"Prayer is the child of faith; praise of love. Prayer is prospective; praise takes in, in its wide range, enjoyment of present, remembrance of past, and anticipation of future, blessings. Prayer points the only way to heaven; praise is already there."
- Hannah More
Showing posts with label Prayer. Show all posts
Showing posts with label Prayer. Show all posts
Friday, May 1, 2009
Tuesday, November 4, 2008
Praying and Working
From the Introduction to Praying and Working; Being Some account of what Men can Do when in Earnest, by Rev. William Fleming Stevenson. (Printed by Robert Carter in New York, 1863).
“...Work is lauded and glorified, even for its own sake, without regard to its end. It is held to be something sacred, a thoroughly manly and almost devout pursuit. Nay, it has been exalted into a kind of deity in our day, to be worshipped with a pure and rigorous devotion. Life is to be doing, because it is felt more than ever that there is power in life. And insensibly this character of force and strength has spread itself over the various fields of thought. Literature, science, art, bear witness to the dominant practical tone as much as the ceaseless ring of the workshop, the fever of modern business, or the structure of our social life. There is even a muscular Christianity,--curious outgrowth of a strong-limbed generation. And there is a healthiness about this zeal for work. ... There is something genuine and through and earnest about it. It is some recognition of the meaning and dignity of life. And looking at what has been accomplished, the vast stride forward that has been taken, looking at the vigor of Christian work and the numberless Christian activities that have been called into play, there is cause of honest, thankful congratulation. Yet there is also cause for much fear and regret. There is a rapid growth of materialism. ... People demand a sensation, unreal or immoral, if it be only sensation. The tendency is to exalt the lower and visible agencies, to depreciate the higher and spiritual, to measure life by what it can shew for itself rather than by what it is; to cultivate and respect mere display of strength...”
“Is there not the notion that the world is only what the world sees itself to be, that if you take any other than worldly forces you will come to no result? Is there not more than ever the disposition to throw over upon praying men, who believe in an invisible power and skill and law and presence, the charge of folly, enthusiasm, fanaticism? To work is honest enough; but prayer over and above the work is treated as a courteous superfluity. Let the work be done manfully, it is preached; let it be even blundering, provided it is sincere; but as for prayer, it is somewhat a waste of energy. Or, if there be prayer, it is freely hinted, let it be kept apart; let it have its own sphere, and not intrude upon the working day; nay, let it have its praying men, and give us our working men. Praying men may not always have been judicious; there may be some plausible foundation for separating the working from the praying man; foolish and impracticable things may have been attempted by well-meaning and unwise people. Prayer, moreover, has its own sphere, and is not to encroach upon another; it is not to usurp the place of work. But neither is it to be divorced from work, nor is it less real and needful; and to say that the praying man is to be kept distinct from the working man is practically to close the common energies of life against the intrusion of prayer. Those who say it have a vague impression that a man who lays stress upon prayer is deficient in practical wisdom; that the devotional element of character tends to remove a man from the region of common sense to the borders of the fairy-land of sentiment; that he becomes a dreamer of dreams that will never fit into the plain rough order of the world. If that were true, it would be worth considering. Any element of character existing in excess will disturb a man’s balance. But if the inevitable tendency of a prayerful spirit were to thwart a man’s activity and usefulness, it would be incompatible with Bible-teaching and Christian principle. There is no need to deny any inevitable tendency of the kind. The Bible, which exhorts to prayer, is the most practical of all books; devout men are at least as practical as their neighbors; and if they were not, it would be because they have not rightly understood the Bible doctrine, or because of some strong natural fault. If three men were singled out who laid almost extravagant stress upon prayer, whose belief in it would startle many modern Christians, they would be Augustine, and Bernard, and Luther; yet men of the most various temperament, and men of the rarest practical gifts and insight. For the greatest workers will always be the foremost in communion with God, and communion with God is the very heart of prayer.”
“Nor are prayer and work connected by any arbitrary link, but as different aspects of the same man. ‘Ora et labora,’ writes Dr Wichern in one of his pleasant papers, ‘is carved on a peasant’s house in the Vierland. ‘It must be French,’ said a neighbor’s wife, as I stood looking at the legend, ‘but you know it just means ---
With this hand work, and with the other pray,
And God will bless them both from day to day.’’
Ora et labora [pray and work] is the legend of the Christian’s faith, and the plan of his life. His fervent prayer begets honest, manly, unshrinking work; his work, as it is faithful,--and it is faithful in proportion as he realizes it is for God,-- throws him back upon prayer.”
“...Work is no more prayer than prayer is work, although the looseness of the expression is often forgiven for the deeper truth of the thought. Work is no more prayer than a walk in the fields is religious worship. To the devout man both are devout. To the undevout man they are nothing. Nay, work without prayer is as dangerous, ay, and more, than prayer without work. It is the practical ignoring of God, of a spiritual world and spiritual laws. It is the start downwards of the grossest and most superstitious materialism. It is a clear peril of our present time. ...we do want to be taught the need and sacredness of prayer, and that it is a force, of which though the world knows nothing, yet it establishes greater than the world’s works.”
