewing the cud, and then give us the rich milk and cream and butter which she has extracted from her food. That is the word here--ruminate. Chew the cud, if you would get the richest cream and butter here.

And it is remarkable how much chewing this Book of God will stand, in comparison with other books. You chew a while on Tennyson, or Browning, or Longfellow. And I am not belittling these noble writings. I have my own favourite among these men. But they do not yield the richest and yet richer cream found here. This Book of God has stood more of that sort of thing than any other, yet it is the freshest book to be found to-day. You read a passage over the two hundredth time and some new fine bit of meaning comes that you had not suspected to be there.

There is a fifth suggestion, that is easier to make than to follow. _Read obediently._ As the truth appeals to your conscience _let it change your habit and life_.

"Light obeyed, increased light:
Light resisted, bringeth night
Who shall give us power to choose
If the love of light we lose?"[36]

Jesus gives the law of knowledge in His famous words, "If any man willeth to do His will he shall know of the teaching."[37] If we do what we know to do, we will know more. If we know to do, and hesitate and hold back, and do not obey, the inner eye will surely go blind, and the sense of right be dulled and lost. Obedience to truth is the eye of the mind.

<u>Wide Reading.</u>

Then one needs to have a _plan_ of reading. A consecutive plan gathers up the fragments of time into a strong whole. Get a good plan, and stick to it. Better a fairly good plan faithfully followed, than the best plan if used brokenly or only occasionally. Probably all the numerous methods of study may be grouped under three general heads, wide reading, topical study, and textual. We all do some textual study in a more or less small way. Digging into a sentence or verse to get at its true and deep meaning. We all do some topical study probably. Gathering up statements on some one subject, studying a character. The more pretentious name is Biblical Theology, finding and arranging all that is taught in the whole range of the Bible on any one theme.

But I want especially to urge _wide reading_, as being the basis of all study. It is the simple, the natural, the scientific method. It is adapted to all classes of persons. I used to suppose it was suited best to college students, and such; but I was mistaken. It is _the_ method of all for all. It underlies all methods of getting a grasp of this wonderful Book, and so coming to as full and rounded an understanding of God as is possible to men down here.

By wide reading is meant a _rapid reading through_ regardless of verse, chapter, or book divisions. Reading it as _a narrative_, a story. As you would read any book, "The Siege of Pekin," "The Story of an Untold Love," to find out the story told, and be able to tell to another. There will be a reverence of spirit with this book that no other inspires, but with the same intellectual method of running through to see what is here. No book is so fascinating as the Bible when read this way. The revised version is greatly to be preferred here simply because it is a _paragraph_ version. It is printed more like other books. Some day its printed form will be yet more modernized, and so made easier to read.

To illustrate, begin at the first of Genesis, and read rapidly through _by the page_. Do not try to understand all. You will not. Never mind that now. Just push on. Do not try to remember all. Do not think about that. Let stick to you what will. You will be surprised to find how much will. You may read ten or twelve pages in your first half hour. Next time start in where you left off. You may get through Genesis in three or four times, or less or more, depending on your mood, and how fast your habit of reading may be. You will find a whole Bible in Genesis. A wonderfully fascinating book this Genesis. For love stories, plotting, swift action, beautiful language it more than matches the popular novel.

But do not stop at the close of Genesis. Push on into Exodus. The connection is immediate. It is the same book. And so on into Leviticus. Now do not try to understand Leviticus the first time. You will not the hundredth time perhaps. But you can easily group its contents: these chapters tell of the offerings: these of the law of offerings: here is an incident put in: here sanitary regulations: get the drift of the book. And in it all be getting the picture of God--_that is the one point_. And so on through.

A second stage of this wide reading is fitting together the parts. You know the arrangement of our Bible is not chronological wholly, but topical. The Western mind is almost a slave to chronological order. But the Oriental was not so disturbed. For example, open your Bible to the close of Esther, and again at the close of Malachi. This from Genesis to Esther we all know is the historical section: and this second section the poetical and prophetical section. There is some history in the prophecy, and some prophecy and poetry in the historical part. But in the main this first is historical, and this second poetry and prophecy. These two parts belong together. This first section was not written, and then this second. The second belongs in between the leaves of the first. It was taken out and put by itself because the arrangement of the whole Book is topical rather than chronological.

