A CALL TO PRAYER

BY: J.C RYLE (1816 – 1900)

PART 4

VII. I ASK, LASTLY, WHETHER YOU PRAY BECAUSE PRAYER IS ONE OF THE BEST MEANS OF HAPPINESS AND CONTENTMENT (CONTINUE)

Do not drive it into a corner. Do not give it the scraps and parings of your duty. Whatever else you make a business of, make a business of prayer. I commend to you the importance of perseverance in prayer. Once having begun the habit, never give it up. Your heart will sometimes say, "You will have had family prayers: what mighty harm if you leave private prayer undone?" Your body will sometimes say, "You are unwell, or sleepy, or weary; you need not pray." Your mind will sometimes say, "You have important business to attend to today; cut short your prayers." Look on all such suggestions as coming direct from Satan. They are all as good as saying, "Neglect your soul." I do not maintain that prayers should always be of the same length; but I do say, let no excuse make you give up prayer. Paul said, "Continue in prayer and, "Pray without ceasing." He did not mean that people should be always on their knees, but he did mean that our prayers should be like the continual burned-offering steadily preserved in every day; that it should be like seed-time and harvest, and summer and winter, unceasingly coming round at regular seasons; that it should be like the fire on the altar, not always consuming sacrifices, but never completely going out. Never forget that you may tie together morning and evening devotions, by an endless chain of short ejaculatory prayers throughout the day. Even in company, or business, or in the very streets, you may be silently sending up little winged messengers to YHVH, as Nehemiah did in the very presence of Artaxerxes. And never think that time is wasted which is given to YHVH. A nation does not become poorer because it loses one year of working days in seven, by keeping the Shabbat. A believer never finds he is a loser, in the long run, by persevering in prayer. I commend to you the importance of earnestness in prayer. It is not that a person should shout, or scream, or be very loud, in order to prove that they are in earnest. But it is desirable that we should be hearty and fervent and warm, and ask as if we were really interested in what we were doing. It is the "effectual fervent" prayer that "avails much." This is the lesson that is taught us by the expressions used in Scripture about prayer. It is called, "crying, knocking, wrestling, labouring, striving." This is the lesson taught us by scripture examples. Jacob is one. He said to the angel at Penuel, "I will not let you go, except you bless me." (Genesis 32:26.) Daniel is another. Hear how he pleaded with YHVH: "O Elohiym, hear; O Elohiym, forgive; O Elohiym, hearken and do; defer not, for your own sake, O my YHVH." (Daniel 9:19.) Our Elohiym Yeshua Moshiach is another. It is written of him, "In the days of his flesh, he offered up prayers and supplications with strong crying and tears." (Hebrews 5:7.) Alas, how unlike is this to many of our supplications! How tame and lukewarm they seem by comparison. How truly might YHVH say to many of us, "You do not really want what you pray for." Let us try to amend this fault. Let us knock loudly at the door of grace, like Mercy in Pilgrim's Progress, as if we must perish unless heard. Let us settle it in our minds, that cold prayers are a sacrifice without fire. Let us remember the story of Demosthenes the great orator, when one came to him, and wanted to plead his cause. He heard him without attention, while he told his story without earnestness. The man saw this, and cried out with anxiety that it was all true. "Ah," said Demosthenes, "I believe you now." I commend to you the importance of praying in faith. We should endeavour to believe that our prayers are heard, and that if we ask things according to YHVH's will, we shall be answered. This is the plain command of our Master Yeshua Moshiach: "Whatever things you desire, when you pray, believe that you receive them, and you shall have them." (Mark 11:24.) Faith is to prayer what the feather is to the arrow: without its prayer will not hit the mark. We should cultivate the habit of pleading promises in our prayers. We should take with us some promises, and sat., "Elohiym, here is your own word pledged. Do for us as you have said." This was the habit of Jacob and Moses and David. The 119th Psalm is full of things asked, "according to your word." Above all, we should cultivate the habit of expecting answers to our prayers. We should do like the merchant who sends his ships to sea. We should not be satisfied, unless we see some return. Alas, there are few points on which believers come short so much as this. The church at Jerusalem made prayer without