by E.M. Bounds

ARE we praying as Christ did? Do we abide in him? Are our pleas and spirit the overflow of his spirit and pleas? Does love rule the spirit—perfect love?

These questions must be considered as proper and relevant at a time like the present. We do fear that we are doing more of other things than prayer. This is not a praying age; it is an age of great activity, of great movements, but one in which the tendency is very strong to stress the seen and the material and to neglect and discount the unseen and the spiritual. Prayer is the great­est of all forces, because it honors God and brings him into active aid.

There can be no substitute, no rival for prayer; it stands alone as the great spiritual force, and this force must be imminent and acting. It cannot be dis­pensed with during one generation, nor held in abeyance for the advance of any great movement—it must be continuous and particular, always, every-where, and in everything. We cannot run our spiritual operations on the prayers of the past generation. Many persons believe in the efficacy of prayer, but not many pray. Prayer is the easiest and hardest of all things; the simplest and the sublimest; the weakest and the most powerful; its results lie outside the range of human possibilities—they are limited only by the omnipotence of God.

Few Christians have anything but a vague idea of the power of prayer; fewer still have any experience of that power. The church seems almost whol­ly unaware of the power God puts into her hand; this spiritual carte blanche on the infinite resources of God’s wisdom and power is rarely, if ever, used—never used to the full measure of honoring God. It is astounding how poor the use, how little the benefits. Prayer is our most formidable weapon, but the one in which we are the least skilled, the most averse to its use. We do everything else for the heathen save the thing God wants us to do; the only thing which does any good—makes all else we do efficient.

To graduate in the school of prayer is to master the whole course of a reli­gious life. The first and last stages of holy living are crowned with praying. It is a life trade. The hindrances of prayer are the hindrances in a holy life. The conditions of praying are the conditions of righteousness, holiness, and salva­tion. A cobbler in the trade of praying is a bungler in the trade of salvation.

Prayer is a trade to be learned. We must be apprentices and serve our time at it. Painstaking care, much thought, practice, and labor are required to be a skillful tradesman in praying. Practice in this, as well as in all other trades, makes perfect. Only toiling hands and hearts make proficients in this heaven­ly trade.

In spite of the benefits and blessings which flow from communion with God, the sad confession must be made that we are not praying much. A very small number comparatively lead in prayer at the meetings. Fewer still pray in their families. Fewer still are in the habit of praying regularly in their clos­ets. Meetings specially for prayer are as rare as frost in June. In many churches there is neither the name nor the semblance of a prayer meeting. In the town and city churches the prayer meeting in name is not a prayer meeting in fact. A sermon or a lecture is the main feature. Prayer is the nominal attachment.

Our people are not essentially a praying people. That is evident by their lives.

Prayer and a holy life are one. They mutually act and react. Neither can survive alone. The absence of the one is the absence of the other. The monk depraved prayer, substituted superstition for praying, mummeries and routine for a holy life. We are in danger of substituting churchly work and a ceaseless round of showy activities for prayer and holy living. A holy life does not live in the closet, but it cannot live without the closet. If, by any chance, a prayer chamber should be established without a holy life, it would be a chamber without the presence of God in it.

Put the saints everywhere to praying, is the burden of the apostolic effort and the keynote of apostolic success. Jesus Christ had striven to do this in the days of his personal ministry. He was moved by infinite compassion at the ripened fields of earth perishing for lack of laborers, and pausing in his own praying, he tries to awaken the sleeping sensibilities of his disciples to the duty of prayer, as he charges them: “Pray ye therefore the Lord of the harvest that he will send forth labourers into his harvest.” And he spake a parable to them to this end, that men ought always to pray.

Only glimpses of this great importance of prayer could the apostles get before Pentecost. But the Spirit coming and filling on Pentecost elevated prayer to its vital and all-commanding position in the gospel of Christ. The call to every saint of prayer is the Spirit’s loudest and most exacting call. Sainthood’s piety is made, refined, perfected, by prayer. The gospel moves with slow and timid pace when the saints are not at their prayers early and late and long.

Where are the Christ like leaders who can teach the modern saints how to pray and put them at it? Do our leaders know we are raising up a prayerless set of saints? Where are the apostolic leaders who can put God’s people to praying? Let them come to the front and do the work, and it will be the great­est work that can be done. An increase of educational facilities and a great increase of money force will be the direst curse to religion if they are not sanctified by more and better praying than we are doing.

More praying will not come as a matter of course. The campaign for the twentieth or thirtieth century will not help, but hinder our praying, if we are not careful. Nothing but a specific effort from a praying leadership will avail. None but praying leaders can have praying followers. Praying apostles will beget praying saints. A praying pulpit will beget praying pews. We do greatly need somebody who can set the saints to this business of praying. We are a generation of non-praying saints. Non-praying saints are a beggarly gang of saints, who have neither the ardor, nor the beauty, nor the power of saints. Who will restore this branch? The greatest will he be of reformers and apostles, who can set the church to praying.

Holy men have, in the past, changed the whole force of affairs, revolution­ized character and country by prayer. And such achievements are still possi­ble to us. The power is only wanting to be used. Prayer is but the expression of faith.

Time would fail to tell of the mighty things wrought by prayer, for by it holy ones have subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens, women received their dead raised to life again.

Prayer honors God; it dishonors self. It is man’s plea of weakness, igno­rance, want; a plea which heaven cannot disregard. God delights to have us pray.

Prayer is not the foe to work, it does not paralyze activity. It works mighti­ly; prayer itself is the greatest work. It springs activity, stimulates desire and effort. Prayer is not an opiate but a tonic, it does not lull to sleep but arouses anew for action. The lazy man does not, will not, cannot pray, for prayer demands energy. Paul calls it a striving, an agony. With Jacob it was a wrestling; with the Syrophenician woman it was a struggle which called into play all the higher qualities of the soul, and which demanded great force to meet.

The closet is not an asylum for the indolent and worthless Christian. It is not a nursery where none but babes belong. It is the battlefield of the church; its citadel; the scene of heroic and unearthly conflicts. The closet is the base of supplies for the Christian and the church. Cut off from it there is nothing left but retreat and disaster. The energy for work, the mastery over self, the deliverance from fear, all spiritual results and graces, are much advanced by prayer. The difference between the strength, the experience, the holiness of Christians is found in the contrast in their praying.

Few, short, feeble prayers, always betoken a low spiritual condition. Men ought to pray much and apply themselves to it with energy and perseverance. Eminent Christians have been eminent in prayer. The deep things of God are learned nowhere else. Great things for God are done by great prayers. He who prays much, studies much, loves much, works much, does much for God and humanity. The execution of the gospel, the vigor of faith, the maturity and excellence of spiritual graces wait on prayer.

(Purpose in Prayer, Chapter 5 – E.M. Bounds)

by E.M. Bounds

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