THE words of this text derive a special and an augmented
interest from the very position which it here occupies. You will observe that
it is at the close of a very elaborate argument held by our apostle on the high
topic of predestination; and from which the reader is fully warranted to
imagine, that those Israelites, in whose behalf he plies Heaven with such
fervent importunity, had already been the objects of Heavens irrevocable
decree. It is altogether worthy of notice, that, in this instance, the
preordination of the Creator did not supersede the prayers of the creature; and
that he who saw the farthest into the counsels of the Divinity above, saw
nothing there which should affect either the diligence or the devotions of any
humble worshipper below. We believe that there are some men with loftier reach
of intellect than their fellows, who can discern the harmony between these two
things; or how it is that the seat of the Eternal might be assailed with
prayer, on a matter whereabout the purposes of the Eternal have been
unalterably fixed from the foundations of the world. They can perceive that
either the prayer, or the performance of man, is but a step in that vast
progression which connects his final destiny with the first purposes of God;
and that, being as indispensable a step as any single link is to the continuity
of the whole chain, it must be made sure else we shall never arrive at the
right or prosperous termination. In other words, if man will not address
himself to the business of supplication, the blessing of salvation will not
follow; and, however indelible the characters may be in which the ultimate
futurities of man are written in the book of heaven, this, it would appear,
should not foreclose but rather stimulate both his prayers and his efforts upon
earth. There be a few who can clearly discern the adjustments of this seeming
difficulty; but for these, there are many, who, should they attempt to resolve,
would sink under it as a mystery of all others the most hopeless and
impracticable. To these we would say that they should quit the arduous
speculation, and keep by the obvious duty - taking their lesson from Paul, who,
though just alighted from the daring ascents which he had made among the past
ordinations of the Godhead, forthwith busies himself among the plain and the
present duties of the humble Christian; and so makes it palpable to the Church
throughout all ages, that, however deep or hard to be understood his article of
predestination may be, there is nothing in it which should hinder performance,
there is nothing in it which should hinder prayer.
Theology has its
steeps and its altitudes - pinnacles far out of sight, or shooting upwardly to
heaven till lost in the cloudy envelopment which surrounds them. Yet this does
not hinder that there should be a most distinct and discernible path which
winds around its basement, and by which the lowliest of Zions travellers
may find an ascending way, that at length when the toils of his pilgrimage are
ended, will land him in a place of purest transparency, where he shall know
even as he is known. There are some whose vision can carry them more aloft
among the heights of arduous speculation. Yet let none be discouraged - for
there is a way of duty that may be practised and of doctrine that may be
understood which is accessible to all - a way the entrance upon which requires
but the union of a desirous heart with a doing hand - a union this that is
often realized by the veriest babe in intellect; who, wholly unable though he
be to scan the awful mysteries of a predestinating God, yet can lift the prayer
both of affection and confidence, while looking to Him in the more legible as
well as more lovely aspect of a God that waiteth to be gracious.
Our
first remark then is that predestination should be no barrier in the way of
prayer. Our second is, that unless the desire of the heart goes before it, it
is no prayer at all. Prayer is the utterance of desire, and without desire is
bereft of all its significancy. The virtue does not lie in the artlculation but
altogether in the wish which precedes, or rather which prompts it. Prayer is an
act of the soul; and the bodily organ is but the instrument and not the agent
of this service. The soul which thinks and wills and places its hopes or its
affections on any given object - this and this alone is the agent in prayer.
