||delphia > REVIVAL LECTURES by Charles G. Finney (page 1 of 5)
Charles G. Finney
A Voice from the Philadelphian Church Age
by Charles Grandison Finney
FLEMING H. REVELL COMPANY. Publishers
Old Tappan, New Jersey
Printed in the
United States of America
C. G. FINNEY
Reformatted by Katie Stewart
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Table of Contents
- LECTURE I. - WHAT A REVIVAL
OF RELIGION IS.
What a revival of religion is not - What it is - The agencies employed in promoting
LECTURE II. - WHEN A REVIVAL
IS TO BE EXPECTED.
When a revival is needed - The importance of a revival when it is needed - When a
revival of religion may be expected.
LECTURE III. - HOW TO PROMOTE
What it is to break up the fallow ground - How it is to be performed.
LECTURE IV. - PREVAILING
What is effectual or prevailing prayer - Some of the most essential attributes of
prevailing prayer - Some reasons why God requires this kind of prayer - That such
prayer will avail much.
LECTURE V. - THE PRAYER
Faith an indispensable condition of prevailing prayer - What it is we are to believe
when we pray - When we are bound to exercise this faith - This kind of faith in prayer
always obtains the blessing sought - How we are to come into the state of mind in
which we can exercise such faith - Objections answered.
WHAT A REVIVAL OF RELIGION IS
O Lord, revive Thy work in the midst of the years, in
the midst of the years make known; ill wrath remember mercy.
- Habakkuk 3:2.
It is supposed that the prophet Habakkuk was contemporary with Jeremiah, and that
this prophecy was uttered in anticipation of the Babylonish captivity. Looking at
the judgments which were speedily to come upon his nation, the soul of the prophet
was wrought up to an agony, and he cried out in his distress: "O Lord, revive
Thy work." As if he had said: "O Lord, grant that Thy judgments may not
make Israel desolate. In the midst of these awful years let the judgments of God
be made the means of reviving religion among us. In wrath remember mercy."
Religion is the work of man. It is something for man to do. It consists in obeying
God. It is man's duty. It is true God induces him to do it. He influences him by
His Spirit, because of his great wickedness and reluctance to obey. If it were not
necessary for God to influence men, if men were disposed to obey God, there would
be no occasion to pray: "O Lord, revive Thy work." The ground of necessity
for such a prayer is that men are wholly indisposed to obey; and unless God interpose
the influence of His Spirit, not a man on earth will ever obey the commands of God.
A "Revival of Religion" presupposes a declension. Almost all the religion
in the world has been produced by revivals. God has found it necessary to take advantage
of the excitability there is in mankind, to produce powerful excitements among them,
before He can lead them to obey. Men are so sluggish, there are so many things to
lead their minds off from religion and to oppose the influence of the Gospel, that
it is necessary to raise an excitement among them, till the tide rises so high as
to sweep away the opposing obstacles. They must be so aroused that they will break
over these counteracting influences, before they will obey God.
Look back at the history of the Jews, and you will see that God used to maintain
religion among them by special occasions, when there would be a great excitement,
and people would turn to the Lord. And after they had been thus revived, it would
be but a short time before there would be so many counteracting influences brought
to bear upon them, that religion would decline, and keep on declining, till God could
have time, so to speak, to convict them of sin by His Spirit, and rebuke them by
His providence, and thus so gain the attention of the masses to the great subject
of salvation, as to produce a widespread awakening. Then the counteracting causes
would again operate, religion would decline, and the nation would be swept away in
the vortex of luxury, idolatry, and pride. There is so little principle in the Church,
so little firmness and stability of purpose, that unless it is greatly excited, it
will go back from the path of duty, and do nothing to promote the glory of God. The
state of the world is still such, and probably will be till the millennium is fully
come, that religion must be mainly promoted by means of revivals. How long and how
often has the experiment been tried, to bring the Church to act steadily for God,
without these periodical excitements! Many good men have supposed, and still suppose,
that the best way to promote religion is to go along uniformly, and gather in the
ungodly gradually, and without excitement. But however sound such reasoning may appear
in the abstract, facts demonstrate its futility. If the Church were far enough advanced
in knowledge, and had stability of principle enough to keep awake, such a course
would do. But the Church is so little enlightened, and there are so many counteracting
causes, that the Church will not go steadily to work without a special excitement.
As the millennium advances, it is probable that these periodical excitements will
be unknown. Then the Church will be enlightened, and the counteracting causes removed,
and the entire Church will be in a state of habitual and steady obedience to God.
Children will be trained up in the way they should go, and there will be no such
torrents of worldliness, and fashion, and covetousness, to bear away the piety of
the Church, as soon as the excitement of a revival is withdrawn. It is very desirable
that the Church should go on steadily in a course of obedience without these excitements.
Our nervous system is so strung that any powerful excitement, if long continued,
injures our health, and unfits us for duty. If religion is ever to have a pervading
influence in the world, this spasmodic religion must be done away with. Indeed, it
will then be uncalled for. Christians will not sleep the greater part of the time,
and once in a while wake up, and rub their eyes, and bluster about, and vociferate
a little while, and then go to sleep again. Then there will be no need that ministers
should wear themselves out and kill themselves, by their efforts to roll back the
flood of worldly influence that sets in upon the Church. But as yet the state of
the Christian world is such, that to expect to promote religion without excitements
is unphilosophical and absurd. The great political and other worldly excitements
that agitate Christendom, are all unfriendly to religion, and divert the mind from
the interests of the soul. Now, these excitements can only be counteracted by religious
excitements. And until there is sufficient religious principle in the world to put
down irreligious excitements, it is in vain to try to promote religion, except by
counteracting excitements. This is true in philosophy, and it is a historical fact.
It is altogether improbable that religion will ever make progress among heathen nations
except through the influence of revivals. The attempt is now in making to do it by
education, and other cautious and gradual improvements. But so long as the laws of
mind remain what they are, it cannot be done in this way. There must be excitement
sufficient to wake up the dormant moral powers, and roll back the tide of degradation
and sin. And precisely so far as our land approximates to heathenism, it is impossible
for God or man to promote religion in such a state of things but by powerful excitements.
This is evident from the fact that this has always been the way in which God has
done it. God does not create these excitements, and choose this method to promote
religion, for nothing, or without reason. Men being so reluctant to obey God, will
not act until they are excited. For instance, how many there are who know that they
ought to be religious, but they are afraid that if they become pious they will be
laughed at by their companions. Many are wedded to idols; others are procrastinating
repentance until they are settled in life, or until they have secured some favorite
worldly interest. Such persons never will give up their false shame, or relinquish
their ambitious schemes, till they are so excited by a sense of quiet and danger
they cannot hold back any longer.
These remarks are designated only as an introduction. I shall now proceed with the
main design, to show:
I. What a revival of religion is not.
II. What it is. And
III. The agencies employed in promoting it.
I. A REVIVAL IS NOT A MIRACLE.
- 1. A miracle has been generally defined to be a Divine
interference, setting aside, or suspending, the laws of nature. A revival is not
a miracle in this sense. All the laws of matter and mind remain in force. They are
neither suspended nor set aside in a revival.
- 2. A revival is not a miracle according to another definition
of the term "miracle" - something above the powers of nature. There is
nothing in religion beyond the ordinary powers of nature. It consists entirely in
the right exercise of the powers of nature. It is just that, and nothing else. When
mankind become religious, they are not enabled to put forth exertions which they
were unable before to put forth. They only exert powers which they had before, in
a different way, and use them for the glory of God.
- 3. A revival is not a miracle, nor dependent on a miracle,
in any sense. It is a purely philosophical result of the right use of the constituted
means - as much so as any other effect produced by the application of means. There
may be a miracle among its antecedent causes, or there may not. The apostles employed
miracles simply as a means by which they arrested attention to their message, and
established its Divine authority. But the miracle was not the revival. The miracle
was one thing; the revival that followed it was quite another thing. The revivals
in the apostles' days were connected with miracles, but they were not miracles.
- I said that a revival is the result of the right use of
the appropriate means. The means which God has enjoined for the production of a revival,
doubtless have a natural tendency to produce a revival. Otherwise God would not have
enjoined them. But means will not produce a revival, we all know, without the blessing
of God. No more will grain, when it is sown, produce a crop without the blessing
of God. It is impossible for us to say that there is not as direct an influence or
agency from God, to produce a crop of grain, as there is to produce a revival. What
are the laws of nature according to which it is supposed that grain yields a crop?
They are nothing but the constituted manner of the operations of God. In the Bible,
the Word of God is compared to grain, and preaching is compared to sowing the seed,
and the results to the springing up and growth of the crop. A revival is as naturally
a result of the use of the appropriate means as a crop is of the use of its appropriate
I wish this idea to be impressed on your minds, for there has long been an idea prevalent
that promoting religion has something very peculiar in it, not to be judged of by
the ordinary rules of cause and effect; in short, that there is no connection of
the means with the result, and no tendency in the means to produce the effect. No
doctrine is more dangerous than this to the prosperity of the Church, and nothing
Suppose a man were to go and preach this doctrine among farmers, regarding their
sowing of grain. Let him tell them that God is a Sovereign, and will give them a
crop only when it pleases Him, and that for them to plow, and plant, and labor, as
if they expected to raise a crop, is very wrong, that it amounts to taking the work
out of the hands of God, that it is an interference with His Sovereignty, and that
there is no connection between the means and the result on which they can depend.
Suppose the farmers should believe such a doctrine? Why, they would starve the world
Just such results would follow on the Church being persuaded that promoting religion
is somehow so mysteriously a subject of Divine Sovereignty, that there is no natural
connection between the means and the end. In fact, what are the results? Why, generation
after generation has gone to hell, while the Church has been dreaming and waiting
for God to save them without the use of the means. It has been the devil's most successful
means of destroying souls! The connection is as clear in religion as it is when the
farmer sows his grain.
There is one fact under the government of God worthy of universal notice and of everlasting
remembrance; which is, that the most useful and important things are most easily
and certainly obtained by the use of the appropriate means. This is evidently a principle
in the Divine administration. Hence, all the necessaries of life are obtained with
great certainty by the use of the simplest means. The luxuries are more difficult
to obtain; the means to procure them are more intricate, and less certain in their
results; while things absolutely hurtful and poisonous, such as alcohol and the like,
are often obtained only by torturing nature and making use of a kind of infernal
sorcery to procure death-dealing abominations.
This principle holds true in moral government, and as spiritual blessings are of
surpassing importance, we should expect their attainment to be connected with great
certainly with the use of the appropriate means; and such we find to be the fact.
And I fully believe that, could facts be known, it would be found that when the appointed
means have been rightly used, spiritual blessings have been obtained with greater
uniformity than temporal ones.
II. WHAT A REVIVAL IS.
It presupposes that the Church is sunk down in a backslidden state, and a revival
consists in the return of the Church from her backslidings, and in the conversion
- 1. A revival always includes conviction of sin on the part
of the Church. Backslidden professors cannot wake up and begin right away in the
service of God, without deep searchings of heart. The fountains of sin need to be
broken up. In a true revival, Christians are always brought under such conviction;
they see their sins in such a light that often they find it impossible to maintain
a hope of their acceptance with God. It does not always go to that extent, but there
are always, in a genuine revival, deep convictions of sin, and often cases of abandoning
- 2. Backslidden Christians will be brought to repentance.
A revival is nothing else than a new beginning of obedience to God. Just as in the
case of a converted sinner, the first step is a deep repentance, a breaking down
of heart, a getting down into the dust before God, with deep humility, and a forsaking
- 3. Christians will have their faith renewed. While they
are in their backslidden state they are blind to the state of sinners. Their hearts
are hard as marble. The truths of the Bible appear like a dream. They admit it to
be all true; their conscience and their judgment assent to it; but their faith does
not see it standing out in bold relief, in all the burning realities of eternity.
But when they enter into a revival, they no longer see "men as trees, walking,"
but they see things in that strong light which will renew the love of God in their
hearts. This will lead them to labor zealously to bring others to Him. They will
feel grieved that others do not love God, when they love Him so much. And they will
set themselves feelingly to persuade their neighbors to give Him their hearts. So
their love to men will be renewed. They will be filled with a tender and burning
love for souls. They will have a longing desire for the salvation of the whole world.
They will be in an agony for individuals whom they want to have saved - their friends,
relations, enemies. They will not only be urging them to give their hearts to God,
but they will carry them to God in the arms of faith, and with strong crying and
tears beseech God to have mercy on them, and save their souls from endless burnings.
- 4. A revival breaks the power of the world and of sin over
Christians. It brings them to such vantage ground that they get a fresh impulse towards
heaven; they have a new foretaste of heaven, and new desires after union with God;
thus the charm of the world is broken, and the power of sin overcome.
- 5. When the Churches are thus awakened and reformed, the
reformation and salvation of sinners will follow. Their hearts will be broken down
and changed. Very often the most abandoned profligates are among the subjects. Harlots,
and drunkards, and infidels, and all sorts of abandoned characters, are awakened
and converted. The worst of human beings are softened and reclaimed, and made to
appear as lovely specimens of the beauty of holiness.
III. THE AGENCIES EMPLOYED.
Ordinarily, there are employed in the work of conversion three agents and one instrument.
The agents are God; some person who brings the truth to bear on the mind; and the
sinner himself. The instrument is the truth. There are always two agents, God and
the sinner, employed and active in every case of genuine conversion.
- 1. The agency of God is twofold: by His Providence and
by His Spirit.
- (a) By His providential government He so arranges
events as to bring the sinner's mind and the truth in contact. He brings the sinner
where the truth reaches his ears or his eyes. It is often interesting to trace the
manner in which God arranges events so as to bring this about, and how He sometimes
makes everything seem to favor a revival. The state of the weather and of the public
health and other circumstances concur to make everything just right to favor the
application of truth with the greatest possible efficacy. How He sometimes sends
a minister along just at the time he is wanted! How He brings out a particular truth
just at the particular time when the individual it is fitted to reach is in the way
(b) God's special agency by His Holy Spirit. Having direct access to the mind,
and knowing infinitely well the whole history and state of each individual sinner,
He employs that truth which is best adapted to his particular case, and then drives
it home with Divine power. He gives it such vividness, strength, and power that the
sinner quails, and throws down his weapons of rebellion, and turns to the Lord. Under
His influence the truth burns its way like fire. He makes the truth stand out in
such aspects that it crushes the proudest man down with the weight of a mountain.
If men were disposed to obey God, the truth is given with sufficient clearness in
the Bible; and from preaching they could learn all that is necessary for them to
know. But because they are wholly disinclined to obey it, God makes it clear before
their minds, and pours in upon their souls a blaze of convincing light which they
cannot withstand; and they yield to it, obey God, and are saved.
- 2. The agency of men is commonly employed. Men are not
mere instruments in the hands of God. Truth is the instrument. The preacher is a
moral agent in the work: he acts; he is not a mere passive instrument; he is voluntary
in promoting the conversion of sinners.
- 3. The agency of the sinner himself. The conversion of
a sinner consists in his obeying the truth. It is therefore impossible it should
take place without his agency, for it consists in acting right. He is influenced
to this by the agency of God and by the agency of men. Men act on their fellow-men,
not only by language, but by their looks, their tears, their daily deportment. See
that impenitent man, who has a pious wife. Her very looks, her tenderness, her solemn,
compassionate dignity, softened and molded-into the image of Christ, are a sermon
to him all the time. He has to turn his mind away, because it is such a reproach
to him. He feels a sermon ringing in his ears all day long.
- Mankind are accustomed to read the countenances of their
neighbors. Sinners often read the state of a Christian's mind in his eyes. If his
eyes are full of levity, or worldly anxiety and contrivance, sinners read it. If
they are full of the Spirit of God, sinners read it. The ungodly are often led to
conviction simply by, seeing the countenance of Christians. An individual once went
into a manufactory to see the machinery. His mind was solemn, as he had been where
there was a revival. The people who labored there all knew him by sight, and knew
who he was. A young lady who was at work saw him, and whispered some foolish remark
to her companion, and laughed. The person stopped and looked at her with a feeling
of grief. She stopped; her thread broke - and she was so much agitated that she could
not join it. She looked out at the window to compose herself, and then tried again;
again and again she strove to recover her self-command. At length she sat down, overcome
by her feelings. The person then approached and spoke with her; she soon manifested
a deep sense of sin. The feeling spread through the establishment like fire, and
in a few hours almost every person employed there was under conviction; so much so
that the owner, though a worldly man, was astounded, and requested to have the works
stopped and a prayer-meeting held; for he said it was a great deal more important
to have these people converted than to have the works go on. And in a few days the
owner and nearly all the persons employed in the establishment were hopefully converted.