Now the second stage of wide reading is this: fit these parts together. Fit the poetry and the prophecy into the history. Do it on your own account, as though it had never been done. It has been done much better than you will do it. And you will make some mistakes. You can check those up afterwards by some of the scholarly books. And you cannot tell where some parts belong. But meanwhile the thing to note is this: you are absorbing the Book. It is becoming a part of you, bone of your bone, and flesh of your flesh, mentally, and spiritually. You are drinking in its spirit in huge draughts. There is coming a new vision of God, which will transform radically the reverent student. In it all seek to acquire _the historical sense_. That is, put yourself back and see what this thing, or this, meant to these men, as it was first spoken, under these immediate circumstances.

And so push on into the New Testament. Do not try so much to fit the four gospels into one connected story, dovetailing all the parts; but try rather to get a clear grasp of Jesus' movements those few years as told by these four men. Fit Paul's letters into the book of Acts, the best you can. The best book to help in checking up here is Conybeare and Howson's "Life and Letters of St. Paul." That may well be one of the books in your collection.

You see at once that this is a method not for a month, nor for a year, but for years. The topical and textual study grow naturally out of it. And meanwhile you are getting an intelligent grasp of this wondrous classic, you are absorbing the finest literature in the English tongue, and infinitely better yet, you are breathing into your very being a new, deep, broad, tender conception of _God_.

<u>A Mirror Held up to God's Face.</u>

It is simply fascinating too, to find what light floods these pages as they are read back in their historical setting, so far as that is possible. For example turn to the third Psalm, fifth verse,

"I laid me down and slept;
I awaked; for the Lord sustaineth me."

I was brought up in an old-fashioned church where that was sung. I knew it by heart. As a boy I supposed it meant that night-time had come, and David was sleepy; he had his devotions, and went to bed, and had a good night's sleep. That was all it had suggested to me.

But on my first swing through of the wide reading, my eye was caught, as doubtless yours has often been, by the inscription at the beginning of the psalm: "A psalm of David, _when he fled from Absalom his son_." Quickly I turned back to Second Samuel to find that story. And I got this picture. David, an old white-haired man, hurrying one day, barefooted, out of his palace, and his capital city, with a few faithful friends, fleeing for his life, because Absalom his favourite son was coming with the strength of the national army to take the kingdom, and his own father's life. And that night as the king lay down to try to catch some sleep, it was upon the bare earth, with only heaven's blue dome for a roof. And as he lay he could almost hear the steady tramp, tramp of the army, over the hills, seeking his throne and his life. Let me ask you, honestly now; do you think you would have slept much that night? I fear I would have been tempted sorely to lie awake thinking: "here I am, an old man, driven from my kingdom, and my home, by my own boy, that I have loved better than my own life." Do you think _you_ would have slept much? Tell me.

But David speaking of that night afterwards wrote this down:--"I laid me down, and _slept; I awaked_; (the thought is, I awaked _refreshed_) for the Lord sustaineth me." And I thought, as first that came to me, "I never will have insomnia again: I'll trust." And so you see a lesson of trust in God came, in my wide reading, out of the historical setting, that greatly refreshed and strengthened, and that I have never forgotten. What a God, to give sleep under such circumstances!

A fine illustration of this same thing is found in the New Testament in Paul's letter to the Philippians. At one end of that epistle is this scene: Paul, lying in the inner damp cell of a prison, its small creeping denizens familiarly examining this newcomer, in the darkness of midnight, his back bleeding from the stripes, his bones aching, and his feet fast in the stocks. That is one half of the historical setting of this book. And here is the other half: Paul, a prisoner in Rome. If he tries to ease his body by changing his position, swinging one limb over the other, a chain dangling at his ankle reminds him of the soldier by his side. As he picks up a quill to put a last loving word out of his tender heart for these old friends, a chain pulls at his wrist. That is Philippians, the prison epistle, resounding with clanking chain.

What is the keyword of the book, occurring oftener than any other? Patience? Surely that would be appropriate. Long-suffering? Still more fitting would that seem. But, no, the keyword stands in sharpest contrast to these surroundings. Paul used clouds to make the sun's shining more beautiful. Joy, rejoice, rejoicing, is the music singing all the way through these four chapters. What a wondrous Master, this Jesus, so to inspire His friend doing His will!