“And it just so happens that in our own generation [that of 1863] there is a singular group of men, who, somewhat about the same time, and without the least knowledge of one another, and in very different spheres, took for their watchword that “French” puzzle of the simple Vierlander, and over whose lives might be written, as their clearest exponent, Ora et labora. They are men who maintain that God exercises some direct influence in the affairs of the world; who therefore appeal to Him in any puzzle or difficulty; who expect His help, and as they believe that He has the hearts of all men in His hand, do not know any special circle or class of men, or any special type of actions, within which that help must be limited. They distinctly believe in God as their Father, and never acre to realize Him either as a pure, infinite Intelligence, or as an eternal Law. They believe, also, that prayer is not an arbitrary provision for temporary circumstances, but that it is fixed in the ways of God, and in harmony with the settled relations of the world and the laws of human conduct. And they believe that if in God’s name they begin a fitting work, God will establish it; answer their prayers regarding it; enable them to deal wisely, and righteously, and prosperously by it; and that behind every other means to its success, and as the very highest means, and often supplanting the others, there is prayer itself.”
“...These men are all one in the principle of their work, but very various in its application. It is a mistake to suppose that that principle discourages the use of means. It is merely selecting from many means what appears the most efficient; and to these men that is prayer. As to other means, some use them more freely than others, but they all use them in subordination to the first. They do not hold that prayer nullifies a man’s wit, or thrift, or counsel, or prudence, but intensifies and guides and purifies them. From what has been said already ,it may be inferred they do not hold that prayer justifies inaction. They are conscious of work to do; it is in the strength of that consciousness that they commit it to God; that while using every likely way to success they believe there may be unlikely ways, that they do not see all God sees. Nor are they so foolish as to believe that God will help them to a work for which they have no fitness; but on the other hand, they believe that the man who prays that he may do a work for which he has no aptitude is praying against the laws of prayer."
Praying and Working
“...Work is lauded and glorified, even for its own sake, without regard to its end. It is held to be something sacred, a thoroughly manly and almost devout pursuit. Nay, it has been exalted into a kind of deity in our day, to be worshipped with a pure and rigorous devotion. Life is to be doing, because it is felt more than ever that there is power in life. And insensibly this character of force and strength has spread itself over the various fields of thought. Literature, science, art, bear witness to the dominant practical tone as much as the ceaseless ring of the workshop, the fever of modern business, or the structure of our social life. There is even a muscular Christianity,--curious outgrowth of a strong-limbed generation. And there is a healthiness about this zeal for work. ... There is something genuine and through and earnest about it. It is some recognition of the meaning and dignity of life. And looking at what has been accomplished, the vast stride forward that has been taken, looking at the vigor of Christian work and the numberless Christian activities that have been called into play, there is cause of honest, thankful congratulation. Yet there is also cause for much fear and regret. There is a rapid growth of materialism. ... People demand a sensation, unreal or immoral, if it be only sensation. The tendency is to exalt the lower and visible agencies, to depreciate the higher and spiritual, to measure life by what it can shew for itself rather than by what it is; to cultivate and respect mere display of strength...”
“Is there not the notion that the world is only what the world sees itself to be, that if you take any other than worldly forces you will come to no result? Is there not more than ever the disposition to throw over upon praying men, who believe in an invisible power and skill and law and presence, the charge of folly, enthusiasm, fanaticism? To work is honest enough; but prayer over and above the work is treated as a courteous superfluity. Let the work be done manfully, it is preached; let it be even blundering, provided it is sincere; but as for prayer, it is somewhat a waste of energy. Or, if there be prayer, it is freely hinted, let it be kept apart; let it have its own sphere, and not intrude upon the working day; nay, let it have its praying men, and give us our working men. Praying men may not always have been judicious; there may be some plausible foundation for separating the working from the praying man; foolish and impracticable things may have been attempted by well-meaning and unwise people. Prayer, moreover, has its own sphere, and is not to encroach upon another; it is not to usurp the place of work. But neither is it to be divorced from work, nor is it less real and needful; and to say that the praying man is to be kept distinct from the working man is practically to close the common energies of life against the intrusion of prayer. Those who say it have a vague impression that a man who lays stress upon prayer is deficient in practical wisdom; that the devotional element of character tends to remove a man from the region of common sense to the borders of the fairy-land of sentiment; that he becomes a dreamer of dreams that will never fit into the plain rough order of the world. If that were true, it would be worth considering. Any element of character existing in excess will disturb a man’s balance. But if the inevitable tendency of a prayerful spirit were to thwart a man’s activity and usefulness, it would be incompatible with Bible-teaching and Christian principle. There is no need to deny any inevitable tendency of the kind. The Bible, which exhorts to prayer, is the most practical of all books; devout men are at least as practical as their neighbors; and if they were not, it would be because they have not rightly understood the Bible doctrine, or because of some strong natural fault. If three men were singled out who laid almost extravagant stress upon prayer, whose belief in it would startle many modern Christians, they would be Augustine, and Bernard, and Luther; yet men of the most various temperament, and men of the rarest practical gifts and insight. For the greatest workers will always be the foremost in communion with God, and communion with God is the very heart of prayer.”
“Nor are prayer and work connected by any arbitrary link, but as different aspects of the same man. ‘Ora et labora,’ writes Dr Wichern in one of his pleasant papers, ‘is carved on a peasant’s house in the Vierland. ‘It must be French,’ said a neighbor’s wife, as I stood looking at the legend, ‘but you know it just means ---
With this hand work, and with the other pray,
And God will bless them both from day to day.’’
Ora et labora [pray and work] is the legend of the Christian’s faith, and the plan of his life. His fervent prayer begets honest, manly, unshrinking work; his work, as it is faithful,--and it is faithful in proportion as he realizes it is for God,-- throws him back upon prayer.”