The eye of this individual, his solemn countenance, his compassionate feeling, rebuked
the levity of the young woman, and brought her under conviction of sin; and probably
in a great measure this whole revival followed from so small an incident.
If Christians themselves have deep feeling on the subject of religion, they will
produce deep feeling wherever they go. And if they are cold, or light and trifling,
they inevitably destroy all deep feeling, even in awakened sinners.
I knew a case once of an individual who was very anxious, but one day I was grieved
to find that her convictions seemed to be all gone. I asked her what she had been
doing. She told me she had been spending the afternoon at a certain place, among
some professors of religion - not thinking that it would dissipate her convictions
to spend an afternoon with professors of religion! But they were trifling and vain
people, and her convictions were lost. And no doubt those professors of religion,
by their folly, destroyed a soul, for her convictions did not return.
The Church is required to use the means for the conversion of sinners. Sinners cannot
properly be said to use the means for their own conversion. The Church uses the means.
What sinners do is to submit to the truth, or to resist it. It is a mistake of sinners,
to think they are using means for their own conversion. The whole drift of a revival,
and everything about it, is designed to present the truth to your mind, for your
obedience or resistance.
- 1. Revivals were formerly regarded as miracles. And it
has been so by some even in our day. And others have ideas on the subject so loose
and unsatisfactory, that if they would only think, they would see their absurdity.
For a long time it was supposed by the Church that a revival was a miracle, an interposition
of Divine power, with which they had nothing to do, and which they had no more agency
in producing than they had in producing thunder, or a storm of hail, or an earthquake.
It is only within a few years that ministers generally have supposed revivals were
to be promoted, by the use of means designed and adapted specially to that object.
It has been supposed that revivals came just as showers do, sometimes in one town,
and sometimes in another, and that ministers and Churches could do nothing more to
produce them than they could to make showers of rain come on their own town, when
they were falling on a neighboring town.
- It used to be supposed that a revival would come "about
once in fifteen years, when all would be converted that God intended to save,"
after which the Church must wait until another crop came forward on the stage of
life. Finally, the time got shortened down to five years; it was supposed there might
be a revival about as often as that!
I have heard a fact in relation to a pastor who entertained this supposition - that
a revival might come about once in five years. There had been a revival in his congregation.
The next year there was a revival in a neighboring town, and he went there to preach,
staying several days, till he became engrossed in the work. He returned home on a
Saturday, and went into his study to prepare for the Sabbath. His soul was in agony.
He thought how many adult persons there were in his congregation at enmity with God.
He reasoned thus: "There are so many still unconverted; so many persons die
yearly - such a portion of them unconverted; if a revival does not come under five
years, so many adult heads of families will be lost." He put down his calculations
on paper, and embodied them in his sermon for the next day, with his heart bleeding
at the dreadful picture. As I understood it, he did not do this with any expectation
of a revival; but he felt deeply, and poured out his heart to his people; and that
sermon awakened forty heads of families, and a powerful revival followed; and so
his theory about a revival once in five years was exploded. Thus God has overthrown,
generally, the theory that revivals are miracles.
- 2. Revivals have been greatly hindered by mistaken notions
concerning the Sovereignty of God. Many people have supposed God's Sovereignty to
be something very different from what it is. They have supposed it to be such an
arbitrary disposal of events, and particularly of the gift of His Spirit, as precluded
a rational employment of means for promoting a revival. But there is no evidence
from the Bible that God exercises any such sovereignty. There are no facts to prove
it, but everything goes to show that God has connected means with the end, through
all the departments of His government, in nature and in grace. There is no natural
event in which His own agency is not concerned. He has not built the creation like
a vast machine that will go on alone, without His further care. He has not retired
from the universe, to let it work for itself. That is mere Deism. He exercises a
universal superintendence and control. And yet every event in nature has been brought
about by means. He administers neither providence nor grace with that sort of sovereignty
that dispenses with the use of means. There is no more sovereignty in the one than
in the other.
- And yet some people are terribly alarmed at all direct
efforts to promote a revival, and they cry out: "You are trying to get up a
revival in your own strength. Take care, you are interfering with the Sovereignty
of God. Better keep along in the usual course, and let God give a revival when He
thinks it is best. God is a Sovereign, and it is very wrong for you to attempt to
get up a revival, just because you think a revival is needed."
This is just such preaching as the devil wants. And men cannot do the devil's work
more effectually than by preaching up the Sovereignty of God as a reason why we should
not put forth efforts to produce a revival.
- 3. You see the error of those who are beginning to think
that religion can be better promoted in the world without revivals, and who are disposed
to give up all efforts to produce religious awakenings. Because there are evils arising
in some instances out of great excitements on the subject of religion, they are of
opinion that it is best to dispense with them altogether. This cannot, and must not
be. True, there is danger of abuses. In cases of great religious as well as in other
excitements, more or fewer incidental evils may be expected, of course. But this
is no reason why revivals should be given up. The best things are always liable to
abuses. Great and manifold evils have originated under (but not because of) the providential
and moral governments of God. So in revivals of religion, it is found by experience,
that in the present state of the world, religion cannot be promoted to any considerable
extent without them. The evils which are sometimes complained of, when they are real,
are accidental, and of small importance when compared with the amount of good produced
by revivals. The sentiment should not be admitted by the Church for a moment, that
revivals may be given up. It is fraught with all that is dangerous to the interests
of Zion, is death to the cause of missions, and brings in its train the damnation
of the world.
- 4. Finally: I have not commenced this course of Lectures
on Revivals to get up a curious theory of my own on the subject. I would not spend
my time and strength merely to give instructions, to gratify curiosity, and furnish
people with something to talk about. I have no idea of a preaching about revivals.
It is not my design to preach so as to have you able to say at the close: "We
understand all about revivals now," while you do nothing. Will you follow the
instructions I shall give you from the Word of God, and then put them in practice
in your own lives? Will you bring them to bear upon your families, your acquaintance,
neighbors, and through the city? Or will you spend the time in learning about revivals,
and do nothing for them? I want you as fast as you learn anything on the subject
of revivals, to put it in practice, and go to work and see if you cannot promote
a revival among sinners here. If you will not do this, I wish you to let me know
at the beginning, so that I need not waste my strength. You ought to decide now whether
you will do this or not. You know that we call sinners to decide on the spot whether
they will obey the Gospel. And we have no more authority to let you take time to
deliberate whether you will obey God, than we have to let sinners do so. We call
on you to unite now in a solemn pledge to God, that you will do your duty as fast
as you learn what it is, and to pray that He will pour out His Spirit upon this Church
and upon all the city.
WHEN A REVIVAL IS TO BE EXPECTED
Wilt Thou not revive us again, that Thy people may rejoice
in Thee? - Psalm 85:6.
The Psalmist felt that God had been very favorable to the people, and while contemplating
the goodness of the Lord in bringing them back from the land whither they had been
carried away captive, and while looking at the prospects before them, he breaks out
into a prayer for a revival of religion: "Wilt Thou not revive us again, that
Thy people may rejoice in Thee?" Since God in His providence had re-established
the ordinances of His house among them, he prays that there may be a revival of religion
to crown the work.
In my first Lecture I attempted to show what a revival of religion is not, what a
revival is, and the agencies to be employed in promoting it. The topics to which
I now wish to call attention are:
I. When a revival of religion is needed.
II. The importance of a revival when it is needed.
III. When a revival of religion may be expected.
I. WHEN A REVIVAL OF RELIGION IS NEEDED.
- 1. When there is a want of brotherly love and Christian
confidence among professors of religion, then a revival is needed. Then there is
a loud call for God to revive His work. When Christians have sunk down into a low
and backslidden state, they neither have, nor can have, the same love and confidence
toward each other, as when they are all alive, and active, and living holy lives.
God loves all men with the love of benevolence, but He does not feel the love of
complacency toward any but those who live holy. Christians love each other with the
love of complacency, only in proportion to their holiness. If Christian love is the
love of the image of Christ in His people, then it can be exercised only where that
image really or apparently exists. A person must reflect the image of Christ, and
show the spirit of Christ before other Christians can love him with the love of complacency.
It is in vain to call on Christians to love one another with the love of complacency,
as Christians, when they are sunk down in stupidity. They see nothing in each other
to produce this love. It is next to impossible that they should feel otherwise toward
each other than they do toward sinners. Merely knowing that they belong to the Church,
or seeing them occasionally at the Communion table, will not produce Christian love,
unless they see the image of Christ.
- 2. When there are dissensions, and jealousies, and evil
speakings among professors of religion, then there is a great need of a revival.
These things show that Christians have got far from God, and it is time to think
earnestly of a revival. Religion cannot prosper with such things in the Church, and
nothing can put an end to them like a revival.
- 3. When there is a worldly spirit in the Church. It is
manifest that the Church has sunk down into a low and backslidden state, when you
see Christians conform to the world in dress, equipage, and "parties,"
in seeking worldly amusements, and reading novels, and other books such as the world
reads. It shows that they are far from God, and that there is great need of a revival
- 4. When the Church finds its members falling into gross
and scandalous sins, then it is time to awake and cry to God for a revival of religion.
When such things are taking place as give the enemies of religion an occasion for
reproach, it is time to ask of God: "What will become of Thy great Name?"
- 5. When there is a spirit of controversy in the Church
or in the land, a revival is needful. The spirit of religion is not the spirit of
controversy. There can be no prosperity in religion where the spirit of controversy
- 6. When the wicked triumph over the Churches, and revile
them, it is time to seek for a revival of religion.
- 7. When sinners are careless and stupid, it is time Christians
should bestir themselves. It is as much their duty to awake as it is for the firemen
to do so when a fire breaks out in the night in a great city. The Church ought to
put out the fires of hell which are laying hold of the wicked. Sleep! Should the
firemen sleep and let the whole city burn down, what would be thought of such firemen?
And yet their guilt would not compare with the guilt of Christians who sleep while
sinners around them are sinking stupidly into the fires of hell.
II. THE IMPORTANCE OF A REVIVAL IN SUCH CIRCUMSTANCES.
- 1. A revival of religion is the only possible thing that
can wipe away the reproach which covers the Church, and restore religion to the place
it ought to have in the estimation of the public. Without a revival, this reproach
will cover the Church more and more, until it is overwhelmed with universal contempt.
You may do anything else you please, and you may change the aspects of society in
some respects, but you will do no real good; you only make it worse without a revival
of religion. You may go and build a splendid new house of worship, and line your
seats with damask, put up a costly pulpit, and get a magnificent organ, and everything
of that kind, to make a show and dash, and in that way you may procure a sort of
respect for religion among the wicked, but it does no good in reality. It rather
does hurt. It misleads them as to the real nature of religion; and so far from converting
them, it carries them farther away from salvation. Look wherever they have surrounded
the altar of Christianity with splendor, and you will find that the impression produced
is contrary to the true nature of religion. There must be a waking up of energy on
the part of Christians, and an outpouring of God's Spirit, or the world will laugh
at the Church.
- 2. Nothing else will restore Christian love and confidence
among Church members. Nothing but a revival can restore it, and nothing else ought
to restore it. There is no other way to wake up that love of Christians for one another
which is sometimes felt, when they have such love as they cannot express. You cannot
have such love without confidence; and you cannot restore confidence without such
evidence of piety as is seen in a revival. If a minister find he has lost in any
degree the confidence of his people, he ought to labor for a revival as the only
means of regaining their confidence.
- I do not mean that his motive in laboring for a revival
should be merely to regain the confidence of his people, but that a revival through
his instrumentality(and ordinarily nothing else) will restore to him the confidence
of the praying part of his people. So if an elder or private member of the Church
finds his brethren cold towards him, there is but one way to restore it. It is by
being revived himself, and pouring out from his eyes and from his life the splendor
of the Image of Christ. This spirit will catch and spread in the Church; confidence
will be renewed, and brotherly love prevail again.
- 3. At such a time a revival of religion is indispensable
to avert the judgments of God from the Church. I his would be a strange preaching
if revivals were only miracles. and if the Church has no more agency in producing
them than it has in producing a thunderstorm. We could not then say to the Church:
"Unless there is a revival you may expect judgments." The fact is, Christians
are more to blame for not being revived, than sinners are for not being converted.
And if they are not awakened, they may know assuredly that God will visit them with
- How often God visited the Jewish Church with judgments
because they would not repent and be revived at the call of His prophets! How often
have we seen Churches, and even whole denominations, cursed with a curse, because
they would not wake up and seek the Lord, and pray: "Wilt Thou not revive us
again, that Thy people may rejoice in Thee?"
- 4. Nothing but a revival of religion can preserve such
a Church from annihilation. A Church declining in this way cannot continue to exist
without a revival. If it receives new members, they will, for the most part, be made
up of ungodly persons. Without revivals there will not ordinarily be as many persons
converted as will die off in a year. There have been Churches in this country where
the members have died off, and, since there were no revivals to convert others in
their place, the Church has "run out," and the organization has been dissolved.
- A minister told me he once labored as a missionary in Virginia,
on the ground where such a man as Samuel Davies once shone like a flaming torch;
and that Davies' Church was so reduced as to have but one male member, and he, if
I remember right, was a colored man. The Church had got proud, and was "run
out." I have heard of a Church in Pennsylvania, that was formerly flourishing,
but neglected revivals, and it became so reduced that the pastor had to send to a
neighboring Church for a ruling elder when he administered the Communion.(Why not,
in such a case, let any member of the Church, male or female, distribute the elements?
Is it indispensable to have an elder?)
- 5. Nothing but a revival of religion can prevent the means
of grace from doing a great injury to the ungodly. Without a revival they will grow
harder and harder under preaching, and will experience a more horrible damnation
than they would if they had never heard the Gospel. Your children and your friends
will go down to a much more horrible fate in hell, in consequence of the means of
grace, if there are no revivals to convert them to God. Better were it for them if
there were no means of grace, no sanctuary, no Bible, no preaching, than to live
and die where there is no revival. The Gospel is the savor of death unto death, if
it is not made a savor of life unto life.
- 6. There is no other way in which a Church can be sanctified,
grow in grace, and be fitted for heaven. What is "growing in grace"? Is
it hearing sermons and getting some new notions about religion? No; no such thing.
- The Christian who does this, and nothing more, is getting
worse and worse, more and more hardened, and every week it is more difficult to rouse
him up to duty.
III. WHEN A REVIVAL MAY BE EXPECTED.
- 1. When the providence of God indicates that a revival
is at hand. The indications of God's providence are sometimes so plain as to amount
to a revelation of His will. There is a conspiring of events to open the way, a preparation
of circumstances to favor a revival, so that those who are looking out can see that
a revival is at hand, just as plainly as if it had been revealed from heaven. Cases
have occurred in this country where the providential manifestations were so plain
that those who were careful observers felt no hesitation in saying that God was coming
to pour out His Spirit and grant a revival. There are various ways for God so to
- His will to a people; sometimes by giving them peculiar
means, sometimes by peculiar and alarming events, sometimes by remarkably favoring
the employment of means, or by the state of the public health.
- 2. When the wickedness of the wicked grieves and humbles
and distresses Christians. Sometimes Christians do not seem to mind anything about
the wickedness around them. Or, if they do talk about it, it is in a cold, and callous,
and unfeeling way, as if they despaired of a reformation: they are disposed to scold
sinners - not to feel the compassion of the Son of God for them. But sometimes the
conduct of the wicked drives Christians to prayer, breaks them down, and makes them
sorrowful and tender-hearted, so that they can weep day and night, and instead of
scolding the wicked they pray earnestly for them. Then you may expect a revival.
Indeed, it is begun already.
- Sometimes the wicked will get up an opposition to religion.
And when this drives Christians to their knees in prayer to God, with strong crying
and tears, you may be certain there is going to be a revival. The prevalence of wickedness
is no evidence at all that there is not going to be a revival. That is often God's
time to work. When the enemy cometh in like a flood, the Spirit of the Lord lifts
up a standard against him. Often the first indication of a revival is that the devil
gets up something new in opposition. This will invariably have one of two effects.
It will either drive Christians to God, or it will drive them farther away from God,
to some carnal policy or other that will only make things worse. Frequently the most
outrageous wickedness of the ungodly is followed by a revival. If Christians are
made to feel that they have no hope but in God, and if they have sufficient feeling
left to care for the honor of God and the salvation of the souls of the impenitent,
there will certainly be a revival. Let hell boil over if it will, and spew out as
many devils as there are stones in the pavement, if it only drives Christians to
God in prayer - it cannot hinder a revival. Let Satan "get up a row," and
sound his horn as loud as he pleases; if Christians will only be humbled and pray,
they shall soon see God's naked arm in a revival of religion. I have known instances
where a revival has broken in upon the ranks of the enemy, almost as suddenly as
a clap of thunder, and scattered them, taken the ringleaders as trophies, and broken
up their party in an instant.