Insomuch that although not one word should have been framed by the lips, or
emitted in language from the mouth - the man might substantially be praying, it
is thus that he might pray without ceasing. In company, or in business, or in
any scene whatever whether of duty or of discipline, there might at least be a
prayerful heart apart from the formalities of prayer - a supplicatory, a
kneeling attitude, on the part of his inner man, and to which he is bowed down
continually by an aspiring earnestness on the one hand to be and to do at all
times as he ought; and by a lowly sense on the other hand of his native
insufficiency and dependence on a higher power than his own, for being
constantly upholden in the way of rectitude. This will be sustained as prayer
by Him who weigheth the secrets of the spirit; and, on the contrary, all
expression disjoined from this will be dealt with as an affronting mockery of
Heaven. It is true that in the case of prayer, God has committed Himself to the
amplest promises of fulfilment; and all nature and providence would be at our
command, if the mere verbality of a petition upon our part were to bring upon
God the literal obligation of these promises. But He is not pledged to the
accomplishment of any prayer where the desire of the heart does not originate
the utterance of the mouth. The want of such desire nullifies the prayer; and
to imagine otherwise would be to revive the superstition of other days - when a
religious service, instead of being held as a community of thought and spirit
between the creature and the Creator, consisted in the mere handiwork of a
certain and stated ceremonial. And be assured - that neither the counting of
beads nor the conning of Pater-nosters is at all more irrational, than are
those devotions, whether of the closet or the sanctuary, which the heart does
not emanate, or the heart does not go along with.
This remark, obvious
although it be, should be urged more especially on the coming round of every
great religious anniversary. Although Popery in respect of denomination may
have gone conclusively forth of our borders - yet in respect of spirit and
character may it still abide in the land, and be as inveterately rooted as ever
in the hearts of our population. Even long after that the creed of these realms
has been purified of all that is erroneous in the dogmata of Roman Catholics,
might the conscience be infected with a certain catholic imagination, which in
truth forms by far the most misleading heresy of the Church of Rome. It
consists in the charm which is ascribed to mere handiwork, to performance
separate from principle, to that bodily exercise whereof the apostle saith that
without godliness, which is a thing of soul and sentiment altogether, it
profiteth little. Their delusion is that it profiteth much; and we fear it is a
delusion which has left deep and enduring traces behind it, even among a people
who have abjured the communion of Popery, and would treat its disciples with
intolerance. Under all the disguises of our Protestantism, the inveteracy of
the olden spirit breaks forth at sacraments. And when we behold of many who
breathe the element of irreligion through the year, how at the proclamation of
this great religious festival they come forth in families - how, although on
any other Sabbath the ordinary services of the house of God should be honoured
with but half a congregation or with half an attendance, yet on the Sabbath and
the service extraordinary, the place should teem to an overflow with
worshippers - how an importance so visible should be given to this solemnity,
and by those who have not habitually in their hearts any solemn reverence for
the things or obligations of sacredness. We cannot but recognise somewhat like
the dregs of our ancient superstition in this great periodical homage, founded
as it often is on a sort of magical or mystic spell which is ascribed to
sacraments.
Be assured of this and of every other ordinance of
Christianity, that, unless impregnated with life and meaning, it is but a
skeleton or framework - a body without a soul - a mere service of bone and
muscle - which the hand can perform, but which the heart with all its high
functions of thought and sensibility has no share in. It stands in the same
relation of inferiority to genuine religion, that the drudgery of an animal
does to the devotion of a seraph. This is not the service which God who is a
Spirit requires of His worshippers - who, to worship Him acceptably, must do it
in spirit and in truth. Religion is no doubt the homage of creatures who are
immeasurably beneath the Sovereign whom they address; but still it is the
homage of intelligent creatures - the homage of the subordinate to the Supreme
intelligence - of beings, therefore, who look with the eye of their mind
towards Him who sits in presiding authority over the universe which He has
made; and who at the same time are conscious, that they are looked upon with
the eye of a Mind that discerns all and that judges all. In one word, if in the
doing of any ordinance there be not the intercourse of mind with mind, there
substantially is nothing ; and yet we fear it to be just such a nothingness as
is yielded by many who are regular in prayer, and who walk with decency and
order through the rounds of a sacrament. In this wretched drivelling, both
superstition and hypocrisy appear to be blended - a vain confidence in the
efficacy of forms, and at the same time a willing substitution of them for the
purer but more arduous services of a moral and spiritual obedience. It is this
last alone which availeth. Your sacrament is vain, if the dedication of the
whole life to God do not come after it. Your prayer is vain, if, unlike the
apostles in the text, the desire of the whole heart have not gone before
it.
