LECTURE V

THE PRAYER OF FAITH



Therefore I say unto you, What things so ever ye desire when ye pray, believe

that ye receive them, and ye shall have them . - MARK 11:24.



These words have been by some supposed to refer exclusively to the faith

of miracles. But there is not the least evidence of this. That the text was

not designed by our Savior to refer exclusively to the faith of miracles, is

proved by the connection in which it stands. If you read the chapter, you

will see that Christ and His apostles, as they returned from their place of

retirement in the morning, faint and hungry, saw a fig tree at a little

distance. It looked very beautiful, and doubtless gave signs of having fruit

on it; but when they came nigh, they found nothing on it but leaves. And

Jesus said: "No man eat fruit of thee hereafter for ever. And His disciples

heard it" (Mark 11:14).



"And in the morning, as they passed by, they saw the fig-tree dried up

from the roots.



"And Peter calling to remembrance saith unto Him, Master, behold, the

fig-tree which Thou cursed is withered away.



"And Jesus answering saith unto them, Have faith in God.



"For verily I say unto you, That whosoever shall say unto this mountain,

Be thou removed, and be thou cast into the sea; and shall not doubt in his

heart, but shall believe that those things which he saith shall come to pass;

he shall have whatsoever he saith"(20-23).



Then follow the words of the text: "Therefore I say unto you, What things

so ever ye desire when ye pray, believe that ye receive them, and ye shall

have them."



Our Savior was desirous of giving His disciples instructions respecting the

nature and power of prayer, and the necessity of strong faith in God. He

therefore stated a very strong case, a miracle - one so great as the removal

of a mountain into the sea. And He tells them, that if they exercise a

proper faith in God, they might do such things. But His remarks are not to

be limited to faith merely in regard to working miracles, for he goes on to

say:



"And when ye stand praying, forgive, if ye have ought against any: that

your Father also which is in heaven may forgive you your trespasses. But

if ye do not forgive, neither will your Father which is in heaven forgive

your trespasses" (25, 26).



Does that relate to miracles? When you pray, you must forgive. Is that

required only when a man wishes to work a miracle? There are many other

promises in the Bible nearly related to this, and speaking nearly the same

language, which have been all disposed of in this way, as referring to the

faith employed in miracles. Just as if the faith of miracles was something

different from faith in God!



In my last Lecture I dwelt upon the subject of Prevailing Prayer; and you

will recollect that I passed over the subject of faith in prayer very briefly,

because I wished to reserve it for a separate discussion. The subject of the

present Lecture, then, is The Prayer of Faith. I propose to show:Š



I. That faith is an indispensable condition of prevailing prayer.



II. What it is that we are to believe when we pray.



III. When we are bound to exercise this faith, or to believe that we shall

receive the thing we ask for



IV. That this kind of faith in prayer always does obtain the blessing

sought.



I also propose:



V. to explain how we are to come into the state of mind in which we can

exercise such faith; and,



VI. to answer several objections, which are sometimes alleged against these

views of prayer.



I. FAITH AN INDISPENSABLE CONDITION.



That this is so will not be seriously doubted. There is such a thing as

offering benevolent desires, which are acceptable to God as such, that do

not include the exercise of faith in regard to the actual reception of those

blessings. But such desires are not prevailing prayer, the prayer of faith.



God may see fit to grant the things desired, as an act of kindness and love,

but it would not be properly in answer to prayer. I am speaking now of

the kind of faith that ensures the blessing. Do not understand me as saying

that there is nothing in prayer that is acceptable to God, or that even

obtains the blessing sometimes, without this kind of faith. But I am

speaking of the faith which secures the very blessing it seeks. To prove

that faith is indispensable to prevailing prayer, it is only necessary to

repeat what the apostle James expressly tells us: "If any of you lack

wisdom, let him ask of God, that giveth to all men liberally, and

upbraideth not; and it shall be given him. But let him ask in faith, nothing

wavering. For he that wavereth, is like a wave of the sea driven with the

wind and tossed" (James. 1:5, 6).



II. WHAT WE ARE TO BELIEVE WHEN WE PRAY.



1. We are to believe in the existence of God. "He that cometh to God must

believe that He is" - and in His willingness to answer prayer - "that He

is, and that He is a rewarder of them that diligently seek Him" (Hebrews

11:6). There are many who believe in the existence of God, but do not

believe in the efficacy of prayer. They profess to believe in God, but deny

the necessity or influence of prayer.



2. We are to believe that we shall receive - something - what? Not

something, or anything, as it happens; but some particular thing we ask

for. We are not to think that God is such a Being, that if we ask a fish He

will give us a serpent; or if we ask bread, He will give us a stone. But he

says: "What things so ever ye desire when ye pray, believe that ye receive

them, and ye shall have them." With respect to the faith of miracles, it is

plain that the disciples were bound to believe they should receive just

what they asked for - that the very thing itself should come to pass.



That is what they were to believe. Now, what ought men to believe in

regard to other blessings? Is it a mere loose idea, that if a man prays for a

specific blessing, God will by some mysterious Sovereignty give

something or other to him, or something to somebody else, somewhere?



When a man prays for his children's conversion, is he to believe that either

his children will be converted or somebody else's children - it is

altogether uncertain which? No, this is utter nonsense, and highly

dishonorable to God. We are to believe that we shall receive the very

things that we ask for.



III. WHEN ARE WE BOUND TO MAKE THIS PRAYER?



When are we bound to believe that we shall have the very things we pray

for? I answer "When we have evidence of it." Faith must always have

evidence. A man cannot believe a thing, unless he sees something which he

supposes to be evidence. He is under no obligation to believe, and has no

right to believe, a thing will be done, unless he has evidence. It is the height

of fanaticism to believe without evidence. The kinds of evidence a man

may have are the following:



1. Suppose that God has especially promised the thing. As, for instance,

when God says He is more ready to give His Holy Spirit to them that ask

Him, than parents are to give bread to their children. Here we are bound to

believe that we shall receive it when we pray for it. You have no right to

put an if, and say, "Lord, if it be Thy will, give us Thy Holy Spirit." This

is to insult God. To put an if into God's promise, where God has put

none, is tantamount to charging God with being insincere. It is like saying:

"O God, if Thou art in earnest in making these promises, grant us the

blessing we pray for."



I heard of a case where a young convert was the means of teaching a

minister a solemn truth on the subject of prayer. She was from a very

wicked family, but went to live at a minister's house. While there she was

hopefully converted. One day she went to the minister's study while he

was there - a thing she was not in the habit of doing; and he thought there

must be something the matter with her. So he asked her to sit down, and

kindly inquired into the state of her religious feelings. She then told him

that she was distressed at the manner in which the older Church members

prayed for the Spirit. They would pray for the Holy Spirit to come, and

would seem to be very much in earnest, and plead the promises of God,

and then say: "O Lord, if it be Thy will, grant us these blessings for

Christ's sake." She thought that saying "If it be Thy will," when God had

expressly promised it was questioning whether God was sincere in His

promises. The minister tried to reason her out of it, and he succeeded in

confounding her. But she was distressed and filled with grief, and said: "I

cannot argue the point with you, sir, but it is impressed on my mind that

it is wrong, and dishonoring to God." And she went away, weeping with

anguish. The minister saw she was not satisfied, and it led him to look at

the matter again; and finally he saw that it was putting in an if where God

had put none, but where He had revealed His will expressly; and he saw

that it was an insult to God. Thereupon he went and told his people they

were bound to believe that God was in earnest when He made them a

promise. And the spirit of prayer came down upon that Church, and a

most powerful revival followed.



2. Where there is a general promise in the Scriptures which you may

reasonably apply to the particular case before you. If its real meaning

includes the particular thing for which you pray, or if you can reasonably

apply the principle of the promise to the case, there you have evidence.



For instance, suppose it is a time when wickedness prevails greatly, and

you are led to pray for God's interference. What promise have you? Why,

this one: "When the enemy shall come in like a flood, the Spirit of the

Lord shall lift up a standard against him" (Isaiah 59:19). Here you see a

general promise, laying down a principle of God's administration, which

you may apply to the case before you, as a warrant for exercising faith in

prayer. And if the inquiry is made as to the time in which God will grant

blessings in answer to prayer, you have this promise: "While they are yet

speaking, I will hear" (Isaiah 65:24).



There are general promises and principles laid down in the Bible which

Christians might make use of, if they would only think. Whenever you are

in circumstances to which the promises or principles apply, there you are

to use them. A parent finds this promise: "The mercy of the Lord is from

everlasting to everlasting upon them that fear Him, and His righteousness

unto children's children; to such as keep His covenant, and to those that

remember His commandments to do them" (Psalm 103:17, 18). Now, here

is a promise made to those who possess a certain character. If any parent

is conscious that this is his character, he has a rightful ground to apply it

to himself and his family. If you are this character, you are bound to make

use of this promise in prayer, and believe it, even to your children's

children.



I could go from one end of the Bible to the other, and produce an

astonishing variety of texts that are applicable as promises; enough to

prove, that in whatever circumstances a child of God may be placed, God

has provided in the Bible some promise, either general or particular, which

He can apply, that is precisely suited to his case. Many of God's

promises are very broad, on purpose to cover much ground. What can be

broader than the promise in our text: "What things so ever ye desire when

ye pray"? What praying Christian is there who has not been surprised at

the length and breadth and fullness, of the promises of God, when the

Spirit has applied them to his heart? Who that lives a life of prayer has not

wondered at his own blindness, in not having before seen and felt the

extent of meaning and richness of those promises, when viewed under the

light of the Spirit of God? At such times he has been astonished at his own

ignorance, and found the Spirit applying the promises and declarations of

the Bible in a sense in which he had never before dreamed of their being

applicable.



The manner in which the apostles applied the promises, and prophecies,

and declarations of the Old Testament, places in a strong light the breadth

of meaning, and fullness, and richness of the Word of God. He that walks

in the light of God's countenance, and is filled with the Spirit of God as he

ought to be, will often make an appropriation of promises to himself, and

an application of them to his own circumstances, and the circumstances of

those for whom he prays, that a blind professor of religion would never

dream of making.



3. Where there is any prophetic declaration that the thing prayed for is

agreeable to the will of God. When it is plain from prophecy that the event

is certainly to come, you are bound to believe it, and to make it the ground

for your special faith in prayer. If the time is not specified in the Bible,

and there is no evidence from other sources, you are not bound to believe

that it shall take place now, or immediately. But if the time is specified, or

if the time may be learned from the study of the prophecies, and it

appears to have arrived, then Christians are under obligation to understand

and apply it, by offering the prayer of faith. For instance, take the case of

Daniel, in regard to the return of the Jews from captivity. What does he

say? "I Daniel understood by books the number of the years, whereof the

word of the Lord came to Jeremiah the prophet, that He would accomplish

seventy years in the desolations of Jerusalem" (Daniel 9:2). Here he

learned from books; that is, he studied his Bible, and in that way

understood that the length of the captivity was to be seventy years.



What does he do then? Does he sit down upon the promise, and say:

"God has pledged Himself to put an end to the captivity in seventy years,

and the time has expired, and there is no need of doing anything"? Oh, no.



He says: "And I set my face unto the Lord God, to seek by prayer and

supplications, with fasting, and sackcloth, and ashes" (v. 3). He set

himself at once to pray that the thing might be accomplished. He prayed in

faith. But what was he to believe? What he had learned from the

prophecy. There are many prophecies yet unfulfilled, in the Bible, which

Christians are bound to understand, as far as they are capable of

understanding them, and then make them the basis of believing prayer. Do

not think, as some seem to do, that because a thing is foretold in prophecy

it is not necessary to pray for it, or that it will come whether Christians

pray for it or not. God says, in regard to this very class of events, which

are revealed in prophecy: "I will yet for this be inquired of by the house of

Israel, to do it for them" (Ezekiel 36:37).



4. When the signs of the times, or the providence of God, indicate that a

particular blessing is about to be bestowed, we are bound to believe it. The

Lord Jesus Christ blamed the Jews, and called them hypocrites, because

they did not understand the indications of Providence. They could

understand the signs of the weather, and see when it was about to rain, and

when it would be fair weather; but they could not see, from the signs of

the times, that the time had come for the Messiah to appear, and build up

the house of God. There are many professors of religion who are always

stumbling and hanging back whenever anything is proposed to be done.



They always say: "The time has not come - the time has not come";

when there are others who pay attention to the signs of the times, and

who have spiritual discernment to understand them. These pray in faith

for the blessing, and it comes.



5. When the Spirit of God is upon you, and excites strong desires for any

blessing, you are bound to pray for it in faith. You are bound to infer, from

the fact that you find yourself drawn to desire such a thing while in the

exercise of such holy affections as the Spirit of God produces, that these

desires are the work of the Spirit. People are not apt to desire with the

right kind of desires, unless they are excited by the Spirit of God. The

apostle refers to these desires, excited by the Spirit, in his Epistle to the

Romans, where he says: "Likewise the Spirit also helpeth our infirmities:

for we know not what we should pray for as we ought: but the Spirit itself

maketh intercession for us with groanings which cannot be uttered. And

He that searcheth the hearts knoweth what is the mind of the Spirit,

because He maketh intercession for the saints according to the will of

God" (Romans 8:26, 27). Here, then, if you find yourself strongly drawn

to desire a blessing, you are to understand it as an intimation that God is

willing to bestow that particular blessing, and so you are bound to believe

it. God does not trifle with His children. He does not go and excite in them

a desire for one blessing, to turn them off with something else. But He

excites the very desires He is willing to gratify. And when they feel such

desires, they are bound to follow them out till they get the blessing.



IV. THIS KIND OF FAITH ALWAYS OBTAINS THE OBJECT.



The text is plain here, to show that you shall receive the very thing prayed

for. It does not say: "Believe that ye shall receive, and ye shall either have

that or something else equivalent to it." To prove that this faith obtains

the very blessing that is asked, I observe:



1. That otherwise we could never know whether our prayers were

answered. We might continue praying and praying, long after the prayer

was answered by some other blessing equivalent to the one for which we

asked.



2. If we are not bound to expect the very thing we ask for, it must be that

the Spirit of God deceives us. Why should He excite us to desire a certain

blessing when He means to grant something else?



3. What is the meaning of this passage: "If his son ask bread, will he give

him a stone"? (Matthew 7:9). Does not our Savior rebuke the idea that

prayer may be answered by giving something else? What encouragement

have we to pray for any thing in particular, if we are to ask for one thing

and receive another? Suppose a Christian should pray for a revival here -

he would be answered by a revival in China! Or he might pray for a

revival, and God would send the cholera or an earthquake! All the history

of the Church shows that when God answers prayer He gives His people

the very thing for which their prayers are offered. God confers other

blessings, on both saints and sinners, which they do not pray for at all. He

sends His rain both upon the just and the unjust. But when He answers

prayer, it is by doing what they ask Him to do. To be sure, He often more

than answers prayer. He grants them not only what they ask, but often

connects other blessings with it.



4. Perhaps a difficulty may be felt about the prayers of Jesus Christ.



People may ask: "Did not He pray in the garden for the cup to be

removed, and was His prayer answered?" I answer that this is no

difficulty at all, for the prayer was answered. The cup He prayed to be

delivered from was removed. This is what the apostle refers to when he

says: "Who in the days of His flesh, when He had offered up prayers and

supplications with strong crying and tears unto Him that was able to save

Him from death, was heard in that He feared" (Hebrews 5:7).