Every incident and occurrence of these pages becomes a mirror held up to God's face that we may see how wondrous He is.

"Upon Thy Word I rest
Each pilgrim day.
This golden staff is best
For all the way.
What Jesus Christ hath spoken,
Cannot be broken!

"Upon Thy Word I rest;
So strong, so sure,
So full of comfort blest,
So sweet, so pure:
The charter of salvation:
Faith's broad foundation.

"Upon Thy Word I stand:
That cannot die.
Christ seals it in my hand.
He cannot lie.
Thy Word that faileth never:
Abiding ever."[38]

Something about God's Will in Connection With Prayer

<u>He Came to His Own.</u>

The purpose of prayer is to get God's will done. What a stranger God is in His own world! Nobody is so much slandered as He. He comes to His own, and they keep Him standing outside the door, like a pilgrim of the night, staff in hand, while they peer suspiciously at Him through the crack of the hinges.

Some of us shrink back from making a full surrender of life to God. And if the real reason were known it would be found to be that we are _afraid_ of God. We fear He will put something bitter in the cup, or some rough thing in the road. And without doubt the reason we are afraid of God is because we do not _know_ God. The great prayer of Jesus' heart that night with the eleven was, "that they may _know_ Thee the only true God, and Jesus Christ whom Thou didst send."

To understand God's will we must understand something of His character, Himself. There are five common every-day words I want to bring you to suggest something of who God is. They are familiar words, in constant use. The first is the word _father_. "Father" stands for strength, loving strength. A father plans, and provides for, and protects his loved ones. All fathers are not good. How man can extract the meaning out of a fine word, and use the word without its meaning. If you will think of the finest father ever you knew that anybody ever had; think of him now. Then remember this, God is a father, only He is so much finer a father than the finest father you ever knew of. And His will for your _life_--I am not talking about heaven, and our souls just now, that is in it too--His will for your life down here these days is a father's will for the one most dearly loved.

The second word is a finer word. Because woman is finer than man, and was made, and meant to be, this second word is finer than the first. I mean the word _mother_. If father stands for strength, mother stands for love,--great, patient, tender, fine-fibred, enduring love. What would she not do for her loved one! Why, not unlikely she went down into the valley of the shadow that that life might come; and did it gladly with the love-light shining out of her eyes. Yes, and would do it again, that the life may remain if need be. That is a mother. You think of the finest mother ever you knew. And the suggestion brings the most hallowed memories to my own heart. Then remember this: God is a mother, only He is so much finer a mother than the finest mother you ever knew.

The references in scripture to God as a mother are numerous. "Under His wings" is a mother figure. The mother-bird gathers her brood up under her wings to feel the heat of her body, and for protection. The word mother is not used for God in the Bible. I think it is because with God "father" includes "mother." It takes more of the human to tell the story than of the divine. With God, all the strength of the father and all the fine love of the mother are combined in that word "father." And His will for us is a mother's will, a wise loving mother's will for the darling of her heart.

The third word is _friend_. I do not mean to use it in the cheaper meaning. There is a certain kindliness of speech in which all acquaintances are called friends. Tupper says, we call all men friends who are not known to be enemies. But I mean to use the word in its finer meaning. Here, a friend is one who loves you for your sake only and steadfastly loves without regard to any return, even a return-love. The English have a saying that you may fill a church with your acquaintances, and not fill the pulpit seats with your friends. If you may have in your life one or two real friends you are very wealthy. If you will think for a moment of the very best friend you ever knew anybody to have. Then remember this: God is a friend. Only He is ever so much better a friend than the best friend you ever knew of. And the plan He has thought out for your life is such a one as that word would suggest.

The fourth word, I almost hesitate to use, yet I am sure I need not here. The hesitancy is because the word and its relationship are spoken of lightly, frivolously, so much, even in good circles. I mean that rare fine word _lover_. Where two have met, and acquaintance has deepened into friendship, and that in turn into the holiest emotion, the highest friendship. What would he not do for her! She becomes the new human centre of his life. In a good sense he worships the ground she treads upon. And she--she will leave wealth for poverty if only so she may be with him in the coming days. She will leave home and friends, and go to the ends of the earth if his service calls him there. You think of the finest lover, man or woman, you ever knew anybody to have. Then remember this, and let me say it in soft, reverent tones, God is a lover--shall I say in yet more reverent voice, a sweetheart-lover. Only He is so much finer a lover than the finest lover you ever knew of. And His will, His plan for your life and mine--it hushes my heart to say it--is a lover's plan for his only loved one.