- 3. A revival may be expected when Christians have a spirit
of prayer for a revival. That is, when they pray as if their hearts were set upon
- Sometimes Christians are not engaged in definite prayer
for a revival, not even when they are warm in prayer. Their minds are upon something
else; they are praying for something else - the salvation of the heathen and the
like - and not for a revival among themselves. But when they feel the want of a revival,
they pray for it; they feel for their own families and neighborhoods; they pray for
them as if they could not be denied. What constitutes a spirit of prayer? Is it many
prayers and warm words? No.
Prayer is the state of the heart. The spirit of prayer is a state of continual desire
and anxiety of mind for the salvation of sinners. It is something that weighs them
down. It is the same, so far as the philosophy of mind is concerned, as when a man
is anxious for some worldly interest. A Christian who has this spirit of prayer feels
anxious for souls. It is the subject of his thoughts all the time, and makes him
look and act as if he had a load on his mind. He thinks of it by day, and dreams
of it by night.
This is properly "praying without ceasing." His prayers seem to flow from
his heart liquid as water: "O Lord, revive Thy work." Sometimes this feeling
is very deep; persons have been bowed down so that they could neither stand nor sit.
I can name men in this State, of firm nerves, who stand high in character, who have
been absolutely crushed with grief for the state of sinners. The feeling is not always
so great as this, but such things are much more common than is supposed. In the great
revivals in 1826, they were common.
This is by no means enthusiasm. It is just what Paul felt when he said: "My
little children, of whom I travail in birth." This travail of soul is that deep
agony which persons feel when they lay hold on God for such a blessing, and will
not let Him go till they receive it. I do not mean to be understood that it is essential
to a spirit of prayer that the distress should be so great as this. But this deep,
continual, earnest desire for the salvation of sinners is what constitutes the spirit
of prayer for a revival.
When this feeling exists in a Church, unless the Spirit is grieved away by sin, there
will infallibly be a revival of Christians generally, and it will involve the conversion
of sinners to God. A clergyman once told me of a revival among his people, which
commenced with a zealous and devoted woman in the Church. She became anxious about
sinners, and gave herself to praying for them; she prayed, and her distress increased;
and she finally came to her minister and talked with him asking him to appoint an
anxious inquirers' meeting, for she felt that one was needed. The minister put her
off, for he felt nothing of any such need. The next week she came again, and besought
him again to appoint such a meeting. She knew there would be somebody to come, for
she felt as if God was going to pour out His Spirit. The minister once more put her
off. And finally she said to him: "If you do not appoint the meeting I shall
die, for there is certainly going to be a revival." The next Sabbath he appointed
a meeting, and said that if there were any who wished to converse with him about
the salvation of their souls, he would meet them on such an evening. He did not know
of one, but when he went to the place, to his astonishment he found a large number
of anxious inquirers. Now, do not you think that woman knew there was going to be
a revival? Call it what you please, a new revelation or an old revelation, or anything
else. I say it was the Spirit of God that taught that praying woman there was going
to be a revival. "The secret of the Lord" was with her, and she knew it.
She knew God had been in her heart, and filled it so full that she could contain
Sometimes ministers have had this distress about their congregations, so that they
felt as if they could not live unless they saw a revival.
Sometimes elders and deacons, or private members of the Church, men or women, have
the spirit of prayer for a revival of religion, so that they will hold on and prevail
with God, till He pours out His Spirit. The first ray of light that broke in upon
the midnight which rested on the Churches in Oneida County, in the fall of 1825,
was from a woman in feeble health, who, I believe, had never been in a powerful revival.
Her soul was exercised about sinners. She was in an agony for the land. She did not
know what ailed her, but she kept praying more and more, till it seemed as if her
agony would destroy her body. At length she became full of joy, and exclaimed. "God
has come! God has come! There is no mistake about it, the work is begun, and is going
all over the region." And sure enough the work began, and her family were all
converted, and the work spread all over that part of the country. Now, do you think
that woman was deceived? I tell you, no. She knew she had prevailed with God in prayer.
Generally there are but few professors of religion who know anything about this spirit
of prayer which prevails with God. I have been amazed to see such accounts as are
often published about revivals, as if the revival had come without any cause - nobody
knew why or wherefore. I have sometimes inquired into such cases; when it had been
given out that nobody knew anything about it until one Sabbath they saw by the faces
of the congregation that God was there, or they saw it in their conference-room,
or prayer-meeting, and were astonished at the mysterious Sovereignty of God in bringing
in a revival without any apparent connection with means.
Now mark me. Go and inquire among the obscure members of the Church and you will
always find that somebody had been praying for a revival, and was expecting it -
some man or woman had been agonizing in prayer for the salvation of sinners, until
the blessing was gained. It may have found the minister and the body of the Church
fast asleep, and they would wake up all of a sudden, like a man just rubbing his
eyes open, running round the room, pushing things over, and wondering where all the
excitement comes from. But though few knew it, you may be sure there had been somebody
on the watch-tower, constant in prayer till the blessing came. Generally, a revival
is more or less extensive, as there are more or less persons who have the spirit
- 4. Another sign that a revival may be expected is when
the attention of ministers is especially directed to this particular object, and
when their preaching and other efforts are aimed particularly at the conversion of
sinners. Most of the time the labors of ministers are, it would seem, directed to
other objects. They seem to preach and labor with no particular design to effect
the immediate conversion of sinners, and then it need not be expected that there
will be a revival under their preaching. There never will be a revival till somebody
makes particular efforts for this end. But when the attention of a minister is directed
to the state of the families in his congregation, and when his heart is full of feeling
of the necessity of a revival, and he puts forth the proper efforts for this end,
then you may be prepared to expect a revival. As I have explained, the connection
between the right use of means for a revival, and a revival, is as philosophically
sure as between the right use of means to raise grain, and a crop of wheat. I believe,
in fact, it is more certain, and that there are fewer instances of failure. The effect
is more certain to follow. Probably the law connecting cause and effect is more undeviating
in spiritual than in natural things, and so there are fewer exceptions. The paramount
importance of spiritual things makes it reasonable that it should be so.
- Take the Bible, the nature of the case, and the history
of the Church all together, and you will find fewer failures in the use of means
for a revival than in farming or any other worldly business. In worldly affairs there
are sometimes cases where counteracting causes annihilate all a man can do. In raising
grain, for instance, there are cases which are beyond the control of man, such as
drought, hard winter, worms, and so on. So in laboring to promote a revival, there
may things occur to counteract it, something or another suddenly diverting the public
attention from religion, which may baffle every effort. But I believe there are fewer
such cases in the moral than in the natural world. I have seldom seen an individual
fail when he used the means for promoting a revival in earnest, in the manner pointed
out in the Word of God. I believe a man may enter on the work of promoting a revival
with as reasonable an expectation of success as he can enter on any other work with
an expectation of success - with the same expectation as the farmer has of a crop
when he sows his grain. I have sometimes seen this tried and succeed under circumstances
the most forbidding that can be conceived.
The great revival at Rochester 10 began under the most disadvantageous circumstances
that could well be imagined. It seemed as though Satan had interposed every possible
obstacle to a revival. The three Churches were at variance. One had no minister:
one was divided and was about to dismiss its minister. An elder of the third Presbyterian
Church had brought a charge against the pastor of the first Church. After the work
began, one of the first things was, the great stone Church gave way and created a
panic. 11 Then one of the Churches went on and dismissed their minister right in
the midst of it. Many other things occurred, so that it seemed as if the devil were
determined to divert public attention from the subject of religion. But there were
a few remarkable cases of the spirit of prayer, which assured us that God was there,
and we went on; and the more Satan opposed, the Spirit of the Lord lifted up the
standard higher and higher, till finally a wave of salvation rolled over the place.
- 5. A revival of religion may be expected when Christians
begin to confess their sins to one another. At other times they confess in a general
manner, as if they are only half in earnest. They may do it in eloquent language,
but it does not mean anything. But when there is an ingenuous breaking down, and
a pouring out of the heart in confession of sin, the flood-gates will soon burst
open, and salvation will flow over the place.
- A revival may be expected whenever Christians are found
willing to make the sacrifices necessary to carry it on. They must be willing to
sacrifice their feelings, their business, their time, to help forward the work.
Ministers must be willing to lay out their strength, and to jeopardize their health
and life. They must be willing to offend the impenitent by plain and faithful dealing,
and perhaps offend many members of the Church who will not come up to the work. They
must take a decided stand with the revival, be the consequences what they may. They
must be prepared to go on with the work even though they should lose the affections
of all the impenitent, and of all the cold part of the Church. The minister must
be prepared, if it be the will of God, to be driven away from the place. He must
be determined to go straight forward, and leave the entire event with God.
I knew a minister who had a young man laboring with him in a revival. The young man
preached pretty plain truth and the wicked did not like him.
They said: "We like our minister and we wish to have him preach." They
finally said so much that the minister told the young man: "Such and such a
person, who gives so much towards my support, says so-and-so; Mr. A. also says so,
and Mr. B. likewise. They think it will break up the society if you continue to preach,
and I think you had better not preach any more." The young man went away, but
the Spirit of God immediately withdrew from the place and the revival stopped short.
The minister, by yielding to the wicked desires of the ungodly, drove Him away, being
afraid that the devil would drive him away from his people. So by undertaking to
satisfy the devil he offended God. And God so ordered events that in a short time
the minister had to leave his people after all. He undertook to go between the devil
and God, and God dismissed him.
So the people, also, must be willing to have a revival, let the sacrifice be what
it may. It will not do for them to say: "We are willing to attend so many meetings,
but we cannot attend any more." Or: "We are willing to have a revival if
it will not disturb our arrangements about our business, or prevent our making money."
I tell you, such people will never have a revival till they are willing to do anything,
and sacrifice anything, that God indicates to be their duty. Christian merchants
must feel willing to lock up their stores for six months, if it is necessary to carry
on a revival. I do not mean that any such thing is called for, or that it is their
duty to do so. But if there should be such a state of feeling as to call for it,
then it would be their duty and they ought to be willing to do it. They ought to
be willing to do it at the call of God, for He can easily burn down their stores
if they do not. In fact, I should not be sorry to see such a revival in New York,
as would make every merchant in the city lock up his store till spring, and say that
he had sold goods enough and would now give up his whole time to leading sinners
- 7. A revival may be expected when ministers and professors
are willing to have God promote it by whatsoever instruments He pleases. Sometimes
ministers are not willing to have a revival unless they can have the management of
it, or unless their agency can be conspicuous in promoting it. They wish to prescribe
to God what He shall direct and bless, and what men He shall put forward. They will
have no new measures. they cannot have any of this "new-light" 12 preaching,
or of these evangelists that go about the country preaching! They have a good deal
to say about God being a Sovereign, and that He will have revivals come in His own
way and time. But then He must choose to have it just in their way or they will have
nothing to do with it. Such men will sleep on until they are awakened by the judgment
trumpet, without a revival, unless they are willing that God should come in His own
way - unless they are willing to have anything or anybody employed that will do the
- 8. Strictly I should say that when the foregoing things
occur, a revival, to some extent, already exists. In truth a revival should be expected
whenever it is needed. If we need to be revived it is our duty to be revived. If
it is duty it is possible, and we should set about being revived ourselves, and,
relying on the promise of Christ to be with us in making disciples always and everywhere,
we ought to labor to revive Christians and convert sinners, with a confident expectation
of success. Therefore, whenever the Church needs reviving, it ought and may expect
to be revived, and to see sinners converted to Christ. When those things are seen
which are named under the foregoing heads, let Christians and ministers be encouraged
and know that a good work is already begun. Follow it up.
- 1. Brethren, you can tell from our subject, whether you
need a revival or not, in your Church or in your city, and whether you are going
to have one or not. Elders of the Church, men, women, any of you, and all of you
- what do you say? Do you need a revival? Do you expect to have one?
- Have you any reason to expect one? You need not be in any
mist about it, for you know, or can know if you will, whether you have any reason
to look for a revival.
- 2. You see why you have not a revival. It is only because
you do not want one. Because you are neither praying for it, nor feeling anxious
for it, nor putting forth efforts for it. I appeal to your own consciences: Are you
making these efforts now, to promote a revival? You know, brethren, what the truth
is about it. Will you stand up and say that you have made efforts for a revival and
have been disappointed - that you have cried to God: "Wilt Thou not revive us?"
and that God would not do it?
- 3 Do you wish a revival? Will you have one? if God should
ask you this moment, by an audible voice from heaven, "Do you want a revival?"
would you dare to say: "Yes"? If He were to ask: "Are you willing
to make the sacrifices?" would you answer: "Yes"? And if He said:
"When shall it begin?" would you answer: "Let it begin tonight - let
it begin here - let it begin in my heart NOW"? Would you dare to say so to God,
if you should hear His voice tonight?
HOW TO PROMOTE A REVIVAL
Break up your fallow ground: for it is time to seek
the Lord, till He come and rain righteousness upon you.
- Hosea 10:12.
The Jews were a nation of farmers, and it is therefore a common thing in the Scriptures
to refer for illustrations to their occupation, and to the scenes with which farmers
and shepherds are familiar. The prophet Hosea addresses them as a nation of backsliders;
he reproves them for their idolatry, and threatens them with the judgments of God.
I have shown in my first Lecture what a revival is not, what it is, and what are
the agencies to be employed in promoting it; and in my second, when it is needed,
its importance, and when it may be expected. My design in this Lecture is to show
how a revival is to be promoted.
A revival consists of two parts: as it respects the Church, and as it respects the
ungodly. I shall speak on this occasion of a revival in the Church. Fallow ground
is ground which has once been tilled, but which now lies waste, and needs to be broken
up and mellowed, before it is suited to receive grain. I shall show, as it respects
a revival in the Church:
I. What it is to break up the fallow ground, in the sense of the text.
II. How it is to be performed.
I. WHAT IS IT TO BREAK UP THE FALLOW GROUND?
To break up the fallow ground is to break up your hearts, to prepare your minds to
bring forth fruit unto God. The mind of man is often compared in the Bible to ground,
and the Word of God to seed sown therein, the fruit representing the actions and
affections of those who receive it. To break up the fallow ground, therefore, is
to bring the mind into such a state that it is fitted to receive the Word of God.
Sometimes your hearts get matted down, hard and dry, till there is no such thing
as getting fruit from them till they are broken up, and mellowed down, and fitted
to receive the Word. It is this softening of the heart, so as to make it feel the
truth, which the prophet calls breaking up your fallow ground.
II. HOW IS THE FALLOW GROUND TO BE BROKEN UP?
It is not by any direct efforts to feel. People fall into a mistake on this subject,
from not making the laws of mind the object of thought. There are great errors on
the subject of the laws which govern the mind. People talk about religious feeling
as if they could, by direct effort, call forth religious affection. But this is not
the way the mind acts. No man can make himself feel in this way, merely by trying
to feel. The feelings of the mind are not directly under our control. We cannot by
willing, or by direct volition, call forth religious feelings. We might as well think
to "call spirits from the vastly deep." They are purely involuntary states
of mind. They naturally and necessarily exist in the mind under certain circumstances
calculated to excite them. But they can be controlled indirectly. Otherwise there
would be no moral character in our feelings, if there were not a way to control them.
One cannot say: "Now I will feel so-and-so towards such an object." But
we can command our attention to it, and look at it intently, till the proper feeling
arises. Let a man who is away from his family bring them up before his mind, and
will he not feel? But it is not by saying to himself: "Now I will feel deeply
for my family." A man can direct his attention to any object, about which he
ought to feel and wishes to feel, and in that way he will call into existence the
proper emotions. Let a man call up his enemy before his mind, and his feelings of
enmity will rise. So if a man thinks of God, and fastens his mind on any parts of
God's character, he will feel - emotions will come up by the very laws of mind.
If he is a friend of God, let him contemplate God as a gracious and holy Being, and
he will have emotions of friendship kindled in his mind. If he is an enemy of God,
only let him get the true character of God before his mind, and look at it, and fasten
his attention on it, and then his bitter enmity will rise against God, or he will
break down and give his heart to God.
If you mean to break up the fallow ground of your hearts, and make your minds feel
on the subject of religion, you must go to work just as you would to feel on any
other subject. Instead of keeping your thoughts on everything else, and then imagining
that by going to a few meetings you will get your feelings enlisted, go the common-sense
way to work, as you would on any other subject. It is just as easy to make your minds
feel on the subject of religion as it is on any other. God has put these states of
mind under your control. If people were as unphilosophical about moving their limbs
as they are about regulating their emotions, you would never have reached this meeting.