Some have supposed that He was praying against the cross, and begging to

be delivered from dying on the cross! Did Christ ever shrink from the

cross? Never. He came into the world on purpose to die on the cross, and

He never shrank from it. But He was afraid He should die in the garden



before He came to the cross. The burden on His soul was so great, and

produced such an agony that He felt as if He was at the point of dying.



His soul was sorrowful even unto death. But the angel appeared unto Him,

strengthening Him. He received the very thing for which He asked; as He

says: "I knew that Thou hearest Me always" (John 11:42). 22

But there is another case which is often brought up, that of the apostle

Paul praying against the "thorn in the flesh." He says: "I besought the

Lord thrice, that it might depart from me." And the Lord answered him:

"My grace is sufficient for thee" (2 Corinthians 12:7-9). It is the opinion

of Dr. Clarke and others, that Paul's prayer was answered in the very

thing for which he prayed; that "the thorn in the flesh, the messenger of

Satan," of which he speaks, was a false apostle who had distracted and

perverted the Church at Corinth; that Paul prayed against his influence,

the Lord answering him by the assurance: "My grace is sufficient for

thee." 



But admitting that Paul's prayer was not answered by the granting of the

particular thing for which he prayed, in order to make out this case as an

exception to the prayer of faith, they are obliged to assume the very thing

to be proved; and that is, that the apostle prayed in faith. There is no

reason to suppose that Paul would always pray in faith, any more than

that any other Christian does. The very manner in which God answered

him shows that it was not in faith. He virtually tells him: "That thorn is

necessary for your sanctification, and to keep you from being exalted

above measure, I sent it upon you in love, and in faithfulness, and you

have no business to pray that I should take it away. LET IT ALONE.



There is not only no evidence that Paul prayed in faith, but a strong

presumption that he did not. From the record it is evident that he had

nothing on which to repose faith. There was no express promise, no

general promise that could be applicable - no providence of God, no

prophecy, no teaching of the Spirit, that God would remove this thorn;

but the presumption was that God would not remove it, since He had

given it for a particular purpose. The prayer appears to have been selfish,

praying against a mere personal influence. This was not any personal

suffering that retarded his usefulness, but, on the contrary, it was given

him to increase his usefulness by keeping him humble; and because on

some account he found it inconvenient and mortifying, he set himself to

pray out of his own heart, evidently without being led to do so by the

Spirit of God. Could Paul pray in faith without being led by the Spirit of

God, any more than any other man? And will any one undertake to say

that the Spirit of God led him to pray that this might be removed, when

God Himself had given it for a particular purpose, which purpose could be

answered only as the "thorn" continued with him?



Why, then, is this made an exception to the general rule laid down in the

text, that a man shall receive whatsoever he asks in faith? I was once

amazed and grieved, at a public examination at a Theological Seminary, to

hear them "darken counsel by words without knowledge" on this subject.



This case of Paul, and that of Christ just adverted to, were both of them

cited as instances to prove that the prayer of faith would not be answered

in the particular thing for which they prayed. Now, to teach such

sentiments as these, in or out of a Theological Seminary, is to trifle with

the Word of God, and to break the power of the Christian ministry. Has it

come to this, that our grave doctors in our seminaries are employed to

instruct Zion's watchmen to believe and teach that it is not to be expected

that the prayer of faith is to be answered in the granting of the object for

which we pray? Oh, tell it not in Gath, nor let the sound reach Askelon!



What is to become of the Church while such are the views of its gravest

and most influential ministers? I would be neither unkind nor censorious,

but, as one of the ministers of Jesus Christ, I feel bound to bear testimony

against such a perversion of the Word of God.



5. It is evident that the prayer of faith will obtain the blessing, from the

fact that our faith rests on evidence that to grant that thing is the will of

God. Not evidence that something else will be granted, but that this

particular thing will be. But how, then, can we have evidence that this

thing will be granted, if another thing is to be granted? People often receive

more than they pray for. Solomon prayed for wisdom, and God granted

him riches and honor in addition. So, a wife sometimes prays for the

conversion of her husband, and if she offers the prayer of faith, God may

not only grant that blessing, but convert her child, and her whole family



Blessings seem sometimes to "hang together," so that if a Christian gains

one he gets them all.



V. HOW WE ARE TO COME INTO THIS STATE OF MIND.



That is to say, the state of mind in which we can offer such prayer. People

often ask: "How shall I offer such prayer? Shall I say: 'Now I will pray in

faith for such and such blessings'?" No, the human mind is not moved in

this way. You might just as well say: "Now I will call up a spirit from the

bottomless pit."



1. You must first obtain evidence that God will bestow the blessing. How

did Daniel make out to offer the prayer of faith? He searched the

Scriptures. Now, you need not let your Bible lie on a shelf, and expect

God to reveal His promises to you. "Search the Scriptures," and see where

you can get either a general or special promise, or a prophecy, on which

you can plant your feet. Go through your Bible, and you will find it full of

such precious promises, which you may plead in faith.



A curious case occurred in one of the towns in the western part of the

State of New York. There was a revival there. A certain clergyman came to

visit the place, and heard a great deal said about the Prayer of Faith. He

was staggered at what they said, for he had never regarded the subject in

the light in which they did. He inquired about it of the minister that was

laboring there. The minister requested him, in a kind spirit, to go home and

take his Testament, look out the passages that refer to prayer, and go

round to his most praying people and ask them how they understood

these passages. He did so, going to his praying men and women, reading

the passages, without note or comment, and asking what they thought. He

found that their plain common sense had led them to understand these

passages and to believe that they meant just what they say. This affected

him; then, the fact of his presenting the promises before their minds

awakened the spirit of prayer in them, and a revival followed.



I could name many individuals who have set themselves to examine the

Bible on this subject, who, before they got half through with it, have been

filled with the spirit of prayer. They found that God meant by His

promises just what a plain, common-sense man would understand them to

mean. I advise you to try it. You have Bibles; look them over, and

whenever you find a promise that you can use, fasten it in your mind

before you go on; and you will not get through the Book without finding

out that God's promises mean just what they say.



2. Cherish the good desires you have. Christians very often lose their good

desires by not attending to this; and then their prayers are mere words,

without any desire or earnestness at all. The least longing of desire must be

cherished. If your body were likely to freeze, and you had even the least

spark of fire, how you would cherish it! So, if you have the least desire for

a blessing, let it be ever so small, do not trifle it away. Do not lose good

desires by levity, by censoriousness, by worldly-mindedness. Watch and

pray.



3. Entire consecration to God is indispensable to the prayer of faith. You

must live a holy life, and consecrate all to God - your time, talents,

influence - all you have, and all you are, to be His entirely. Read the lives

of pious men, and you will be struck with this fact, that they used to set

apart times to renew their covenant, and dedicate themselves anew to God;

and whenever they have done so, a blessing has always followed

immediately. If I had President Edwards' works here, I could read

passages showing how it was in his days. 



4. You must persevere. You are not to pray for a thing once and then

cease, and call that the prayer of faith. Look at Daniel. He prayed

twenty-one days, and did not cease till he had obtained the blessing. He

set his heart and his face unto the Lord, to seek by prayer and

supplications, with fasting, and sackcloth, and ashes; and he held on three

weeks, and then the answer came. And why did not it come before? God

sent an Archangel to bear the message, but the devil hindered him all this

time. See what Christ says in the Parable of the Unjust Judge, and the

Parable of the Loaves. What does He teach us by them? Why, that God

will grant answers to prayer when it is importunate. "Shall not God

avenge His own elect, which cry day and night unto Him?" (Luke 18:7.)



5. If you would pray in faith, be sure to walk every day with God. If you

do, He will tell you what to pray for. Be filled with His Spirit, and He will

give you objects enough to pray for. He will give you as much of the spirit

of prayer as you have strength of body to bear.



Said a good man to me: "Oh, I am dying for the want of strength to pray!



My body is crushed, the world is on me, and how can I forbear praying?"

I have known that man go to bed absolutely sick, for weakness and

faintness, under the pressure. And I have known him pray as if he would

do violence to Heaven, and then have seen the blessing come as plainly in

answer to his prayer as if it were revealed, so that no person would doubt

it any more than if God had spoken from heaven. Shall I tell you how he

died? He prayed more and more; he used to take the map of the world

before him, and pray, and look over the different countries and pray for

them, till he absolutely expired in his room, praying. Blessed man! He was

the reproach of the ungodly, and of carnal, unbelieving professors; but he

was the favorite of Heaven, and a prevailing prince in prayer.



VI. OBJECTIONS BROUGHT AGAINST THIS DOCTRINE.



1. "It leads to fanaticism and amounts to a new revelation." Why should

this be a stumbling-block? They must have evidence to believe, before

they can offer the prayer of faith. And if God should give other evidence

besides the senses, where is the objection? True, there is a sense in which

this is a new revelation; it is making known a thing by His Spirit. But it is

the very revelation which God has promised to give. It is just the one we

are to expect, if the Bible is true; that when we know not what we ought

to pray for, according to the will of God, His Spirit helps our infirmities,

and teaches us. Shall we deny the teaching of the Spirit?



2. It is often asked: "Is it our duty to offer the prayer of faith for the

salvation of all men?" I answer: "No," for that is not a thing according to

the will of God. It is directly contrary to His revealed will. We have no

evidence that all will be saved. We should feel benevolently to all, and, in

itself considered, desire their salvation. But God has revealed that many of

the human race shall be damned, and it cannot be a duty to believe that all

shall be saved, in the face of a revelation to the contrary. In Christ's

prayer in John 17, He expressly said: "I pray not for the world, but for

those Thou hast given me" (v. 9).



3. But some ask: "If we were to offer this prayer for all men, would not all

be saved?" I answer: "Yes, and so they would be saved, if they would all

repent. But they will not."



4. But you ask: "For whom are we to pray this prayer? We want to know

in what cases, for what persons, and places, and at what times, we are to

make the prayer of faith." I answer, as I have already answered: "When

you have evidence - from promises, or prophecies, or providences, or the

leadings of the Spirit - that God will do the things for which you pray."



5 "How is it that so many prayers of pious parents for their children are

not answered? Did you not say there was a promise which pious parents

may apply to their children? Why is it, then, that so many pious, praying

parents have had impenitent children, who have died in their sins?" Grant

that it is so, what does it prove? "Let God be true, but every man a liar"



(Romans 3:4). Which shall we believe, that God's promise has failed, or

that these parents did not do their duty? Perhaps they did not believe the

promise, or did not believe there was any such thing as the prayer of faith.



Wherever you find a professor who does not believe in any such prayer,

you find, as a general thing, that he has children and domestics yet in their

sins.



6. "Will not these views lead to fanaticism? Will not many people think

they are offering the prayer of faith when they are not?" That is the same

objection that Unitarians make against the doctrine of regeneration - that

many people think they have been born again when they have not. It is an

argument against all spiritual religion whatever. Some think they have it

when they have not, and are fanatics. But there are those who know what

the prayer of faith is, just as there are those who know what spiritual

experience is, though it may stumble cold-hearted professors who know it

not. Even ministers often lay themselves open to the rebuke which Christ

gave to Nicodemus: "Art thou a master in Israel, and knowest not these

things?" (John 3:10.)



REMARKS.



1. Persons who have not known by experience what the prayer of faith is,

have great reason to doubt their own piety. This is by no means

uncharitable. Let them examine themselves. It is to be feared that they

understand prayer as little as Nicodemus did the New Birth. They have

not walked with God, and you cannot describe it to them, any more than

you can describe a beautiful painting to a blind man.



2. There is reason to believe that millions are in hell because professors

have not offered the prayer of faith. When they had promises under their

eye, they have not had faith enough to use them. The signs of the times,

and the indications of Providence, were favorable, perhaps, and the Spirit

of God prompted desires for their salvation. There was evidence enough

that God was ready to grant a blessing, and if professors had only prayed

in faith, God would have granted it; but He turned it away, because they

could not discern the signs of the times.



3. You say: "This leaves the Church under a great load of guilt." True, it

does so; and no doubt multitudes will stand up before God, covered all

over with the blood of souls that have been lost through their want of

faith. The promises of God, accumulated in their Bibles, will stare them in

the face, and weigh them down to hell.



4. Many professors of religion live so far from God, that to talk to them

about the prayer of faith, is all unintelligible. Very often the greatest

offense possible to them, is to preach about this kind of prayer.



5. I now want to ask professors a few questions. Do you know what it is

to pray in faith? Did you ever pray in this way? Have you ever prayed till

your mind was assured the blessing would come - till you felt that rest in

God, that confidence, as if you saw God come down from heaven to give it

to you? If not, you ought to examine your foundation. How can you live

without praying in faith? How do you live in view of your children, while

you have no assurance whatever that they will be converted? One would

think you would go deranged. I knew a father who was a good man, but

had erroneous views respecting the prayer of faith; and his whole family

of children were grown up, without one of them being converted. At length

his son sickened, and seemed about to die. The father prayed, but the son

grew worse, and seemed sinking into the grave without hope. The father

prayed, till his anguish was unutterable. He went at last and prayed (there

seemed no prospect of his son surviving) so that he poured out his soul as

if he would not be denied, till at length he got an assurance that his son

would not only live but be converted; and that not only this one, but his

whole family would be converted to God. He came into the house, and

told his family his son would not die. They were astonished at him. "I tell

you," said he, "he will not die. And no child of mine will ever die in his

sins." That man's children were all converted, years ago.



What do you think of that? Was that fanaticism? If you believe so, it is

because you know nothing about the matter. Do you pray so? Do you live

in such a manner that you can offer such prayer for your children? I know

that the children of professors may sometimes be converted in answer to

the prayers of somebody else. But ought you to live so? Dare you trust to

the prayers of others, when God calls you to sustain this important

relation to your children?



Finally; see what combined effort is made to dispose of the Bible. The

wicked are for throwing away the threatenings of the Bible, and the

Church the promises. And what is there left? Between them, they leave

the Bible a blank. I ask it in love: "What is our Bible good for, if we do not

lay hold of its precious promises, and use them as the ground of our faith

when we pray for the blessing of God?" You had better send your Bibles

to the heathen, where they will do some good, if you are not going to

believe and use them. I have no evidence that there is much of this prayer

now in this Church, or in this city. And what will become of them? What

will become of your children? - your neighbors? - the wicked?



LECTURE VI

THE SPIRIT OF PRAYER



Likewise the Spirit also helpeth our infirmities: for we know not what we

should pray for as we ought: but the Spirit itself maketh intercession for us

with groanings which cannot be uttered. And He that searcheth the hearts

knoweth what is the mind of the Spirit, because He maketh intercession for

the saints according to the will of God. - Romans 8:26, 27.



My last Lecture but one was on the subject of Effectual Prayer; in which I

observed that one of the most important attributes of effectual or

prevailing prayer is FAITH. This was so extensive a subject that I

reserved it for a separate discussion. And accordingly my last Lecture was

on the subject of Faith in Prayer, or, as it is termed, the Prayer of Faith. It

was my intention to discuss the subject in a single Lecture. But as I was

under the necessity of condensing so much on some points, it occurred to

me, and was mentioned by others, that there might be some questions

which people would ask, that ought to be answered more fully, especially

as the subject is one on which there is so much darkness. One grand design

in preaching is to exhibit the truth in such a way as to answer the

questions which would naturally arise in the minds of those who read the

Bible with attention, and who want to know what it means, so that they

can put it in practice. In explaining the text, I propose to show:



I. What Spirit is here spoken of: "The Spirit also helpeth our

infirmities."