The fifth word is this fourth word a degree finer spun, a stage farther on, and higher up, the word _husband_. This is the word on the man side for the most hallowed relationship of earth. This is the lover relationship in its perfection stage. With men husband is not always a finer word than lover. The more's the pity. How man does cheapen God's plan of things; leaves out the kernel, and keeps only an empty shell sometimes. In God's thought a husband is a lover _plus_. He is all that the finest lover is, and more; more tender, more eager, more thoughtful. Two lives are joined, and begin living one life. Two wills, yet one. Two persons, yet one purpose. Duality in unity. Will you call to mind for a moment the best husband you ever knew any woman to have. Then remember this that God is a husband; only He is an infinitely more thoughtful husband than any you ever knew. And His will for your life is a husband's will for his life's friend and companion.

Now, please, do not _you_ take one of these words, and say, "I like that"; and _you_ another and say, "That conception of God appeals to me," and _you_ another. How we do whittle God down to our narrow conceptions! You must take all five words, and think the finest meaning into each, and then put them all together, to get a close up idea of God. He is all that, _and more_.

You see God is so much that it takes a number of earth's relationships put together to get a good suggestion of what He is. He is a father, a mother, a friend, a lover, a husband. I have not brought book, and chapter, and verse. But you know I could spend a long time with you reading over the numerous passages giving these conceptions of God.

And God's will for us is the plan of such a God as that. It includes the body, health and strength; the family and home matters; money and business matters; friendships, including the choice of life's chief friend; it includes service, what service and where; and constant guidance; it includes the whole life, and the world of lives. All this He has thought into, lovingly, carefully. Does a wise mother think of her child's needs into the details, the necessities and the loving extras? That is God.

<u>The One Purpose of Prayer.</u>

Now, the whole thought in prayer is to get the will of a God like that done in our lives and upon this old earth. The greatest prayer any one can offer is, "Thy will be done." It will be offered in a thousand different forms, with a thousand details, as needs arise daily. But every true prayer comes under those four words. There is not a good desirable thing that you have thought of that He has not thought of first, and probably with an added touch not in your thought. Not to grit your teeth and lock your jaw and pray for grace to say, "Thy will be _endured_: it is bitter, but I must be resigned; that is a Christian grace; Thy will be _endured_." Not that, please. Do not slander God like that. There is a superficial idea among men that charges God with many misfortunes and ills for which He is not at all responsible. He is continually doing the very best that can be done under the circumstances for the best results. He has a bad mixture of stubborn warped human wills to deal with. With infinite patience and skill and diplomacy and success too He is ever working at the tangled skein of human life, through the human will.

It may help us here to remember that God has a first and a second will for us: a first choice and a second. He always prefers that His first will shall be accomplished in us. But where we will not be wooed up to that height, He comes down to the highest level we will come up to, and works with us there. For instance, God's first choice for Israel was that He Himself should be their king. There was to be no human, visible king, as with the surrounding nations. He was to be their king. They were to be peculiar in this. But to Samuel's sorrow and yet more to God's, they insisted upon a king. And so God gave them a king. And David the great shepherd-psalmist-king was a man after God's own heart, and the world's Saviour came of the Davidic line. God did His best upon the level they chose and a great best it was. Yet the human king and line of kings was not God's first will, but a second will yielded to because the first would not be accepted. God is ever doing the best for human lives that can be done through the human will.

His first will for our bodies, without doubt, is that there should be a strong healthy body for each of us. But there is a far higher thing being aimed at in us than that. And with keen pain to His own heart, He oft times permits bodily weakness and suffering because in the conditions of our wills only so can these higher and highest things be gotten at. And where the human will comes into intelligent touch with Himself, and the higher can so be reached, with great gladness and eagerness the bodily difficulty is removed by Him.