If you mean to break up the fallow ground of your hearts, you must begin by looking
at your hearts: examine and note the state of your minds, and see where you are.
Many never seem to think about this. They pay no attention to their own hearts, and
never know whether they are doing well in religion or not; whether they are gaining
ground or going back; whether they are fruitful, or lying waste. Now you must draw
off your attention from other things, and look into this. Make a business of it.
Do not be in a hurry. Examine thoroughly the state of your hearts, and see where
you are: whether you are walking with God every day, or with the devil; whether you
are serving God or serving the devil most; whether you are under the dominion of
the prince of darkness, or of the Lord Jesus Christ.
To do all this, you must set yourself to work to consider your sins. You must examine
yourselves. And by this I do not mean that you must stop and look directly within
to see what is the present state of your feelings.
That is the very way to put a stop to all feeling. That is just as absurd as it would
be for a man to shut his eyes on the lamp, and try to turn his eyes inward to find
whether there was any image painted on the retina.
The man complains that he does not see anything! And why? Because he has turned his
eyes away from the objects of sight. The truth is, our moral feelings are as much
an object of consciousness as our senses. And the way to find them out is to go on
acting, and employing our minds. Then we can tell our moral feelings by consciousness,
just as I could tell my natural feelings by consciousness if I should put my hand
in the fire.
Self-examination consists in looking at your lives, in considering your actions,
in calling up the past, and learning its true character. Look back over your past
history. Take up your individual sins one by one, and look at them. I do not mean
that you should just cast a glance at your past life, and see that it has been full
of sins, and then go to God and make a sort of general confession, and ask for pardon.
That is not the way. You must take them up one by one. It will be a good thing to
take a pen and paper, as you go over them, and write them down as they occur to you.
Go over them as carefully as a merchant goes over his books; and as often as a sin
comes before your memory, add it to the list. General confessions of sin will never
do. Your sins were committed one by one; and as far as you can come at them, they
ought to be reviewed and repented of one by one. Now begin, and take up first what
are commonly, but improperly, called Sins of Omission.
- 1. Ingratitude. Take this sin, for instance, and write
down under that head all the instances you can remember wherein you have received
favors from God for which you have never exercised gratitude. How many cases can
you remember? Some remarkable providence, some wonderful turn of events, that saved
you from ruin. Set down the instances of God's goodness to you when you were in sin,
before your conversion, for which you have never been half thankful enough; and the
numerous mercies you have received since. How long the catalogue of instances, where
your ingratitude has been so black that you are forced to hide your face in confusion!
Go on your knees and confess them one by one to God, and ask forgiveness. The very
act of confession, by the laws of suggestion, will bring up others to your memory.
Put down these. Go over them three or four times in this way, and see what an astonishing
number of mercies there are for which you have never thanked God.
- 2. Want of love to God. Think how grieved and alarmed you
would be if you discovered any flagging of affection for you in your wife, husband,
or children; if you saw another engrossing their hearts, and thoughts, and time.
Perhaps in such a case you would well-nigh die with a just and virtuous jealousy.
Now, God calls Himself a jealous God; and have you not given your heart to other
loves and infinitely offended Him?
- 3. Neglect of the Bible. Put down the cases when for perhaps
weeks, or longer, God's Word was not a pleasure. Some people, indeed, read over whole
chapters in such a way that they could not tell what they had been reading. If so,
no wonder that your life is spent at random, and that your religion is such a miserable
- 4. Unbelief. Recall the instances in which you have virtually
charged the God of truth with lying, by your unbelief of His express promises and
declarations. God has promised to give the Holy Spirit to them that ask Him. Now,
have you believed this? Have you expected Him to answer?
- Have you not virtually said in your hearts, when you prayed
for the Holy Spirit: "I do not believe that I shall receive?" If you have
not believed nor expected to receive the blessing which God has expressly promised,
you have charged Him with lying.
- 5. Neglect of prayer. Think of the times when you have
neglected secret prayer, family prayer, and prayer meetings; or have prayed in such
a way as more grievously to offend God than to have omitted it altogether.
- 6. Neglect of the means of grace. When you have suffered
trifling excuses to prevent your attending meetings, have neglected and poured contempt
upon the means of salvation, merely from disrelish of spiritual duties.
- 7. The manner in which you have performed those duties.
That is, with want of feeling and want of faith, in a worldly frame of mind, so that
your words were nothing but the mere chattering of a wretch who did not deserve that
God should feel the least care for him. When you have fallen down upon your knees
and "said your prayers" in such an unfeeling and careless manner that if
you had been put under oath five minutes after you could not have said for what you
had been praying.
- 8. Want of love for the souls of your fellow-men.. look
round upon your friends and relatives, and remember how little compassion you have
felt for them. You have stood by and seen them going right to hell, and it seems
as though you did not care if they did go. How many days have there been, in which
you did not make their condition the subject of a single fervent prayer, or evince
an ardent desire for their salvation?
- 9. Want of care for the heathen. Perhaps you have not cared
enough for them to attempt to learn their condition; perhaps not even to take a missionary
magazine. Look at this, and see how much you really care for the heathen, and set
down honestly the real amount of your feelings for them, and your desire for their
salvation. Measure your desire for their salvation by the self-denial you practice,
in giving of your substance to send them the Gospel. Do you deny yourself even the
hurtful superfluities of life, such as tea, coffee, and tobacco? Do you retrench
your style of living, and scruple not to subject yourself to any inconvenience to
save them? Do you daily pray for them in private? Are you laying by something to
put into the treasury of the Lord when you go up to pray? If you are not doing these
things, and if your soul is not agonized for the poor benighted heathen, why are
you such a hypocrite as to pretend to be a Christian? Why, your profession is an
insult to Jesus Christ!
- 10. Neglect of family duties. Think how you have lived
before your family, how you have prayed, what an example you have set before them.
- What direct efforts do you habitually make for their spiritual
good? What duty have you not neglected?
- 11. Neglect of social duties.
- 12. Neglect of watchfulness over your own life. In how
many instances you have hurried over your private duties, and have neither taken
yourself to task, nor honestly made up your accounts with God; how often have you
entirely neglected to watch your conduct, and, having been off your guard, have sinned
before the world, and before the Church, and before God!
- 13. Neglect for watch over your brethren. How often have
you broken your covenant that you would watch over them in the Lord! How little do
you know or care about the state of their souls! And yet you are under a solemn oath
to watch over them. What have you done to make yourself acquainted with them? In
how many of them have you interested yourself, to know their spiritual state? Go
over the list, and wherever you find there has been a neglect, write it down. How
many times have you seen your brethren growing cold in religion, and have not spoken
to them about it?
- You have seen them beginning to neglect one duty after
another, and you did not reprove them, in a brotherly way. You have seen them falling
into sin, and you let them go on. And yet you pretend to love them. What a hypocrite!
Would you see your wife or child going into disgrace, or into the fire, and hold
your peace? No, you would not. What do you think of yourself, then, to pretend to
love Christians, and to love Christ, while you can see them going into disgrace,
and say nothing to them?
- 14. Neglect of self -denial. There are many professors
who are willing to do almost anything in religion, that does not require self-denial.
But when they are required to do anything that requires them to deny themselves -
oh, that is too much! They think they are doing a great deal for God, and doing about
as much as He ought in reason to ask, if they are only doing what they can do just
as well as not; but they are not willing to deny themselves any comfort or convenience
whatever for the sake of serving the Lord. They will not willingly suffer reproach
for the name of Christ.
- Nor will they deny themselves the luxuries of life, to
save a world from hell. So far are they from remembering that self-denial is a condition
of discipleship that they do not know what self-denial is. They never have really
denied themselves a riband or a pin for Christ and the Gospel. Oh, how soon such
professors will be in hell! Some are giving of their abundance, and are giving much,
and are ready to complain that others do not give more; when, in truth, they do not
themselves give anything that they need, anything that they could enjoy if they kept
it. They only give of their surplus wealth; and perhaps that poor woman who puts
in her mite, has exercised more self-denial than they have in giving thousands
From these we now turn to Sins of Commission.
- 1. Worldly mindedness. What has been the state of your
heart in regard to your worldly possessions? Have you looked at them as really yours
- as if you had a right to dispose of them as your own, according to your own will?
If you have, write that down. If you have loved property, and sought after it for
its own sake, or to gratify lust or ambition, or a worldly spirit, or to lay it up
for your families, you have sinned, and must repent.
- 2. Pride. Recollect all the instances you can, in which
you have detected yourself in the exercise of pride. Vanity is a particular form
of pride. How many times have you detected yourself in consulting vanity about your
dress and appearance? How many times have you thought more, and taken more pains,
and spent more time about decorating your body to go to Church, than you have about
preparing your mind for the worship of God? You have gone caring more as to how you
appeared outwardly in the sight of mortal man, than how your soul appeared in the
sight of the heart-searching God. You have, in fact, set up yourself to be worshiped
by them, rather than prepared to worship God yourself. You sought to divide the worship
of God's house, to draw off the attention of God's people to look at your pretty
appearance. It is in vain to pretend now, that you do not care anything about having
people look at you. Be honest about it. Would you take all this pains about your
looks if every person were blind?
- 3. Envy. Look at the cases in which you were envious of
those whom you thought were above you in any respect. Or perhaps you have envied
those who have been more talented or more useful than yourself. Have you not so envied
some, that you have been pained to hear them praised? It has been more agreeable
to you to dwell upon their faults than upon their virtues, upon their failures than
upon their success. Be honest with yourself; and if you have harbored this spirit
of hell, repent deeply before God, or He will never forgive you.
- 4. Censoriousness. Instances in which you have had a bitter
spirit, and spoken of Christians in a manner devoid of charity and love; of charity,
which requires you always to hope the best the case will admit, and to put the best
construction upon any ambiguous conduct.
- 5. Slander. The times you have spoken behind people's backs
of the faults, real or supposed, of members of the Church or others, unnecessarily,
or without good reason. This is slander. You need not lie to be guilty of slander:
to tell the truth with the design to injure is to slander.
- 6. Levity. How often have you trifled before God as you
would not have dared to trifle in the presence of an earthly sovereign? You have
either been an atheist, and forgotten that there was a God, or have had less respect
for Him, and His presence, than you would have had for an earthly judge.
- 7. Lying. Understand now what lying is. Any species of
designed deception. If the deception be not designed, it is not lying. But if you
design to make an impression contrary to the naked truth, you lie. Put down all those
cases you can recollect. Do not call them by any soft name.
- God calls them LIES, and charges you with LYING, and you
had better charge yourself correctly. How innumerable are the falsehoods perpetrated
every day in business, and in social intercourse, by words, and looks, and actions,
designed to make an impression on others, for selfish reasons that is contrary to
- 8. Cheating. Set down all the cases in which you have dealt
with an individual, and done to him that which you would not like to have done to
you. That is cheating. God has laid down a rule in the case: "All things whatsoever
ye would that men should do to you, do ye even so to them."
- That is the rule. And if you have not done so you are a
cheat. Mind, the rule is not that you should do "what you might reasonably expect
them to do to you": for that is a rule which would admit of every degree of
wickedness. But it is: "As ye WOULD they should do to you."
- 9. Hypocrisy. For instance, in your prayers and confessions
to God. Set down the instances in which you have prayed for things you did not really
want. And the evidence is, that when you have done praying, you could not tell for
what you had prayed. How many times have you confessed sins that you did not mean
to break off, and when you had no solemn purpose not to repeat them? Yes, have confessed
sins when you knew you as much expected to go and repeat them, as you expected to
- 10. Robbing God. Think of the instances in which you have
misspent your time, squandering the hours which God gave you to serve Him and save
souls, in vain amusements or foolish conversation, in reading novels or doing nothing;
cases where you have misapplied your talents and powers of mind; where you have squandered
money on your lusts, or spent it for things which you did not need, and which did
not contribute to your health, comfort, or usefulness. Perhaps some of you have laid
out God's money for tobacco. I will not speak of intoxicating drink, for I presume
there is no professor of religion here that would drink it, and I hope there is not
one that uses that filthy poison, tobacco. Think of a professor of religion using
God's money to poison himself with tobacco!
- 11. Bad temper. Perhaps you have abused your wife, or your
children, or your family, or servants, or neighbors. Write it all down.
- 12. Hindering others from being useful. Perhaps you have
weakened their influence by insinuations against them. You have not only robbed God
of your own talents, but tied the hands of somebody else. What a wicked servant is
he who not only loiters himself but hinders the rest! This is done sometimes by taking
their time needlessly; sometimes by destroying Christian confidence in them. Thus
you have played into the hands of Satan, and not only showed yourself an idle vagabond,
but prevented others from working.
- If you find you have committed a fault against an individual
and that individual is within your reach, go and confess it immediately, and get
that out of the way. If the individual you have injured is too far off for you to
go and see him, sit down and write him a letter and confess the injury. If you have
defrauded anybody, send the money, the full amount and the interest.
Go thoroughly to work in all this. Go now. Do not put it off; that will only make
the matter worse. Confess to God those sins that have been committed against God,
and to man those sins that have been committed against man. Do not think of getting
off by going round the stumbling-blocks. Take them up out of the way. In breaking
up your fallow ground, you must remove every obstruction. Things may be left that
you think little things, and you may wonder why you do not feel as you wish to feel
in religion, when the reason is that your proud and carnal mind has covered up something
which God required you to confess and remove. Break up all the ground and turn it
over. Do not "balk" it, as the farmers say; do not turn aside for little
difficulties; drive the plow right through them, beam deep, and turn the ground up,
so that it may all be mellow and soft, and fit to receive the seed and bear fruit
When you have gone over your whole history in this way, thoroughly, if you will then
go over the ground the second time, and give your solemn and fixed attention to it,
you will find that the things you have put down will suggest other things of which
you have been guilty, connected with them, or near them. Then go over it a third
time, and you will recollect other things connected with these. And you will find
in the end that you can remember can amount of history, and particular actions, even
in this life, which you did not think you would remember in eternity. Unless you
take up your sins in this way, and consider them in detail, one by one, you can form
no idea of the amount of them. You should go over the list as thoroughly, and as
carefully, and as solemnly, as you would if you were just preparing yourself for
As you go over the catalogue of your sins, be sure to resolve upon present and entire
reformation. Wherever you find anything wrong, resolve at once, in the strength of
God, to sin no more in that way. It will be of no benefit to examine yourself, unless
you determine to amend in every particular that which you find wrong in heart, temper,
If you find, as you go on with this duty, that your mind is still all dark, cast
about you, and you will find there is some reason for the Spirit of God to depart
from you. You have not been faithful and thorough. In the progress of such a work
you have got to do violence to yourself and bring yourself as a rational being up
to this work, with the Bible before you, and try your heart till you do feel. You
need not expect that God will work a miracle for you to break up your fallow ground.
It is to be done by means.
Fasten your attention to the subject of your sins. You cannot look at your sins long
and thoroughly and see how bad they are, without feeling, and feeling deeply. Experience
fully proves the benefit of going over our history in this way. Set yourself to the
work now; resolve that you never will stop till you find you can pray. You never
will have the Spirit of God dwelling in you till you have unraveled this whole mystery
of iniquity, and spread out your sins before God. Let there be this deep work of
repentance and full confession, this breaking down before God, and you will have
as much of the spirit of prayer as your body can bear up under.
The reason why so few Christians know anything about the spirit of prayer is because
they never would take the pains to examine themselves properly, and so never knew
what it was to have their hearts all broken up in this way.
You see I have only begun to lay open this subject. I want to lay it out before you,
in the course of these lectures, so that if you will begin and go on to do as I say,
the results will be just as certain as they are when a farmer breaks up a fallow
field, and mellows it, and sows his grain. It will be so, if you will only begin
in this way and hold it on till all your hardened and callous hearts break up.
- 1. It will do no good to preach to you while your hearts
are in this hardened, and waste, and fallow state. The farmer might just as well
sow his grain on the rock. It will bring forth no fruit. This is the reason why there
are so many fruitless professors in the Church, and why there is so much outside
machinery and so little deep-toned feeling. Look at the Sabbath-school, for instance,
and see how much machinery there is and how little of the power of godliness. If
you go on in this way the Word of God will continue to harden you, and you will grow
worse and worse, just as the rain and snow on an old fallow field make the turf thicker
and the clods stronger.