II. What that Spirit does for us.



III. Why He does what the text declares Him to do.



IV. How He accomplishes it.



V. The degree in which He influences the minds of those who are under

His influence.



VI. How His influences are to be distinguished from the influences of

evil spirits. or from the suggestions of our own minds.



VII. How we are to obtain this agency of the Holy Spirit.



VIII. Who have a right to expect to enjoy His influences in this matter -

or for whom the Spirit does the things spoken of in the text.



I. WHAT SPIRIT IS SPOKEN OF.



Some have supposed that the Spirit spoken of in the text means our own

spirit - our own mind. But a little attention to the text will show plainly

that this is not the meaning. "The Spirit helpeth our infirmities" would

then read, "Our own spirit helpeth the infirmities of our own spirit" -

and "Our own spirit maketh intercession for our own spirit." You can

make no sense of it on that supposition. It is evident from the manner in

which the text is introduced that the Spirit referred to is the Holy Ghost.



"For if ye live after the flesh, ye shall die: but if ye through the Spirit do

mortify the deeds of the body, ye shall live. For as many as are led by the

Spirit of God, they are the sons of God. For ye have not received the

spirit of bondage again to fear; but ye have received the spirit of adoption,

whereby we cry, Abba, Father. The Spirit itself beareth witness with our

spirit, that we are the children of God" (Romans 8:13-16). And the text is

plainly speaking of the same Spirit.



II. WHAT THE SPIRIT DOES.



He intercedes for the saints. "He maketh intercession for us," and "helpeth

our infirmities," when "we know not what to pray for as we ought." He

helps Christians to pray "according to the will of God," or for the things

that God desires them to pray for.



III. WHY IS THE HOLY SPIRIT THUS EMPLOYED?



Because of our ignorance. Because we know not what we should pray for

as we ought. We are so ignorant both of the will of God, revealed in the

Bible, and of His unrevealed will, as we ought to learn it from His

providence. 



Mankind are vastly ignorant both of the promises and

prophecies of the Bible, and blind to the providence of God. And they are

still more in the dark about those points of which God has said nothing

but through the leadings of His Spirit. I have named these four sources of

evidence on which to ground faith in prayer - promises, prophecies,

providences, and the Holy Spirit. When all other means fail of leading us

to the knowledge of what we ought to pray for, the Spirit does it.



IV. HOW DOES HE MAKE INTERCESSION?



In what mode does He operate, so as to help our infirmities?



1. Not by superseding the use of our faculties. It is not by praying for us,

while we do nothing. He prays for us by exciting our faculties. Not that

He immediately suggests to us words, or guides our language. But He

enlightens our minds, and makes the truth take hold of our souls. He leads

us to consider the state of the Church, and the condition of sinners around

us. The manner in which He brings the truth before the mind, and keeps it

there till it produces its effect, we cannot tell. But we can know as much

as this - that He leads us to a deep consideration of the state of things;

and the result of this, the natural and philosophical result, is, deep feeling.



When the Spirit brings the truth before a man's mind there is only one

way in which he can keep from deep feeling. That is, by turning away his

thoughts, and leading his mind to think of other things. Sinners, when the

Spirit of God brings the truth before them, must feel. They feel wrong, as

long as they remain impenitent. So, if a man is a Christian, and the Holy

Spirit brings the subject into warm contact with his heart, it is just as

impossible he should not feel as it is that your hand should not feel if you

put it into the fire. If the Spirit of God leads a man to dwell on things

calculated to excite overpowering feelings regarding the salvation of souls,

and he is not excited thereby, it proves that he has no love for souls,

nothing of the Spirit of Christ, and knows nothing about Christian

experience.



2. The Spirit makes the Christian feel the value of souls and the guilt and

danger of sinners in their present condition. It is amazing how dark and

stupid Christian often are about this. Even Christian parents let their

children go right down to hell before their eyes, and scarcely seem to

exercise a single feeling, or put forth an effort to save them. And why?



Because they are so blind to what hell is, so unbelieving about the Bible,

so ignorant of the precious promises which God has made to faithful

parents. They grieve the Spirit of God away - and it is in vain to make

them pray for their children, while the Spirit of God is away from them.



3. He leads Christians to understand and apply the promises of Scripture.



It is wonderful that in no age have Christians been able fully to apply the

promises of Scripture to the events of life, as they go along. This is not

because the promises themselves are obscure. But there has always been a

wonderful disposition to overlook the Scriptures, as a source of light

respecting the passing events of life. How astonished the apostles were at

Christ's application of so many prophecies to Himself! They seemed to

be continually ready to exclaim: "Astonishing! Can it be so? We never

understood it before!" Who, that has witnessed the manner in which the

apostles, influenced and inspired by the Holy Ghost, applied passages of

the Old Testament to Gospel times, has not been amazed at the richness

of meaning which they found in the Scriptures? So it has been with many a

Christian; while deeply engaged in prayer he has seen that passages of

Scripture are appropriate which he never thought of before as having any

such application.



I once knew an individual who was in great spiritual darkness. He had

retired for prayer, resolved that he would not desist till he had found the

Lord. He kneeled down and tried to pray. All was dark, and he could not

pray. He rose from his knees, and stood awhile; but he could not give it

up, for he had promised that he would not let the sun go down before he

had given himself to God. He knelt again; but was all dark, and his heart

was as hard as before. He was nearly in despair, and said in agony: "I have

grieved the Spirit of God away, and there is no promise for me. I am shut

out from the presence of God." But his resolution was formed not to give

over, and again he knelt down. He had said but a few words when this

passage came into his mind, as fresh as if he had just read it: "Ye shall seek

Me, and find Me, when ye shall search for Me with all your heart"

(Jeremiah 29:13). He saw that though this promise was in the Old

Testament, and addressed to the Jews, it was still as applicable to him as

to them. And it broke his heart, like the hammer of the Lord, in a moment.



And he prayed, and rose up happy in God. 



Thus it often happens when professors of religion are praying for their

children. Sometimes they pray, and are in darkness and doubt, feeling as if

there were no foundation for faith, and no special promises for the children

of believers. But while they have been pleading, God has shown them the

full meaning of some promise, and their soul has rested on it as on His

mighty arm. I once heard of a widow who was greatly exercised about her

children, till this passage was brought powerful to her mind: "Thy

fatherless children, I will preserve them alive; and let Thy widows trust in

Me" (Jeremiah 49:11). She saw it had an extended meaning, and she was

enabled to lay hold of it, as it were, with her hands. She prevailed in

prayer, and her children were converted. The Holy Spirit was sent into the

world by the Savior to guide His people, and instruct them and bring

things to their remembrance, as well as to convince the world of sin.



4. The Spirit leads Christians to desire and pray for things of which

nothing is specifically said in the Word of God. Take the case of an

individual. That God is willing to save is a general truth. So it is a general

truth that He is willing to answer prayer. But how shall I know the will of

God respecting that individual - whether I can pray in faith according to

the will of God for the conversion and salvation of that individual, or not?



Here the agency of the Spirit comes in to lead the minds of God's people

to pray for those individuals, and at those times, when God is prepared to

bless them. When we know not what to pray for, the Holy Spirit leads the

mind to dwell on some object, to consider its situation, to realize its value,

and to feel for it, and pray, and "travail in birth," till the person is

converted. This sort of experience, I know, is less common in cities than it

is in some parts of the country, because of the infinite number of things

which in cities divert the attention and grieve the Spirit.



I have had much opportunity to know how it has been in some districts. I

was acquainted with an individual who used to keep a list of persons for

whom he was especially concerned; and I have had the opportunity to

know a multitude of persons, for whom he became thus interested, who

were immediately converted. I have seen him pray for persons on his list

when he was literally in an agony for them; and have sometimes known

him call on some other person to help him pray for such a one. I have

known his mind to fasten thus on an individual of hardened, abandoned

character, and who could not be reached in any ordinary way. In a town in

a north part of this State, where there was a revival, there was a certain

individual who was a most violent and outrageous opposer. He kept a

tavern, and used to delight in swearing at a desperate rate, whenever there

were Christians within hearing, on purpose to hurt their feelings. He was

so bad that one man said he believed he should have to sell his place, or

give it away, and move out of town, for he could not live near a man who

swore so. This good man of whom I was speaking passed through the

town, and, hearing of the case, was very much grieved and distressed for

the individual. He took him on his praying list. The case weighed on his

mind when he was asleep and when he was awake. He kept thinking about

the ungodly man, and praying for him for days. And, the first we knew of

it, the tavern keeper came into a meeting, got up and confessed his sins,

and poured out his soul. His barroom immediately became the place where

they held prayer meetings. In this manner the Spirit of God leads

individual Christians to pray for things which they would not pray for,

unless they were led by the Spirit; and thus they pray for things

"according to the will of God."



Great evil has been done by saying that this kind of influence amounts to a

new revelation. Many people will be so afraid of it, if they hear it called a

new revelation, that they will not stop to inquire what it means, or

whether the Scriptures teach it or not. The plain truth of the matter is, that

the Spirit leads a man to pray; and if God leads a man to pray for an

individual, the inference from the Bible is, that God designs to save that

individual. If we find, by comparing our state of mind with the Bible, that

we are led by the Spirit to pray for an individual, we have good evidence

to believe that God is prepared to bless him.



5. By giving to Christians a spiritual discernment respecting the

movements and developments of Providence. Devoted, praying Christians

often see these things so clearly, and look so far ahead, as greatly to

stumble others. They sometimes almost seem to prophesy. No doubt

persons may be deluded, and sometimes are, by leaning to their own

understanding when they think they are led by the Spirit. But there is no

doubt that a Christian may be made to discern clearly the signs of the

times, so as to understand, by Providence, what to expect, and thus to

pray for it in faith. Thus they are often led to expect a revival, and to pray

for it in faith, when nobody else can see the least signs of it.



There was a woman in New Jersey, in a place where there had been a

revival. She was very positive there was going to be another. She wanted

to have "conference meetings" appointed. But the minister and elders saw

nothing to encourage it, and would do nothing. She saw they were blind,

and so she went forward, and got a carpenter to make seats for her, for she

said she would have meetings in her own house; there was certainly going

to be a revival. She had scarcely opened her doors for meetings, before the

Spirit of God came down with great power, and these sleepy Church

members found themselves surrounded all at once with convicted sinners.



They could only say: "Surely the Lord is in this place; and we knew it

not" (Genesis 28:16). The reason why such persons as this praying

woman understand the indication of God's will is not because of the

superior wisdom that is in them, but because the Spirit of God leads them

to see the signs of the times. And this, not by revelation; but they are led

to see that converging of providences to a single point which produces in

them a confident expectation of a certain result.



V. THE DEGREE OF INFLUENCE.



In what degree are we to expect the Spirit of God to affect the minds of

believers? The text says: "The Spirit maketh intercession with groanings

that cannot be uttered." The meaning of this I understand to be, that the

Spirit excites desires too great to be uttered except by groans - making

the soul too full to utter its feelings by words, so that the person can only

groan them out to God, who understands the language of the heart.



VI. DISTINGUISHING THE INFLUENCES.



How are we to know whether it is the Spirit of God that influences our

minds, or not?



1. Not by feeling that some external influence or agency is applied to us.



We are not to expect to feel our minds in direct physical contact with God.



If such a thing can be, we know of no way in which it can be made

sensible. We know that we exercise our minds freely, and that our

thoughts are exercised on something that excites our feelings. But we are

not to expect a miracle to be wrought, as if we were led by the hand,

sensibly, or like something whispered in the ear, or any miraculous

manifestation of the will of God.



Individuals often grieve the Spirit away, because they do not harbor Him

and cherish His influences. Sinners often do this ignorantly. They suppose

that if they were under conviction by the Spirit, they should have

such-and-such mysterious feelings - a shock would come upon them

which they could not mistake. Many Christians are so ignorant of the

Spirit's influences, and have thought so little about having His assistance

in prayer, that when they have such influences they do not know it, and

so do not yield to them, and cherish them. We are sensible of nothing in

the case, only the movement of our own minds. There is nothing else that

can be felt. We are merely sensible that our thoughts are intensely

employed on a certain subject.



Christians are often unnecessarily misled and distressed on this point, for

fear they have not the Spirit of God. They feel intensely, but they know

not what makes them feel. They are distressed about sinners; but should

they not be distressed, when they think of their condition? They keep

thinking about them all the time, and why should they not be distressed?



Now the truth is, that the very fact that you are thinking upon them is

evidence that the Spirit of God is leading you. Do you not know that the

greater part of the time these things do not affect you so? The greater part

of the time you do not think much about the case of sinners. You know

their salvation is always equally important. But at other times, even when

you are quite at leisure, your mind is entirely dark, and vacant of any

feeling for them. But now, although you may be busy about other things,

you think, you pray, and feel intensely for them, even while you are about

business that at other times would occupy all your thoughts. Now, almost

every thought you have is: "God have mercy upon them!" Why is this?



Why, their case is placed in a strong light before your mind. Do you ask

what it is that leads your mind to exercise benevolent feelings for sinners,

and to agonize in prayer for them? What can it be but the Spirit of God?



There are no devils that would lead you so. If your feelings are truly

benevolent, you are to consider it as the Holy Spirit leading you to pray

for things according to the will of God.



2. "Try the spirits" by the Bible. People are sometimes led away by

strange fantasies and crazy impulses. If you compare them faithfully with

the Bible, you never need be led astray. You can always know whether

your feelings are produced by the Spirit's influences, by comparing your

desires with the spirit and temper of religion, as described in the Bible.



The Bible commands you to "try the spirits." "Beloved, believe not every

spirit, but try the spirits whether they are of God" (1 John 4-1).



VII. HOW SHALL WE GET THIS INFLUENCE OF THE SPIRIT?



1. It must be sought by fervent, believing prayer. Christ says: "If ye then,

being evil, know how to give good gifts unto your children; how much

more shall your heavenly Father give the Holy Spirit to them that ask

Him?" (Luke 11:13). Does any one say, I have prayed for it, and it does

not come? It is because you do not pray aright. "Ye ask, and receive not,

because ye ask amiss, that ye may consume it upon your lusts" (James

4:3). 27 You do not pray from right motives. A professor of religion, and a

principal member in a Church, once asked a minister what he thought of

his case; he had been praying week after week for the Spirit, and had not

found any benefit. The minister asked: what was his motive in praying?



He replied that "he wanted to be happy." He knew those who had the

Spirit were happy, and he wanted to enjoy his mind as they did. Why, the

devil himself might pray so! That is mere selfishness. The man, when this

was shown him, at first turned away in anger. He saw that he had never

known what it was to pray. He was convinced he was a hypocrite, and

that his prayers were all selfish, dictated only by a desire for his own

happiness. 28 David prayed that God would uphold him by His free Spirit,

that he might teach transgressors and turn sinners to God. A Christian

should pray for the Spirit that he may be the more useful and glorify God

more; not that he himself may be more happy. This man saw clearly

where he had been in error, and he was converted. Perhaps many here have

been making just the same mistake. You ought to examine and see if your

prayers are not tinctured with selfishness.