ceasing for Peter in prison; but when the prayer was answered, they would hardly believe it, (Acts 12:15.) It is a solemn saying of Robert Trail, "There is no surer mark of trifling in prayer, than when men are careless what they get in prayer." I commend to you the importance of boldness in prayer. There is an unseemly familiarity in some people's prayers which I cannot praise. But there is such a thing as a holy boldness, which is exceedingly to be desired. I mean such boldness as that of Moses, when he pleads with YHVH not to destroy Israel "Wherefore," says he, "should the Egyptians speak and say, for mischief did he bring them out, to slay them in the mountains? Turn from your fierce anger", (Exodus 32:12.) I mean such boldness as that of Joshua, when the children of Israel were defeated before men of Ai: "What," says he, "will you do unto your great name?" (Joshua 7:9.) This is the boldness for which Luther was remarkable. One who heard him praying said, "What a spirit, what a confidence was in his very expressions. With such a reverence he sued, as one begging of YHVH, and yet with such hope and assurance, as if he spoke with a loving father or friend. This is the boldness which distinguished Bruce, a great Scottish divine of the seventeenth century. His prayers were said to be "like bolts shot up into heaven." Here also I fear we sadly come short. We do not sufficiently realize the believer's privileges. We do not plead as often as we might, "Elohiym, are we not your own people? Is it not for your glory that we should be sanctified? Is it not for your honour that your gospel should increase?" I commend to you the importance of fullness in prayer. I do not forget that our Elohiym warns us against the example of the Pharisees, who, for pretence, made long prayers; and commands us when we pray not to use vain repetitions. But I cannot forget, on the other hand, that he has given his own sanction to large and long devotions by continuing all night in prayer to YHVH. At all events, we are not likely in this day to err on the side of praying too much. Might it not be feared that many believers in this generation pray too little? Is not the actual amount of time that many believers give to prayer, in the aggregate, very small? I am afraid these questions cannot be answered satisfactorily. I am afraid the private devotions of many are painfully scanty and limited; just enough to prove they are alive and no more. They are really seeming to want little from YHVH. They seem to have little to confess, little to ask for, and little to thank him for. Alas, this is altogether wrong. Nothing is more common than to hear believers complaining that they do not get on. They tell us that they do not grow in grace as they could desire. Is it not rather to be suspected that many have quite as much grace as they ask for? Is it not the true account of many, that they have little, because they ask little? The cause of their weakness is to be found in their own stunted, dwarfish, clipped, contracted, hurried, narrow, diminutive prayers. They have not, because they ask not. Oh, we are not straitened in Moshiach, but in ourselves. Elohiym says, "Open your mouth wide, and I will fill it." But we are like the King of Israel who smote on the ground thrice and stayed, when he ought to have smitten five or six times. I commend to you the importance of particularity in prayer. We ought not to be content with general petitions. We ought to specify our needs before the throne of grace. It should not be enough to confess we are sinners; we should name toe sins of which our conscience tells us we are most guilty. It should not be enough to ask for holiness; we should name the graces in which we feel most deficient. It should not be enough to tell Elohiym we are in trouble; we should describe our trouble and all its peculiarities. This is what Jacob did when he feared his brother Esau. He tells YHVH exactly what it is that he fears, (Genesis 32:11.) This is what Eleazar did, when he sought a wife for his master's son. He spreads before YHVH precisely what he needs, (Genesis 24:12.) This is what Paul did when he had a thorn in the flesh. He besought Elohiym, (2 Corinthians 12:8.) This is true faith and confidence. We should believe that nothing is too small to be named before YHVH. What should we think of the patient who told his doctor he was ill, but never went into particulars? What should we think of the wife who told her husband she was unhappy, but did not specify the cause? What should we think of the child who told their father that they were in trouble, but nothing more? Moshiach is the true bridegroom of the soul, the true physician of the heart, the real father of all his people. Let us show that we fell this