“...Work is no more prayer than prayer is work, although the looseness of the expression is often forgiven for the deeper truth of the thought. Work is no more prayer than a walk in the fields is religious worship. To the devout man both are devout. To the undevout man they are nothing. Nay, work without prayer is as dangerous, ay, and more, than prayer without work. It is the practical ignoring of God, of a spiritual world and spiritual laws. It is the start downwards of the grossest and most superstitious materialism. It is a clear peril of our present time. ...we do want to be taught the need and sacredness of prayer, and that it is a force, of which though the world knows nothing, yet it establishes greater than the world’s works.”
“And it just so happens that in our own generation [that of 1863] there is a singular group of men, who, somewhat about the same time, and without the least knowledge of one another, and in very different spheres, took for their watchword that “French” puzzle of the simple Vierlander, and over whose lives might be written, as their clearest exponent, Ora et labora. They are men who maintain that God exercises some direct influence in the affairs of the world; who therefore appeal to Him in any puzzle or difficulty; who expect His help, and as they believe that He has the hearts of all men in His hand, do not know any special circle or class of men, or any special type of actions, within which that help must be limited. They distinctly believe in God as their Father, and never acre to realize Him either as a pure, infinite Intelligence, or as an eternal Law. They believe, also, that prayer is not an arbitrary provision for temporary circumstances, but that it is fixed in the ways of God, and in harmony with the settled relations of the world and the laws of human conduct. And they believe that if in God’s name they begin a fitting work, God will establish it; answer their prayers regarding it; enable them to deal wisely, and righteously, and prosperously by it; and that behind every other means to its success, and as the very highest means, and often supplanting the others, there is prayer itself.”
“...These men are all one in the principle of their work, but very various in its application. It is a mistake to suppose that that principle discourages the use of means. It is merely selecting from many means what appears the most efficient; and to these men that is prayer. As to other means, some use them more freely than others, but they all use them in subordination to the first. They do not hold that prayer nullifies a man’s wit, or thrift, or counsel, or prudence, but intensifies and guides and purifies them. From what has been said already ,it may be inferred they do not hold that prayer justifies inaction. They are conscious of work to do; it is in the strength of that consciousness that they commit it to God; that while using every likely way to success they believe there may be unlikely ways, that they do not see all God sees. Nor are they so foolish as to believe that God will help them to a work for which they have no fitness; but on the other hand, they believe that the man who prays that he may do a work for which he has no aptitude is praying against the laws of prayer."
Monday, October 27, 2008
Prayer, from the Palms of Elim
"This is the rest wherewith ye may cause the weary to rest, and this is the refreshing"--
"Effectual fervent prayer" -- James v.16
"If ye then, being evil, know how to give good gifts unto your children, how much more shall your father which is in heaven give good things to them that ask?" -- Matt vii.11
Prayer
"Effectual fervent prayer" -- James v.16
"If ye then, being evil, know how to give good gifts unto your children, how much more shall your father which is in heaven give good things to them that ask?" -- Matt vii.11
Prayer
There is a reposeful rest beyond all other at the mercy-seat. When the hurricane of temptation and trial--the simoom blast of the wilderness is fiercest--who has not felt the peaceful overshadowing of this Elim palm?
Prayer for ourselves, the unburdening the heart of its sins and sorrows into the ear of our Heavenly Father; unbosoming our wants, our weaknesses, our frailties and backslidings; it may be the crimson and scarlet stains of which none but the Heart-searcher is cognizant. The cry for "more grace;" realising our own weakness, yet realising, too, the strong arm on which we are encouraged to lean, when our temporary Elim must be left, and the buffeting storm of the wilderness and the unknown perils of the renewed journey must be faced!
Prayer for others. Delightful it is to feel that our intercessions fetch down blessings on the absent. Prayer annihilates space; it knows nothing of distance. That friend, that brother, the companion of your youth, is far separated from you,--out on the perilous ocean, away in the distant colony. The sound of the Sabbath-bell falls no more on his ear; you can go with him no longer to the house of God in company; his place is vacant in the pew; his chair is empty at the table; his voice is missed at the home-hearth! But you can be present with him. Prayer can bring you to his side. Prayer can whisper a father's benediction over him. Prayer can sprinkle him with better than a mother's tears. Prayer can fetch the angels of God around him as a guard; his shield in danger, his defense in trouble. Far off in her cottage-home, a thousand miles away, a mother, all unconscious at the moment of the danger of her sailor-boy, is uttering her midnight pleadings for the wanderer. They have ascended at the very crisis of destruction. The cry of the trembling form kneeling by her lonely couch has rocked the waves to rest. Is is a mother's "effectual fervent prayers" that have turned the storm into calm!
Prayer is still the golden key by which we can unlock, alike for ourselves and for others, the treasury of heaven, and "move the arm of Omnipotence." Yes, and what we owe, on the other hand, to the prayers which have hovered over our cradles and our early years, followed us into the world, grappling for us in our strong temptations, and which, like Jacob wrestling with the angel, have prevailed, will never be known until that day when the secrets of all hearts shall be revealed!
Gracious indeed is this Palm-tree; to be under its shelter is to be beneath the shadow of God. As the devout Payson expresses it, using a different simile, "The best means of keeping near the Lord is the closet. Here the battle is lost or won."