2. Use the means adapted to stir up your minds on the subject, and to

keep your attention fixed there. If a man prays for the Spirit, and then

diverts his mind to other objects; if he uses no other means, but goes away

to worldly objects, he tempts God, he swings loose from his object, and it

would be a miracle if he should get what he prays for. How is a sinner to

get conviction? Why, by thinking of his sins. That is the way for a

Christian to obtain deep feeling - by thinking upon the object. God is not

going to pour these things on you without any effort of your own. You

must cherish the slightest impressions. Take the Bible, and go over the

passages that show the condition and prospects of the world. Look at the

world, look at your children, and your neighbors, and see their condition

while they remain in sin; then, persevere in prayer and effort till you

obtain the blessing of the Spirit of God to dwell in you. This was the way,

doubtless, that Dr. Watts came to have the feelings which he has described

in his hymn:



My thoughts on awful subjects dwell,

Damnation and the dead;

What horrors seize the guilty soul

Upon a dying bed!



Look, as it were, through a telescope that will bring it up near to you; look

into hell, and hear them groan; then turn the glass upwards and look into

heaven, and see the saints there, in their white robes, with their harps in

their hands, and hear them sing the song of redeeming love; and ask

yourself: "Is it possible that I should prevail with God to elevate the

sinner there?" Do this, and if you are not a wicked man, and a stranger to

God, you will soon have as much of the spirit of prayer as your body can

sustain.



3. You must watch unto prayer. You must keep a look-out, and see if God

grants the blessing when you ask Him. People sometimes pray, and never

look to see if the prayer is granted. Be careful also, not to grieve the Spirit

of God. Confess and forsake your sins. God will never lead you as one of

His hidden ones, and let you into His secrets, unless you confess and

forsake your sins. Be not always confessing and never forsaking, but

confess and forsake too. Make redress wherever you have committed an

injury. You cannot expect to get the spirit of prayer first, and repentance

afterwards. You cannot fight it through so. Professors of religion, who are

proud and unyielding, and justify themselves, never will force God to

dwell with them.



4. Aim to obey perfectly the written law. In other words, have no

fellowship with sin. Aim at being entirely above the world; "Be ye

therefore perfect, even as your Father which is in heaven is perfect"

(Matthew 5:48). If you sin at all, let it be your daily grief. The man who

does not aim at this, means to live in sin. Such a man need not expect

God's blessing, for he is not sincere in desiring to keep all His

commandments.



VIII. FOR WHOM DOES THE SPIRIT INTERCEDE.



The answer is that "He maketh intercession for the saints," for all saints,

for any who are saints.



REMARKS.



1. Why do you suppose it is that so little stress is laid on the influences of

the Spirit in prayer, when so much is said about His influences in

conversion? Many people are amazingly afraid the Spirit's influences will

be left out. They lay great stress on the Spirit's influences in converting

sinners. But how little is said, how little is printed, about His influence in

prayer! How little complaining there is that people do not make enough of

the Spirit's influence in leading Christians to pray according to the will of

God! Let it never be forgotten that no Christian ever prays aright, unless

led by the Spirit. He has natural power to pray, and so far as the will of

God is revealed, is able to do it; but he never does, unless the Spirit of God

influences him; just as sinners are able to repent, but never do, unless

influenced by the Spirit.



2. This subject lays open the foundation of the difficulty felt by many

persons on the subject of the Prayer of Faith. They object to the idea that

faith in prayer is a belief that we shall receive the very things for which we

ask, and insist that there can be no foundation or evidence upon which to

rest such a belief.



In a sermon upon this subject a writer brings toward this difficulty, and

presents it in its full strength. "I have," says he, "no evidence that the

thing prayed for will be granted, until I have prayed in faith; because,

praying in faith is the condition upon which it is promised. And, of

course, I cannot claim the promise, until I have fulfilled the condition.



Now, if the condition is that I am to believe I shall receive the very

blessing for which I ask, it is evident that the promise is given upon the

performance of an impossible condition, and is, of course, a mere nullity.



The promise would amount to just this: You shall have whatsoever you

ask, upon the condition that you first believe that you shall receive it.



Now I must fulfill the condition before I can claim the promise. But I can

have no evidence that I shall receive it until I have believed that I shall

receive it. This reduces me to the necessity of believing that I shall receive

it, before I have any evidence that I shall receive it - which is

impossible."



The whole force of this objection arises out of the fact that the Spirit's

influences are entirely overlooked, which He exerts in leading an individual

to the exercise of faith. It has been supposed that the passage in Mark

11:22-24, with other kindred promises on the subject of the Prayer of

Faith, relate exclusively to miracles. But suppose this were true. I would

ask: "What were the apostles to believe, when they prayed for a miracle?



Were they to believe that the precise miracle would be performed for

which they prayed?" It is evident that they were. In the verses just alluded

to, Christ says: "For verily I say unto you, that whosoever shall say unto

this mountain, Be thou removed, and be thou cast into the sea; and shall

not doubt in his heart, but shall believe that those things which he saith

shall come to pass; he shall have whatsoever he saith. Therefore I say unto

you, What things soever ye desire when ye pray, believe that ye receive

them, and ye shall have them." Here it is evident, that the thing to be

believed, and which they were not to doubt in their heart, was that they

should have the very blessing for which they prayed. Now the objection above

stated, lies in all its force against this kind of faith, when praying for

the performance of a miracle. If it be impossible to believe this in praying

for any other blessing, it was equally so in praying for a miracle. I might

ask: "Could an apostle believe that the miracle would be wrought, before

he had fulfilled the condition, inasmuch as the condition was, that he

should believe that he should receive that for which he prayed?" Either the

promise is a nullity and a deception, or there is a possibility of performing

the condition.



Now, as I have said, the whole difficulty lies in the fact that the Spirit's

influences are entirely overlooked, and that faith which is of the

operation of God, is left out of the question. If the objection is goods

against praying for any object, it is as good against praying in faith for the

performance of a miracle. The fact is, that the Spirit of God could give

evidence, on which to believe that any particular miracle would be granted;

could lead the mind to a firm reliance upon God, and trust that the blessing

sought would be obtained. And so at the present day He can give the same

assurance, in praying for any blessing that we need.



Praying is the same thing, whether you pray for the conversion of a soul,

or for a miracle. Faith is the same thing in the one case as in the other; it

only terminates on a different object; in the one case on the conversion of a

soul, and in the other on the performance of a miracle. Nor is faith

exercised in the one more than in the other without reference to a promise;

and a general promise may with the same propriety be applied to the

conversion of a soul as to the performance of a miracle. And it is equally

true in the one case as the other, that no man ever prays in faith without

being influenced by the Spirit of God. And if the Spirit could lead the mind

of an apostle to exercise faith in regard to a miracle, He can lead the mind

of another Christian to exercise faith in regard to receiving any other

blessing, by a reference to the same general promise.



Should any one ask: "When are we under an obligation to believe that we

shall receive the blessing for which we ask?" I answer -



(a) When there is a particular promise, specifying the particular blessing:

as where we pray for the Holy Spirit. This blessing is particularly named

in the promise, and here we have evidence, and we are bound to believe,

whether we have any Divine influence or not: just as sinners are bound to

repent whether the Spirit strives with them or not, their obligation resting

not upon the Spirit's influences, but upon the powers of moral agency

which they possess; upon their ability to do their duty. And while it is

true that not one of them ever will repent without the influences of the

Spirit, still they have power to do so, and are under obligation to do so

whether the Spirit strives with them or not. So with the Christian. He is

bound to believe where he has evidence. And although he never does

believe, even where he has an express promise, without the Spirit of God,

yet his obligation to do so rests upon his ability, and not upon the Divine

influence.



(b) Where God makes a revelation by His providence, we are bound to

believe in proportion to the clearness of the providential indication.



So where there is a prophecy, we are bound also to believe. But in

neither of these cases do we, in fact, believe, without the Spirit of God.



But where there is neither promise, providence, nor prophecy, on which

we are to repose our faith, we are under no obligation to believe, unless, as

I have shown in this discourse, the Spirit gives us evidence, by creating

desires, and by leading us to pray for a particular object. In the case of

those promises of a general nature, where we are honestly at a loss to

know in what particular cases to apply them, it may be considered rather

as our privilege than as our duty, in many instances, to apply them to

particular cases; but whenever the Spirit of God leads us to apply them to

a particular object, then it becomes our duty so to apply them. In this

case, God explains His own promise, and shows how He designed it

should be applied. Our obligation, then, to make this application, and to

believe in reference to this particular object, remains in full force.



3. Some have supposed that Paul prayed in faith for the removal of the

thorn in the flesh, and that it was not granted. But they cannot prove that

Paul prayed in faith. The presumption is all on the other side, as I have

shown in a former Lecture. He had neither promise, nor prophecy, nor

providence, nor the Spirit of God, to lead him to believe. The whole

objection goes on the ground that the apostle might pray in faith without

being led by the Spirit. This is truly a short method of disposing of the

Spirit's influences in prayer. Certainly, to assume that he prayed in faith,

is to assume, either that he prayed in faith without being led by the Spirit,

or that the Spirit of God led him to pray for that which was not according

to the will of God.



I have dwelt the more on this subject, because I want to have it made so

plain that you will be careful not to grieve the Spirit. I want you to have

high ideas of the Holy Ghost, and to feel that nothing good will be done

without His influences. No praying or preaching will be of any avail

without Him. If Jesus Christ were to come down here and preach to

sinners, not one would be converted without the Spirit. Be careful, then,

not to grieve Him away, by slighting or neglecting His heavenly influences

when He invites you to pray.



4. In praying for an object, it is necessary to persevere till you obtain it.



Oh, with what eagerness Christians sometimes pursue a sinner in their

prayers, when the Spirit of God has fixed their desires on him! No miser

pursues gold with so fixed a determination.



5. The fear of being led by impulses has done great injury, by not being

duly considered. A person's mind may be led by an ignis fatuus. But we

do wrong if we let the fear of impulses lead us to resist the good impulses

of the Holy Ghost. No wonder Christians have not the spirit of prayer, if

they are unwilling to take the trouble to distinguish; but will reject or resist

all impulses, and all leadings of invisible agents. A great deal has been said

on the subject of fanaticism, that is very unguarded, and that causes many

minds to reject the leadings of the Spirit of God. "As many as are led by

the Spirit or God, they are the sons of God" (Romans 8:14). And it is our

duty to "try the spirits whether they are of God" (1 John 4:1). We should

insist on a close scrutiny, and an accurate discrimination. There must be

such a thing as being led by the Spirit. And when we are convinced it is of

God, we should be sure to follow - follow on, with full confidence that

He will not lead us wrong.



6. We see from this subject the absurdity of using set forms of prayer. The

very idea of using a form rejects, of course, the leadings of the Spirit.



Nothing is more calculated to destroy the spirit of prayer, and entirely to

darken and confuse the mind, as to what constitutes prayer, than to use

forms. Forms of prayer are not only absurd in themselves, but they are the

very device of the devil to destroy the spirit and break the power of

prayer. It is of no use to say the form is a good one. Prayer does not

consist in words. And it matters not what the words are if the heart is not

led by the Spirit of God. If the desire is not enkindled, the thoughts

directed, and the whole current of feeling produced and led by the Spirit of

God, it is not prayer. And set forms are, of all things, best calculated to

keep an individual from praying as he ought.



7. The subject furnishes a test of character. "The Spirit maketh

intercession" - for whom? For the saints. Those who are saints are thus

exercised. If you are saints you know by experience what it is to be thus

exercised; or, if you do not, it is because you have grieved the Spirit of

God so that He will not lead you. You live in such a manner that this Holy

Comforter will not dwell with you, nor give you the spirit of prayer. If

this is so, you must repent. Do not stop to settle whether you are a

Christian or not, but repent, as if you never had repented. Do your first

works. I do not take it for granted that you are a Christian, but go, like a

humble sinner, and pour out your heart unto the Lord. You never can have

the spirit of prayer in any other way.



8. It is important to understand this subject: -



(a) In order to be useful. Without this spirit there can be no such

sympathy between God and you, that you can either walk with God or

work with God. You need to have a strong beating of your heart with His,

or you need not expect to be greatly useful.



(b) As being important to your sanctification. Without such a spirit you

will not be sanctified, nor will you understand the Bible, and therefore you

will not know how to apply it to your case. I want you to feel the

importance of having God with you all the time. If you live as you ought,

He says He will come unto you, and make His abode with you, and sup

with you, and you with Him.



9. If people know not the spirit of prayer, they are very apt to be

unbelieving in regard to the results of prayer. They do not see what takes

place, or do not see the connection, or do not see the evidence. They are

not expecting spiritual blessings. When sinners are convicted, they

conclude that such are merely frightened by terrible preaching. And when

people are converted, they feel no confidence, saying: "We will see how

they turn out."



10. Those who have the spirit of prayer know when the blessing comes. It

was just so when Jesus Christ appeared. Those ungodly doctors did not

know Him. Why? Because they were not praying for the redemption of

Israel. But Simeon and Anna knew Him. How was that? Mark what they

said, how they prayed, and how they lived. They were praying in faith,

and so they were not surprised when He came (Luke 2:25-38). So it is

with the Christians of whom I speak. If sinners are convicted or converted,

they are not surprised at it. They are expecting just such things. They

know God when He comes, because they are looking out for His visits.



11. There are three classes of persons in the Church who are liable to error,

or have left the truth out of view, on this subject.



(a) Those who place great reliance on prayer, and use no other means.



They are alarmed at any special means, and talk about your "getting up a

revival."



(b) Over against these are those who use means, and pray, but never think

about the influences of the Spirit in prayer. They talk about prayer for the

Spirit, and feel the importance of the Spirit in the conversion to sinners,

but do not realize the importance of the Spirit in prayer. And their prayers

are all cold talk, nothing that anybody can feel, or that can take hold of

God.



Those who have certain strange notions about the Sovereignty of God,

and are waiting for God to convert the world without prayer or means.



There must be in the Church a deeper sense of the need of the spirit of

prayer. The fact is, that, generally, those who use means most

assiduously, and make the most strenuous efforts for the salvation of men,

and who have the most correct notions of the manner in which means

should be used for converting sinners, also pray most for the Spirit of

God, and wrestle most with God for His blessing. And what is the result?



Let facts speak, and say whether these persons do or do not pray, and

whether the Spirit of God does not testify to their prayers, and follow

their labors with His power.



12. Nothing will produce an excitement and opposition so quickly as the

spirit of prayer. If any person should feel burdened with the case of

sinners, so as to groan in his prayer, some become nervous, and he is

visited at once with rebuke and opposition! From my soul I abhor all

affectation of feeling where none exists, and all attempts to work one's self

up into feeling, by groans. But I feel bound to defend the position, that

there is such a thing as being in a state of mind in which there is but one

way to keep from groaning; and that is, by resisting the Holy Ghost. I was

once present where this subject was discussed. It was said that "groaning

ought to be discountenanced." The question was asked, in reply: Whether

God cannot produce such a state of feeling, that to abstain from groaning is

impossible? The answer was: "Yes, but He never does." Then the apostle

Paul was egregiously deceived when he wrote about groanings that cannot

be uttered. Edwards was deceived when he wrote his book upon revivals.



Revivals are all in the dark. Now, no man who reviews the history of the

Church will adopt such a sentiment. I do not like this attempt to shut out,

or stifle, or keep down, or limit, the spirit of prayer. I would sooner cut

off my right hand than rebuke the spirit of prayer, as I have heard of its

being done by saying: "Do not let me hear any more groaning!"



