(g) I commend to you, in the next place, the importance of boldness in prayer. There is an unseemly familiarity in some men's prayers, which I cannot praise. But there is such a thing as a holy boldness, which is exceedingly to be desired. I mean such boldness as that of Moses, when he pleads with God not to destroy Israel: "Wherefore," says he, "should the Egyptians speak and say, For mischief did He bring them out, to slay them in the mountains? Turn from Thy fierce anger." (Exod. xxxii. 12.) I mean such boldness as that of Joshua, when the children of Israel were defeated before Ai: "What," says he, "wilt Thou do unto Thy great name?" (Josh. vii. 9.) This is the boldness for which Luther was remarkable. One who heard him praying said, "What a spirit,—what a confidence was in his very expressions! With such a reverence he sued, as one begging of God, and yet with such hope and assurance, as if he spake with a loving father or friend." This is the boldness which distinguished Bruce, a great Scotch divine of the 17th century. His prayers were said to be "like bolts shot up into heaven." Here also I fear we sadly come short. We do not sufficiently realize the believer's privileges. We do not plead as often as we might, "Lord, are we not Thine own people? Is it not for Thy glory that we should be sanctified? Is it not for Thine honour that thy Gospel should increase?"
(h) I commend to you, in the next place, the importance of fulness in prayer. I do not forget that our Lord warns us against the example of the Pharisees, who for pretence made long prayers, and commands us, when we pray, not to use vain repetitions. But I cannot forget, on the other hand, that He has given His own sanction to large and long devotions, by continuing all night in prayer to God. At all events we are not likely in this day to err on the side of praying too much. Might it not rather be feared that many believers in this generation pray too little? Is not the actual amount of time that many Christians give to prayer in the aggregate very small? I am afraid these questions cannot be answered satisfactorily. I am afraid the private devotions of many are most painfully scanty and limited,—just enough to prove they are alive, and no more. They really seem to want little from God. They seem to have little to confess, little to ask for, and little to thank Him for. Alas, this is altogether wrong! Nothing is more common than to hear believers complaining that they do not get on. They tell us that they do not grow in grace, as they could desire. Is it not rather to be suspected that many have quite as much grace as they ask for? Is it not the true account of many, that they have little, because they ask little? The cause of their weakness is to be found in their own stunted, dwarfish, clipped, contracted, hurried, little, narrow, diminutive prayers. They have not because they ask not. Oh, reader, we are not straitened in Christ, but in ourselves. The Lord says, "Open thy mouth wide, and I will fill it." But we are like the king of Israel who smote on the ground thrice and stayed, when he ought to have smitten five or six times. (Psalm lxxxi. 10; 2 Kings xiii. 18, 19.)
(i) I commend to you, in the next place, the importance of particularity in prayer. We ought not to be content with great general petitions. We ought to specify our wants before the throne of grace. It should not be enough to confess we are sinners. We should name the sins of which our conscience tells us we are most guilty. It should not be enough to ask for holiness. We should name the graces in which we feel most deficient. It should not be enough to tell the Lord we are in trouble. We should describe our trouble and all its peculiarities. This is what Jacob did, when he feared his brother Esau. He tells God exactly what it is that he fears. (Gen. xxxii. 11.) This is what Eliezer did, when he sought a wife for his master's son. He spreads before God precisely what he wants. (Gen. xxiv. 12.) This is what Paul did, when he had a thorn in the flesh. He besought the Lord. (2 Cor. xii. 8.) This is true faith and confidence. We should believe that nothing is too small to be named before God. What should we think of the patient who told his doctor he was ill, but never went into particulars? What should we think of the wife who told her husband she was unhappy, but did not specify the cause? What should we think of the child who told his father he was in trouble, but nothing more? Let us never forget that Christ is the true bridegroom of the soul,—the true physician of the heart,—the real father of all His people. Let us show that we feel this, by being unreserved in our communications with Him. Let us hide no secrets from Him. Let us tell Him all our hearts.