What an encouragement to prayer is the divine challenge given in the second of our motto-verses; the earthly father yielding to the requests and importunities of his children-- the pledge and guarantee of a still greater willingness on the part of the Heavenly Parent to respond, and that too with a royal plenitude to our wants! "How much more?" Never let us suppose that God is unwilling to hear. There is no exhausting that infinite fullness treasured up in him. It is one of Philip Henry's quaint sayings, "When Abraham interceded for Sodom, God granted as long as he asked, Abraham left off first." He is able to do "exceeding abundantly above all that we ask or think." 'It is said,' observes the saintly Rutherford, '"He answered not a word." But it is not said, "He heard not a word." These two differ much. Christ often heareth, when He doth not answer. His not answering is an answer and speaks thus, "Pray on, go on, and cry; for the Lord holdest His door fast bolted, not to keep you out, but that you may knock and knock."' Can we doubt either His willingness or ability to hear, when we think of Him who is our Advocate with the Father?--the Angel Intercessor with His censer "full of much incense," sprinkling therewith the polluted and unworthy prayers of His people, and causing them to ascend with acceptance before God? "Ask in My name," says that Divine Intercessor Himself; adding, "And I say not unto you that I will pray the Father for you." What means He by this asserted suspension or intermission of His pleadings? Simply, because the utterance of His name is sufficient. It is the passport to the Mercy-seat, the Key which unlocks the Treasury of heaven, and obtains the "how much more" from the Father's heart!
"Thou hast prayed for much
In the time that's past,
Thou must still pray on,
For thy wants come fast;
Now ask what ye will
From His boundless store,
The Father is able
To give 'much more.'
"Hold out the empty hand,
And He will fill it;
Tell Him Thy vexing fear,
And He will still it.
Now take what ye will
From His boundless store,
The Father is willing
To give 'much more.'"
"Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, He will give it you."
In the time that's past,
Thou must still pray on,
For thy wants come fast;
Now ask what ye will
From His boundless store,
The Father is able
To give 'much more.'
"Hold out the empty hand,
And He will fill it;
Tell Him Thy vexing fear,
And He will still it.
Now take what ye will
From His boundless store,
The Father is willing
To give 'much more.'"
"Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, He will give it you."
from J. R. Macduff, Palms of Elim; or Rest and Refreshment in the Valleys. New York: Carter, 1879. pp109-112
Sunday, September 7, 2008
Preparing Our Hearts - a life-encompassing task
I ask your pardon for breaking away from my practice and purpose hitherto of only posting unreprinted works, but as I was reading this today I felt a strong urge to post it despite the fact that I’m reading the (modern) Soli Deo Gloria edition, thus implying that it's been reprinted. I highly recommend this sermon.
[Jeremiah Burroughs, Gospel Worship. First published 1648, published by Soli Deo Gloria in 1990. pages 80-81, 86-87]
The fourth thing for preparation is to watch and to pray.
We should watch over our hearts lest they be made unfit for duties. So we should prepare for prayer all day long in this sense. That is, we should watch over our hearts that they are not let out so far as will hinder us in prayer when we come to do it. I remember Tertullian said that the Christians supped as if they were about to pray. So when you are with company, you should watch unto prayer. Oh, that you did so. You cannot but be conscious of the fact that oftentimes when you have been with company your hearts have been out of tune and frame, that you have been in no way fit for prayer. When you come home, your house and family finds it so. You that take such delight in company and sitting up late, I appeal to your consciences whether you can come home and find yourselves fit either in your family or closet to go and open your hearts to God.
This is one note, by the way, whereby you may come to know whether you have been immoderate in company at any time. God does not give men liberty to be busy in any outward occasions in the world so as to make them unfit for His service. Preparation consists in that, in watching over your hearts that you may not be unfitted for any holy duty when God calls you to it, but that you may be ready even to every good work.
...
...We should always be prepared either for prayer, hearing the Word, or receiving the Sacraments. Now because Sacraments are so rare [at the time in England, Burroughs likely would have held communion at most twice a year – SML], those that have any enlightened consciences think that they dare not but prepare for Sacraments, but you should always be in preparation for the receiving of the Sacraments as the primitive Christians were. And those that have been acquainted with this point of preparing for duties have come to such a frame of spirit that there is not as much time required of them as others, for they are in a constant fitness so that there is not an instant of time in the whole day but, if God calls them to prayer, they could immediately fall down upon their knees and pray so as to sanctify God’s name in prayer.
That would be an excellent temper, indeed, if you could find it so that you walk so spiritually and holily before God that there could never be a quarter of an hour from morning to night, nor from the beginning of the week to the end, but if you were called to pray, or to receive the Sacrament, you had your heart fitted so that you could come into God’s presence with a prepared heart and would be able to sanctify God’s name in that duty. Acquaint yourselves with this work of preparation, and so you may have hearts fitted to come into God’s presence at any time.
[Jeremiah Burroughs, Gospel Worship. First published 1648, published by Soli Deo Gloria in 1990. pages 80-81, 86-87]
Gospel Worship
or
The Right Manner of Sanctifying the Name of God in General
And Particularly in these 3 Great Ordinances
1. Hearing the Word
2. Receiving the Lord’s Supper
3. Prayer
These portions are taken from Sermon III, on Leviticus 10:3, “I will be sanctified in them that come nigh Me.” or
The Right Manner of Sanctifying the Name of God in General
And Particularly in these 3 Great Ordinances
1. Hearing the Word
2. Receiving the Lord’s Supper
3. Prayer
The fourth thing for preparation is to watch and to pray.
We should watch over our hearts lest they be made unfit for duties. So we should prepare for prayer all day long in this sense. That is, we should watch over our hearts that they are not let out so far as will hinder us in prayer when we come to do it. I remember Tertullian said that the Christians supped as if they were about to pray. So when you are with company, you should watch unto prayer. Oh, that you did so. You cannot but be conscious of the fact that oftentimes when you have been with company your hearts have been out of tune and frame, that you have been in no way fit for prayer. When you come home, your house and family finds it so. You that take such delight in company and sitting up late, I appeal to your consciences whether you can come home and find yourselves fit either in your family or closet to go and open your hearts to God.