I hardly know where to end this subject. I should like to discuss it a

month, indeed, till the whole Church could understand it, so as to pray the

prayer of faith. Beloved, I want to ask you: Do you believe all this? Or do

you wonder that I should talk so? Perhaps some of you have had some

glimpses of these things. Now, will you give yourselves up to prayer, and

live so as to have the spirit of prayer, and have the Spirit with you all the

time? Oh, for a praying Church! I once knew a minister who had a revival

fourteen winters in succession. I did not know how to account for it, till I

saw one of his members get up in a prayer meeting and make a confession.



"Brethren," said he, "I have been long in the habit of praying every

Saturday night till after midnight, for the descent of the Holy Ghost among

us. And now, brethren," and he began to weep, "I confess that I have

neglected it for two or three weeks." The secret was out. That minister had

a praying Church. Brethren, in my present state of health, I find it

impossible to pray as much as I have been in the habit of doing, and yet

continue to preach. It overcomes my strength. Now, shall I give myself up

to prayer, and stop preaching? That will not do. Now, will not you, who

are in health, throw yourselves into this work, and bear this burden, and

give yourselves to prayer, till God shall pour out His blessing upon us?



LECTURE VII

ON BEING FILLED WITH THE SPIRIT.



Be filled with the Spirit. - Ephesians 5:18.



Several of my Lectures have been on the subject of Prayer, and the

importance of having the spirit of prayer - of the intercession of the

Holy Ghost. Whenever the necessity and importance of the Spirit's

influences are held forth, there can be no doubt that persons are in danger

of abusing the doctrine, and perverting it to their own injury. For instance:

when you tell sinners that without the Holy Spirit they never will repent,

they are very liable to pervert the truth, and understand by it that they

cannot repent, and therefore are under no obligation to do it until they feel

the Spirit. It is often difficult to make them see that all the "cannot"

consists in their unwillingness, and not in their inability. So again, when

we tell Christians that they need the Spirit's aid in prayer, they are very

apt to think they are under no obligation to pray the prayer of faith until

they feel the influences of the Spirit. They overlook their obligation to be

filled with the Spirit, and wait for the spirit of prayer to come upon them

without asking, and thus they tempt God.



Before we come to consider the other department of means for promoting

a revival - that is, the means to be used with sinners - I wish to show

that, if you live without the Spirit, you are without excuse. Obligation to

perform duty never rests on the condition that we shall have the influence

of the Spirit, but on the powers of moral agency. We, as moral agents,

have the power to obey God, and are perfectly bound to obey; and the

reason that we do not is, that we are unwilling. The influences of the Spirit

are wholly a matter of grace. If they were indispensable to enable us to

perform duty, the bestowment of them would not be a gracious act, but a

mere matter of common justice. Sinners are not bound to repent because

they have the Spirit's influence, or because they can obtain it, but because

they are moral agents, and have the powers which God requires them to

exercise. So in the case of Christians. They are not bound to pray in faith

because they have the Spirit (except in those cases where His influences in

begetting the desire constitute the evidence that it is God's will to grant

the object of desire), but because they have evidence. They are not bound

to pray in faith at all, except when they have evidence as the foundation of

their faith. They must have evidence from promises, or principles, or

prophecy, or providence. And where they have evidence independent of

His influences, they are bound to exercise faith, whether they have the

Spirit's influence or not. They are bound to see the evidence, and to

believe. The Spirit is given, not to enable them to see or believe, but

because without the Spirit they will not look, or feel, or act, as they ought.



I purpose to show, from the text:



I. That Christians may be filled with the Spirit of God



II. That it is their duty to be filled with the Spirit.



III. Why they are not filled with the Spirit.



IV. The guilt of those who have not the Spirit of God, to lead their minds

in duty and prayer.



V. The consequence that will follow if they are filled with the Spirit.



VI. The consequences if they are not.



I. YOU MAY HAVE THE SPIRIT.



Not because it is a matter of justice for God to give you His Spirit, but

because He has promised to give His Spirit to those that ask. "If ye then,

being evil, know how to give good gifts unto your children: how much

more shall your heavenly Father give the Holy Spirit to them that ask

Him?" (Luke 11:13) If you ask for the Holy Spirit, God has promised to

answer.



But again, God has commanded you to have the Spirit. He says in the text:

"Be filled with the Spirit." When God commands us to do a thing, it is the

highest possible evidence that we can do it. For God to command is

equivalent to an oath that we can do it. He has no right to command,

unless we have power to obey. There is no stopping short of the

conclusion that God is tyrannical, if He commands that which is

impracticable.



II. IT IS YOUR DUTY TO BE FILLED WITH THE SPIRIT.



1. It is your duty because you have a promise of it.



2. Because God has commanded it.



3. It is essential to your own growth in grace that you should be filled

with the Spirit.



4. It is as important as it is that you should be sanctified.



5. It is as necessary as it is that you should be useful and do good in the

world.



6. If you do not have the Spirit of God in you, you will dishonor God,

disgrace the Church, and be lost.



III. WHY MANY DO NOT HAVE THE SPIRIT.



There are some, even professors of religion, who will say: "I do not know

anything about all this, I never had any such experience; either it is not

true, or I am all wrong." No doubt you are all wrong, if you know nothing

about the influence of the Spirit. I want to present you with a few of the

reasons that may prevent you from being filled with the Spirit.



1. It may be that you live a hypocritical life. Your prayers are not earnest

and sincere. Not only is your religion a mere outside show, without any

heart, but you are insincere in your intercourse with others. Thus you do

many things to grieve the Spirit, so that He cannot dwell with you.



A minister was once boarding in a certain family, and the lady of the house

was constantly complaining that she did not "enjoy" religion, and nothing

seemed to help her. One day some ladies called to see her, and, protesting

that she was very much offended because they had not called before, she

pressed them to stay and spend the day, and declared she could not

consent to let them go. They excused themselves, and left the house; and

as soon as they were gone she told her servant that she wondered these

people had so little sense as to be always troubling her and taking up her

time! The minister heard it, and immediately rebuked her, and told her she

ought to see why she did not "enjoy" religion. It was because she was in

the daily habit of insincerity that amounted to downright lying. And the

Spirit of Truth could not dwell in such a heart.



2. Others have so much levity that the Spirit will not dwell with them.



The Spirit of God is solemn, and serious, and will not dwell with those

who give way to thoughtless levity.



3. Others are so proud that they cannot have the Spirit. They are so fond

of dress, high life, equipage, fashion, etc., that it is no wonder they are not

filled with the Spirit. And yet such persons will pretend to be at a loss to

know why it is that they do not "enjoy" religion!



4. Some are so worldly minded, love property so well, and are trying so

hard to get rich, that they cannot have the Spirit. How can He dwell with

them when all their thoughts are on things of the world, and all their

powers absorbed in procuring wealth? And when they get money they are

pained if pressed by conscience to do something with it for the conversion

of the world. They show how much they love the world in all their

intercourse with others. Little things show it. They will screw down a

poor man, who is doing a little piece of work for them, to the lowest

penny. If they are dealing on a large scale, very likely they will be liberal

and fair, because it is for their advantage. But if it is a person they care

not about a laborer, or a mechanic, or a servant - they will grind him down

to the last fraction, no matter what the work is really worth; and they

actually pretend to make it a matter of conscience, that they cannot

possibly give any more. Now, they would be ashamed to deal so with

people of their own rank, because it would be known and injure their

reputation; but God knows it, and has it all written down, that they are

covetous and unfair in their dealings, and will not do right, only when it is

for their interest. Now, how can such professors have the Spirit of God? It

is impossible.



There are multitudes of such things, by which the Spirit of God is grieved.

People call them "little" sins, but God will not call them little. I was struck

with this thought, when I saw a little notice in The Evangelist. The

publishers stated that they had many thousands of dollars in the hands of

subscribers, which sums were justly due, but that it would cost them as

much as it was worth to send an agent to collect the money. I suppose it is

so with other religious papers, that subscribers either put the publisher to

the trouble and expense of sending an agent to collect his due, or else they

cheat him out of it. There is, doubtless, a large amount of money held back

in this way by professors of religion, just because it is in such small sums,

or because they are so far off that they cannot be sued. And yet these

people will pray, and appear very pious, and wonder why they do not

"enjoy" religion, and have the Spirit of God! It is this looseness of moral

principle, this want of conscience about little matters, that grieves away

the Holy Ghost.



5. Others do not fully confess and forsake their sins, and so cannot enjoy

the Spirit's presence. They will confess their sins in general terms,

perhaps, and are ready always to acknowledge that they are sinners. Or

they will confess partially some particular sins. But they do it reservedly,

proudly, guardedly, as if they were afraid they should say a little more

than is necessary; that is, when they confess to men. They do it in a way

which shows that, instead of bursting forth from an ingenuous heart, the

confession is wrung from them, by conscience gripping them. If they have

injured any one, they will make a partial recantation, which is

hard-hearted, cruel, and hypocritical, and then they will ask: "Now,

brother, are you satisfied?" We know that it is very difficult for a person

who has been wronged to say, in such a case, that he is not satisfied even

if the confession is cold and heartless. But I tell you, God is not satisfied.



He knows whether you have gone to the full length of honest confession,

and taken all the blame that belongs to you. If your confessions have been

constrained and wrung from you, do you suppose you can cheat God?



"He that covereth his sins shall not prosper: but who so confesseth and

forsaketh them shall have mercy" (Proverbs 28:13). "He that humbleth

himself shall be exalted" (Luke 14:11). Unless you come quite down, and

confess your sins honestly, and remunerate where you have done injury,

you have no right to expect the spirit of prayer.



6. Others are neglecting some known duty, and that is the reason why

they have not the Spirit. One does not pray in his family, though he

knows he ought to do so, and yet he is trying to get the spirit of prayer!



There is many a young man who feels in his heart he ought to prepare for

the ministry, but who has not the spirit of prayer because he has some

worldly object in view which prevents his devoting himself to the work.



He has known his duty, refuses to do it, and yet is praying for direction

from the Spirit of God! He cannot have it.



Another has neglected to make a profession of religion. He knows his

duty, but he refuses to join the Church. He once had the spirit of prayer,

but, neglecting his duty, he grieved the Spirit away. And now he thinks, if

he could once more enjoy the light of God's countenance, and have his

evidences renewed, he would do his duty, and join the Church. And so he

is trying to bring God over to his terms, to grant him His presence. He

need not expect it. You will live and die in darkness, unless you are willing

first to do your duty, before God manifests Himself as reconciled to you.



It is in vain to say, you will come forward if God will first show you the

light of His countenance. He never will do it as long as you live; He will let

you die without it, if you refuse to do your duty.



I have known women who felt that they ought to talk to their unconverted

husbands, and pray with them; but they neglected it, and so they got into

the dark. They knew their duty and refused to do it; they "went round it,"

and there they lost the spirit of prayer.



If you have neglected any known duty, and thus lost the spirit of prayer,

you must yield first. God has a controversy with you; you have refused

obedience to God, and you must retract. You may have forgotten it, but

God has not, and you must set yourself to recall it to mind and repent.



God never will yield or grant you His Spirit, till you repent. Had I an

omniscient eye now, I could call the names of the individuals in this

congregation, who have neglected some known duty, or committed some

sin, that they have not repented of, and now they are praying for the spirit

of prayer, but they cannot succeed in obtaining it.



To illustrate this I will relate a case. A good man - an elder in the western

part of this State, had been a long time an earnest Christian, and he used to

talk to the sleepy Church with which he was connected. Presently the

Church grew offended and got out of patience, so that many told him they

wished he would let them alone, and that they did not think he could do

them any good. He took them at their word, and they all "went to sleep"



together, remaining so two or three years. Then a minister came among

them, and a revival commenced; but this elder seemed to have lost his

spirituality. He who used to be forward in a good work now held back.



Everybody thought it unaccountable. Finally, as he was going home one

night, the truth of his situation flashed upon his mind, and, for a few

minutes, he went into absolute despair. At length his thoughts were

directed back to that sinful resolution to let the Church alone in her sins.



He felt that no language could describe the blackness of that sin. He

realized at that moment what it was to be lost, and to find that God had a

controversy with him. He saw that it was a bad spirit which had led him

to that weak resolution; the same that caused Moses to say: "Ye rebels"



(Numbers 20:10). He humbled himself on the spot, and God poured out

His Spirit on him. Perhaps some of you are just in this situation. You have

said something provoking or unkind to some person. Perhaps it was

peevishness to a servant who was a Christian. Or perhaps it was speaking

censoriously of a minister or some other person. Perhaps you have been

angry because your opinions have not been taken, or your dignity has been

encroached upon. Search thoroughly, and see if you cannot find out the

sin. Perhaps you have forgotten it. But God has not forgotten it, and never

will forgive your unchristian conduct until you repent. God cannot

overlook it. What good would it do to forgive while the sin is rankling in

your heart?



7. Perhaps you have resisted the Spirit of God. Perhaps you are in the

habit of resisting the Spirit. You resist conviction. In preaching, when

something has been said that reached your case, your heart has risen up

against it. Many are willing to hear plain and searching preaching, so long

as they can apply it all to other people; a misanthropic spirit makes them

take a satisfaction in hearing others searched and rebuked; but, if the truth

touches them, they directly cry out that the preaching is "personal" and

"abusive." Is this your case?



8. The fact is that you do not, on the whole, desire the Spirit. This is true

in every case in which you do not have the Spirit. Let me not be mistaken

here. I want that you should carefully discriminate. Nothing is more

common than for people to desire a thing on some accounts, which they

do not choose on the whole. A person may see, in a shop window, an

article which he desires to purchase; accordingly he goes in and asks the

price, and thinks of it a little, yet on the whole concludes not to purchase

it. He desires the article, but does not like the price, or does not like to be

at the expense, so that, upon the whole, he prefers not to purchase it. So,

persons may on some accounts desire the Spirit of God; from a regard to

the comfort and joy of heart which He brings. If you know what it is by

former experience to commune with God, and how sweet it is to dissolve

in penitence and to be filled with the Spirit, you cannot but desire a return

of those joys. And you may set yourself to pray earnestly for it, and to

pray for a revival of religion. But, on the whole, you are unwilling it

should come. You have so much to do that you cannot attend to it. Or it

will require so many sacrifices that you cannot bear to have it. There are

some things you are not willing to give up. You find that if you wish to

have the Spirit of God dwell with you, you must lead a different life; you

must give up the world; you must make sacrifices; you must break off

from your worldly associates, and make confession of your sins. And so,

on the whole, you do not wish to have the Spirit come, unless He will

consent to dwell with you and let you live as you please. But that He will

never do.



9. Perhaps you do not pray for the Spirit; or you pray and use no other

means, or pray and do not act consistently with your prayers. Or you use

means calculated to resist them. Or you ask, and as soon as He comes and

begins to affect your mind, you grieve Him right away, and will not walk

with Him.



IV. THE GREAT GUILT OF NOT HAVING THE SPIRIT.



1. Your guilt is just as great as the authority of God is great, which

commands you: "Be filled with the Spirit. God commands it, and it is just

as much a disobedience of God's commands, as it would be to swear

profanely, or steal, or commit adultery, or break the Sabbath. Think of

that. And yet there are many people who do not blame themselves at all

for not having the Spirit. They even think themselves quite pious

Christians, because they go to prayer meetings, and partake of the

sacrament, and all that, though they live year after year without the Spirit

of God. Now you see that the same God who says: "Do not get drunk,"

says also: "Be filled with the Spirit."



