070. New Testament.
Introductory Remarks.
Said Peter, on the mount of transfiguration, “Lord, it is good for us to be here.” And good, I trust, it will prove, readers, for us—in time present and time to come—to enter and survey the field that now lies before us. Of the truth of one position—but that a most interesting and important one—we may find further confirmation, but no higher evidence, than has been furnished in the Old Testament, viz: that God hears prayer. The history of every generation of his people, assures us of this truth; and the many recorded instances in the Old Testament, in which prayer was fully, and often immediately, answered, has left us, it may be said, scarcely any thing further to wish on this point. No humble servant has been sent away empty, and no proper petition, preferred, in submission to the divine will, has failed, at length, of an appropriate answer.
But, if the New Testament contains no ample proof of a truth so confessedly important, it, nevertheless, contains matters, touching the duty and privilege of prayer, which are new, and of intense interest. It was, indeed, to be expected, that a later and richer revelation would evolve new truths: it was the design of the gospel to make an advance upon preceding disclosures: a brighter light was to shine: the duties and relations of men were to be more clearly unfolded: their privileges were to be enhanced: types, and shadows, and promises, were to receive their accomplishment: heaven was to descend nearer to earth; or, rather, earth was to be raised nearer heaven: the tabernacle of God was to be more emphatically with men, and their privileges and blessings enlarged, as “sons and daughters of the Lord Almighty.”
But, restricting our remarks to the more immediate subject of these pages, we may inquire, what advantages, in respect to prayer, do believers enjoy under the gospel, over the Old Testament saints? To this inquiry the reader will find a fuller answer in the progress of the work; but certain truths, it is deemed important, should be impressed upon him, before entering the field which we are about to survey. They will serve to enlarge his views of the grace and condescension of God; they will enhance his estimation of the gospel; they will warm and strengthen his love to Jesus Christ; they will impress him with a sense of his high obligations to improve those superior advantages which are furnished him for intercourse and communion with God; and thus he will be better prepared to profit by the perusal of the pages which lie before him. My first remark is, that the New Testament abounds with directions to pray for, or seek after, spiritual blessings. Independent of the Psalms of David, there are few, if any, such directions; and few examples of such prayer in the Old Testament. (Should it be thought that the writer’s statement here is too strong, the reader, after due examination, will please qualify it, to conform it to what he may find to be the fact in the case.) In that portion of the divine word, the examples of prayer relate particularly, and almost exclusively, to secular or temporal blessings. Whatever spiritual favors they might involve, these were not the objects directly and specifically sought. The explanation of this remarkable fact—and it will probably be deemed satisfactory—is, that it was not the design of God, in the Old Testament, to give the spiritual history, either of nations or of individuals. We know, however, that in every age there were some, and in some ages many, individuals of deep, fervent piety; those whose faith reached and influenced the arm of Omnipotence; whose example shone out upon the moral darkness of the early ages, as stars upon the gloom of night. And, moreover, we know, that faith never exists solitary and alone. She has sister-graces, which she binds by her influence; which she inspires and animates; and by which she is strengthened and animated in turn. The graces, therefore, which belong to, or are distinctive of, true piety, existed, in greater or less degree, in all the Old Testament saints. Nor can it be doubted that they sought and obtained spiritual blessings by means of prayer. We have, in part, the spiritual history, or exercises, of one saint—that of the Psalmist; and, though he lived centuries before the light of the gospel shone out in its full splendor, how rich and instructive his experience! Whose piety now is stronger, or more fervent and active? Whose supplications are more importunate? Whose confessions of sin could be deeper, or more sincere? As to spiritual communion with God, his pantings are like those of a hart after the water-brook. “As the hart panteth after the water-brook, so panteth my soul after thee, O God.” “Whom have I in heaven but thee, and there is none on the earth that I desire beside thee.”