There are two things, at least, that modify God's first will for us. First of all the degree of our intelligent willingness that He shall have His full sway. And second, the circumstances of one's life. Each of us is the centre of a circle of people, an ever changing circle. If we be in touch with Him God is speaking through each of us to his circle. Our experiences with God: His dealings with us, under the varying circumstances are a part of His message to that circle. God is trying to win men. It takes marvellous diplomacy on His part. And God is a wondrous tactician. But--very reverently--He is a needy God. He needs us to help Him, each in his circle. We must be perfectly willing to have His will done; and more, we must trust Him to know what is best to do in us and with us in the circle of our circumstances. God is a great economist. He wastes no forces. Every bit is being conserved towards the great end in view.

There may be a false submission to His supposed will in some affliction; a not reaching out after _all_ that He has for us. And at the other swing of the pendulum there may be a sort of _logical praying_ for some desirable thing because a friend tells us we should claim it. By logical praying I mean the studying of a statement of God's word, and possibly some one's explanation of it, and hearing or knowing how somebody else has claimed a certain thing through that statement and then concluding that therefore we should so claim. The trouble with that is that it stops too soon. Praying in the Spirit as opposed to logical praying is doing this logical thinking: _then_ quietly taking all to God, to learn what His will is for _you_, under your circumstances, and in the circle of people whom He touches through you.

<u>The Spirit's Prayer Room.</u>

There is a remarkable passage in Paul's Roman letter about prayer and God's will.[39] "And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered; and He that searcheth the hearts knoweth what is the mind of the Spirit, that He maketh intercession for the saints according to the will of God."

Please notice: these words connect back with the verses ending with verse seventeen. Verses eighteen to twenty-five are a parenthesis. As the Spirit within breathes out the "Father" cry of a child, which is the prayer-cry, so He helps us in praying. It is our infirmity that we do not know how to pray _as we ought_. There is willingness and eagerness too. No bother there. But a lack of knowledge. We don't know how. But the Spirit knows how. He is the Master-prayor. He knows God's will perfectly. He knows what best to be praying under all circumstances. And He is within you and me. He is there as a prayer-spirit. He prompts us to pray. He calls us away to the quiet room to our knees. He inclines to prayer wherever we are. He is thinking thoughts that find no response in us. They cannot be expressed in our lips for they are not in our thinking. He prays with an intensity quite beyond the possibility of language to express. And the heart-searcher--God listening above--knows fully what this praying Spirit is thinking within me, and wordlessly praying, for they are one. He recognizes His own purposes and plans being repeated in this man down on the earth by His own Spirit.

And the great truth is that the Spirit within us prays God's will. He teaches us God's will. He teaches us how to pray God's will. And He Himself prays God's will in us. And further that He seeks to pray God's will--that is to pray for the thing God has planned--in us before we have yet reached up to where we know ourselves what that will is.

We should be ambitious to cultivate a healthy sensitiveness to this indwelling Spirit. And when there comes that quick inner wooing away to pray let us faithfully obey. Even though we be not clear what the particular petition is to be let us remain in prayer while He uses us as the medium of His praying.

Oftentimes the best prayer to offer about some friend, or some particular thing, after perhaps stating the case the best we can is this: "Holy Spirit, be praying in me the thing the Father wants done. Father, what the Spirit within me is praying, that is my prayer in Jesus' name. Thy will, what Thou art wishing and thinking, may that be fully done here."

<u>How to Find God's Will.</u>

We should make a study of God's will. We ought to seek to become skilled in knowing His will. The more we know Him the better shall we be able to read intelligently His will.

It may be said that God has two wills for each of us, or, better, there are two parts to His will. There is His will of grace, and His will of government. His will of grace is plainly revealed in His Word. It is that we shall be saved, and made holy, and pure, and by and by glorified in his own presence. His will of government is His particular plan for my life. God has every life planned. The highest possible ambition for a life is to reach God's plan. He reveals that to us bit by bit as we need to know. If the life is to be one of special service He will make that plain, what service, and where, and when. Then each next step He will make plain.