You all say, if a man is a habitual murderer, or a thief, he is no Christian.



Why? Because he lives in habitual disobedience to God. So, if he swears,

you have no charity for him. You will not allow him to plead that his heart

is right, and that words are nothing; that God does not care anything about

words. You would think it outrageous to have such a man in the Church,

or to have a company of such people pretend to call themselves a

Christian Church. And yet they are not a whit more absolutely living in

disobedience to God than you are, who live without the spirit of prayer

and without the presence of God.



2. Your guilt is equal to all the good you might do if you were possessed

by the Spirit of God in as great a measure as it is your duty to be, and as

you might be. You, elders of this Church, how much good might you do if

you had the Spirit! And you, Sunday school teachers, how much good you

might do; and you, Church members, too, if you were filled with the Spirit

you might do vast good, infinite good. Well, your guilt is just as great.



Here is a blessing promised, and you can have it by doing your duty. You

are entirely responsible to the Church and to God for all this good that

you might do. A man is responsible for all the good he can do.



3. Your guilt is further measured by all the evil which you do in

consequence of not having the Spirit. You are a dishonor to religion. You

are a stumbling block to the Church, and to the world; and your guilt is

enhanced by all the various influences you exert. And it will prove so in

the Day of Judgment.



V. THE CONSEQUENCES OF HAVING THE SPIRIT.



1. You will be called eccentric; and probably you will deserve it. Probably

you will really be eccentric. I never knew a person who was filled with the

Spirit that was not called eccentric. And the reason is that such people are

unlike other folk. There is therefore the best of reasons why such persons

should appear eccentric. They act under different influences, take different

views, are moved by different motives, led by a different spirit. You are to

expect such remarks. How often I have heard the remark respecting

such-and-such persons: "He is a good man - but he is rather eccentric." I

have sometimes asked for the particulars; in what does his eccentricity

consist? I hear the catalogue, and it amounts to this, that he is spiritual.



Make up your mind for this, to be "eccentric." There is such a thing as

affected eccentricity. Horrible! But there is such a thing as being so deeply

imbued with the Spirit of God that you must and will act so as to appear

strange and eccentric, to those who cannot understand the reasons of your

conduct.



2. If you have much of the Spirit of God, it is not unlikely you will be

thought deranged, by many. We judge men to be deranged when they act

differently from what we think to be according to prudence and common

sense, and when they come to conclusions for which we can see no good

reasons. Paul was accused of being deranged by those who did not

understand the views of things under which he acted. No doubt Festus

thought the man was crazy, that "much learning had made him mad." But

Paul said: "I am not mad, most noble Festus" (Acts 26:24, 25). His

conduct was so strange, so novel, that Festus thought it must be insanity.



But the truth simply was, he saw the subject so clearly that he threw his

whole soul into it. Festus and the rest were entirely in the dark in respect

to the motive by which he was actuated. This is by no means uncommon.



Multitudes have appeared, to those who had no spirituality, as if they

were deranged. Yet they saw good reasons for doing as they did. God was

leading their minds to act in such a way that those who were not spiritual

could not see the reasons. You must make up your mind to this, and so

much the more, as you live the more above the world and walk with God.



3. If you have the Spirit of God, you must expect to feel great distress in

view of the condition of the Church and of the world. Some spiritual

epicures ask for the Spirit because they think He will make them so

perfectly happy. Some people think that spiritual Christians are always

free from sorrow. There never was a greater mistake. Read your Bibles,

and see how the prophets and apostles were always groaning and

distressed, in view of the state of the Church and of the world. The

apostle Paul says he was "always bearing about in the body the dying of

the Lord Jesus" (2 Corinthians 4:10). "I protest," says he, "I die daily" (1

Corinthians 15:31). You will know what it is to sympathize with the Lord

Jesus Christ, and be baptized with the baptism that He was baptized

with. Oh, how He agonized in view of the state of sinners! How He

travailed in soul for their salvation! The more you have of His spirit, the

more clearly will you see the state of sinners, and the more deeply you

will be distressed about them. Many times you will feel as if you could

not live in view of their situation; your distress will be unutterable.



4. You will be often grieved with the state of the ministry. Some years

since I met a woman belonging to one of the Churches in this city. I

inquired of her the state of religion here. She seemed unwilling to say much

about it, made some general remarks, and then choked, and her eyes filled,

and she said: "Oh, our minister's mind seems to be very dark!" Spiritual

Christians often feel like this, and often weep over it. I have seen much of

it, having often found Christians who wept and groaned in secret, to see

the darkness in the minds of ministers in regard to religion, the earthliness,

and fear of man; but they dared not speak of it lest they should be

denounced and threatened, and perhaps turned out of the Church. I do not

say these things censoriously, to reproach my brethren, but because they

are true. And ministers ought to know that nothing is more common than

for spiritual Christians to feel burdened and distressed at the state of the

ministry. I would not wake up any wrong feelings towards ministers, but

it is time it should be known that Christians do often get spiritual views of

things, and their souls are kindled up, and then they find that their minister

does not enter into their feelings, that he is far below the Standard of what

he ought to be, and in spirituality is far below some of the members of his

Church.



This is one of the most prominent and deeply-to-be-deplored evils of the

present day. The piety of the ministry, though real, is so superficial, in

many instances, that the spiritual people of the Church feel that ministers

do not, cannot, sympathize with them, The preaching does not meet their

wants; it does not feed them. The ministers have not depth enough of

religious experience to know how to search and wake up the Church; how

to help those under temptation, to support the weak, to direct the strong.



When a minister has gone with a Church as far as his experience in

spiritual exercises goes, there he stops; and until he has a renewed

experience, until he is reconverted, his heart broken up afresh, and he set

forward in the Divine life and Christian experience, he will help them no

more. He may preach sound doctrine, and so may an unconverted minister;

but, after all, his preaching will want that searching pungency, that

practical bearing, that unction which alone will reach the case of a

spiritually minded Christian. It is a fact over which the Church is groaning,

that the piety of young men suffers so much in the course of their

education, that when they enter the ministry, however much intellectual

furniture they may possess, they are in a state of spiritual babyhood.



They want nursing; they need rather to be fed, than to undertake to feed

the Church of God.



5. If you have much of the Spirit of God, you must make up your mind to

have much opposition, both in the Church and the world. Very likely the

leading men in the Church will oppose you. There has always been

opposition in the Church. So it was when Christ was on earth. If you are

far above their state of feeling, Church members will oppose you. If any

man will live godly in Christ Jesus, he must expect persecution (2

Timothy 3:12). Often the elders and even the minister will oppose you, if

you are filled with the Spirit of God.



6. You must expect very frequent and agonizing conflicts with Satan. Satan

has very little trouble with those Christians who are not spiritual, but

lukewarm, and slothful, and worldly-minded. And such do not understand

what is said about spiritual conflicts. Perhaps they will smile when such

things are mentioned. And so the devil lets them alone. They do not

disturb him, nor he them. But spiritual Christians, he understands very

well, are doing him a vast injury, and therefore he sets himself against

them. Such Christians often have terrible conflicts. They have temptations

that they never thought of before: blasphemous thoughts, atheism,

suggestions to do deeds of wickedness, to destroy their own lives, and the

like. And if you are spiritual you may expect these terrible conflicts.



7. You will have greater conflicts with yourself than you ever thought of.



You will sometimes find your own corruptions making strange headway

against the Spirit. "The flesh lusteth against the Spirit, and the Spirit

against the flesh" (Galatians 5:17). Such a Christian is often thrown into

consternation at the power of his own corruptions. One of the

Commodores in the United States Navy was, as I have been told, a

spiritual man; his pastor told me he had known that man lie on the floor

and groan a great part of the night, in conflict with his own corruptions,

and to cry to God, in agony, that He would break the power of the

temptation. It seemed as if the devil was determined to ruin him, and his

own heart, for the time being, was almost in league with the devil.



8. But, you will have peace with God. If the Church, and sinners, and the

devil, oppose you, there will be One with whom you will have peace. Let

you who are called to these trials. and conflicts. and temptations, and who

groan, and pray, and weep, and break your hearts, remember this

consideration: your peace, so far as your feelings towards God are

concerned, will flow like a river.



9. You will likewise have peace of conscience, if you are led by the Spirit.



You will not be constantly goaded and kept on the rack by a guilty

conscience. Your conscience will be calm and quiet, unruffled as the

summer's lake.



10. If filled with the Spirit, you will be useful. You cannot help being

useful. Even if you were sick and unable to go out of your room, or to

converse, and saw nobody, you would be ten times more useful than a

hundred of those common sort of Christians who have no spirituality. To

give you an idea of this, I will relate an anecdote. A pious man in the

western part of this State, was suffering from consumption. He was a

poor man, and was ill for years. An unconverted merchant in the place,

who had a kind heart, used to send him now and then some things for his

comfort, or for his family. He felt grateful for the kindness, but could make

no return, as he wanted to do. At length he determined that the best return

he could make would be to pray for the man's salvation. So he began to

pray, and his soul kindled, and he got hold of God. No revival was taking

place there, but, by and by, to the astonishment of everybody, this

merchant came right out on the Lord's side. The fire kindled all over the

place; a powerful revival followed, and multitudes were converted.



This poor man lingered in this way for several years, and died. After his

death, I visited the place, and his widow put into my hands his diary.



Among other entries was this: "I am acquainted with about thirty

ministers and Churches." He then went on to set apart certain hours in the

day and week to pray for each of these ministers and Churches, and also

certain seasons for praying for different missionary stations. Then

followed, under different dates, such facts as these: "Today I have been

enabled to offer what I call the prayer of faith for the outpouring of the

Spirit on - Church, and I trust in God there will soon be a revival there."



Under another date he had written: "I have today been able to offer what I

call the prayer of faith for - Church, and trust there will soon be a revival

there." Thus he had gone over a great number of Churches, recording the

fact that he had prayed for them in faith that a revival might soon prevail

among them.



Of the missionary stations, if I recollect right, he mentioned in particular

one at Ceylon. I believe the last place mentioned in his diary, for which he

offered the prayer of faith, was the place in which he lived. Not long after,

the revival commenced, and went over the region of country, nearly, I

believe, if not quite, in the order in which the places had been mentioned in

his diary; and in due time news came from Ceylon that there was a revival

of religion there. The revival in his own town did not commence till after

his death. Its commencement was at the time when his widow put into my

hands the document to which I have referred. She told me that he was so

exercised in prayer during his sickness, that she often feared he would

"pray himself to death." The revival was exceedingly great and powerful in

all the region, and the fact that it was about to prevail had not been hidden

from this servant of the Lord. According to His Word, "the secret of the

Lord is with them that fear Him" (Psalm 25:14). Thus, this man, too feeble

in body to go out of his house, was yet more useful to the world and the

Church of God than all the heartless professors in the country. Standing

between God and the desolations of Zion, and pouring out his heart in

believing prayer, "as a prince he had power with God and with men, and

prevailed" (Genesis 32:28).



11. If you are filled with the Spirit, you will not find yourselves

distressed, and galled, and worried, when people speak against you. When



I find people irritated and fretting at any little thing that touches them, I

am sure they have not the Spirit of Christ. Jesus Christ could have

everything said against Him that malice could invent, and yet not be in the

least disturbed by it. If you mean to be meek under persecution, and

exemplify the temper of the Savior, and honor religion in this way, you

need to be filled with the Spirit.



12. You will be wise in using means for the conversion of sinners. If the

Spirit of God is in you, He will lead you to use means wisely, in a way

adapted to the end, and to avoid doing hurt. 29 No man who is not filled

with the Spirit of God is fit to be employed in directing the measures

adopted in a revival. His hands will be "all thumbs," unable to take hold,

and he will act as if he had not common sense. But a man who is led by the

Spirit of God will know how to time his measures aright, and how to

apportion Divine truth so as to make it tell to the best advantage.



13. You will be calm under affliction; not thrown into confusion or

consternation when you see the storm coming over you. People around

will be astonished at your calmness and cheerfulness under heavy trials,

not knowing the inward supports of those who are filled with the Spirit.



14. You will be resigned in death; you will always feel prepared to die, and

not afraid to die; and after death you will be proportionately more happy

for ever in heaven.



VI. THE CONSEQUENCES OF NOT BEING FILLED WITH THE SPIRIT.



1. You will often doubt, in such a case, and reasonably so whether you are

a Christian. You will have doubts, and you ought to have them, for the

sons of God are led by the Spirit of God, and if you are not led by the

Spirit, what reason have you to think that you are a son? You will try to

make a little evidence go a great way to bolster up your hopes; but you

cannot do it, unless your conscience is seared as with a hot iron. You

cannot help being plunged often into painful doubt about your state

(Romans 8:9; 2 Corinthians 13:5).



2. You will always be unsettled in your views about the prayer of faith.



The prayer of faith is something so spiritual, so much a matter of

experience and not of speculation, that unless you are spiritual yourselves

you will not understand it fully. You may talk a great deal about the

prayer of faith, and for the time get thoroughly convinced regarding it. But

you will never feel so settled on it as to retain the same position of mind

concerning it, and in a little while you will be all uncertainty again. I knew

a curious instance in a brother minister. He told me: "When I have the

Spirit of God and enjoy His presence, I believe firmly in the prayer of

faith; but when I have Him not, I find myself doubting whether there is

any such thing, and my mind is full of objections." I know, from my own

experience, what this is, and when I hear persons raising objections to that

view of prayer which I have presented in these Lectures, I understand

very well what their difficulty is, and have often found it impossible to

satisfy their minds, while they are so far from God; when, at the same

time, they would understand it themselves without argument, whenever

they experienced it.



3. If you have not the Spirit, you will be very apt to stumble at those who

have. You will doubt the propriety of their conduct. If they seem to feel a

good deal more than yourself, you will be likely to call it "animal feeling."



You will perhaps doubt their sincerity when they say they have such

feelings You will say: "I don't know what to make of Brother Such-a-one;

he seems to be very pious, but I do not understand him, I think he has a

great deal of animal feeling." Thus you will be trying to censure them, for

the purpose of justifying yourself.



4. You will be had in reputation with the impenitent, and with carnal

professors. They will praise you, as "a rational, orthodox, consistent

Christian." You will be just in the frame of mind to walk with them,

because you are agreed.



5. You will be much troubled with fears about fanaticism. Whenever there

are revivals, you will see in them "a strong tendency to fanaticism," and

will be full of fears and anxiety.



6. You will be much disturbed by the measures that are used in revivals. If

any measures are adopted, that are decided and direct, you will think they

are all "new," and will stumble at them just in proportion to your want of

spirituality. You do not see their appropriateness. You will stand and cavil

at the measures, because you are so blind that you cannot see their

adaptedness, while all heaven is rejoicing in them as the means of saving

souls.



7. You will be a reproach to religion. The impenitent will sometimes praise

you because you are so much like themselves, and sometimes laugh about

you because you are such a hypocrite.



8. You will know but little about the Bible.



9. If you die without the Spirit, you will fall into hell. There can be no

doubt about this. Without the Spirit you will never be prepared for

heaven.



REMARKS.



1. Christians are as guilty for not having the Spirit, as sinners are for not

repenting.



2. They are even more so. As they have more light, they are so much the

more guilty.