(j) I commend to you, in the next place, the importance of intercession in our prayers. We are all selfish by nature, and our selfishness is very apt to stick to us, even when we are converted. There is a tendency in us to think only of our own souls,—our own spiritual conflict,—our own progress in religion, and to forget others. Against this tendency we have all need to watch and strive, and not least in our prayers. We should study to be of a public spirit. We should stir ourselves up to name other names beside our own before the throne of grace. We should try to bear in our hearts the whole world,—the heathen,—the Jews,—the Roman Catholics,—the body of true believers,—the professing Protestant Churches,—the country in which we live,—the congregation to which we belong,—the household in which we sojourn,—the friends and relations we are connected with. For each and all of these we should plead. This is the highest charity. He loves me best who loves me in his prayers. This is for our soul's health. It enlarges our sympathies and expands our hearts. This is for the benefit of the Church. The wheels of all machinery for extending the Gospel are oiled by prayer. They do as much for the Lord's cause who intercede like Moses on the mount, as they do who fight like Joshua in the thick of the battle. This is to be like Christ. He bears the names of His people on His breast and shoulders as their High Priest before the Father. Oh, the privilege of being like Jesus! This is to be a true helper to ministers. If I must needs choose a congregation, give me a people that prays.
(k) I commend to you, in the next place, the importance of thankfulness in prayer. I know well that asking God is one thing, and praising God is another. But I see so close a connection between prayer and praise in the Bible, that I dare not call that true prayer in which thankfulness has no part. It is not for nothing that Paul says, "By prayer and supplication, with thanksgiving, let your request be made known unto God." (Phil. iv. 6.) "Continue in prayer, and watch in the same with thanksgiving." (Coloss. iv. 2.) It is of mercy that we are not in hell. It is of mercy that we have the hope of heaven. It is of mercy that we live in a land of spiritual light. It is of mercy that we have been called by the Spirit, and not left to reap the fruit of our own ways. It is of mercy that we still live, and have opportunities of glorifying God actively or passively. Surely, these thoughts should crowd on our minds whenever we speak with God. Surely, we should never open our lips in prayer without blessing God for that free grace by which we live, and for that loving-kindness which endureth for ever. Never was there an eminent saint who was not full of thankfulness. St. Paul hardly ever writes an Epistle without beginning with thankfulness. Men like Whitfield in the last century, and Bickersteth, and Marsh, and Haldane Stewart, in our own time, were ever running over with thankfulness. Oh, if we would be bright and shining lights in our day, we must cherish a spirit of praise! And above all, let our prayers be thankful prayers.
(l) I commend to you, in the last place, the importance of watchfulness over your prayers. Prayer is that point of all others in religion at which you must be on your guard. Here it is that true religion begins: here it flourishes, and here it decays. Tell me what a man's prayers are, and I will soon tell you the state of his soul. Prayer is the spiritual pulse: by this the spiritual health may always be tested. Prayer is the spiritual weather-glass: by this we may always know whether it is fair or foul with our hearts. Oh, let us keep an eye continually upon our private devotions! Here is the pith, and marrow, and backbone of our practical Christianity. Sermons, and books, and tracts, and committee meetings, and the company of good men, are all good in their way; but they will never make up for the neglect of private prayer. Mark well the places, and society, and companions, that unhinge your hearts for communion with God, and make your prayers drive heavily. There be on your guard. Observe narrowly what friends and what employments leave your soul in the most spiritual frame, and most ready to speak with God. To these cleave and stick fast. If you will only take care of your prayers, I will engage that nothing shall go very wrong with your soul.
I offer these points for private consideration. I do it in all humility. I know no one who needs to be reminded of them more than I do myself. But I believe them to be God's own truth, and I should like myself and all I love to feel them more.
I want the times we live in to be praying times. I want the Christians of our day to be praying Christians. I want the Church of our age to be a praying Church. My heart's desire and prayer in sending forth this paper is to promote a spirit of prayerfulness. I want those who never prayed yet, to arise and call upon God; and I want those who do pray, to improve their prayers every year, and to see that they are not getting slack, and praying amiss.