This is one note, by the way, whereby you may come to know whether you have been immoderate in company at any time. God does not give men liberty to be busy in any outward occasions in the world so as to make them unfit for His service. Preparation consists in that, in watching over your hearts that you may not be unfitted for any holy duty when God calls you to it, but that you may be ready even to every good work.
...
...We should always be prepared either for prayer, hearing the Word, or receiving the Sacraments. Now because Sacraments are so rare [at the time in England, Burroughs likely would have held communion at most twice a year – SML], those that have any enlightened consciences think that they dare not but prepare for Sacraments, but you should always be in preparation for the receiving of the Sacraments as the primitive Christians were. And those that have been acquainted with this point of preparing for duties have come to such a frame of spirit that there is not as much time required of them as others, for they are in a constant fitness so that there is not an instant of time in the whole day but, if God calls them to prayer, they could immediately fall down upon their knees and pray so as to sanctify God’s name in prayer.
That would be an excellent temper, indeed, if you could find it so that you walk so spiritually and holily before God that there could never be a quarter of an hour from morning to night, nor from the beginning of the week to the end, but if you were called to pray, or to receive the Sacrament, you had your heart fitted so that you could come into God’s presence with a prepared heart and would be able to sanctify God’s name in that duty. Acquaint yourselves with this work of preparation, and so you may have hearts fitted to come into God’s presence at any time.
Saturday, April 19, 2008
Prayer: The Spirit's Intercessions
the
Presbyterian Magazine
February, 1854.
edited by Rev. C. Van Rensselaer, D.D.
Philadelphia, C. Sherman, printer. pp95-96.
“The Spirit’s Intercessions”
“Likewise the Spirit also helps our infirmities; for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us with groanings which cannot be uttered.” Rom. 8:26.
This passage contains a very important thought on prayer. We will inquire into the meaning of some of the words and phrases used here.
- Helps. “Heaves with us,” or lifts with us. This is the idea expressed by this word. For instance, I have a burden to raise, and while I am lifting at one end or side, a friend takes hold of the other, and we raise it together.
- Infirmities. This word embraces those weaknesses of our nature which are a hindrance to prayer—such as ignorance of the subjects and manner of prayer—lack of spiritual discernment and devotional fire. Left to himself, the most perfect Christian is dull, ignorant, weak, and altogether powerless in prayer. The universal prevalence of depravity is painfully felt in the infirmities which encompass the most devout through every period of life.
- Intercession. We must distinguish between intercession and mediation. Christ is the Mediator, and there is but one mediator. The Spirit is not a mediator. But he enters into the Christian’s heart, and prays in the Christian’s prayer. He excites, illuminates, and stirs up deep fountains of feeling and desire, but he does not mediate.
- "Groanings which cannot be uttered.” By this phrase we understand that the Spirit begets emotions and desires which cannot find expression in human language, and are only poured fourth into the ear of God.
The important thought in this passage is this: The Holy Spirit is an indispensable helper in acceptable and effectual prayer. He incites the spirit of prayer, awakens the slumbering energies of the soul, quickens the dormant graces, sharpens spiritual discernment, breaths fervour into zeal, ardor into love, strength into faith, and burdens the heart with petitions, some of which can find utterance only in the ear of God. The Spirit is an indispensable helper in prayer. His inward intercession makes prayer fervent and effectual—gives it power almost irresistible. Sinners tremble when they hear it, infidelity feels its force and turns pale. The mourner is carried by such prayer right into the presence of the bleeding Lamb.
He who is helped by the Spirit in prayer realizes that help. O how his heart is enlarged and drawn out for his fellow men in every direction; how numerous are the subjects of prayer—the world is on his heart—he rests, and yet he cannot rest; he is always praying. Prayer is his “vital breath,” his “native air.” Where the Spirit helps in prayer there must be revival. Nothing can withstand it. But the Spirit cannot help those who grieve him every day.—Religious Telescope.
Saturday, March 22, 2008
Hannah More on Prayer
an excerpt from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883, pages 22-25.
From chapter XI, of Perseverance in Prayer and Praise, pages 154-158.
We think, perhaps, that had [God] commanded us "to do some great thing," to raise some monument of splendor, some memorial of notoriety and ostentation, something that would perpetuate our own name with his goodness, we should gladly have done it. How much more when he only requires
From chapter XI, of Perseverance in Prayer and Praise, pages 154-158.
We think, perhaps, that had [God] commanded us "to do some great thing," to raise some monument of splendor, some memorial of notoriety and ostentation, something that would perpetuate our own name with his goodness, we should gladly have done it. How much more when he only requires
"Our thanks how due!"
when he only asks the homage of the heart, the expression of our dependence, the recognition of his right!
But he to whom the duty of prayer is unknown, and by whom the privilege of prayer is unfelt, or he by whom it is neglected, or he who uses it for form and not from feeling, may probably say, Will this work, wearisome even if necessary, never know an end? Will there be no period of God will dispense with its regular exercise? Will there never be such an attainment of the end proposed, as that we may be allowed to discontinue the means?
To these interrogatories there is but one answer, an answer which shall be also made, by an appeal to the inquirer himself.
If there is any day in which we are quite certain that we shall meet with no trial from Providence, no temptation from the world, any day in which we shall be sure to have no wrong tempers excited in ourselves, no call to bear with those of others, no misfortune to encounter, and no need of Divine assistance to endure it, on that morning we may safely omit prayer.