Learning His will here hinges upon three things, simple enough but essential. I must keep _in touch_ with Him so He has an open ear to talk into. I must _delight_ to do His will, _because it is His_. The third thing needs special emphasis. Many who are right on the first two stumble here, and sometimes measure their length on the ground. _His Word must be allowed to discipline my judgment as to Himself and His will_. Many of us stumble on number one and on number two. And very many willing earnest men sprawl badly when it comes to number three. The bother with these is the lack of a disciplined judgment about God and His will. If we would prayerfully _absorb_ the Book, there would come a better poised judgment. We need to get a broad sweep of God's thought, to breathe Him in as He reveals Himself in this Book. The meek man--that is the man willing to yield his will to a higher will--will He guide in his judgment, that is, in his mental processes.[40]

This is John's standpoint in that famous passage in his first epistle.[41] "And this is the boldness that we have towards Him, that, if we ask anything according to His will, He heareth us: and if we know that He heareth us whatsoever we ask, we know that we have the petitions that we have asked of Him." These words dovetail with great nicety into those already quoted from Paul in the eighth of Romans. The whole supposition here is that we have learned His will about the particular matter in hand. Having gotten that footing, we go to prayer with great boldness. For if He wants a thing and I want it and we join--that combination cannot be broken.

May we Pray With Assurance for the Conversion of Our Loved Ones

<u>God's Door into a Home.</u>

The heart of God hungers to redeem the world. For that He gave His own, only Son though the treatment He received tore that father's heart to the bleeding. For that He sent the Holy Spirit to do in men what the Son had done for them. For that He placed in human hands the mightiest of all forces--prayer, that so we might become partners with Him.

For that too He set man in the relationships of kinship and friendship. He wins men through men. Man is the goal, and he is also the road to the goal. Man is the object aimed at. And he is the medium of approach, whether the advance be by God or by Satan. God will not enter a man's heart without his consent, and Satan _can_not. God would reach men through men, and Satan must. And so God has set us in the strongest relation that binds men, the relation of love, that He may touch one through another. Kinship is a relation peculiar to man, and to the earth.

I have at times been asked by some earnest sensitive persons if it is not selfish to be especially concerned for one's own, over whom the heart yearns much, and the prayer offered is more tender and intense and more frequent. Well, if _you_ do not pray for them who will? Who _can_ pray for them with such believing persistent fervour as you! God has set us in the relationship of personal affection and of kinship for just such a purpose. He binds us together with the ties of love that we may be concerned for each other. If there be but one in a home in touch with God, that one becomes God's door into the whole family.

Contact means opportunity, and that in turn means responsibility. The closer the contact the greater the opportunity and the greater too the responsibility. Unselfishness does not mean to exclude one's self, and one's own. It means right proportions in our perspective. Humility is not whipping one's self. It is forgetting one's self in the thought of others. Yet even that may be carried to a bad extreme. Not only is it not selfish so to pray, it is a part of God's plan that we should so pray. I am most responsible for the one to whom I am most closely related.

<u>A Free Agent Enslaved.</u>

One of the questions that is more often asked in this connection than any other perhaps is this: may we pray with assurance for the conversion of our loved ones? No question sets more hearts in an audience to beating faster than does that. I remember speaking in the Boston noonday meeting, in the old Broomfield Street M. E. Church on this subject one week. Perhaps I was speaking rather positively. And at the close of the meeting one day a keen, cultured Christian woman whom I knew came up for a word. She said, "I do not think we can pray like that." And I said, "Why not?" She paused a moment, and her well-controlled agitation revealed in eye and lip told me how deeply her thoughts were stirred. Then she said quietly, "I have a brother. He is not a Christian. The theatre, the wine, the club, the cards--that is his life. And he laughs at me. I would rather than anything else that my brother were a Christian. But," she said, and here both her keenness and the training of her early teaching came in, "I do not think I can pray positively for his conversion, for he is a free agent, is he not? And God will not save a man against his will."

I want to say to you to-day what I said to her. Man _is_ a free agent, to use the old phrase, so far as God is concerned; utterly, wholly free. _And_, he is the most enslaved agent on the earth, so far as sin, and selfishness and prejudice are concerned. The purpose of our praying is not to force or coerce his will; never that. It is to _free_ his will of the warping influences that now twist it awry. It is to get the dust out of his eyes so his sight shall be clear. And once he is free, able to see aright, to balance things without prejudice, the whole probability is in favour of his using his will to choose the only right.