But let us now attend to the subject of the prayer - even that Israel
might be saved. And here we may remark that although desire be a constituent
part of prayer and therefore essential both to its reality and to its
acceptance - yet it is not all desire thus lifted up from earth that will meet
with acceptance in heaven. It were an attempt much too unwieldy at present, yet
none more interesting, to specify what all the desires are of creatures here
below which are sure of welcome and of a willing response in the sanctuary
above. It is not every random desire that will meet with such a reception - for
the same scripture which holds out the promise of "ask and ye shall receive,"
has also held out the warning that many ask and receive not "because they ask
amiss, that they may consume it upon their lusts." Still, believing as we do,
that Scripture does furnish the principles by which to discriminate the
warrantable from the unwarrantable - and so, if I may thus speak, to classify
the topics of prayer - we know not any exposition of greater practical
importance, than what those things are which we may confidently seek at the
hand of God even till we have obtained them; and what those other things on the
seeking after which the Bible lays such discouragement, that we dare not or
rather cannot though we would pray for them in faith, or pray for them in that
which gives to every request its prevalence and its power.
As an
example of what now I can but briefly touch upon, it is written "that if we ask
any thing according to his will he heareth us." This does not confer a sanction
upon every suit or solicitation that we may press at the court of heaven, but
certainly upon a vast number of them. Thus surely, every petition in that
prayer which He himself hath dictated, even the Lords prayer, may, as
according most thoroughly with His own will, be preferred with utmost
confidence on our part ; and so it is that while we have no warrant to pray for
this worlds riches, we have a perfect warrant to pray for daily bread.
The same principle of agreeableness to the will of God sustains our faith, when
praying in behalf either of ourselves or others, for the riches of a glorious
immortality - being expressly told that God willeth such intercessions to be
made for all men, and on this ground too that He willeth all men to be saved.
Such is the large and liberal warrant that we have from God Himself for
turning our desire into a request, when the object of that desire is salvation.
No imagined desire on the part of God, or imagined destiny on the part of man,
should lay an arrest on this plain exercise. Let there be but a desire in our
heart after salvation, even as there was a desire in the heart of Paul for the
salvation of his countrymen the Jews; and the patent day of arriving at our
object is just to vent this desire in confident utterance before the mercy-seat
of Heaven. So near does God bring salvation to us - So fully does He place it
within the reach of all, and at the receiving of all. It is just as if we had
it for the taking; or as if no obstacle whatever intervened between our sincere
wish for it, and our secure possession of it. At least there seems, in that
gracious economy under which we live, to be but one stepping-stone between
them; and that is prayer. So very near and accessible to us has God made the
blessedness of our eternity. He has positively committed His attribute of truth
to the declaration, that if men will but ask He will bestow. He has invested,
as it were, every honest petitioner with a power over his own future and
everlasting destiny; and made the avenue so open between the earth we tread
upon and His own upper sanctuary, that if the bent or aspiration of our soul be
towards heaven, heaven with all its glory and its happiness is our own. This at
least is the object of a most legitimate desire, and that prayer is a most
legitimate one which proceedeth therefrom. Ask and ye shall receive, is a
promise which embraces within the rightful scope of it, all that is good for
the soul and for the souls eternity. And so let us ask till we receive -
let us seek till we find - let us knock till the door of salvation is opened to
us.
But thus to say that we may have salvation for the asking,
certainly points out what may be called a very cheap way of obtaining it -
cheaper far than we naturally or usually have any imagination of. For what may
be easier it is thought than the utterance of a prayer - and even although
desire should be indispensable to the success of it, we will not on that
account lose our object in the present instance - for who is there that
desireth not the salvation of his soul! Is there a human creature that
breathes, who would not like to be assured of his exemption from the agonies of
a hideous and intolerable hell, and who would not prefer to spend his eternity
in the palaces of heaven! Put the question even to the most reckless and
abandoned in all sorts of profligacy, would it not be his dread and his
aversion to lie down amongst the everlasting burnings of the place of
condemnation; and would it not be his choice rather, to be regaled throughout
the unceasing ages of a glorious immortality, by those rivers of pleasure, and
amid those sounds of jubilee, which cease not day nor night in the paradise of
God! There is an instinctive horror of pain which belongs to all, and there is
an instinctive love of enjoyment which equally belongs to all; and these, it
may be thought, will guarantee a desire and an honest desire with every
possessor of a sentient nature for his salvation from the one, and for his
secure inheritance of the other. So that if it be enough for the salvation of
any that it should be his hearts desire and prayer to be saved - who
after all wants the desire, and who is there that might not pray? This of all
subjects, it may well be reckoned, should be one where the instigation of the
heart is in unison with the utterance of the mouth; and thus while God wills
the salvation of all, and man both wills and asks it, what obstacle can exist
in the way of Heaven - or why should there be the distance -of a single
hairbreadth between any soul and the certainty of its salvation!