If there is any evening in which we have received no protection from God, and experienced no mercy at his hands; if we have not lost a single opportunity of doing or receiving good, if we are quite certain that we have not once spoken unadvisedly with our lips, nor entertained one vain or idle thought in our heart, on that night we may safely omit to praise God, and to confess our own sinfulness; on that night we may safely omit humiliation and thanksgiving. To repeat the converse would be superfluous.
When we can conscientiously say, that religion has given a tone to our conduct, a law to our actions, a rule to our thoughts, a bridle to our tongue, a restraint to every wrong passion, a check to every evil temper, then some will say, We may safely be dismissed from the drudgery of prayer, it will then have answered all the ends which you so tiresomely recommend. So far from it, we really figure to ourselves, that if we could hope to hear of a human being brought to such perfection of discipline, it would unquestionably be found that this would be the very being who would continue most perseveringly in the practice of that devotion, which had so materially contributed to bring his heart and mind into so desirable a state, who would most tremble to discontinue prayer, who would be most appalled at the thought of the condition into which such discontinuance would be likely to reduce him. Whatever others do, he will continue for ever to "sing praises unto Thee, O Thou most Highest; he will continue to tell of they loving kindness early in the morning, and of thy truth in the night season."
It is true that while he considered religion as something nominal and ceremonial, rather than as a principle of spirit and life, he felt nothing encouraging, nothing refreshing, nothing delightful in prayer. But since he began to feel it as the means of procuring the most substantial blessings to his heart, since he began to experience something of the realization of the promises to his soul, in the performance of this exercise, he finds there is no employment so satisfactory; none that his mind can so little do without; none that so effectually raises him above the world; none that so opens his eyes to its empty shadows; none which can make him look with so much indifference on its lying vanities; none that can so powerfully defend him against the assaults of temptation, and the allurements of pleasure; none that can so sustain him under labour, so carry him through difficulties; none that can so quicken him in the practice of every virtue, and animate him in the discharge of every duty.
An additional reason why we should live in the perpetual use of prayer, seem to be, that our blessed Redeemer, after having given both the example and the command, while on earth, condescends still to be our unceasing intercessor in heaven. Can we ever cease petitioning for ourselves, when we believe that he never ceases interceding for us?
But he to whom the duty of prayer is unknown, and by whom the privilege of prayer is unfelt, or he by whom it is neglected, or he who uses it for form and not from feeling, may probably say, Will this work, wearisome even if necessary, never know an end? Will there be no period of God will dispense with its regular exercise? Will there never be such an attainment of the end proposed, as that we may be allowed to discontinue the means?
To these interrogatories there is but one answer, an answer which shall be also made, by an appeal to the inquirer himself.
If there is any day in which we are quite certain that we shall meet with no trial from Providence, no temptation from the world, any day in which we shall be sure to have no wrong tempers excited in ourselves, no call to bear with those of others, no misfortune to encounter, and no need of Divine assistance to endure it, on that morning we may safely omit prayer.
If there is any evening in which we have received no protection from God, and experienced no mercy at his hands; if we have not lost a single opportunity of doing or receiving good, if we are quite certain that we have not once spoken unadvisedly with our lips, nor entertained one vain or idle thought in our heart, on that night we may safely omit to praise God, and to confess our own sinfulness; on that night we may safely omit humiliation and thanksgiving. To repeat the converse would be superfluous.
When we can conscientiously say, that religion has given a tone to our conduct, a law to our actions, a rule to our thoughts, a bridle to our tongue, a restraint to every wrong passion, a check to every evil temper, then some will say, We may safely be dismissed from the drudgery of prayer, it will then have answered all the ends which you so tiresomely recommend. So far from it, we really figure to ourselves, that if we could hope to hear of a human being brought to such perfection of discipline, it would unquestionably be found that this would be the very being who would continue most perseveringly in the practice of that devotion, which had so materially contributed to bring his heart and mind into so desirable a state, who would most tremble to discontinue prayer, who would be most appalled at the thought of the condition into which such discontinuance would be likely to reduce him. Whatever others do, he will continue for ever to "sing praises unto Thee, O Thou most Highest; he will continue to tell of they loving kindness early in the morning, and of thy truth in the night season."
It is true that while he considered religion as something nominal and ceremonial, rather than as a principle of spirit and life, he felt nothing encouraging, nothing refreshing, nothing delightful in prayer. But since he began to feel it as the means of procuring the most substantial blessings to his heart, since he began to experience something of the realization of the promises to his soul, in the performance of this exercise, he finds there is no employment so satisfactory; none that his mind can so little do without; none that so effectually raises him above the world; none that so opens his eyes to its empty shadows; none which can make him look with so much indifference on its lying vanities; none that can so powerfully defend him against the assaults of temptation, and the allurements of pleasure; none that can so sustain him under labour, so carry him through difficulties; none that can so quicken him in the practice of every virtue, and animate him in the discharge of every duty.
An additional reason why we should live in the perpetual use of prayer, seem to be, that our blessed Redeemer, after having given both the example and the command, while on earth, condescends still to be our unceasing intercessor in heaven. Can we ever cease petitioning for ourselves, when we believe that he never ceases interceding for us?
Hannah More on Prayer
An Excerpt from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883.
from Chapter XI, Of Perseverance in Prayer and Praise, page 153.