Let it not be supposed that David, man of God that he was, was the only saint, in ancient times, of fervent and exalted piety. He may have been in advance of others; but had we the spiritual history of others, we should, doubtless, find that there were many whose piety was of the same pure and heavenly character. Indeed, from incidental passages in the lives of some, which we find in the sacred narrative, we may be sure that in them abounded, and in their example shone forth, those virtues, which are strongly inculcated in the gospel, and for which saints of modern days are taught importunately to pray. The growth of believers, then, under the former dispensation, was by a process essentially the same as under the gospel. Among other means of obtaining spiritual blessings and growth in holiness, they prayed, and doubtless with fervency and in faith; but they seem to have done so without those special injunctions, and without so plain and explicit assurances of success, as the believer finds in the pages of the New Testament. The gospel, then, places believers on vantage-ground, much higher than believers enjoyed anterior to those fuller revelations, made by Jesus Christ and his apostles. Our spiritual wants are, as it were, drawn out, and spread before us; so that the believer cannot innocently be ignorant of them. And, moreover, specific directions are given how, and upon whom, to call for spiritual gifts and graces; and promises and assurances are made, calculated to inspire the most timid with confidence. A second advantage, which the Christian enjoys over the saints of the earlier revelation, is, that he may ask in the name of Jesus Christ. “Ask,” says he, “in my name.” “Hitherto ye have asked nothing in my name.” That the ancient saints were accepted through the future propitiatory sacrifice of Christ, and that they had the “spirit of faith” in a suffering savior to come, is manifest; but it is equally clear that they did not pray in the name of Jesus; nor, up to this moment, had the disciples themselves. They had gone out, indeed, and preached in Christ’s name; and had been commissioned to heal the sick, cleanse lepers, and raise the dead; and, returning, they had announced to Jesus that even the devils were subject to them. But as his atonement was not complete till he had hung upon the cross, its full merit could not be pleaded till after that event. Then the disciples, and all the followers of Jesus, in after years, were to ask in his name. “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you” As if he had said, “When you go to the door of mercy, and knock, make use of my name, and you shall gain admission. Make it known that you belong to me, and my Father will treat you as belonging to him. Make it known that there is a mutual affection, a close and indissoluble friendship subsisting between us, and my Father will take you into his favor, to his heart. Tell him that my name is dear to you, and it will endear you to him; so endear you, that, ask what you will—the forgiveness of your sins, adoption into his family, the sanctification of your nature, the riches of his grace—all, all he will give you; I am so beloved by him, that, for my sake, he will refuse you nothing.”
“Now, what a vast acquisition was this to the wealth of devotion! By empowering his people to employ the argument of his name, he is, in so far, placing the fund of his merit at their disposal. He affords them the profound satisfaction of bringing it into the presence of God, and using for themselves the very same plea which he employs for them; he is, in effect, pleading for them by their own lips, as well as by his own, and thus multiplying the voice and power of his intercession. By investing them with this privilege, he is virtually clothing them with priestly vestments, placing them by his side at the altar, and putting in their hands a censer filled with incense like his own’’ (Harris’ Great Teacher). In this connection, it may be added, that Christ pledges himself to act in behalf of his disciples as their personal intercessor. “I will pray the Father for you.” This was a new revelation; an announcement and an assurance never before imparted to believers; a power and a resource, of which past ages had been ignorant; or, if patriarchs and prophets had had some conjectures of this tenor, they were too faint to impart strength and animation to their devotions. Nor, in point of fact, could Christ have been such an intercessor before, as after, his death. From and after that momentous event, his residence—as God—Man—Mediator—was to be in heaven. There he was to reside, as the victorious Son of God; the conqueror of those powerful enemies of man, sin, Satan, and death; as one who had actually “traveled in the greatness of his strength; and, by the shedding of his blood, had purchased a people for himself.” “The merit of his death would no longer be prospective, but actually existing; fund of infinite value and inexhaustible resource, which he had created for them, and which, like incense and an acceptable memorial, would continually ascend to God in their behalf. He himself would be on the throne with the Father, and would personally attend to their interests. He would bear them on his heart; he would receive their supplications from off the wings of faith and love, and, mingling with them the merit of his sacrifice, he would present them to God. Thus, by proclaiming himself our intercessor, he would have us to know, that the entire merit of all that he did is contained as incense in his golden censer, that he might offer it up with the prayers of his people. Our prayers, then, in their ascent to the throne of God, mingle and blend with the ascending incense of his merit; our voice, before it reaches the ear of God, falls in and blends with the voice of him whom the Father heareth always. So that, in pledging himself to intercede in our behalf, he is, in effect, assuring us of the certainty of our success.”