I want to suggest to you the ideal prayer for such a one. It is an adaptation of Jesus' own words. It may be pleaded with much variety of detail. It is this: deliver him from the evil one; and work in him _Thy will_ for him, by Thy power to Thy glory in Jesus, the Victor's name. And there are three special passages upon which to base this prayer. First Timothy, second chapter, fourth verse (American version), "God our Saviour, who would have all men to be saved." That is God's will for your loved one. Second Peter, third chapter, ninth verse, "not wishing (or willing) that any should perish but that all should come to repentance." That is God's will, or desire, for the one you are thinking of now. The third passage is on our side who do the praying. It tells who may offer this prayer with assurance. John, fifteenth chapter, seventh verse, "If ye abide in Me, and My words abide in you, you ask what it is your will to ask, and I will bring it to pass for you."

There is a statement of Paul's in second Timothy that graphically pictures this:[42] "The Lord's servant must not strive "--not argue, nor combat--"but be gentle towards all, apt to teach"--ready and skilled in explaining, helping--"in meekness correcting (or, instructing) them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth, and _they may recover themselves out of the snare of the devil_, having been taken captive by him unto his will."

That word "deliver" in this prayer, as used by Jesus, the word under our English, has a picturesque meaning. It means _rescue_. Here is a man taken captive, and in chains. But he has become infatuated with his captor, and is befooled regarding his condition. Our prayer is, "rescue him from the evil one," and because Jesus is Victor over the captor, the rescue will take place.

Without any doubt we may assure the conversion of these laid upon our hearts by such praying. The prayer in Jesus' name drives the enemy off the battle-field of the man's will, and leaves him free to choose aright. There is one exception to be noted, a very, very rare exception. There may be _extreme_ instances where such a prayer may not be offered; where the spirit of prayer is withdrawn. But such are very rare and extreme, and the conviction regarding that will be unmistakable beyond asking any questions.

And I cannot resist the conviction--I greatly dislike to say this, I would much rather not if I regarded either my own feelings or yours. But I cannot resist the conviction--listen very quietly, so I may speak in quietest tones--that there are people ... in that lower, lost world ... who are there ... because some one failed to put his life in touch with God, and pray.

<u>The Place Where God is Not.</u>

Having said that much let me go on to say this further, and please let me say it all in softest sobbing voice--there is a hell. There must be a hell. You may leave this Bible sheer out of your reckoning in the matter. Still there must be a place for which that word of ugliest associations is the word to use. _Philosophically_ there must be a hell. That is the name for the place where God is not; for the place where they will gather together who insist on leaving God out. God out! There can be no worse hell than that! God away! Man held back by no restraints!

I am very clear it is _not_ what men have pictured it to be. It is not what my childish fancy saw and shrank from terrified. And, please let us be very careful that we never consign anybody there, in our thinking or speaking about them. When that life whose future might be questioned has gone the most we can say is that we leave it with a God infinitely just and the personification of love.

There has been in some quarters an unthinking consigning of persons to a lost world. And there has been in our day a clean swing of the pendulum to the other extreme. Both drifts are to be dreaded. Let us deal very tenderly here, yet with a right plainness in our tenderness. We are to warn men faithfully. We know the Book's plain teaching that these who prefer to leave God out "shall go away." The going is of their own accord and choice. Regarding particular ones we do not know and are best silent. The grave is closing. Let us deal with the living.

One day at the close of the morning hour at a Bible conference in the Alleghany Mountains a young woman came up for a moment's conversation. She spoke about a friend, not a professing Christian, for whom she had prayed much, and who had died unexpectedly. He had passed away during unconsciousness, with no opportunity for exchange of words. She was much agitated as the facts were recited, and then said as she finished, "he is lost and in hell: and I can never pray again."

We talked quietly awhile and I gathered the following facts. He was of a Christian family, perfectly familiar with the Bible, was a thoughtful man, of outwardly correct life in the main, had talked about these matters with others but had never either in conversation or more openly confessed personal faith in Christ. He was not in good health. Then came the sudden end. One other fact came out. She had prayed for his conversion for a long time. She was herself an earnest Christian woman, solicitous for others. There were four facts to go upon regarding him. He knew the way to God. He was thoughtful. He had never openly accepted. Some one had prayed.