"Prayer draws all the Christian graces into its focus. It draws Charity, followed by her lovely train, her forbearance with faults, her forgiveness of injuries, her pity for errors, her compassion for want. It draws Repentance, with her holy sorrows, her pious resolutions, her self-distrust. It attracts Faith, with her elevated eye,-- Hope, with her grasped anchor,-- Beneficence, with her open hand,-- Zeal, looking far and wide to serve,-- Humility, with introverted eye, looking at home. Prayer, by quickening these graces in the heart, warms them into life, fits them for service, and dismisses each to its appropriate practice. Prayer is mental virtue; virtue is spiritual action. The mould into which genuine prayer casts the soul is not effaced by the suspension of the act, but retains some touches of the impression till the act is repeated. "
from Chapter XI, Of Perseverance in Prayer and Praise, page 153.
"Prayer draws all the Christian graces into its focus. It draws Charity, followed by her lovely train, her forbearance with faults, her forgiveness of injuries, her pity for errors, her compassion for want. It draws Repentance, with her holy sorrows, her pious resolutions, her self-distrust. It attracts Faith, with her elevated eye,-- Hope, with her grasped anchor,-- Beneficence, with her open hand,-- Zeal, looking far and wide to serve,-- Humility, with introverted eye, looking at home. Prayer, by quickening these graces in the heart, warms them into life, fits them for service, and dismisses each to its appropriate practice. Prayer is mental virtue; virtue is spiritual action. The mould into which genuine prayer casts the soul is not effaced by the suspension of the act, but retains some touches of the impression till the act is repeated. "
Friday, March 21, 2008
Hannah More - Prayer
Excerpted from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883, pages 16-18.
Man is not only a sinful, he is also a helpless, and therefore a dependent being. This offers new and powerful motives for the necessity of prayer, the necessity of looking continually to a higher power, to a better strength than our own. If that power sustain us not, we fall; if he direct us not, we wander. His guidance is not only perfect freedom, but perfect safety. Our greatest danger begins from the moment we imagine we are able to go alone.
The self-sufficiency of man arising from his imaginary dignity, is a favourite doctrine with the nominal Christian. He feeds his pride with this pernicious aliment. And, as we hear much, so we hear falsely, of the dignity of human nature. Prayer, founded on the true principles of Scripture, alone teaches us wherein our true dignity consists. The dignity of a fallen creature is a perfect anomaly. True dignity, contrary to the common opinion, that it is an inherent excellence, is actually a sense of the want of it; it consists not in our valuing ourselves, but in a continual feeling of our dependence upon God, and an unceasing aim at conformity to his image.
Nothing but a humbling sense of the sinfulness of our nature, of our practised offences, of our utter helplessness, and constant dependence, can bring us to fervent and persevering prayer. How did the faith of the saints of old flourish under a darker dispensation, through all the clouds and ignorance which obscured their views of God! "They looked unto him, and were enlightened!" How do their slender means and high attainments reproach us!
David found that the strength and spirit of nature which had enabled him to resist the lion and the bear, did not enable him to resist his outward temptations, nor to conquer his inward corruptions. He therefore prayed, not only for deliverance "from blood-guiltiness," for a grievously remember sin, he prayed for the principle of piety, for the fountain of holiness, the "the creation of a clean heart," for "the renewing of a right spirit," for "truth in the inward parts," that the "comfort of God's help might be granted him." This uniform avowal of the secret workings of sin, this uniform dependence on the mercy of God to pardon, and the grace of God to assist, render his precatory addresses, though they are those of a sovereign and a warrior, so universally applicable to the case of every private Christian.
Chapter II.
The Duty of Prayer Inferred from the Helplessness of Man, pp 16-18.
The Duty of Prayer Inferred from the Helplessness of Man, pp 16-18.
Man is not only a sinful, he is also a helpless, and therefore a dependent being. This offers new and powerful motives for the necessity of prayer, the necessity of looking continually to a higher power, to a better strength than our own. If that power sustain us not, we fall; if he direct us not, we wander. His guidance is not only perfect freedom, but perfect safety. Our greatest danger begins from the moment we imagine we are able to go alone.
The self-sufficiency of man arising from his imaginary dignity, is a favourite doctrine with the nominal Christian. He feeds his pride with this pernicious aliment. And, as we hear much, so we hear falsely, of the dignity of human nature. Prayer, founded on the true principles of Scripture, alone teaches us wherein our true dignity consists. The dignity of a fallen creature is a perfect anomaly. True dignity, contrary to the common opinion, that it is an inherent excellence, is actually a sense of the want of it; it consists not in our valuing ourselves, but in a continual feeling of our dependence upon God, and an unceasing aim at conformity to his image.
Nothing but a humbling sense of the sinfulness of our nature, of our practised offences, of our utter helplessness, and constant dependence, can bring us to fervent and persevering prayer. How did the faith of the saints of old flourish under a darker dispensation, through all the clouds and ignorance which obscured their views of God! "They looked unto him, and were enlightened!" How do their slender means and high attainments reproach us!
David found that the strength and spirit of nature which had enabled him to resist the lion and the bear, did not enable him to resist his outward temptations, nor to conquer his inward corruptions. He therefore prayed, not only for deliverance "from blood-guiltiness," for a grievously remember sin, he prayed for the principle of piety, for the fountain of holiness, the "the creation of a clean heart," for "the renewing of a right spirit," for "truth in the inward parts," that the "comfort of God's help might be granted him." This uniform avowal of the secret workings of sin, this uniform dependence on the mercy of God to pardon, and the grace of God to assist, render his precatory addresses, though they are those of a sovereign and a warrior, so universally applicable to the case of every private Christian.
Thursday, March 20, 2008
What is Prayer?
Ever since she sent her kids off to college (regardless of the fact that we returned home at some point), my mommy has made the time to do a fair bit of reading. Occasionally she writes out quotes from what she reads. This is an anonymous (unless or until she remembers who said it) quote which has hung on our kitchen cabinet for a few years now.