- 2. See why so much preaching is wasted, and worse than
wasted. It is because the Church will not break up their fallow ground. A preacher
may wear out his life, and do very little good, while there are so many "stony-ground"
hearers, who have never had their fallow ground broken up. They are only half converted,
and their religion is rather a change of opinion than a change of the feeling of
their hearts. There is mechanical religion enough but very little that looks like
- 3. Professors of religion should never satisfy themselves,
or expect a revival, just by starting out of their slumbers, and blustering about,
and talking to sinners. They must get their fallow ground broken up. It is utterly
unphilosophical to think of getting engaged in religion in this way.
- If your fallow ground is broken up, then the way to get
more feeling is to go out and see sinners on the road to hell, and talk to them,
and guide inquiring souls, and you will get more feeling. You may get into an excitement
without this breaking up; you may show a kind of zeal, but it will not last long,
and it will not take hold of sinners, unless your hearts are broken up. The reason
is, that you go about it mechanically, and have not broken up your fallow ground.
- 4. And now, finally, will you break up your fallow ground?
Will you enter upon the course now pointed out and persevere till you are thoroughly
awake? If you fail here, if you do not do this, and get prepared, you can go no farther
with me. I have gone with you as far as it is of any use to go until your fallow
ground is broken up. Now, you must make thorough work upon this point, or all I have
further to say will do you little good.
- Nay, it will only harden, and make you worse. If, when
next Lecture-night arrives it finds you with unbroken hearts, you need not expect
to be benefitted by what I shall say. If you do not set about this work immediately
I shall take it for granted that you do not mean to be revived, that you have forsaken
your minister, and mean to let him go up to battle alone. If you do not do this,
I charge you with having forsaken Christ, with refusing to repent and do your first
works. But if you will be prepared to enter upon the work, I propose, God willing,
in the next Lecture, to lead you into the work of saving sinners.
The effectual fervent prayer of a righteous man availeth
much.- James 5:16.
There are two kinds of means requisite to promote a revival: the one to influence
man, the other to influence God. The truth is employed to influence men, and prayer
to move God. When I speak of moving God, I do not mean that God's mind is changed
by prayer, or that His disposition or character is changed. But prayer produces such
a change in us as renders it consistent for God to do as it would not be consistent
for Him to do otherwise. When a sinner repents, that state of feeling makes it proper
for God to forgive him. God has always been ready to forgive him on that condition,
so that when the sinner changes his feelings and repents, it requires no change of
feeling in God to pardon him. It is the sinners repentance that renders His forgiveness
proper, and is the occasion of God's acting as he does. So when Christians offer
effectual prayer, their state of feeling renders it proper for God to answer them.
He was never unwilling to bestow the blessing - on the condition that they felt aright,
and offered the right kind of prayer.
Prayer is an essential link in the chain of causes that lead to a revival, as much
so as truth is. Some have zealously used truth to convert men, and laid very little
stress on prayer. They have preached, and talked, and distributed tracts with great
zeal, and then wondered that they had so little success. And the reason was, that
they forgot to use the other branch of the means, effectual prayer. They overlooked
the fact that truth, by itself, will never produce the effect, without the Spirit
of God, and that the Spirit is given in answer to prayer.
Sometimes it happens that those who are the most engaged in employing truth are not
the most engaged in prayer. This is always unhappy. For unless they have the spirit
of prayer (or unless some one else has), the truth, by itself will do nothing but
harden men in impenitence. Probably in the Day of Judgment it will be found that
nothing is ever done by the truth, used ever so zealously, unless there is a spirit
of prayer somewhere in connection with the presentation of truth.
Others err in the reverse direction. Not that they lay too much stress on prayer.
But they overlook the fact that prayer might be offered for ever, by itself, and
nothing would be done. Because sinners are not converted by direct contact of the
Holy Ghost, but by the truth, employed as a means.
To expect the conversion of sinners by prayer alone, without the employment of truth,
is to tempt God.
Our subject being Prevailing Prayer, I propose: -
I. To show what is effectual or prevailing prayer.
II. To state some of the most essential attributes of prevailing prayer.
III. To give some reasons why God requires this kind of prayer.
IV. To show that such prayer will avail much.
I. WHAT PREVAILING PRAYER IS.
Effectual, prevailing prayer, does not consist in benevolent desires alone
- 1. Benevolent desires are doubtless pleasing to God. Such
desires pervade heaven and are found in all holy beings. But they are not prayer.
Men may have these desires as the angels and glorified spirits have them. But this
is not the effectual, prevailing prayer spoken of in the text. Prevailing prayer
is something more than this.
- 2. Prevailing, or effectual prayer, is that prayer which
attains the blessing that it seeks. It is that prayer which effectually moves God.
The very idea of effectual prayer is that it effects its object.
II. ESSENTIAL ATTRIBUTES OF PREVAILING PRAYER.
I cannot detail in full all the things that go to make up prevailing prayer.
But I will mention some things that are essential to it; some things which a person
must do in order to prevail in prayer.
- 1. He must pray for a definite object. He need not expect
to offer such prayer if he prays at random, without any distinct or definite object.
He must have an object distinctly before his mind. I speak now of secret prayer.
Many people go away into their rooms alone "to pray," simply because "they
must say their prayers." The time has come when they are in the habit of going
by themselves for prayer - in the morning, or at noon, or at whatever time of day
it may be. But instead of having anything to say, any definite object before their
mind, they fall down on their knees and pray for just what comes into their minds
- for everything that floats in the imagination at the time, and when they have done
they can hardly tell a word of what they have been praying for. This is not effectual
prayer. What should we think of anybody who should try to move a Legislature so,
and should say: "Now it is winter, and the Legislature is in session, and it
is time to send up petitions," and should go up to the Legislature and petition
at random, without any definite object? Do you think such petitions would move the
- A man must have some definite object before his mind. He
cannot pray effectually for a variety of objects at once. The mind is so constituted
that it cannot fasten its desires intensely upon many things at the same time.
All the instances of effectual prayer recorded in the Bible are of this kind.
Wherever you see that the blessing sought for in prayer was attained, you will find
that the prayer which was offered was prayer for that definite object.
- 2. Prayer, to be effectual, must be in accordance with
the revealed will of God. To pray for things contrary to the revealed will of God,
is to tempt God. There are three ways in which God's will is revealed to men for
their guidance in prayer.
- (a) By express promises or predictions in the Bible,
that He will give or do certain things; promises in regard to particular things,
or in general terms, so that we may apply them to particular things. For instance,
there is this promise: "What things soever ye desire when ye pray, believe that
ye receive them, and ye shall have them" (Mark 11:24).
(b) Sometimes God reveals His will by His Providence. When He makes it clear
that such and such events are about to take place, it is as much a revelation as
if He had written it in His Word. It would be impossible to reveal everything in
the Bible. But God often makes it clear to those who have spiritual discernment that
it is His will to grant such and such blessings.
(c) By His Spirit. When God's people are at a loss what to pray for, agreeable
to His will, His Spirit often instructs them. Where there is no particular revelation,
and Providence leaves it dark, and we know not what to pray for as we ought, we are
expressly told that "the Spirit also helpeth our infirmities," and "the
Spirit itself maketh intercession for us with groanings which cannot be uttered"
(Romans 8:26). A great deal has been said on the subject of praying in faith for
things not revealed. It is objected that this doctrine implies a new revelation.
I answer that, new or old, it is the very revelation that Jehovah says He makes.
It is just as plain here as if it were now revealed by a voice from heaven, that
the Spirit of God helps the people of God to pray according to the will of God, when
they themselves know not what they ought to pray for. "And He that searcheth
the hearts knoweth what is the mind of the Spirit, because He maketh intercession
for the saints according to the will of God" (Romans 8:27); and He leads Christians
to pray for just those things, "with groanings which cannot be uttered."
When neither the Word nor Providence enables them to decide, let them be "filled
with the Spirit," as God commands them to be. He says: "Be filled with
(Ephesians 5:18). And He will lead their minds to such things as God is willing to
- 3. To pray effectually you must pray with submission to
the will of God.
- Do not confound submission with indifference. No two things
are more unlike. I once knew an individual come where there was a revival. He himself
was cold, and did not enter into the spirit of it, and had no spirit of prayer; and
when he heard the brethren pray as if they could not be denied, he was shocked at
their boldness, and kept all the time insisting on the importance of praying with
submission; when it was as plain as anything could be that he confounded submission
Again, do not confound submission in prayer with a general confidence that God will
do what is right. It is proper to have this confidence that God will do right in
all things. But this is a different thing from submission. What I mean by submission
in prayer is, acquiescence in the revealed will of God. To submit to any command
of God is to obey it.
Submission to some supposable or possible, but secret, decree of God is not submission.
To submit to any dispensation of Providence is impossible till it comes. For we never
can know what the event is to be, till it takes place.
Take a case: David, when his child was sick, was distressed, and agonized in prayer,
and refused to be comforted. He took it so much to heart that when the child died
his servants were afraid to tell him. But as soon as he heard that the child was
dead, he laid aside his grief, and arose, and asked for food, and ate and drank as
usual. While the child was yet alive he did not know what was the will of God, and
so he fasted and prayed, and said: "Who can tell whether God will be gracious
to me, that my child may live"? He did not know but that his prayer, his agony,
was the very thing on which it turned, whether the child was to live or not. He thought
that if he humbled himself and entreated God, perhaps God would spare him this blow.
But as soon as God's will appeared, and the child was dead, he bowed like a saint.
He seemed not only to acquiesce, but actually to take a satisfaction in it. "I
shall go to him, but he shall not return to me"(2 Samuel 12:15-23). This was
true submission. He reasoned correctly in the case. While he had no revelation of
the will of God he did not know but that the child's recovery depended on his prayer.
But when he had a revelation of the will of God he submitted. While the will of God
is not known, to submit, without prayer, is tempting God. Perhaps, and for aught
you know, the fact of your offering the right kind of prayer may be the thing on
which the event turns. In the case of an impenitent friend, the very condition on
which he is to be saved from hell may be the fervency and importunity of your prayer
for that individual.
- 4. Effectual prayer for an object implies a desire for
that object commensurate with its importance. If a person truly desires any blessing,
his desires will bear some proportion to the greatness of the blessing. The desires
of the Lord Jesus Christ for the blessing He prayed for were amazingly strong, amounting
even to agony. If the desire for an object is strong, and is a benevolent desire,
and the thing is not contrary to the will and providence of God, the presumption
is that it will be granted. There are two reasons for this presumption:
- (a) From the general benevolence of God. If it is
a desirable object; if, so far as we can see, it would be an act of benevolence in
God to grant it, His general benevolence is presumptive evidence that He will grant
(b) If you find yourself exercised with benevolent desires for any object,
there is a strong presumption that the Spirit of God is exciting these very desires,
and stirring you up to pray for that object, so that it may be granted in answer
to prayer. In such a case no degree of desire or importunity in prayer is improper.
A Christian may come up, as it were, and take hold of the hand of God. See the case
of Jacob, when he exclaimed, in an agony of desire: "I will not let Thee go
except Thou bless me" (Genesis 32:26) Was God displeased with his boldness and
importunity? Not at all; but He granted him the very thing he prayed for.
So in the case of Moses. God said to him: "Let Me alone, that My wrath may wax
hot against them, and that I may consume them; and I will make of thee a great nation"
(Exodus 32:10). What did Moses do? Did he stand aside and let God do as He said?
No; his mind runs back to the Egyptians, and he thinks how they will triumph. "Wherefore
should the Egyptians say, For mischief did He bring them out?" It seemed as
if he took hold of the uplifted hand of God, to avert the blow. Did God rebuke him
and tell him he had no business to interfere? No; it seemed as if He was unable to
deny anything to such importunity, and so Moses stood in the gap, and prevailed with
Prevailing prayer is often offered in the present day, when Christians have been
wrought up to such a pitch of importunity and such a holy boldness afterwards when
they looked back upon it, they were frightened and amazed at themselves, to think
they should have dared to exercise such importunity with God. And yet these prayers
have prevailed, and obtained the blessing. And many of these persons, with whom I
am acquainted, are among the holiest persons I know in the world
- 5. Prayer, to be effectual, must be offered from right
motives. Prayer should not be selfish, but should be dictated by a supreme regard
for the glory of God. A great deal is offered from pure selfishness. Women sometimes
pray for their husbands, that they may be converted, because, they say: "It
would be so much more pleasant to have my husband go to Church with me," and
all that. And they seem never to lift up their thoughts above self at all. They do
not seem to think how their husbands are dishonoring God by their sins, nor how God
would be glorified in their conversion. So it is very often with parents. They cannot
bear to think that their children should be lost. They pray for them very earnestly
indeed. But if you talk with them upon the subject they are very tender about it
and tell you how good their children are - how they respect religion, and how they
are, indeed, "almost Christians now"; and so they talk as if they were
afraid you would hurt their children by simply telling them the truth. They do not
think how such amiable and lovely children are dishonoring God by their sins; they
are only thinking what a dreadful thing it will be for them to go to hell. Unless
their thoughts rise higher than this, their prayers will never prevail with a holy
- The temptation to selfish motives is so strong that there
is reason to fear a great many parental prayers never rise above the yearnings of
parental tenderness. And that is the reason why so many prayers are not answered
and why so many pious, praying parents have ungodly children. Much of the prayer
for the heathen world seems to be based on no higher principle than sympathy. Missionary
agents and others are dwelling almost exclusively upon the six hundred millions of
heathens going to hell, while little is said of their dishonoring God. This is a
great evil, and until the Church learns to have higher motives for prayer and missionary
effort than sympathy for the heathen, her prayers and efforts will never amount to
- 6. Prayer, to be effectual, must be by the intercession
of the Spirit. You never can expect to offer prayer according to the will of God
without the Spirit. In the first two cases, it is not because Christians are unable
to offer such prayer, where the will of God is revealed in His Word or indicated
by His providence. They are able to do it, just as they are able to be holy. But
the fact is, that they are so wicked that they never do offer such prayer, unless
they are influenced by the Spirit of God. There must be a faith, such as is produced
by the effectual operation of the Holy Ghost.
- 7. It must be persevering prayer. As a general thing, Christians
who have backslidden and lost the spirit of prayer, will not get at once into the
habit of persevering prayer. Their minds are not in a right state, and they cannot
fix their thoughts so as to hold on till the blessing comes. If their minds were
in that state in which they would persevere till the answer came, effectual prayer
might be offered at once, as well as after praying ever so many times for an object.
But they have to pray again and again, because their thoughts are so apt to wander
away and are so easily diverted from the object.
- Most Christians come up to prevailing prayer by a protracted
process. Their minds gradually become filled with anxiety about an object, so that
they will even go about their business sighing out their desires to God.
Just as the mother whose child is sick goes round her house sighing as if her heart
would break. And if she is a praying mother, her sighs are breathed out to God all
the day long. If she goes out of the room where her child is, her mind is still on
it; and if she is asleep, still her thoughts are on it, and she starts in her dreams,
thinking that perhaps it may be dying. Her whole mind is absorbed in that sick child.
This is the state of mind in which Christians offer prevailing prayer.
For what reason did Jacob wrestle all night in prayer with God? He knew that he had
done his brother Esau a great injury, in getting away the birthright, a long time
before. And now he was informed that his injured brother was coming to meet him with
an armed force, altogether too powerful to contend with. And there was great reason
to suppose that Esau was coming with a purpose of revenge. There were two reasons
then why Jacob should be distressed. The first was that he had done this great injury
and had never made any reparation. The other was that Esau was coming with a force
sufficient to crush him. Now what does he do? He first arranges everything in the
best manner he can to placate and meet his brother: sending his present first, then
his property, then his family, putting those he loved most farthest behind. And by
this time his mind was so exercised that he could not contain himself. He goes away
alone over the brook and pours out his very soul in an agony of prayer all night.
And just as the day was breaking, the Angel of the Covenant said: "Let me go";
and Jacob's whole being was, as it were, agonized at the thought of giving up, and
he cried out: "I will not let Thee go, except Thou bless me."
His soul was wrought up into an agony, and he obtained the blessing, but he always
bore the marks of it, and showed that his body had been greatly affected by this
mental struggle. This is prevailing prayer.
Now, do not deceive yourselves with thinking that you offer effectual prayer, unless
you have this intense desire for the blessing. I do not believe in it. Prayer is
not effectual unless it is offered up with an agony of desire. The apostle Paul speaks
of it as a travail of the soul. Jesus Christ, when he was praying in the garden,
was in such an agony that "His sweat was as it were great drops of blood falling
down to the ground" (Luke 22:44). I have never known a person sweat blood; but
I have known a person pray till the blood started from his nose. And I have known
persons pray till they were all wet with perspiration, in the coldest weather in
winter. I have known persons pray for hours, till their strength was all exhausted
with the agony of their minds. Such prayers prevailed with God.
This agony in prayer was prevalent in President Edwards' day, in the revivals which
then took place. It was one of the great stumbling blocks in those days to persons
who were opposed to the revival, that people used to pray till their body was overpowered
with their feelings. I will give a paragraph of what President Edwards says on the
subject, to let you see that this is not a new thing in the Church, but has always
prevailed wherever revivals prevailed with power. It is from his "Thoughts on
"We cannot determine that God shall never give any person so much of a discovery
of Himself, not only as to weaken their bodies, but to take away their lives. It
is supposed by very learned and judicious divines, that Moses' life was taken away
after this manner, and this has also been supposed to be the case with some other
"If God gives a great increase of discoveries of Himself and of love to Him,
the benefit is infinitely greater than the calamity, though the life should presently
after be taken away....
"There is one particular kind of exercise and concern of mind that many have
been empowered by, that has been especially stumbling to some; and that is, the deep
concern and distress that they have been in for the souls of others. I am sorry that
any put us to the trouble of doing that which seems so needless, as defending such
a thing as this. It seems like mere trifling in so plain a case, to enter into a
formal and particular debate, in order to determine whether there be anything in
the greatness and importance of the case that will answer and bear a proportion to
the greatness of the concern that some have manifested. Men may be allowed, from
no higher a principle than common ingenuousness and humanity, to be very deeply concerned,
and greatly exercised in mind, at seeing others in great danger of no greater a calamity
than drowning or being burned up in a house on fire. And if so, then doubtless it
will be allowed to be equally reasonable, if they saw them in danger of a calamity
ten times greater, to be still much more concerned: and so much more still, if the
calamity were still vastly greater. And why, then, should it be thought unreasonable
and looked upon with a very suspicious eye, as if it must come from some bad cause,
when persons are extremely concerned at seeing others in very great danger of suffering
the wrath of Almighty God to all eternity? And besides, it will doubtless be allowed
that those that have very great degrees of the Spirit of God, that is, a spirit of
love, may well be supposed to have vastly more of love and compassion to their fellow
creatures than those that are influenced only by common humanity.
"Why should it be thought strange that those that are full of the Spirit of
Christ should be proportionally in their love to souls, like Christ? - who had so
strong a love for them, and concern for them, as to be willing to drink the dregs
of the cup of God's fury for them; and at the same time that He offered up His blood
for souls, offered up also, as their High Priest, strong crying and tears, with an
extreme agony, wherein the soul of Christ was, as it were, in travail for the souls
of the elect; and, therefore in saving them He is said to 'see of the travail of
His soul.' As such a spirit of love to, and concern for, souls was the spirit of
Christ, so it is the spirit of the Church; and therefore the Church, in desiring
and seeking that Christ might be brought forth in the world, and in the souls of
men, is represented (Revelation 12:1, 2) as 'a woman crying, travailing in birth,
and pained to be delivered.' The spirit of those that have been in distress for the
souls of others, so far as I can discern, seems not to be different from that of
the apostle, who travailed for souls, and was ready to wish himself accursed from
Christ for others (Romans 9:3). Nor from that of the Psalmist (Psalm 119:53): 'Horror
hath taken hold upon me, because of the wicked that forsake Thy law.' And (ver. 136):
'Rivers of waters run down mine eyes, because they keep not Thy law.' Nor from that
of the prophet Jeremiah (4:19): 'My bowels, my bowels! I am pained at my very heart;
my heart maketh a noise in me: I cannot hold my peace, because Thou hast heard, O
my soul, the sound of the trumpet, the alarm of war.' And so chapter 9:1, and 13:17,
and Isaiah 22:4. We read of Mordecai, when he saw his people in danger of being destroyed
with a temporal destruction (Esther 4:1), that he 'rent his clothes, and put on sackcloth
with ashes, and went out into the midst of the city, and cried with a loud and a
bitter cry.' And why then should persons be thought to be distracted when they cannot
forbear crying out at the consideration of the misery of those that are going to
I have quoted this to show that this thing was common in the great revivals of those
days. It has always been so in all great revivals, and has been more or less common
in proportion to the greatness, and extent, and depth of the work. It was so in the
great revivals in Scotland, and multitudes used to be overpowered, and some almost
died, by the depth of their agony.
So also, prayer prevailed at Cambuslang, 1741-2, in the revival under William McCulloch
and Whitefield. When Whitefield reached Cambuslang he immediately preached, on the
braeside, to a vast congregation (on a Tuesday at noon). At six o'clock he preached
again, and a third time at nine. Then McCulloch took up the parable and preached
till one in the morning, and still the people were unwilling to leave. So many were
convicted, crying to God for mercy, that Whitefield described the scene as "a
very field of battle." On the ensuing Communion Sunday, Whitefield preached
to twenty thousand people; and again on the Monday, when, he said: "you might
have seen thousands bathed in tears, some at the same time wringing their hands,
others almost swooning, and others crying out and mourning over a pierced Savior.
It was like the Passover in Josiah's time." On the voyage from London to Scotland,
prior to this campaign, Whitefield had "spent most of his time on board ship
in secret prayer." (See Gledstone's "George Whitefield, M.A., Field Preacher.")
- 8. If you mean to pray effectually, you must pray a great
deal. It was said of the Apostle James that after he was dead it was found that his
knees were callous, like a camel's knees, by praying so much. Ah, here was the secret
of the success of those primitive ministers! They had callous knees!
- 9. If you intend prayer to be effectual, you must offer
it in the name of Christ. You cannot come to God in your own name. You cannot plead
your own merits. But you can come in a name that is always acceptable.
- You all know what it is to use the name of a man. If you
should go to the bank with a draft or note, endorsed by John Jacob Astor, that would
be giving you his name, and you know you could get the money from the bank just as
well as he could himself. Now, Jesus Christ gives you the use of His name. And when
you pray in the name of Christ the meaning of it is, that you can prevail just as
well as He could Himself, and receive just as much as God's well beloved Son would
if He were to pray Himself for the same things. But you must pray in faith.
- 10. You cannot prevail in prayer without renouncing all
your sins. You must not only recall them to mind, and repent of them, but you must
actually renounce them, and leave them off, and in the purpose of your heart renounce
them all for ever.
- 11. You must pray in faith. You must expect to obtain the
things for which you ask. You need not look for an answer to prayer, if you pray
without any expectation of obtaining it. You are not to form such expectations without
any reason for them. In the cases I have supposed, there is a reason for the expectation.
In case the thing is revealed in God's Word, if you pray without an expectation of
receiving the blessings, you just make God a liar. If the will of God is indicated
by His providence, you ought to depend on it, according to the clearness of the indication,
so far as to expect the blessing if you pray for it. And if you are led by His Spirit
to pray for certain things, you have as much reason to expect those things to be
done as if God had revealed it in His Word.
- But some say: "Will not this view of the leadings
of the Spirit of God lead people into fanaticism?" I answer that I know not
but many may deceive themselves in respect to this matter. Multitudes have deceived
themselves in regard to all the other points of religion. And if some people should
think they are led by the Spirit of God, when it is nothing but their own imagination,
is that any reason why those who know that they are led by the Spirit should not
follow the Spirit? Many people suppose themselves to be converted when they are not.
Is that any reason why we should not cleave to the Lord Jesus Christ? Suppose some
people are deceived in thinking they love God, is that any reason why the pious saint
who knows he has the love of God shed abroad in his heart should not give vent to
his feelings in songs of praise? Some may deceive themselves in thinking they are
led by the Spirit of God. But there is no need of being deceived. If people follow
impulses, it is their own fault. I do not want you to follow impulses. I want you
to be sober minded, and follow the sober, rational leadings of the Spirit of God.
There are those who understand what I mean, and who know very well what it is to
give themselves up to the Spirit of God in prayer.
III. WHY GOD REQUIRES SUCH PRAYER.
I will state some of the reasons why these things are essential to effectual prayer.
Why does God require such prayer, such strong desires, such agonizing supplications?
- 1. These strong desires strongly illustrate the strength
of God's feelings.
- They are like the real feelings of God for impenitent sinners.
When I have seen, as I sometimes have, the amazing strength of love for souls that
has been felt by Christians, I have been wonderfully impressed with the amazing love
of God, and His desires for their salvation. The case of a certain woman, of whom
I read, in a revival, made the greatest impression on my mind. She had such an unutterable
compassion and love for souls, that she actually panted for breath. What must be
the strength of the desire which God feels, when His Spirit produces in Christians
such amazing agony, such throes of soul, such travail - God has chosen the best word
to express it: it is travail - travail of the soul.
I have seen a man of as much strength of intellect and muscle as any man in the community
fall down prostrate, absolutely overpowered by his unutterable desires for sinners.
I know this is a stumbling block to many; and it always will be as long as there
remain in the Church so many blind and stupid professors of religion. But I cannot
doubt that these things are the work of the Spirit of God. Oh, that the whole Church
could be so filled with the Spirit as to travail in prayer, till a nation should
be born in a day!
It is said in the Word of God that "as soon as Zion travailed, she brought forth"
(Isaiah 66:8). What does that mean? I asked a professor of religion this question
once. He was taking exception to our ideas of effectual prayer, and I asked what
he supposed was meant by Zion's travailing.
"Oh," said he, "it means that as soon as the Church shall walk together
in the fellowship of the Gospel, then it will be said that Zion travels! This walking
together is called traveling." Not the same term, you see.
- 2. These strong desires that I have described are the natural
results of great benevolence and clear views regarding the danger of sinners. It
is perfectly reasonable that it should be so. If the women who are present should
look up yonder and see a family burning to death in a fire and hear their shrieks,
and behold their agony, they would feel distressed, and it is very likely that many
of them would faint away with agony. And nobody would wonder at it, or say they were
fools or crazy to feel so much distressed at such an awful sight. It would be thought
strange if there were not some expressions of powerful feeling. Why is it any wonder,
then, if Christians should feel as I have described when they have clear views of
the state of sinners, and the awful danger they are in? The fact is, that those individuals
who never have felt so have never felt much real benevolence, and their piety must
be of a very superficial character. I do not mean to judge harshly, or to speak unkindly,
but I state it as a simple matter of fact; and people may talk about it as they please,
but I know such piety is superficial. This is not censoriousness, but plain truth.
- People sometimes "wonder at Christians having such
feelings." Wonder at what? Why, at the natural, and philosophical, and necessary
results of deep piety towards God, and deep benevolence towards man, in view of the
great danger they see sinners to be in.
- 3. The soul of a Christian, when it is thus burdened, must
have relief. God rolls this weight upon the soul of a Christian, for the purpose
of bringing him nearer to Himself. Christians are often so unbelieving that they
will not exercise proper faith in God till He rolls this burden upon them so heavily
that they cannot live under it, but must go to Him for relief. It is like the case
of many a convicted sinner. God is willing to receive him at once, if he will come
right to Him, with faith in Jesus Christ. But the sinner will not come. He hangs
back, and struggles, and groans under the burden of his sins, and will not throw
himself upon God, till his burden of conviction becomes so great that he can live
no longer; and when he is driven to desperation, as it were, and feels as if he were
ready to sink into hell, he makes a mighty plunge, and throws himself upon God's
mercy as his only hope. It was his duty to come before. God had no delight in his
distress, for its own sake.
- So, when professors of religion get loaded down with the
weight of souls, they often pray again and again, and yet the burden is not gone,
nor their distress abated, because they have never thrown it all upon God in faith.
But they cannot get rid of the burden. So long as their benevolence continues, it
will remain and increase; and unless they resist and quench the Holy Ghost, they
can get no relief, until, at length, when they are driven to extremity, they make
a desperate effort, roll the burden upon the Lord Jesus Christ, and exercise a child-like
confidence in Him. Then they feel relieved; then they feel as if the soul they were
praying for would be saved. The burden is gone, and God seems in kindness to soothe
the mind with a sweet assurance that the blessing will be granted. Often, after a
Christian has had this struggle, this agony in prayer, and has obtained relief in
this way, you will find the sweetest and most heavenly affections flow out - the
soul rests sweetly and gloriously in God, and rejoices "with joy unspeakable
and full of glory."
Do any of you think that there are no such things now in the experience of believers?
If I had time, I could show you, from President Edwards and other approved writers,
cases and descriptions just like this. Do you ask why we never have such things here?
I tell you it is not at all because you are so much wiser than Christians are in
rural districts, or because you have so much more intelligence or more enlarged views
of the nature of religion, or a more stable and well regulated piety. I tell you,
no; instead of priding yourselves in being free from such extravagances, you ought
to hide your heads, because Christians in the city are so worldly, and have so much
starch, and pride, and fashion, that they cannot come down to such spirituality as
this. I wish it could be so. Oh, that there might be such a spirit in this city and
in this Church! I know it would make a noise if we had such things done here. But
I would not care for that. Let them say, if they please, that the folks in Chatham
Chapel 20 are getting deranged. We need not be afraid of that, if we live near enough
to God to enjoy His Spirit in the manner I have described.
- 4. These effects of the spirit of prayer upon the body
are themselves no part of religion. It is only that the body is often so weak that
the feelings of the soul overpower it. These bodily effects are not at all essential
to prevailing prayer; but are only a natural or physical result of highly excited
emotions of the mind. It is not at all unusual for the body to be weakened, and even
overcome, by any powerful emotion of the mind, on other subjects besides religion.
The doorkeeper of Congress, in the time of the Revolution, fell down dead on the
reception of some highly cheering intelligence. I knew a woman in Rochester who was
in a great agony of prayer for the conversion of her son-in-law. One morning he was
at an anxious meeting, and she remained at home praying for him. At the close of
the meeting he came home a convert, and she was so rejoiced that she fell down and
died on the spot. It is no more strange that these effects should be produced by
religion than by strong feeling on any other subject.
- It is not essential to prayer, but is the natural result
of great efforts of the mind.
- 5. Doubtless one great reason why God requires the exercise
of this agonizing prayer is, that it forms such a bond of union between Christ and
the Church. It creates such a sympathy between them. It is as if Christ came and
poured the overflowings of His own benevolent heart into His people, and led them
to sympathize and to cooperate with Him as they never do in any other way. They feel
just as Christ feels - so full of compassion for sinners that they cannot contain
themselves. Thus it is often with those ministers who are distinguished for their
success in preaching to sinners; they often have such compassion, such overflowing
desires for their salvation, that these are shown in their speaking, and their preaching,
just as though Jesus Christ spoke through them. The words come from their lips fresh
and warm, as if from the very heart of Christ. I do not mean that He dictates their
words; but He excites the feelings that give utterance to them. Then you see a movement
in the hearers, as if Christ Himself spoke through lips of clay.
- 6. This travailing in birth for souls creates also a remarkable
bond of union between warm-hearted Christians and the young converts. Those who are
converted appear very dear to the hearts that have had this spirit of prayer for
them. The feeling is like that of a mother for her first-born. Paul expresses it
beautifully when he says: "My little children!" His heart was warm and
tender to them. "My little children, of whom I travail in birth again"
- they had backslidden, and he has all the agonies of a parent over a wandering child
- "I travail in birth again until Christ be formed in you"
- (Galatians 4:19); "Christ, the hope of glory"
(Colossians 1:27). In a revival, I have often noticed how those who had the spirit
of prayer, loved the young converts. I know this is all so much algebra to those
who have never felt it. But to those who have experienced the agony of wrestling,
prevailing prayer, for the conversion of a soul, you may depend upon it, that soul,
after it is converted, appears as dear as a child is to the mother. He has agonized
for it, received it in answer to prayer, and can present it before the Lord Jesus
Christ, saying: "Behold, I and the children whom the Lord hath given me"
(Isaiah 8:18. See also Hebrews 2:13).
- 7. Another reason why God requires this sort of prayer
is, that it is the only way in which the Church can be properly prepared to receive
great blessings without being injured by them. When the Church is thus prostrated
in the dust before God, and is in the depth of agony in prayer, the blessing does
them good. While at the same time, if they had received the blessing without this
deep prostration of soul, it would have puffed them up with pride. But as it is,
it increases their holiness, their love, their humility.
IV. SUCH PRAYER WILL AVAIL MUCH.
The prophet Elijah mourned over the declensions of the house of Israel, and when
he saw that no other means were likely to be effectual, to prevent a perpetual going
away into idolatry, he prayed that the judgments of God might come upon the guilty
nation. He prayed that it might not rain, and God shut up the heavens for three years
and six months, till the people were driven to the last extremity. And when he sees
that it is time to relent what does he do? See him go up to the mountain and bow
down in prayer. He wished to be alone; and he told his servant to go seven times,
while he was agonizing in prayer. The last time, the servant told him that a little
cloud had appeared, like a man's hand, and he instantly arose from his knees - the
blessing was obtained. The time had come for the calamity to be turned back. "Ah,
but," you say, "Elijah was a prophet." Now, do not make this objection.