What an encouragement is thus presented to Christians to pray!—far, very far, beyond what the ancient believer possessed. A power, a purchase upon the throne, has been placed at their disposal, of surpassing and incomprehensible value. Reader, if you are Christ’s, you have an all-sufficient, almighty advocate with the Father; one whom you know; one who invites your confidence; who solicits the management of your cause, and who has power with God.
I will pray the Father for you.” Had such an announcement been made to the patriarchs and prophets of old, what an impulse would it have given to their devotions! What fervor and importunity to their prayers! The hope of success animates our efforts; assurance of it, secures it. The intercession of Christ—one of the most wonderful revelations in the whole divine record—is a verity, which we are not permitted to doubt: a truth, which we may appropriate and employ to our largest desire; and, in virtue of which, we may make ourselves the constant and importunate clients of the Great Advocate. How poor then our cause may be in itself, with an advocate who knows so well how to manage it—with an intercessor of such exalted merit to urge its acceptance—so far from distrusting the issue of our prayers, “we may feel that the footstool is our only place of safety and hope; that, if danger impend, a sure way to avert it; or, if pardon and life be needed, a direct means to insure them, is to pray in the name of Jesus; making him, at the same time, by our faith and reliance, our advocate and friend.” In ev’ry dark, distressful hour, When sin and Satan join their power, Let this dear hope repel the dart, That Jesus bears us on his heart.
Great Advocate! Almighty Friend! On thee our humble hopes depend; Our cause can never, never fail; For thou dost plead, and must prevail. But the revelations of Jesus, on this subject, are not yet exhausted. I may add, therefore, that as a higher encouragement to the devotions of Christians, Jesus assures them that he will himself answer their supplications.“Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it” To authorize them to ask in his name, and to assure them of his intercession for them, might seem enough. But, if enough for them, it was not enough for the full and overflowing love of Jesus. He designed to roll up, and magnify the riches of his grace. He would no longer allow the question to be raised, whether prayer was to be answered. Nay, such assurances he designed to give, that the most, timid might have boldness of access; and that every one, who did pray fervently and importunately, should be able to say, exulting in the large and liberal blessings obtained: “Hear what the Lord hath done for me.” “That the same being should undertake, both to present and to answer their petitions, both to intercede for them and to confer the blessings sought, may appear incompatible; but the offices, though distinct, are perfectly consistent. In his conduct at the altar, we behold the intercessor; and, in his conduct on the throne, we behold the result of his intercession; having become the medium of prayer from man to God, he is rewarded by being made the medium of blessing from God to man; the intercessor for human penury, is constituted the almoner of infinite bounty; he is called from the altar of incense, to ascend and dispense, from the throne of God, the blessings which he has sought for us.”
One other advantage remains to be noticed; but it is one which may be said, perhaps, to form the climax of all the rest, namely: the promise of the Holy Spirit. Under the Jewish dispensation, only a limited measure of this gift, a mere earnest of this spirit, had been enjoyed. The full bestowment of that gift was reserved to the era when Jesus, ascending to his throne, should be “glorified,” and should claim the gift, which he had purchased, to pour it down upon his people.
It is a noticeable fact, that the disciples were engaged in prayer, at the very time of the first great effusion of the Spirit. That glorious Agent had, indeed, been promised; and they were to tarry in Jerusalem, till that promise concerning his advent was fulfilled. But they must pray for his coming; and only in answer to prayer would he come. They did pray, and he came—came suddenly—came with great power. And what was the result?