"What is prayer but the breathing forth of that grace which is breathed into the soul by the Holy Spirit? When God breathed into man the breath of life, he became a living soul. So, when God breathes into the creature the breath of spiritual life, it becomes a praying soul. 'Behold he prayeth!' saith God of Paul ... Acts 9.11."
"What is prayer but the breathing forth of that grace which is breathed into the soul by the Holy Spirit? When God breathed into man the breath of life, he became a living soul. So, when God breathes into the creature the breath of spiritual life, it becomes a praying soul. 'Behold he prayeth!' saith God of Paul ... Acts 9.11."
Wednesday, March 19, 2008
Hannah More on Prayer
I like little books. My dad is very generous. Thus, he semi-regularly gives me little books. Sometimes when he bestows small volumes on me he does so for size or binding. This particular book he gave me for the content (and because I asked nicely).
Herewith, an excerpt from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883, pages 22-25.
Adoration is the noblest employment of created beings; confession, the natural language of guilty creatures; praise, the spontaneous expression of pardoned sinners. Prayer is desire; the abasement of contrition; the energy of gratitude. It is not a mere conception of the mind, nor an effort of the intellect, nor an act of the memory; but an elevation of the soul towards its Maker. It is the devout breathing of a creature struck with a sense of its own misery, and of the infinite holiness of Him whom it is addressing, experimentally convinced of its own emptiness, and of the abundant fulness [sic] of God, of his readiness to hear, of his power to help, of his willingness to save. It is not an emotion produced in the senses, nor an effect wrought by the imagination; but a determination of the will, an effusion of the heart.
"Prayer is the guide to self-knowledge, by prompting us to look after our sins, in order to pray against them; it is a motive to vigilance, by teaching us to guard against those sins which, through self-examination, we have been enabled to detect.
"Prayer is an act both of the understanding and of the heart. The understanding must apply itself to the knowledge of the Divine perfections, or the heart will not be led to the adoration of them. It would not be a reasonable service, if the mind was excluded. It must be rational worship, or the human worshipper [sic] would not bring to the service the distinguishing faculty of his nature, which is reason. It must be spiritual worship, or it would want the distinctive quality to make it acceptable to Him who is a spirit, and who has declared that he will be worshipped [sic] "in spirit and in truth." Prayer is right in itself as the most powerful means of resisting sin and advancing in holiness. It is above all right, as every thing is, which has the authority of Scripture, the command of God, and the example of Christ.
"There is a perfect consistency in all the ordinations of God; a perfect congruity in the whole scheme of his dispensations. If man were not a corrupt creature, such prayer as the Gospel enjoins would not have been necessary. Had not prayer been an important means for curing those corruptions, a God of perfect wisdom would not have ordered it. He would not have prohibited every thing which tends to inflame and promote them, had they not existed; nor would he have commanded every thing that has a tendency to diminish and remove them, had not their existence been fatal. Prayer, therefore, is an indispensable part of his economy and of our obedience."
Herewith, an excerpt from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883, pages 22-25.
Chapter III.
Prayer.-- Its Definition.
"Prayer is the application of want to Him who alone can relieve it, the voice of sin to him who alone can pardon it. It is the urgency of poverty, the prostration of humility, the fervency of penitence, the confidence of trust. It is not eloquence, but earnestness; not figures of speech, but compunction of soul. It is the "Lord, save us, we perish," of drowning Peter; the cry of faith to the ear of mercy.Prayer.-- Its Definition.
Adoration is the noblest employment of created beings; confession, the natural language of guilty creatures; praise, the spontaneous expression of pardoned sinners. Prayer is desire; the abasement of contrition; the energy of gratitude. It is not a mere conception of the mind, nor an effort of the intellect, nor an act of the memory; but an elevation of the soul towards its Maker. It is the devout breathing of a creature struck with a sense of its own misery, and of the infinite holiness of Him whom it is addressing, experimentally convinced of its own emptiness, and of the abundant fulness [sic] of God, of his readiness to hear, of his power to help, of his willingness to save. It is not an emotion produced in the senses, nor an effect wrought by the imagination; but a determination of the will, an effusion of the heart.
"Prayer is the guide to self-knowledge, by prompting us to look after our sins, in order to pray against them; it is a motive to vigilance, by teaching us to guard against those sins which, through self-examination, we have been enabled to detect.
"Prayer is an act both of the understanding and of the heart. The understanding must apply itself to the knowledge of the Divine perfections, or the heart will not be led to the adoration of them. It would not be a reasonable service, if the mind was excluded. It must be rational worship, or the human worshipper [sic] would not bring to the service the distinguishing faculty of his nature, which is reason. It must be spiritual worship, or it would want the distinctive quality to make it acceptable to Him who is a spirit, and who has declared that he will be worshipped [sic] "in spirit and in truth." Prayer is right in itself as the most powerful means of resisting sin and advancing in holiness. It is above all right, as every thing is, which has the authority of Scripture, the command of God, and the example of Christ.
"There is a perfect consistency in all the ordinations of God; a perfect congruity in the whole scheme of his dispensations. If man were not a corrupt creature, such prayer as the Gospel enjoins would not have been necessary. Had not prayer been an important means for curing those corruptions, a God of perfect wisdom would not have ordered it. He would not have prohibited every thing which tends to inflame and promote them, had they not existed; nor would he have commanded every thing that has a tendency to diminish and remove them, had not their existence been fatal. Prayer, therefore, is an indispensable part of his economy and of our obedience."
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