They made it in the apostle's days, and what does the apostle say? Why he brought
forward this very instance, and the fact that Elijah was a man of like passions with
ourselves, as a case of prevailing prayer, and insisted that they should pray so
too ( 1 Kings 17:1; 18:41-5; James 5:17).
John Knox was a man famous for his power in prayer, so that Queen Mary of England
used to say that she feared his prayers more than all the armies of Europe. And events
showed that she had reason to do it. He used to be in such an agony for the deliverance
of his country, that he could not sleep. He had a place in his garden where he used
to go to pray.
One night he and several friends were praying together, and as they prayed, Knox
spoke and said that deliverance had come. 21 He could not tell what had happened,
but he felt that something had taken place, for God had heard their prayers. What
was it? Why, the next news they had was, that Mary was dead!
Take a fact which was related in my hearing by a minister. He said that in a certain
town there had been no revival for many years; the Church was nearly extinct, the
youth were all unconverted, and desolation reigned unbroken. There lived in a retired
part of the town, an aged man, a blacksmith by trade, and of so stammering a tongue
that it was painful to hear him speak. On one Friday, as he was at work in his shop,
alone, his mind became greatly exercised about the state of the Church and of the
impenitent. His agony became so great that he was induced to lay by his work, lock
the shop door, and spend the afternoon in prayer.
He prevailed, and on the Sabbath called on the minister and desired him to appoint
a "conference meeting." After some hesitation, the minister consented;
observing however, that he feared but few would attend. He appointed it the same
evening at a large private house. When evening came, more assembled than could be
accommodated in the house. All were silent for a time, until one sinner broke out
in tears, and said, if any one could pray, would he pray for him? Another followed,
and another, and still another, until it was found that persons from every quarter
of the town were under deep conviction. And what was remarkable was, that they all
dated their conviction at the hour that the old man was praying in his shop. A powerful
revival followed. Thus this old stammering man prevailed, and as a prince had power
- 1. A great deal of prayer is lost, and many people never
prevail in prayer, because, when they have desires for particular blessings, they
do not follow them up. They may have desires, benevolent and pure, which are excited
by the Spirit of God; and when they have them, they should persevere in prayer, for
if they turn off their attention, they will quench the Spirit. When you find these
holy desires in your minds:
- (a) Do not quench the Spirit;
(b) Do not be diverted to other objects. Follow the leadings of the Spirit
till you have offered that "effectual fervent prayer" that "availeth
much" (James 5:16).
- 2. Without the spirit of prayer, ministers will do but
little good. A minister need not expect much success unless he prays for it. Sometimes
others may have the spirit of prayer and obtain a blessing on his labors. Generally,
however, those preachers are the most successful who have most of the spirit of prayer
- 3. Not only must ministers have the spirit of prayer, but
it is necessary that the Church should unite in offering that effectual fervent prayer
which can prevail with God. "I will yet for this be inquired of by the house
of Israel, to do it" (Ezekiel 36:37).
- Now I have only to ask you, in regard to what I have set
forth: "Will you do it?" Have you done what I said to you at the last Lecture?
Have you gone over your sins, and confessed them, and got them all out of the way?
Can you pray now? And will you join and offer prevailing prayer that the Spirit of
God may come down here?
THE PRAYER OF FAITH
Therefore I say unto you, What things so ever ye desire
when ye pray, believe that ye receive them, and ye shall have them . - Mark 11:24.
These words have been by some supposed to refer exclusively to the faith of miracles.
But there is not the least evidence of this. That the text was not designed by our
Savior to refer exclusively to the faith of miracles, is proved by the connection
in which it stands. If you read the chapter, you will see that Christ and His apostles,
as they returned from their place of retirement in the morning, faint and hungry,
saw a fig tree at a little distance. It looked very beautiful, and doubtless gave
signs of having fruit on it; but when they came nigh, they found nothing on it but
leaves. And Jesus said: "No man eat fruit of thee hereafter for ever. And His
disciples heard it" (Mark 11:14).
"And in the morning, as they passed by, they saw the fig-tree dried up from
"And Peter calling to remembrance saith unto Him, Master, behold, the fig-tree
which Thou cursed is withered away.
"And Jesus answering saith unto them, Have faith in God.
"For verily I say unto you, That whosoever shall say unto this mountain, Be
thou removed, and be thou cast into the sea; and shall not doubt in his heart, but
shall believe that those things which he saith shall come to pass; he shall have
whatsoever he saith"(20-23).
Then follow the words of the text: "Therefore I say unto you, What things so
ever ye desire when ye pray, believe that ye receive them, and ye shall have them."
Our Savior was desirous of giving His disciples instructions respecting the nature
and power of prayer, and the necessity of strong faith in God. He therefore stated
a very strong case, a miracle - one so great as the removal of a mountain into the
sea. And He tells them, that if they exercise a proper faith in God, they might do
such things. But His remarks are not to be limited to faith merely in regard to working
miracles, for he goes on to say:
"And when ye stand praying, forgive, if ye have ought against any: that your
Father also which is in heaven may forgive you your trespasses. But if ye do not
forgive, neither will your Father which is in heaven forgive your trespasses"
Does that relate to miracles? When you pray, you must forgive. Is that required only
when a man wishes to work a miracle? There are many other promises in the Bible nearly
related to this, and speaking nearly the same language, which have been all disposed
of in this way, as referring to the faith employed in miracles. Just as if the faith
of miracles was something different from faith in God!
In my last Lecture I dwelt upon the subject of Prevailing Prayer; and you will recollect
that I passed over the subject of faith in prayer very briefly, because I wished
to reserve it for a separate discussion. The subject of the present Lecture, then,
is The Prayer of Faith. I propose to show:É
I. That faith is an indispensable condition of prevailing prayer.
II. What it is that we are to believe when we pray.
III. When we are bound to exercise this faith, or to believe that we shall receive
the thing we ask for
IV. That this kind of faith in prayer always does obtain the blessing sought.
I also propose:
V. to explain how we are to come into the state of mind in which we can exercise
such faith; and,
VI. to answer several objections, which are sometimes alleged against these views
I. FAITH AN INDISPENSABLE CONDITION.
That this is so will not be seriously doubted. There is such a thing as offering
benevolent desires, which are acceptable to God as such, that do not include the
exercise of faith in regard to the actual reception of those blessings. But such
desires are not prevailing prayer, the prayer of faith.
God may see fit to grant the things desired, as an act of kindness and love, but
it would not be properly in answer to prayer. I am speaking now of the kind of faith
that ensures the blessing. Do not understand me as saying that there is nothing in
prayer that is acceptable to God, or that even obtains the blessing sometimes, without
this kind of faith. But I am speaking of the faith which secures the very blessing
it seeks. To prove that faith is indispensable to prevailing prayer, it is only necessary
to repeat what the apostle James expressly tells us: "If any of you lack wisdom,
let him ask of God, that giveth to all men liberally, and upbraideth not; and it
shall be given him. But let him ask in faith, nothing wavering. For he that wavereth,
is like a wave of the sea driven with the wind and tossed" (James. 1:5, 6).
II. WHAT WE ARE TO BELIEVE WHEN WE PRAY.
- 1. We are to believe in the existence of God. "He
that cometh to God must believe that He is" - and in His willingness to answer
prayer - "that He is, and that He is a rewarder of them that diligently seek
Him" (Hebrews 11:6). There are many who believe in the existence of God, but
do not believe in the efficacy of prayer. They profess to believe in God, but deny
the necessity or influence of prayer.
- 2. We are to believe that we shall receive - something
- what? Not something, or anything, as it happens; but some particular thing we ask
for. We are not to think that God is such a Being, that if we ask a fish He will
give us a serpent; or if we ask bread, He will give us a stone. But he says: "What
things so ever ye desire when ye pray, believe that ye receive them, and ye shall
have them." With respect to the faith of miracles, it is plain that the disciples
were bound to believe they should receive just what they asked for - that the very
thing itself should come to pass.
- That is what they were to believe. Now, what ought men
to believe in regard to other blessings? Is it a mere loose idea, that if a man prays
for a specific blessing, God will by some mysterious Sovereignty give something or
other to him, or something to somebody else, somewhere?
When a man prays for his children's conversion, is he to believe that either his
children will be converted or somebody else's children - it is altogether uncertain
which? No, this is utter nonsense, and highly dishonorable to God. We are to believe
that we shall receive the very things that we ask for.
III. WHEN ARE WE BOUND TO MAKE THIS PRAYER?
When are we bound to believe that we shall have the very things we pray for? I answer
"When we have evidence of it." Faith must always have evidence. A man cannot
believe a thing, unless he sees something which he supposes to be evidence. He is
under no obligation to believe, and has no right to believe, a thing will be done,
unless he has evidence. It is the height of fanaticism to believe without evidence.
The kinds of evidence a man may have are the following:
- 1. Suppose that God has especially promised the thing.
As, for instance, when God says He is more ready to give His Holy Spirit to them
that ask Him, than parents are to give bread to their children. Here we are bound
to believe that we shall receive it when we pray for it. You have no right to put
an if, and say, "Lord, if it be Thy will, give us Thy Holy Spirit." This
is to insult God. To put an if into God's promise, where God has put none, is tantamount
to charging God with being insincere. It is like saying: "O God, if Thou art
in earnest in making these promises, grant us the blessing we pray for."
- I heard of a case where a young convert was the means of
teaching a minister a solemn truth on the subject of prayer. She was from a very
wicked family, but went to live at a minister's house. While there she was hopefully
converted. One day she went to the minister's study while he was there - a thing
she was not in the habit of doing; and he thought there must be something the matter
with her. So he asked her to sit down, and kindly inquired into the state of her
religious feelings. She then told him that she was distressed at the manner in which
the older Church members prayed for the Spirit. They would pray for the Holy Spirit
to come, and would seem to be very much in earnest, and plead the promises of God,
and then say: "O Lord, if it be Thy will, grant us these blessings for Christ's
sake." She thought that saying "If it be Thy will," when God had expressly
promised it was questioning whether God was sincere in His promises. The minister
tried to reason her out of it, and he succeeded in confounding her. But she was distressed
and filled with grief, and said: "I cannot argue the point with you, sir, but
it is impressed on my mind that it is wrong, and dishonoring to God." And she
went away, weeping with anguish. The minister saw she was not satisfied, and it led
him to look at the matter again; and finally he saw that it was putting in an if
where God had put none, but where He had revealed His will expressly; and he saw
that it was an insult to God. Thereupon he went and told his people they were bound
to believe that God was in earnest when He made them a promise. And the spirit of
prayer came down upon that Church, and a most powerful revival followed.
- 2. Where there is a general promise in the Scriptures which
you may reasonably apply to the particular case before you. If its real meaning includes
the particular thing for which you pray, or if you can reasonably apply the principle
of the promise to the case, there you have evidence.
- For instance, suppose it is a time when wickedness prevails
greatly, and you are led to pray for God's interference. What promise have you? Why,
this one: "When the enemy shall come in like a flood, the Spirit of the Lord
shall lift up a standard against him" (Isaiah 59:19). Here you see a general
promise, laying down a principle of God's administration, which you may apply to
the case before you, as a warrant for exercising faith in prayer. And if the inquiry
is made as to the time in which God will grant blessings in answer to prayer, you
have this promise: "While they are yet speaking, I will hear" (Isaiah 65:24).
There are general promises and principles laid down in the Bible which Christians
might make use of, if they would only think. Whenever you are in circumstances to
which the promises or principles apply, there you are to use them. A parent finds
this promise: "The mercy of the Lord is from everlasting to everlasting upon
them that fear Him, and His righteousness unto children's children; to such as keep
His covenant, and to those that remember His commandments to do them" (Psalm
103:17, 18). Now, here is a promise made to those who possess a certain character.
If any parent is conscious that this is his character, he has a rightful ground to
apply it to himself and his family. If you are this character, you are bound to make
use of this promise in prayer, and believe it, even to your children's children.
I could go from one end of the Bible to the other, and produce an astonishing variety
of texts that are applicable as promises; enough to prove, that in whatever circumstances
a child of God may be placed, God has provided in the Bible some promise, either
general or particular, which He can apply, that is precisely suited to his case.
Many of God's promises are very broad, on purpose to cover much ground. What can
be broader than the promise in our text: "What things so ever ye desire when
ye pray"? What praying Christian is there who has not been surprised at the
length and breadth and fullness, of the promises of God, when the Spirit has applied
them to his heart? Who that lives a life of prayer has not wondered at his own blindness,
in not having before seen and felt the extent of meaning and richness of those promises,
when viewed under the light of the Spirit of God? At such times he has been astonished
at his own ignorance, and found the Spirit applying the promises and declarations
of the Bible in a sense in which he had never before dreamed of their being applicable.
The manner in which the apostles applied the promises, and prophecies, and declarations
of the Old Testament, places in a strong light the breadth of meaning, and fullness,
and richness of the Word of God. He that walks in the light of God's countenance,
and is filled with the Spirit of God as he ought to be, will often make an appropriation
of promises to himself, and an application of them to his own circumstances, and
the circumstances of those for whom he prays, that a blind professor of religion
would never dream of making.
- 3. Where there is any prophetic declaration that the thing
prayed for is agreeable to the will of God. When it is plain from prophecy that the
event is certainly to come, you are bound to believe it, and to make it the ground
for your special faith in prayer. If the time is not specified in the Bible, and
there is no evidence from other sources, you are not bound to believe that it shall
take place now, or immediately. But if the time is specified, or if the time may
be learned from the study of the prophecies, and it appears to have arrived, then
Christians are under obligation to understand and apply it, by offering the prayer
of faith. For instance, take the case of Daniel, in regard to the return of the Jews
from captivity. What does he say? "I Daniel understood by books the number of
the years, whereof the word of the Lord came to Jeremiah the prophet, that He would
accomplish seventy years in the desolations of Jerusalem" (Daniel 9:2). Here
he learned from books; that is, he studied his Bible, and in that way understood
that the length of the captivity was to be seventy years.
- What does he do then? Does he sit down upon the promise,
and say: "God has pledged Himself to put an end to the captivity in seventy
years, and the time has expired, and there is no need of doing anything"? Oh,
He says: "And I set my face unto the Lord God, to seek by prayer and supplications,
with fasting, and sackcloth, and ashes" (v. 3). He set himself at once to pray
that the thing might be accomplished. He prayed in faith. But what was he to believe?
What he had learned from the prophecy. There are many prophecies yet unfulfilled,
in the Bible, which Christians are bound to understand, as far as they are capable
of understanding them, and then make them the basis of believing prayer. Do not think,
as some seem to do, that because a thing is foretold in prophecy it is not necessary
to pray for it, or that it will come whether Christians pray for it or not. God says,
in regard to this very class of events, which are revealed in prophecy: "I will
yet for this be inquired of by the house of Israel, to do it for them" (Ezekiel
- 4. When the signs of the times, or the providence of God,
indicate that a particular blessing is about to be bestowed, we are bound to believe
it. The Lord Jesus Christ blamed the Jews, and called them hypocrites, because they
did not understand the indications of Providence. They could understand the signs
of the weather, and see when it was about to rain, and when it would be fair weather;
but they could not see, from the signs of the times, that the time had come for the
Messiah to appear, and build up the house of God. There are many professors of religion
who are always stumbling and hanging back whenever anything is proposed to be done.
- They always say: "The time has not come - the time
has not come"; when there are others who pay attention to the signs of the times,
and who have spiritual discernment to understand them. These pray in faith for the
blessing, and it comes.
- 5. When the Spirit of God is upon you, and excites strong
desires for any blessing, you are bound to pray for it in faith. You are bound to
infer, from the fact that you find yourself drawn to desire such a thing while in
the exercise of such holy affections as the Spirit of God produces, that these desires
are the work of the Spirit. People are not apt to desire with the right kind of desires,
unless they are excited by the Spirit of God. The apostle refers to these desires,
excited by the Spirit, in his Epistle to the Romans, where he says: "Likewise
the Spirit also helpeth our infirmities: for we know not what we should pray for
as we ought: but the Spirit itself maketh intercession for us with groanings which
cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the
Spirit, because He maketh intercession for the saints according to the will of God"
(Romans 8:26, 27). Here, then, if you find yourself strongly drawn to desire a blessing,
you are to understand it as an intimation that God is willing to bestow that particular
blessing, and so you are bound to believe it. God does not trifle with His children.
