The Ministry of Intercession Part 4

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

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

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

A PLEA FOR MORE PRAYER

CHAPTER VII

Who shall Deliver?

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

viii. 22.

"Return, ye backsliding children, and I will heal your backslidings.

Behold, we come unto Thee; for Thou art the Lord our G.o.d."-JER. iii.

22.

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

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

During one of our conventions a gentleman called upon me to ask advice and help. He was evidently an earnest and well-instructed Christian man.

He had for some years been in most difficult surroundings, trying to witness for Christ. The result was a sense of failure and unhappiness.

His complaint was that he had no relish for the Word, and that though he prayed, it was as if his heart was not in it. If he spoke to others, or gave a tract, it was under a sense of duty: the love and the joy were not present. He longed to be filled with G.o.d's Spirit, but the more he sought it, the farther off it appeared to be. What was he to think of his state, and was there any way out of it?

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

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

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

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

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

And what is now the disease of which the lack of prayer is the symptom?

We cannot find a better answer than is pointed out in the words, "Ye are not under the law, but under grace."

Here we have suggested the possibility of two types of Christian life.

There may be a life partly under the law and partly under grace; or, a life entirely under grace, in the full liberty from self-effort, and the full experience of the Divine strength which it can give. A true believer may still be living partly under the law, in the power of self-effort, striving to do what he cannot accomplish. The continued failure in his Christian life to which he confesses is owing to this one thing: he trusts in himself, and tries to do his best. He does, indeed, pray and look to G.o.d for help, but still it is he in his strength, helped by G.o.d, who is to do the work. In the Epistles to the Romans, and Corinthians, and Galatians, we know how Paul tells them that they have not received the spirit of bondage again, that they are free from the law, that they are no more servants but sons; that they must beware of nothing so much as to be entangled again with the yoke of bondage.

Everywhere it is the contrast between the law and grace, between the flesh, which is under the law, and the Spirit, who is the gift of grace, and through whom grace does all its work. In our days, just as in those first ages, the great danger is living under the law, and serving G.o.d in the strength of the flesh. With the great majority of Christians it appears to be the state in which they remain all their lives. Hence the lack to such a large extent of true holy living and power in prayer.

They do not know that all failure can have but one cause: _Men seek to do themselves what grace alone can do in them_, what grace most certainly will do.

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

This cannot be our disease.

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

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

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

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

Oh! be not hopeless, be not despondent; there is a balm in Gilead; there is a Physician there; there is healing for our sickness. What is impossible with man is possible with G.o.d. What you see no possibility of doing, grace will do. Confess the disease; trust the Physician; claim the healing; pray the prayer of faith, "Heal me, and I shall be healed."

You too can become a man of prayer, and pray the effectual prayer that availeth much.[1]

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

A PLEA FOR MORE PRAYER

CHAPTER VIII

Wilt Thou be made Whole?

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

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

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

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

WHAT THE HEALTH THAT JESUS OFFERS.

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

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

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

How many believers there are who regard such a walk as an impossible thing--so impossible that they do not feel it a sin that they "walk otherwise"; and so they do not long for this walk in newness of life.

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

HOW JESUS MAKES US WHOLE.

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