That
you may apprehend aright how this matter stands, let me state to you the whole
extent and import of the term salvation. We are aware of its common acceptation
in the world - as if it signified but a deliverance from the penalty of sin.
Whereas, additionally to this, it signifies deliverance from sin itself. He
shall be called Jesus said the angel, for He shall save His people from their
sins - save them from a great deal more let me assure you than the torment of
sins penalty, even from the tyranny of sins power. The one
salvation is spoken of when it is said of Jesus that He hath delivered us from
the wrath which is to come. The other salvation is spoken of when it is said of
Him, that He hath delivered us from the present evil world. The first secures
for the sinner a change of place. The second secures for him a change of
principle. By the one there is effected a translation of his person, from what
is locally hell to what is locally heaven. By the other there is effected a
translation of his heart and spirit, from that which is the reigning character
of hell to that which is the reigning character of heaven. The one is but a
personal emancipation from the agonies of a tremendous suffering which is
physical, to the joys of an exquisite gratification which is also physical. The
other is a higher for it is a moral emancipation from the thraldom of
sensuality and sin to the light and the love and the liberty of a now
heaven-born sacredness. This last is an inseparable constituent of the gospel
salvation - or rather I would say that it is the constituting essence of it.
The other is more the accompaniment than the essence.
The essential
salvation surely is that which stands related to the moral economy of man, even
his deliverance from sin unto holiness. The subordinate or the accessory
salvation is that which stands related to his animal or sentient economy, even
his deliverance from the fire and brimstone of hell to the music and the
splendour and the sensible enjoyments and the everlasting security of heaven.
The one takes place after death. The other takes place now. At least it has its
commencement in time, though its perfect consummation is in eternity. You will
now understand what the legitimate desire is which should animate the heart
when the mouth utters a prayer for salvation. There is the desire it is true
for a future and everlasting happiness - but there is also desire for a present
holiness. There is no other salvation held out to us in promise or in prospect
throughout the New Testament. It is the only salvation which man has a warrant
to ask; and it is the only salvation which God is willing to bestow. Nothing
more true than that if man really wills the thing which he prays for, and if
the thing be agreeable to the will of God, he will certainly obtain it. Now
God, on the one hand, willeth all men to be saved; and if any one of these men,
on the other, will for his salvation, every barrier appears to be done away,
and the sinner is on the eve of a great and glorious enlargement.
But be
sure that you understand what this will for salvation means. It is not merely
that the hand of vengeance shall be lifted off from you. It is also that the
spirit of glory and of virtue shall rest upon you. It is not merely that you
shall obtain a personal exemption from that lake of living agony into which arc
thrown the outcasts of condemnation. It is also that you shall obtain a
spiritual exemption from the vice and the voluptuousness and all the worldly
affections which animate the passions and pursuits of the unregenerate upon
earth. It is not alone for some vague and indefinite blessedness in future. It
is for a renovation of taste and of character at present. The man in fact who
desires aright and prays aright for the object of his salvation, is not merely
on the eve of a great revolution in his prospects for eternity. He is on the
eve of a great moral revolution in his heart and in his history at this moment.
His prayer to be saved embraces it is true the transference of his person on
the other side of death, from the torments of hell to the transports of
paradise - but without a transference of character on this side of death the
thing is impossible; and so there is enveloped in the prayer this cry of
aspiring earnestness - "0 God create in me a clean heart, and renew a right
spirit within me.'
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