3. All beings have a right to complain of Christians who have not the

Spirit. You are not doing work for God, and He has a right to complain. He

has placed His Spirit at your disposal, and if you have not the Spirit, God

has a right to look to you and to hold you responsible for all the good you

might otherwise do. You are sinning against all heaven, for you ought to be

adding to the happy ranks of the redeemed. Sinners, the Church, and

ministers, all have a right to complain.



4. You are an obstacle in the way of the work of the Lord. It is in vain for

a minister to try to work over your head. Ministers often groan and

struggle, and wear themselves out in vain, trying to do good where there is

a people who live so that they do not have the Spirit of God. If the Spirit

is poured out at any time, the Church will grieve Him right away. Thus,

you may tie the hands and break the heart of your minister, and break him

down, and perhaps kill him, because you will not be filled with the Spirit.



5. You see the reason why Christians need the Spirit, and the degree of

their dependence upon Him.



6. Do not tempt God by "waiting" for His Spirit, while using no means to

procure His presence.



7. If you mean to have the Spirit, you must be childlike, and yield to His

influences - just as yielding as air. If He is drawing you to prayer, you

must quit everything to yield to His gentle strivings. No doubt you have

sometimes felt a desire to pray for some object, and you have put it off

and resisted, until God left you. If you wish Him to remain, you must

yield to His softest leadings, watch to learn what He would have you do

and yield yourself up to His guidance.



8. Christians ought to be willing to make any sacrifice to enjoy the

presence of the Spirit. Said a woman in high life (a professor of religion):

"I must either give up hearing such-and-such a minister [naming him]

preach, or I must give up my gay company." She gave up the preaching

and stayed away. How different from another case - that of a woman in

the same rank of life - who heard the same minister preach, and went

home resolved to abandon her gay and worldly manner of life. She changed

her whole mode of dress, of equipage, of living, and of conversation; so

that her gay and worldly friends were soon willing to leave her to the

enjoyment of communion with God, and free to spend her time in doing

good.



9. You see from this, that it must be very difficult for those in fashionable

life to go to heaven. What a calamity to be in such circles! Who can enjoy

the presence of God in them?



10. See how crazy those are who are scrambling to get up to these circles,

enlarging their houses, changing their style of living, their dress, and their

furniture. It is like climbing up to the mast-head to be thrown off into the

ocean. To enjoy God, you must come down, not go up there. God is not

there, among all the starch and flattery of high life.



11. Many professors of religion are as ignorant of spirituality as

Nicodemus was of the New Birth. They are ignorant, and I fear

unconverted. If anybody talks to them about the spirit of prayer, it is all

algebra to them. The case of such professors is awful. How different was

the character of the apostles! Read the history of their lives, read their

letters, and you will see that they were always spiritual, and walked daily

with God. But now how little is there of such religion! "When the Son of

Man cometh, shall He find faith on the earth?" (Luke 18:8.) Set some of

these professors to work in a revival, and they do not know what to do,

for they have no energy, no skills and make no impression. When will

professors of religion set themselves to work, filled with the Spirit? If I

could see this Church filled with the Spirit, I would ask nothing more to

move this whole mighty mass of minds around us. Not two weeks would

pass before the revival would spread all over this city.



LECTURE VIII

MEETINGS FOR PRAYER



Again I say unto you, That if two of you shall agree on earth as touching

anything that these shall ask, it shall be done for them of My Father which is

in heaven. - Matthew 18:19.



HITHERTO , in treating of the subject of PRAYER, I have confined my

remarks to secret prayer. I am now to speak of social prayer, or prayer

offered in company, where two or more are united in praying. Such

meetings have been common from the time of Christ, and it is probable

that God's people have always been in the habit of making united

supplication, whenever they had the privilege. The propriety of the

practice will not be questioned here. I need not dwell now on the duty of

social prayer. Nor is it my design to discuss the question, whether any

two Christians agreeing to ask any blessing, will be sure to obtain it. My

object is to make some remarks on Meetings for Prayer, noting:



I. The design of prayer meetings.



II. The manner of conducting them.



III. Several things that will defeat the design of holding them.



I. THE DESIGNS OF PRAYER MEETINGS.



1. One design of assembling several persons together for united prayer, is

to promote union among Christians. Nothing tends more to cement the

hearts of Christians than praying together. Never do they love one another

so well as when they witness the outpouring of each other's hearts in

prayer. Their spirituality begets a feeling of union and confidence, highly

important to the prosperity of the Church. It is doubtful whether

Christians can ever be otherwise than united, if they are in the habit of

really praying together. And where they have had hard feelings and

differences among themselves, these are all done away by uniting in

prayer. The great object is gained, if you can bring them really to unite in

prayer; if this can be done, the difficulties vanish.



2. To extend the spirit of prayer. God has so constituted us, and such is

the economy of His grace, that we are sympathetic beings, and

communicate our feelings to one another. A minister, for instance, will

often, as it were, breathe his own feelings into his congregation. The Spirit

of God that inspires his soul, makes use of his feelings to influence his

hearers, just as much as He makes use of the words he preaches. So He

makes use of the feelings of Christians. Nothing is more calculated to beget

a spirit of prayer than to unite in social prayer with one who has the spirit

himself; unless this one should be so far ahead that his prayer will repel

the rest. His prayer will awaken them, if they are not so far behind as to

revolt at it and resist it. If they are anywhere near the standard of his

feelings, his spirit will kindle, and burn, and spread all around. One

individual who obtains the spirit of prayer will often arouse a whole

Church, and extend the same spirit through the whole, so that a general

revival follows.



3. Another grand design of social prayer, is to move God. Not that it

changes the mind and feelings of God. When we speak of "moving" God,

as I have said in a former Lecture, we do not mean that prayer alters the

will of God. But when the right kind of prayer is offered by Christians,

they are in such a state of mind that it becomes proper for God to bestow

a blessing. They are then prepared to receive it, and He gives because He is

always the same, and always ready and happy to show mercy. When

Christians are united, and praying as they ought, God opens the windows

of heaven, and pours out His blessing till there is not room to receive it

(Malachi 3:10). 31



4. Another important design of prayer meetings is the conviction and

conversion of sinners. When properly conducted, they are eminently

calculated to produce this effect. Sinners are apt to be solemn when they

hear Christians pray. Where there is a spirit of prayer, sinners must feel.



An ungodly man (a universalist) once said respecting a certain minister: "I

can bear his preaching very well; but when he prays, I feel awfully - as if

God were coming down upon me." Sinners are often convicted by hearing

prayer. A young man of distinguished talents said, concerning a certain

minister to whom, before his conversion, he had been very much opposed:



"As soon as he began to pray, I began to be convicted; and if he had

continued to pray much longer, I should not have been able to hold myself

back from Christ." Just as soon as Christians begin to pray as they ought,

sinners then know that they pray, and begin to feel awfully. They do not

understand what spirituality is, because they have no experience of it. But

when such prayer is offered, they know there is something in it; they

know God is in it, and it brings them near to God; it makes them feel

awfully solemn, and they cannot bear it. And not only is it calculated to

impress the minds of sinners, but when Christians pray in faith, the Spirit

of God is poured out, and sinners are melted down and converted on the

spot.



II. THE MANNER OF CONDUCTING PRAYER MEETINGS.



1. It is often well to open a prayer meeting by reading a short portion of

the Word of God, especially if the person who takes the lead of the

meeting, can call to mind any portion that will be applicable to the object

or occasion, and that is impressive, and to the point. If he has no passage

that is applicable, he had better not read any at all. Do not drag in the

Word of God to make up part of the meeting as a mere matter of form.



This is an insult to God. It is not well to read any more than is applicable

to the subject before the meeting or the occasion. Some people think it

always necessary to read a whole chapter, though it may be ever so long,

and have a variety of subjects. It is just as impressive and judicious to read

a whole chapter as it would be for a minister to take a whole chapter for

his text, when his object was to make some particular truth bear on the

minds of his audience. The design of a prayer meeting should be to bring

Christians to the point, to pray for a definite object. Wandering over a

large field hinders and destroys this design.



2. It is proper that the person who leads should make some short and

appropriate remarks, calculated to explain the nature of prayer, and the

encouragements we have to pray, and to bring the object to be prayed for

directly before the minds of the people.



A man can no more pray without having his thoughts concentrated than he

can do anything else. The person leading should therefore see to this, by

bringing up before their minds the object for which they came to pray. If

they came to pray for any object, he can do this. And if they did not, they

had better go home. It is of no use to stay there and mock God by

pretending to pray when they have nothing on earth to pray for.



After stating the object, he should bring up some promise or some

principle, as the ground of encouragement to expect an answer to their

prayers. If there is any indication of Providence, or any promise, or any

principle in the Divine government, that affords a ground of faith, let him

call it to mind, and not let them be talking out of their own hearts at

random, without knowing any solid reason for expecting an answer. One

reason why prayer meetings mostly accomplish so little, is because there

is so little common sense exercised about them. Instead of looking round

for some solid footing on which to repose their faith, people come together

and pour forth words, and neither know nor care whether they have any

reason to expect an answer. If they are going to pray about anything

concerning which there can be any doubt or any mistake, in regard to the

ground of faith, they should be shown the reason there is for believing that

their prayers will be heard and answered. It is easy to see that, unless

something like this is done, three-fourths of them will have no idea of what

they are doing, or of the ground on which they should expect to receive

what they pray for.



3. In calling on persons to pray it is always desirable to let things take

their own course, wherever it is safe. If it can be left so with safety, let

those pray who are most inclined to pray. It sometimes happens that even

those who are ordinarily the most spiritual, and most proper to be called

on, are not, at the time, in a suitable frame; they may be cold and worldly,

and only freeze the meeting. But if you let those pray who desire to pray,

you avoid this. But often this cannot be done with safety, especially in

large cities, where a prayer meeting might be liable to be interrupted by

those who have no business to pray; some fanatic or crazy person, some

hypocrite or enemy, who would only make a noise. In most places,

however, the course may be taken with perfect safety. Give up the

meeting to the Spirit of God. Those who desire to pray, let them pray. If

the leader sees anything that needs to be set right, let him remark, freely

and kindly, and put it right, and then go on again. Only he should be

careful to time his remarks, so as not to interrupt the flow of feeling, or to

chill the meeting, or to turn the thoughts of the people from the proper

subject.



4. If it is necessary to name the individuals who are to pray, it is best to

call first on those who are most spiritual; and, if you do not know who

they are, then choose those whom you would naturally suppose to be

most "alive." If they pray at the outset, they will be likely to spread the

spirit of prayer through the meeting, and elevate the tone of the whole.



Otherwise, if you call on those who are cold and lifeless, they will be

likely to diffuse a chill. The only hope of having an efficient prayer

meeting is when at least a part of the Church is spiritual, and infuses its

spirit into the rest. This is the very reason why it is often best to let

things take their course, for then those who have the most feeling are apt

to pray first, and give character to the meeting.



5. The prayers should always be very short. When individuals suffer

themselves to pray long they forget that they are only the mouth of the

congregation, and that the congregation cannot be expected to sympathize

with them, so as to feel united in prayer, if they are long and tedious, and

go all around the world, and pray for everything they can think of.



Commonly, those who pray long in a meeting do so, not because they

have the spirit of prayer, but because they have not. Some men will spin

out a long prayer in telling God who and what He is, or they pray out a

whole system of divinity. Some preach; others exhort the people - till

everybody wishes they would stop, and God wishes so, too, most

undoubtedly. They should keep to the point, and pray for what they came

to pray for, and not follow the imagination of their own foolish hearts all

over the universe.



6. Each one should pray for some one object. It is well for every individual

to have one object for prayer; two or more may pray for the same thing, or

each for a separate object. If the meeting is convened to pray for some

specific thing, let them all pray for that. If its object is more general, let

them select their subjects, according as they feel interested. If one feels

particularly disposed to pray for the Church, let him do it. If the next feels

disposed to pray for the Church, he may do so, too. Perhaps the next will

feel inclined to pray for sinners; let him do it, and as soon as he has got

through let him stop. Whenever a man has deep feeling, he always feels on

some particular point, and if he prays about that, he will speak out of the

abundance of his heart, and then he will naturally stop when he is done.



7. If, in the progress of the meeting, it becomes necessary to change the

object of prayer, let the leader state the fact, and explain it in a few words.



If the object is to pray for the Church, or for backsliders, or sinners, or the

heathen, let him state it plainly, and then turn it over and hold it up before

them, till he brings them to think and feel deeply before they pray. Then

he should state to them the grounds on which they may repose their faith

in regard to obtaining the blessings for which they pray, if any such

statement is needed, and so lead them right up to the Throne, and let them

take hold of the hand of God. This is according to the philosophy of the

mind. People always do it for themselves when they pray in secret, if they

really mean to pray to any purpose. And so it should be in prayer

meetings.



8. It is important that the time should be fully occupied, so as not to leave

long seasons of silence, which make a bad impression, and chill the

meeting. I know that sometimes Churches have seasons of silent prayer.



But in those cases they should be specially requested to pray in silence, so

that all may know why they are silent. This often has a most powerful

effect, where a few moments are spent by a whole congregation in silence,

while all lift up their thoughts to God. This is very different from having

long intervals of silence because there is nobody to pray. Every one feels

that such a silence is like the cold damp of death over the meeting.



9. It is exceedingly important that he who leads the meeting should press

sinners who may be present to immediate repentance. He should earnestly

urge the Christians who are present, to pray in such a way as to make

sinners feel that they are expected to repent immediately. This tends to

inspire Christians with compassion and love for souls. The remarks made

to sinners are often like pouring fire upon the hearts of Christians, to

awaken them to prayer and effort for the conversion of the unsaved. Let

them see and feel the guilt and danger of sinners right among them, and

then they will pray.



III. THINGS WHICH MAY DEFEAT THE PRAYER MEETING.



1. When there is an unhappy want of confidence in the leader, there is no

hope of any good. Whatever may be the cause, whether he is to blame or

not, the very fact that he leads the meeting will cast a damp over it, and

prevent all good. I have witnessed it in Churches, where there was some

offensive elder or deacon (perhaps justly deemed offensive; perhaps not)

set to lead, and the meeting would die under his influence. If there is a

want of confidence in regard to his piety, or in his ability, or in his

judgment, or in anything connected with the meeting, everything he says

or does will fall to the ground. The same thing often takes place where the

Church has lost confidence in the minister.



2. Where the leader lacks spirituality, there will be a dryness and coldness

in his remarks and prayers; everything will indicate his want of unction,

and his whole influence will be the very reverse of what it ought to be. I

have known Churches where a prayer meeting could not be sustained, and

the reason was not obvious, but those who understood the state of things

knew that the leader was so notorious for his want of spirituality that he

would inevitably freeze a prayer meeting to death. In many Churches the

elders are so far from being spiritual men that they always freeze a prayer

meeting. And at the same time they are often amazingly jealous for their

dignity, and cannot bear to have anybody else lead the meeting. If any

member that is spiritual takes the lead, they will take him to task for it,

saying: "Why, you are not an elder; you ought not to lead a prayer

meeting in the presence of an elder!" And thus they stand in the way,

while the whole Church is suffering under their blighting influence.