“The church ,” says a writer already quoted, “became one region of life, of divine vitality throughout. Believers themselves seemed converted; if sinners became saints, saints themselves became as angels: thus fulfilling the prophecy, which had said: ‘The weak shall be as David, and David as an angel of the Lord.’ Every Christian saw, in every other, the face of an angel—looks of benevolence and brotherly love; one interest prevailed; one subject of emulation swallowed up every other: who should approach nearest to the likeness of Christ; which should do most for the enlargement of his reign. ‘The whole multitude of them that believed, were of one heart and of one mind.’ The spirit of Christ animated the whole, because the one heart of the whole community, and every particular pulse, beat in concert with it.” What a gift! How rich! How god-like!
Among the objects to be answered by the descent of the Spirit was the “convincing the world”—the impenitent portion of it—“of sin, of righteousness, and of a judgment to come.” But his mission also embraced a glorious work, in reference to the children of God. Not to specify more, he was to awaken and keep alive within them a spirit of prayer. He was to guide and aid them in reference to that great duty; to suggest to them the things for which they should pray; and to “make supplications for them with groanings, which could not be uttered.” The believer has, indeed, a guaranty that his prayers shall be heard and answered; but it is only when he prays by the Spirit. Hence, the indispensable importance of this gift. Without it, the believer’s supplications, however ardent in manner, however strong and eloquent in language, are in vain.
How, then, shall the aid of this Divine Auxiliary be obtained? Up to this point, a throne of grace is easy of access, and assurances of acceptance meet us of the most gratifying and encouraging nature. Does the grace of our Divine Master stop here? On the contrary, the same kindness; the same liberality in reference to the Spirit’s assistance, is shown us, as is shown in regard to preceding assurances.
Anterior to regeneration, the motions of the Spirit are likened to the fitful and uncontrollable wind. The wind comes, we know not whence—it goes, we know not whither. It seems to obey no laws; it seems unsteady, and even capricious. So does the Spirit seemingly act in the renewal of souls. But when that great change has once been experienced, the man is brought into new relations—comes under a new administration. Before, there is no law; at least, we know of none; regulating the operations of the Spirit. All depends upon the sovereign good pleasure of a sovereign God. But, in reference to the Christian, the rule is: That he is to enjoy the influences and aids of the Spirit, according to that measure in which he desires them, or is capable of enjoying them. “Every one that asketh, receiveth; and he that seeketh, findeth;” i.e. under the reign of grace, there is an “established connection between asking—it must be a proper asking for the Holy Spirit—and receiving it.” And a distinguished writer has expressed the opinion, that “could we appeal to all who have made the experiment, we should find that this order was never violated; that could we interrogate each of that throng, without number, who have sought the gift, they would testify, with one consent, that they all received to the utmost of their desires, and abundantly more” (Harris’ Great Teacher). And that nothing might be wanting, by way of assurance, on a point where the heart needs confidence, the Savior places an argument at the disposal of the believer, which, from his own declaration, must prevail. “What man is there among you, who, if his son should ask bread, would give him a stone; or, if he ask a fish, would give him a serpent?” Has such violence to the “instinct of parental tenderness” ever been known to exist? If not—if, on the contrary, it be a law of our nature—a law which bears sway, notwithstanding our evil nature—to give good gifts to our children—and he would be a monster, who should violate that law—“how much more shall your Heavenly Father give the Holy Spirit to them that ask him.” “What a human father will scarcely ever fail to do, though he be evil, God will never fail to do, because he is ineffably good.” This is enough. He that does not believe, would not be persuaded, though one rise from the dead.
Such is an outline of the great principles in regard to prayer, found in the New Testament. Some of them are new revelations; while others are cleared from the mists and obscurities, in which they had become involved, during a darker dispensation. Let us enter this field; and, as we pass round, see if we do not find ample confirmation of their truth and importance. In every step of our progress, we shall perceive occasion, I trust, to admire “the grace of our Lord, Jesus Christ; who, though he was rich, for our sakes became poor, that we through his poverty might become rich.” Comparing our privileges and blessings with those enjoyed by believers of past ages, we shall be ready to say: “Truly the lines have fallen to us in pleasant places!” And when we have compassed the field, and understand something, as we may, of its hidden treasures; of the liberality of its great Proprietor, and the privileges and immunities of its inhabitants; we shall doubtless exclaim: