PRAYER

PRAYER

There are two great elements in prayer: one, that I have the sense of my own need; and the other, that the blessed God has the goodness and power to help me. These two elements can never be absent from prayer, though a great many other benefits are acquired in prayer. Thus, the proof that Saul of Tarsus was converted, is, “Behold, he prayeth” — the opposite of self-reliance, which was engendered at the fall. It is the language of conversion; a confidence is awakened in the blessed God, a sense that there is good in Him, and thus “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us”. The sight of Jesus on the cross awakened confidence in the thief, and he prayed unto Him, “Lord, remember me when thou comest into thy kingdom”. It is as there is confidence in God awakened in my soul, and a sense of inability to cope with my difficulties, that I turn to God.

Now when there is a real turning to God, I not only get help as to the matter which led me to turn to Him, but, because I am nigh unto Him, I am enlightened by the mere fact of drawing nigh. The cause for my prayer may bear no resemblance to the gain acquired in praying. The prodigal comes to ask much less than grace gives; and this he learns on coming. In like manner the thief prays for a much less blessing than that which he received. It is the one who has received, coming to the Blessed One who has everything to give. The distance between me ^[p. 246] and God, as to greatness in every way, is immeasurable, and therefore my coming to Him must in itself confer on me untold advantages. His grace is, “Draw nigh to God, and he will draw nigh to you”. “What hast thou that thou didst not receive?” Hence, the very coming to Him ensures the greatest gain — the sense of what He is.

We may divide prayer into three parts: first, private prayer, or prayer for oneself; second, prayer for others, or the Lord’s work; and third, prayer in the assembly.

First,