by being unreserved in our communications with Him. Let us hide no secrets from Him. Let us tell Him all our hearts. I commend to you the importance of intercession in our prayers. We are all selfish by nature, and our selfishness is very apt to stick to us, even when we are converted. There is a tendency in us to think only of our own souls, our own spiritual conflicts, our own progress in religion, and to forget others. Against this tendency we all have need to watch and strive, and not the least in our prayers. We should study to be of a public spirit. We should stir ourselves up to name other names besides our own before the throne of grace. We should try to bear in our hearts the whole world, the heathen, the Jews, the Catholics, the body of true believers, the professing Protestant churches, the country in which we live, the congregation to which we belong, the household in which we sojourn, the friends and relations we are connected with. For each and all of these we should plead. This is the highest charity. They love me best who loves me in their prayers. This is for our soul's health. It enlarges our sympathies and expands our hearts. This is for the benefit of the church. The wheels of all machinery for extending the gospel are moved by prayer. They do as much for Elohiym's because who intercede like Moses on the mount, as they who fight like Joshua in the thick of the battle. This is to be like Moshiach. He bears the names of his people, as their High Priest, before the Father. Oh, the privilege of being like Yeshua! This is to be a true helper to ministers. If I must choose a congregation, give me a people that pray. I commend to you the importance of thankfulness in prayer. I know well that asking YHVH is one thing and praising YHVH is another. But I see so close a connection between prayer and praise in the Bible, that I dare not call that true prayer in which thankfulness has no part. It is not for nothing that Paul says, "By prayer and supplication, with thanksgiving, let your requests be made known unto YHVH," (Philippians 4:6.) "Continue in prayer, and watch in the same with thanksgiving," (Colossians 4:2.) It is of mercy that we are not in hell. It is of mercy that we have the hope of heaven. It is of mercy that we live in a land of spiritual light. It is of mercy that we have been called by the Spirit, and not left to reap the fruit of our own ways. It is of mercy that we still live and have opportunities of glorifying YHVH for that free grace by which we live, and for that loving kindness which endures forever. Never was there an eminent saint who was not full of thankfulness. Paul hardly ever writes an epistle without beginning with thankfulness. Men like Whitefield in the last century, and Bickersteth in our own time, abounded in thankfulness. Oh, reader, if we would be bright and shining lights in our day, we must cherish a spirit of praise. Let our prayers be thankful prayers. I commend to you the importance of watchfulness over your prayers. Prayer is the point in religion at which you must be most of all on your guard. Here it is that true religion begins; here it flourishes, and here it decays. Tell me what a person’s prayers are, and I will soon tell you the state of their soul. Prayer is the spiritual pulse. By this the spiritual health may be tested. Prayer is the spiritual weather-glass. By this we may know whether it is fair or foul with our hearts. Oh, let us keep an eye continually upon our private devotions. Here is the path and marrow of our practical faith in Moshiach. Sermons and books and tracts, and committee-meetings and the company of good people are all good in their way, but they will never make up for the neglect of private prayer. Mark well the places and society and companions that unhinge your hearts for communion with YHVH and make your prayers drive heavily. There be on your guard. Observe narrowly what friends and what employment leave your soul in the most spiritual frame, and most ready to speak with YHVH. To these cleave and stick fast. If you will take care of your prayers, nothing shall go very wrong with your soul. I offer these points for your private consideration. I do it in all humility. I know no one who needs to be reminded of them more than I do myself. But I believe them to be YHVH's own truth, and I desire myself and all I love to feel them more. I want the times we live in to be praying times. I want believers of our day to be praying believers. I want the believers to be a praying church. My Heart's desire and prayer in sending forth this tract is to promote a spirit of prayerfulness. I want those who never prayed yet, to arise and call upon YHVH, and I want those who do pray, to see that they are not praying amiss.