A man who knows he is not in a spiritual frame of mind has no business to

conduct a prayer meeting - he will kill it. There are two reasons. First, he

will have no spiritual discernment, and will know neither what to do, nor

when to do it. A person who is spiritual can see the movements of

Providence, and can feel the Spirit of God, and understand what He is

leading them to pray for, so as to time his subjects, and take advantage of

the state of feeling among Christians. He will not overthrow all the feeling

in a meeting by introducing things that are incongruous or ill-timed. He has

spiritual discernment to understand the leadings of the Spirit, and His

workings on those who pray; and to follow on as the Spirit leads. Suppose

an individual leads who is not spiritual, that there are two or three prayers,

and the spirit of prayer arises, but the leader, having no spiritual

discernment to see it, makes some remarks on another point, or reads a

piece out of some book that is as far from the feeling of the meeting as the

North Pole! What they are called to pray for may be just as evident to the

praying people present as if the Son of God Himself had come into the

meeting and named the subject; but the leader will overthrow it all, because

he is so stupid that he does not know the indications of the meeting.



And then, if the leader is not spiritual, he will very likely be dull and dry

in his remarks, and in all his exercises. He will give out a long hymn in a

dreamy manner, and then read a long passage of Scripture, in a tone so cold

that he will spread a wintry pall over the meeting, and it will be dull, as

long as his cold heart is placed in front of the whole thing.



3. A want of suitable talents in the leader. If he is wanting in the talents

which are fitted to make a meeting useful, if he can say nothing, or if his

remarks are so out of the way as to produce levity or contempt, or if they

have nothing in them that will impress the mind, or are not guided by good

sense, or are not appropriate, he will injure the meeting. A man may be

pious, but so weak that his prayers do not edify, but rather disgust. When

this is so, he had better keep silence.



4. Sometimes the benefit of a prayer meeting is defeated by a bad Spirit in

the leader. For instance, where there is a revival, and great opposition, if a

leader gets up in a prayer meeting and speaks of instances of opposition,

and comments upon them, and thus diverts the meeting away from the

object, he knows not what spirit he is of. Its effect is always ruinous to a

prayer meeting. Let a minister in a revival come out and preach against the

opposition, and he will infallibly destroy the revival, and turn the hearts of

Christians away from their proper object. Let the man who is set to lead

the Church be careful to guard his own spirit, lest he should mislead the

Church, and diffuse a wrong temper. The same will be true, if any one who

is called upon to speak or pray, introduces in his remarks or prayers

anything controversial, impertinent, unreasonable, unscriptural, ridiculous,

or irrelevant. Any of these things will quench the tender breathings of the

spirit of prayer, and destroy the meeting.



5. Persons coming late to the meeting. This is a very great hindrance. When

people have begun to pray, and their attention is fixed, and they have shut

their eyes and closed their ears, to keep out everything from their minds,

in the midst of a prayer somebody will come bolting in and walk through

the room. Some will look up, and all have their minds interrupted for the

moment. Then they all get fixed again, and another comes in, and so on. I

suppose the devil would not care how many Christians went to a prayer

meeting, if they would only go after the meeting had begun. He would be

glad to have ever so many go "scattering along" in such a way, dodging in

very piously and distractingly.



6. When persons make cold prayers and cold confessions of sin, they are

sure to quench the spirit of prayer. When the influences of the Spirit are

enjoyed, in the midst of the warm expressions that are flowing forth, let an

individual come in who is cold, and pour out his cold breath like the damp

of death, and it will make every Christian who has any feeling want to get

out of the meeting.



7. In some places it is common to begin a prayer meeting by reading a tong

portion of Scripture. Then the deacon or elder gives out a long hymn.



Next, they sing it. Then he prays a long prayer, praying for the Jews, and

the fullness of the Gentiles, and many other objects that have nothing to

do with the occasion of the meeting. After that perhaps he reads a long

extract from some book or magazine. Then they have another long hymn

and another long prayer, and then they go home.



I once heard an elder say that a Church had kept up a prayer meeting so

many years, and yet had experienced no revival. The truth was, that the

officers of the Church had been accustomed to carry on the meetings in

just such a dignified way, and their dignity would not allow anything to be

altered. No wonder there was no revival! Such prayer meetings are enough

to hinder a revival. 32 And if ever so many revivals should commence, the

prayer meeting would destroy them. There was a prayer meeting once in

this city, as I have been told, where there appeared to be some feeling, and

some one every reasonably proposed that they should have two or three

prayers in succession, without rising from their knees. One dignified man

present opposed it, and said that they never had done so, and he hoped

there would be no innovations! He did not approve of innovations. That

was the last of the revival! Such persons have their prayer meetings

stereotyped, and are determined not to turn out of their track, whether

they receive blessing or not. To allow any such thing would be "a new

measure," and they never like "new measures"!



8. A great deal of singing often injures a prayer meeting. The agonizing

spirit of prayer does not lead people to sing. There is a time for

everything; a time to sing, and a time to pray. But if I know what it is to

travail in birth for souls, Christians never feel less like singing than when

they have the spirit of prayer for sinners.



When singing is introduced in a prayer meeting, the hymns should be

short, and so selected as to bring out something solemn; some striking

words, such as the Judgment Hymn, and others calculated to produce an

effect on sinners; or something that will produce a deep impression on the

minds of Christians; but not that joyful kind of singing that makes

everybody feel comfortable, and turns off the mind from the object of the

prayer meeting.



I once heard a celebrated organist produce a remarkable effect in a

protracted meeting. The organ was a powerful one, and the double bass

pipes were like unto thunder. The hymn was given out that had these

lines:



See the storm of vengeance gathering

over the path you dare to tread;

Hear the awful thunder rolling,

Loud and louder over your head.



When he came to these words, we first heard the distant roar of thunder;

then it grew nearer and louder, till at the word "louder," there was a crash

that seemed almost to overpower the congregation. Such things in their

proper place do good. But common singing dissipates feeling. It should

always be such as will not take away feeling, but deepen it.



Often a prayer meeting is injured by calling on the young converts to sing

joyful hymns. This is highly improper in a prayer meeting. It is no time

for them to let feeling flow away in joyful singing, while so many sinners

around them, and their own former companions, are going down to hell. A

revival is often put down by the Church and the minister giving

themselves up to singing with young converts. Thus, by stopping to

rejoice when they ought to feel more and more deeply for sinners, they

grieve away the Spirit of God, and they soon find that their agony and

travail of soul are gone.



9. Introducing subjects of controversy into prayer will defeat a prayer

meeting. Nothing of a controversial nature should be introduced into

prayer, unless it is the object of the meeting to settle that thing.



Otherwise, let Christians come together in their prayer meetings, on the

broad ground of offering united prayer for a common object. And let

controversies be settled somewhere else.



10. Great pains should be taken, both by the leader and others, to watch

narrowly the leadings of the Spirit of God. Let them not quench the Spirit

for the sake of praying according to the regular custom. Avoid everything

calculated to divert attention away from the object. All affectation of

feeling should be particularly guarded against. If there is an affectation of

feeling, most commonly others see and feel that it is affectation, not

reality. At any rate, the Spirit of God knows it, and will be grieved. On the

other hand, all resistance to the Spirit will equally destroy the meeting.



Not infrequently it happens that there are some so cold that if any one

should break out in the spirit of prayer, they would call it fanaticism, and

perhaps display opposition.



11. If individuals refuse to pray when they are called upon, it injures a

prayer meeting. There are some people who always pretend they have no

gift. Women sometimes refuse to take their turn in prayer, and pretend

they have not ability to pray. But if any one else should say so, they

would be offended! Suppose they should learn that any other person had

made such a remark as this: "Do not ask her to pray, she cannot pray, she

has not talent enough": would they like it? So with a man who pretends he

has no gift; let any one else report that "he has not talent enough to make a

decent prayer," and see if he will like it. The pretense is not sincere; it is

all a sham.



Some say they cannot pray in their families; they have no gift. But a

person could not offend one of them more than to say: "He cannot pray a

decent prayer before his own family." The retort would be: "Why,

So-and-so talks as if he thought nobody else had any gifts but himself."



People are not apt to have such a low opinion of themselves. I have often

seen the curse of God follow such professors. They have no excuse. God

will take none. The man has got a tongue to talk to his neighbors, and he

can talk to God if he has any heart for it. You will see their children

unconverted: their son has a curse; their daughter - tongue cannot tell.



God says He will pour out His fury on the families that call not on His

name. I could mention a host of facts to show that God MARKS with His

disapprobation and curse those who refuse to pray when they ought.



Until professors of religion will repent of this sin, and take up this cross

(if they choose to call praying "a cross"), they need not expect a blessing.



12. Prayer meetings are often too long. They should always be dismissed

while Christians have feeling, and not be spun out until all feeling is

exhausted, and the spirit of prayer is gone.



13. Heartless confessions injure a meeting. People confess their sins but do

not forsake them. Every week they will make the same confession. Why,

they have no intention to forsake their sins! It shows plainly that they do

not mean to reform. All their religion consists in these confessions. Instead

of getting a blessing from God thereby they will get only a curse.



14. Injury is also done when Christians spend all the time in praying for

themselves. They should have done this in their own homes. When they

come to a prayer meeting, they should be prepared to offer effectual

intercessions for others. If Christians pray at home as they ought, they

will feel like praying for sinners. If, however, their private prayers are

exclusively for themselves, they will not get the spirit of prayer. I have

known men shut themselves up for days to pray for themselves, and never

get any life, because their prayers were all selfish. But if such people will

just forget themselves, and throw their hearts abroad, and pray for others,

it will wake up such a feeling, that they will be able to pour forth their

hearts in prayer. And then they can go to work for souls. I knew an

individual in a revival, who shut himself up seventeen days, and prayed as

if he would have God come to his terms; but it would not do, and therefore

he went out to work, and immediately he had the Spirit of God in his soul.



It is well for Christians to pray for themselves, and confess their sins, and

then throw their hearts abroad, till they feel as they ought.



15. Prayer meetings are often defeated by the want of appropriate

remarks. The things are not said which are calculated to lead them to pray.



Perhaps the leader has not prepared himself; or perhaps he has not the

requisite talents to lead the Church out in prayer, or he does not lead their

minds to dwell on the appropriate topics of prayer.



16. It is a hindrance, when individuals who are justly obnoxious are

forward in speaking and praying. Such persons are sometimes very much

set upon taking part. They say it is their duty to get up and testify for

God on all occasions. They will say, they know they are not able to edify

the Church, but nobody else can do their duty, and they wish to testify.



Perhaps the only place they ever did testify for God was in a prayer

meeting; their lives, out of the meeting, testify against God. They had

better keep still.



17. When persons take part whose illiteracy is so pronounced as to cause

disgust among people of taste and intelligence, attention is diverted. I do

not mean to imply that it is necessary that a person should have a liberal

education, in order to lead in prayer. All persons of common education,

especially if they are in the habit of praying, can lead in prayer, if they

have the spirit of prayer. But there are some persons who use expressions

so absurd and illiterate as to disgust every intelligent mind. The feeling of

disgust is an involuntary thing, and when a disgusting object is before the

mind, the feeling is irresistible. Piety will not keep a person from feeling it.

The only way is to take away the object. Such persons may feel grieved at

not being called upon to take part, but it is better that they should be

kindly told the reason, than that the prayer meeting should be regularly

injured, and rendered ridiculous.



18. A want of union in prayer mars the meeting; that is, when one leads,

but the others do not follow, for they are thinking of something else. Their

hearts do not unite, do not say: "Amen." It is as bad as if one person

should make a petition and another remonstrate against it. It is as though

one asks God to do a thing, and the others ask Him not to do it, or to do

something else.



19. Neglect of secret prayer is yet another hindrance. Christians who do

not pray in secret cannot unite with power in a prayer meeting, and cannot

have the spirit of prayer.



REMARKS.



1. A badly conducted prayer meeting often does more hurt than good. In

many Churches, the general manner of conducting prayer meetings is such

that Christians have not the least idea of the design or the power of such

meetings. It is such as tends to keep down rather than to promote pious

feeling and the spirit of prayer.



2. A prayer meeting is an index to the state of religion in a Church. 33 If the

prayer meeting is neglected, or the spirit of prayer is not manifested, you

know of course that religion is in a low condition. Let me go into the

prayer meeting, and I can always see the state of religion which prevails in

the Church.



3. Every minister ought to know that if the prayer meetings are neglected,

all his labors are in vain. unless he can get Christians to attend the prayer

meetings, all else that he can do will not improve the state of religion.



4. A great responsibility rests on him who leads a prayer meeting. If the

meeting be not what it ought to be, if it does not elevate the state of

religion, he should go seriously to work and see what is the matter, and get

the spirit of prayer, and prepare himself to make such remarks as are

calculated to do good and set things right. A leader has no business to lead

prayer meetings, if he is not prepared, both in head and heart, to do this.



5. Prayer meetings are the most difficult meetings to sustain - as, indeed,

they ought to be. They are so spiritual that unless the leader be peculiarly

prepared, both in heart and mind, they will dwindle. It is in vain for the

leader to complain that members of the Church do not attend. In nine cases

out of ten it is the leader's fault that they do not attend. If he felt as he

ought, they would find the meeting so interesting that they would attend

as a matter of course. If he is so cold, and dull, and lacking in spirituality,

as to freeze everything, no wonder people do not come to the meeting.



Church officers often complain and scold because people do not come to

the prayer meeting, when the truth is, they themselves are so cold that

they freeze to death everybody who does come.



6. Prayer meetings are most important meetings for the Church. It is

highly important for Christians to sustain the prayer meetings, in order to



(a) promote union,

(b) increase brotherly love, cultivate Christian confidence,

(d) promote their own growth in grace, and

(e) cherish and advance spirituality.



7. Prayer meetings should be so numerous in the Church, and be so

arranged, as to exercise the gifts of every member - man or woman. Every

one should have the opportunity to pray, and to express the feelings of his

heart. The sectional prayer meetings are designed to do this. And if they

are too large to allow of it, let them be divided, so as to bring the entire

mass into the work, to exercise all gifts, and diffuse union, confidence, and

brotherly love, through the whole.



8. It is important that impenitent sinners should attend prayer meetings. If

none come of their own accord, go out and invite them. Christians ought to

take great pains to induce their impenitent friends and neighbors to come

to prayer meetings. They can pray better for impenitent sinners when

they have them right before their eyes. I have known women's prayer

meetings exclude sinners from the meetings. And the reason was, they

were so proud that they were ashamed to pray before sinners. What a

spirit! Such prayers will do no good. They insult God. You have not done

enough, by any means, when you have gone to the prayer meeting

yourself. You cannot pray if you have invited no sinner to go. If all the

members have neglected their duty so, and have gone to the prayer

meeting, and taken no sinners along with them, no subjects of prayer -

what have they come for?



9. The great object of all the means of grace is to aim directly at the

conversion of sinners. You should pray that they may be converted there.



Do not pray that they may be merely awakened and convicted, but that

they may be converted on the spot. No one should either pray or make

any remarks, as if he expected a single sinner would go away without

giving his heart to God. You should all make the impression on his mind,

that NOW he must submit. And if you do this, while you are yet speaking

God will hear.



If Christians made it manifest that they had really set their hearts on the

conversion of sinners, and were bent upon it, and prayed as they ought,

there would rarely be a prayer meeting held without souls being converted;

and sometimes every sinner in the room. That is the very time, if ever, that

sinners should be converted in answer to those prayers. I do not doubt but

that you may have sinners converted in every sectional prayer meeting, if

you do your duty. Take them there, take your families, your friends, or

your neighbors there with that design; give them the proper instruction, if

they need instruction, and pray for them as you ought, and you will save

their souls. Rely upon it, if you do your duty, in a right manner, God will

not keep back His blessing, but the work will be done.



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