He does not go and excite in them a desire for one blessing, to turn them off with
something else. But He excites the very desires He is willing to gratify. And when
they feel such desires, they are bound to follow them out till they get the blessing.
IV. THIS KIND OF FAITH ALWAYS OBTAINS THE OBJECT.
The text is plain here, to show that you shall receive the very thing prayed for.
It does not say: "Believe that ye shall receive, and ye shall either have that
or something else equivalent to it." To prove that this faith obtains the very
blessing that is asked, I observe:
- 1. That otherwise we could never know whether our prayers
were answered. We might continue praying and praying, long after the prayer was answered
by some other blessing equivalent to the one for which we asked.
- 2. If we are not bound to expect the very thing we ask
for, it must be that the Spirit of God deceives us. Why should He excite us to desire
a certain blessing when He means to grant something else?
- 3. What is the meaning of this passage: "If his son
ask bread, will he give him a stone"? (Matthew 7:9). Does not our Savior rebuke
the idea that prayer may be answered by giving something else? What encouragement
have we to pray for any thing in particular, if we are to ask for one thing and receive
another? Suppose a Christian should pray for a revival here - he would be answered
by a revival in China! Or he might pray for a revival, and God would send the cholera
or an earthquake! All the history of the Church shows that when God answers prayer
He gives His people the very thing for which their prayers are offered. God confers
other blessings, on both saints and sinners, which they do not pray for at all. He
sends His rain both upon the just and the unjust. But when He answers prayer, it
is by doing what they ask Him to do. To be sure, He often more than answers prayer.
He grants them not only what they ask, but often connects other blessings with it.
- 4. Perhaps a difficulty may be felt about the prayers of
- People may ask: "Did not He pray in the garden for
the cup to be removed, and was His prayer answered?" I answer that this is no
difficulty at all, for the prayer was answered. The cup He prayed to be delivered
from was removed. This is what the apostle refers to when he says: "Who in the
days of His flesh, when He had offered up prayers and supplications with strong crying
and tears unto Him that was able to save Him from death, was heard in that He feared"
Some have supposed that He was praying against the cross, and begging to be delivered
from dying on the cross! Did Christ ever shrink from the cross? Never. He came into
the world on purpose to die on the cross, and He never shrank from it. But He was
afraid He should die in the garden before He came to the cross. The burden on His
soul was so great, and produced such an agony that He felt as if He was at the point
His soul was sorrowful even unto death. But the angel appeared unto Him, strengthening
Him. He received the very thing for which He asked; as He says: "I knew that
Thou hearest Me always" (John 11:42). 22 But there is another case which is
often brought up, that of the apostle Paul praying against the "thorn in the
flesh." He says: "I besought the Lord thrice, that it might depart from
me." And the Lord answered him: "My grace is sufficient for thee"
(2 Corinthians 12:7-9). It is the opinion of Dr. Clarke and others, that Paul's prayer
was answered in the very thing for which he prayed; that "the thorn in the flesh,
the messenger of Satan," of which he speaks, was a false apostle who had distracted
and perverted the Church at Corinth; that Paul prayed against his influence, the
Lord answering him by the assurance: "My grace is sufficient for thee."
But admitting that Paul's prayer was not answered by the granting of the particular
thing for which he prayed, in order to make out this case as an exception to the
prayer of faith, they are obliged to assume the very thing to be proved; and that
is, that the apostle prayed in faith. There is no reason to suppose that Paul would
always pray in faith, any more than that any other Christian does. The very manner
in which God answered him shows that it was not in faith. He virtually tells him:
"That thorn is necessary for your sanctification, and to keep you from being
exalted above measure, I sent it upon you in love, and in faithfulness, and you have
no business to pray that I should take it away. LET IT ALONE.
There is not only no evidence that Paul prayed in faith, but a strong presumption
that he did not. From the record it is evident that he had nothing on which to repose
faith. There was no express promise, no general promise that could be applicable
- no providence of God, no prophecy, no teaching of the Spirit, that God would remove
this thorn; but the presumption was that God would not remove it, since He had given
it for a particular purpose. The prayer appears to have been selfish, praying against
a mere personal influence. This was not any personal suffering that retarded his
usefulness, but, on the contrary, it was given him to increase his usefulness by
keeping him humble; and because on some account he found it inconvenient and mortifying,
he set himself to pray out of his own heart, evidently without being led to do so
by the Spirit of God. Could Paul pray in faith without being led by the Spirit of
God, any more than any other man? And will any one undertake to say that the Spirit
of God led him to pray that this might be removed, when God Himself had given it
for a particular purpose, which purpose could be answered only as the "thorn"
continued with him?
Why, then, is this made an exception to the general rule laid down in the text, that
a man shall receive whatsoever he asks in faith? I was once amazed and grieved, at
a public examination at a Theological Seminary, to hear them "darken counsel
by words without knowledge" on this subject.
This case of Paul, and that of Christ just adverted to, were both of them cited as
instances to prove that the prayer of faith would not be answered in the particular
thing for which they prayed. Now, to teach such sentiments as these, in or out of
a Theological Seminary, is to trifle with the Word of God, and to break the power
of the Christian ministry. Has it come to this, that our grave doctors in our seminaries
are employed to instruct Zion's watchmen to believe and teach that it is not to be
expected that the prayer of faith is to be answered in the granting of the object
for which we pray? Oh, tell it not in Gath, nor let the sound reach Askelon!
What is to become of the Church while such are the views of its gravest and most
influential ministers? I would be neither unkind nor censorious, but, as one of the
ministers of Jesus Christ, I feel bound to bear testimony against such a perversion
of the Word of God.
- 5. It is evident that the prayer of faith will obtain the
blessing, from the fact that our faith rests on evidence that to grant that thing
is the will of God. Not evidence that something else will be granted, but that this
particular thing will be. But how, then, can we have evidence that this thing will
be granted, if another thing is to be granted? People often receive more than they
pray for. Solomon prayed for wisdom, and God granted him riches and honor in addition.
So, a wife sometimes prays for the conversion of her husband, and if she offers the
prayer of faith, God may not only grant that blessing, but convert her child, and
her whole family
- Blessings seem sometimes to "hang together,"
so that if a Christian gains one he gets them all.
V. HOW WE ARE TO COME INTO THIS STATE OF MIND.
That is to say, the state of mind in which we can offer such prayer. People often
ask: "How shall I offer such prayer? Shall I say: 'Now I will pray in faith
for such and such blessings'?" No, the human mind is not moved in this way.
You might just as well say: "Now I will call up a spirit from the bottomless
- 1. You must first obtain evidence that God will bestow
the blessing. How did Daniel make out to offer the prayer of faith? He searched the
Scriptures. Now, you need not let your Bible lie on a shelf, and expect God to reveal
His promises to you. "Search the Scriptures," and see where you can get
either a general or special promise, or a prophecy, on which you can plant your feet.
Go through your Bible, and you will find it full of such precious promises, which
you may plead in faith.
- A curious case occurred in one of the towns in the western
part of the State of New York. There was a revival there. A certain clergyman came
to visit the place, and heard a great deal said about the Prayer of Faith. He was
staggered at what they said, for he had never regarded the subject in the light in
which they did. He inquired about it of the minister that was laboring there. The
minister requested him, in a kind spirit, to go home and take his Testament, look
out the passages that refer to prayer, and go round to his most praying people and
ask them how they understood these passages. He did so, going to his praying men
and women, reading the passages, without note or comment, and asking what they thought.
He found that their plain common sense had led them to understand these passages
and to believe that they meant just what they say. This affected him; then, the fact
of his presenting the promises before their minds awakened the spirit of prayer in
them, and a revival followed.
I could name many individuals who have set themselves to examine the Bible on this
subject, who, before they got half through with it, have been filled with the spirit
of prayer. They found that God meant by His promises just what a plain, common-sense
man would understand them to mean. I advise you to try it. You have Bibles; look
them over, and whenever you find a promise that you can use, fasten it in your mind
before you go on; and you will not get through the Book without finding out that
God's promises mean just what they say.
- 2. Cherish the good desires you have. Christians very often
lose their good desires by not attending to this; and then their prayers are mere
words, without any desire or earnestness at all. The least longing of desire must
be cherished. If your body were likely to freeze, and you had even the least spark
of fire, how you would cherish it! So, if you have the least desire for a blessing,
let it be ever so small, do not trifle it away. Do not lose good desires by levity,
by censoriousness, by worldly-mindedness. Watch and pray.
- 3. Entire consecration to God is indispensable to the prayer
of faith. You must live a holy life, and consecrate all to God - your time, talents,
influence - all you have, and all you are, to be His entirely. Read the lives of
pious men, and you will be struck with this fact, that they used to set apart times
to renew their covenant, and dedicate themselves anew to God; and whenever they have
done so, a blessing has always followed immediately. If I had President Edwards'
works here, I could read passages showing how it was in his days.
- 4. You must persevere. You are not to pray for a thing
once and then cease, and call that the prayer of faith. Look at Daniel. He prayed
twenty-one days, and did not cease till he had obtained the blessing. He set his
heart and his face unto the Lord, to seek by prayer and supplications, with fasting,
and sackcloth, and ashes; and he held on three weeks, and then the answer came. And
why did not it come before? God sent an Archangel to bear the message, but the devil
hindered him all this time. See what Christ says in the Parable of the Unjust Judge,
and the Parable of the Loaves. What does He teach us by them? Why, that God will
grant answers to prayer when it is importunate. "Shall not God avenge His own
elect, which cry day and night unto Him?" (Luke 18:7.)
- 5. If you would pray in faith, be sure to walk every day
with God. If you do, He will tell you what to pray for. Be filled with His Spirit,
and He will give you objects enough to pray for. He will give you as much of the
spirit of prayer as you have strength of body to bear.
- Said a good man to me: "Oh, I am dying for the want
of strength to pray!
My body is crushed, the world is on me, and how can I forbear praying?" I have
known that man go to bed absolutely sick, for weakness and faintness, under the pressure.
And I have known him pray as if he would do violence to Heaven, and then have seen
the blessing come as plainly in answer to his prayer as if it were revealed, so that
no person would doubt it any more than if God had spoken from heaven. Shall I tell
you how he died? He prayed more and more; he used to take the map of the world before
him, and pray, and look over the different countries and pray for them, till he absolutely
expired in his room, praying. Blessed man! He was the reproach of the ungodly, and
of carnal, unbelieving professors; but he was the favorite of Heaven, and a prevailing
prince in prayer.
VI. OBJECTIONS BROUGHT AGAINST THIS DOCTRINE.
- 1. "It leads to fanaticism and amounts to a new revelation."
Why should this be a stumbling-block? They must have evidence to believe, before
they can offer the prayer of faith. And if God should give other evidence besides
the senses, where is the objection? True, there is a sense in which this is a new
revelation; it is making known a thing by His Spirit. But it is the very revelation
which God has promised to give. It is just the one we are to expect, if the Bible
is true; that when we know not what we ought to pray for, according to the will of
God, His Spirit helps our infirmities, and teaches us. Shall we deny the teaching
of the Spirit?
- 2. It is often asked: "Is it our duty to offer the
prayer of faith for the salvation of all men?" I answer: "No," for
that is not a thing according to the will of God. It is directly contrary to His
revealed will. We have no evidence that all will be saved. We should feel benevolently
to all, and, in itself considered, desire their salvation. But God has revealed that
many of the human race shall be damned, and it cannot be a duty to believe that all
shall be saved, in the face of a revelation to the contrary. In Christ's prayer in
John 17, He expressly said: "I pray not for the world, but for those Thou hast
given me" (v. 9).
- 3. But some ask: "If we were to offer this prayer
for all men, would not all be saved?" I answer: "Yes, and so they would
be saved, if they would all repent. But they will not."
- 4. But you ask: "For whom are we to pray this prayer?
We want to know in what cases, for what persons, and places, and at what times, we
are to make the prayer of faith." I answer, as I have already answered: "When
you have evidence - from promises, or prophecies, or providences, or the leadings
of the Spirit - that God will do the things for which you pray."
- 5 "How is it that so many prayers of pious parents
for their children are not answered? Did you not say there was a promise which pious
parents may apply to their children? Why is it, then, that so many pious, praying
parents have had impenitent children, who have died in their sins?" Grant that
it is so, what does it prove? "Let God be true, but every man a liar"
- (Romans 3:4). Which shall we believe, that God's promise
has failed, or that these parents did not do their duty? Perhaps they did not believe
the promise, or did not believe there was any such thing as the prayer of faith.
Wherever you find a professor who does not believe in any such prayer, you find,
as a general thing, that he has children and domestics yet in their sins.
- 6. "Will not these views lead to fanaticism? Will
not many people think they are offering the prayer of faith when they are not?"
That is the same objection that Unitarians make against the doctrine of regeneration
- that many people think they have been born again when they have not. It is an argument
against all spiritual religion whatever. Some think they have it when they have not,
and are fanatics. But there are those who know what the prayer of faith is, just
as there are those who know what spiritual experience is, though it may stumble cold-hearted
professors who know it not. Even ministers often lay themselves open to the rebuke
which Christ gave to Nicodemus: "Art thou a master in Israel, and knowest not
these things?" (John 3:10.)
- 1. Persons who have not known by experience what the prayer
of faith is, have great reason to doubt their own piety. This is by no means uncharitable.
Let them examine themselves. It is to be feared that they understand prayer as little
as Nicodemus did the New Birth. They have not walked with God, and you cannot describe
it to them, any more than you can describe a beautiful painting to a blind man.
- 2. There is reason to believe that millions are in hell
because professors have not offered the prayer of faith. When they had promises under
their eye, they have not had faith enough to use them. The signs of the times, and
the indications of Providence, were favorable, perhaps, and the Spirit of God prompted
desires for their salvation. There was evidence enough that God was ready to grant
a blessing, and if professors had only prayed in faith, God would have granted it;
but He turned it away, because they could not discern the signs of the times.
- 3. You say: "This leaves the Church under a great
load of guilt." True, it does so; and no doubt multitudes will stand up before
God, covered all over with the blood of souls that have been lost through their want
of faith. The promises of God, accumulated in their Bibles, will stare them in the
face, and weigh them down to hell.
- 4. Many professors of religion live so far from God, that
to talk to them about the prayer of faith, is all unintelligible. Very often the
greatest offense possible to them, is to preach about this kind of prayer.
- 5. I now want to ask professors a few questions. Do you
know what it is to pray in faith? Did you ever pray in this way? Have you ever prayed
till your mind was assured the blessing would come - till you felt that rest in God,
that confidence, as if you saw God come down from heaven to give it to you? If not,
you ought to examine your foundation. How can you live without praying in faith?
How do you live in view of your children, while you have no assurance whatever that
they will be converted? One would think you would go deranged. I knew a father who
was a good man, but had erroneous views respecting the prayer of faith; and his whole
family of children were grown up, without one of them being converted. At length
his son sickened, and seemed about to die. The father prayed, but the son grew worse,
and seemed sinking into the grave without hope. The father prayed, till his anguish
was unutterable. He went at last and prayed (there seemed no prospect of his son
surviving) so that he poured out his soul as if he would not be denied, till at length
he got an assurance that his son would not only live but be converted; and that not
only this one, but his whole family would be converted to God. He came into the house,
and told his family his son would not die. They were astonished at him. "I tell
you," said he, "he will not die. And no child of mine will ever die in
his sins." That man's children were all converted, years ago.
- What do you think of that? Was that fanaticism? If you
believe so, it is because you know nothing about the matter. Do you pray so? Do you
live in such a manner that you can offer such prayer for your children? I know that
the children of professors may sometimes be converted in answer to the prayers of
somebody else. But ought you to live so? Dare you trust to the prayers of others,
when God calls you to sustain this important relation to your children?
Finally; see what combined effort is made to dispose of the Bible. The wicked are
for throwing away the threatenings of the Bible, and the Church the promises. And
what is there left? Between them, they leave the Bible a blank. I ask it in love:
"What is our Bible good for, if we do not lay hold of its precious promises,
and use them as the ground of our faith when we pray for the blessing of God?"
You had better send your Bibles to the heathen, where they will do some good, if
you are not going to believe and use them. I have no evidence that there is much
of this prayer now in this Church, or in this city. And what will become of them?
What will become of your children? - your neighbors? - the wicked?
LECTURES 1-5 of page 1
LECTURES 6-10 of page 2
LECTURES 11-14 of page 3 ---New Window
LECTURES 15-18 of page 4 ---New Window
LECTURES 19-22 of page 5 ---New Window
"Sermons from the Penny Pulpit"
by C. G. Finney
Main Page ---New Window
Section Sub-Index for Finney: Voices