Who shall Deliver?
"Is there no balm in Gilead; is there no physician there? why then
is not the health of the daughter of my people recovered?"--JER.
viii. 22.
"Return, ye backsliding children, and I will heal your backslidings.
Behold, we come unto Thee; for Thou art the Lord our God."-JER. iii.
22.
"Heal me, O Lord, and I shall be healed."-JER. xii. 14.
"O wretched man that I am! who shall deliver me out of the body of
this death? I thank God through Jesus Christ our Lord. The law of
the Spirit of life in Christ Jesus made me free from the law of sin
and death."-ROM. vii. 24, viii. 2.
During one of our conventions a gentleman called upon me to ask advice
and help. He was evidently an earnest and well-instructed Christian man.
He had for some years been in most difficult surroundings, trying to
witness for Christ. The result was a sense of failure and unhappiness.
His complaint was that he had no relish for the Word, and that though he
prayed, it was as if his heart was not in it. If he spoke to others, or
gave a tract, it was under a sense of duty: the love and the joy were
not present. He longed to be filled with God's Spirit, but the more he
sought it, the farther off it appeared to be. What was he to think of
his state, and was there any way out of it?
My answer was, that the whole matter appeared to me very simple; he was
living under the law and not under grace. As long as he did so, there
could be no change. He listened attentively, but could not exactly see
what I meant.
I reminded him of the difference, the utter contrariety, between law and
grace. Law demands; grace bestows. Law commands, but gives no strength
to obey; grace promises, and performs, does all we need to do. Law
burdens, and casts down and condemns; grace comforts, and makes strong
and glad. Law appeals to self, to do its utmost; grace points to Christ
to do all. Law calls to effort and strain, and urges us towards a goal
we never can reach; grace works in us all God's blessed will. I pointed
out to him how his first step should be, instead of striving against
all this failure, fully to accept of it, and the lesson of his own
impotence, as God had been seeking to teach it him, and, with this
confession, to sink down before God in utter helplessness. There would
be the place where he would learn that, unless grace gave him
deliverance and strength, he never could do better than he had done, and
that grace would indeed work all for him. He must come out from under
law and self and effort, and take his place under grace, allowing God to
do all.
In later conversations he told me the diagnosis of the disease had been
correct. He admitted grace must do all. And yet, so deep was the thought
that we must do something, that we must at least bring our faithfulness
to secure the work of grace, he feared that his life would not be very
different; he would not be equal to the strain of new difficulties into
which he was now going. There was, amid all the intense earnestness, an
undertone of despair; he could not live as he knew he ought to. I have
already said, in the opening chapter, that in some of our meetings I had
noticed this tone of hopelessness. And no minister who has come into
close contact with souls seeking to live wholly for God, to "walk
worthy of the Lord unto all well pleasing," but knows that this renders
true progress impossible. To speak specially of the lack of prayer, and
the desire of living a fuller prayer-life, how many are the difficulties
to be met! We have so often resolved to pray more and better, and have
failed. We have not the strength of will some have, with one resolve to
turn round and change our habits. The press of duty is as great as ever
it was; it is so difficult to find time for more prayer; real enjoyment
in prayer, which would enable us to persevere, is what we do not feel;
we do not possess the power to supplicate and to plead, as we should;
our prayers, instead of being a joy and a strength, are a source of
continual self-condemnation and doubt. We have at times mourned and
confessed and resolved; but, to tell the honest truth, we do not expect,
for we do not see the way to, any great change.
It is evident that as long as this spirit prevails, there can be very
little prospect of improvement. Discouragement must bring defeat. One of
the first objects of a physician is ever to waken hope; without this he
knows his medicines will often profit little. No teaching from God's
Word as to the duty, the urgent need, the blessed privilege of more
prayer, of effectual prayer, will avail, while the secret whisper is
heard: There is no hope. Our first care must be to find out the hidden
cause of the failure and despair, and then to show how divinely sure
deliverance is. We must, unless we are to rest content with our state,
listen to and join in the question, "Is there no balm in Gilead; is
there no physician there? why then is not the health of the daughter of
my people restored?" We must listen, and receive into our heart, the
Divine promise with the response it met with: "Return, ye backsliding
children, and I will heal your backslidings. Behold, we come unto Thee,
for Thou art the Lord our God." We must come with the personal prayer,
and the faith that there will be a personal answer. Shall we not even
now begin to claim it in regard to the lack of prayer, and believe that
God will help us: "Heal me, O Lord, and I shall be healed."
It is always of consequence to distinguish between the symptoms of a
disease and the disease itself. Feebleness and failure in prayer is a
sign of feebleness in the spiritual life. If a patient were to ask a
physician to give him something to stimulate his feeble pulse, he would
be told that this would do him little good. The pulse is the index of
the state of the heart and the whole system: the physician strives to
have health restored. What everyone who would fain pray more faithfully
and effectually must learn is this, that his whole spiritual life is in
a sickly state, and needs restoration. It is as he comes to look, not
only at his shortcomings in prayer, but at the lack in the life of
faith, of which this is the symptom, that he will become fully alive to
the serious nature of the disease. He will then see the need of a
radical change in his whole life and walk, if his prayer-life, which is
simply the pulse of the spiritual system, is to indicate health and
vigour. God has so created us that the exercise of every healthy
function causes joy. Prayer is meant to be as simple and natural as
breathing or working to a healthy man. The reluctance we feel, and the
failure we confess, are God's own voice calling us to acknowledge our
disease, and to come to Him for the healing He has promised.
And what is now the disease of which the lack of prayer is the symptom?
We cannot find a better answer than is pointed out in the words, "Ye
are not under the law, but under grace."
Here we have suggested the possibility of two types of Christian life.
There may be a life partly under the law and partly under grace; or, a
life entirely under grace, in the full liberty from self-effort, and the
full experience of the Divine strength which it can give. A true
believer may still be living partly under the law, in the power of
self-effort, striving to do what he cannot accomplish. The continued
failure in his Christian life to which he confesses is owing to this one
thing: he trusts in himself, and tries to do his best. He does, indeed,
pray and look to God for help, but still it is he in his strength,
helped by God, who is to do the work. In the Epistles to the Romans, and
Corinthians, and Galatians, we know how Paul tells them that they have
not received the spirit of bondage again, that they are free from the
law, that they are no more servants but sons; that they must beware of
nothing so much as to be entangled again with the yoke of bondage.
Everywhere it is the contrast between the law and grace, between the
flesh, which is under the law, and the Spirit, who is the gift of grace,
and through whom grace does all its work. In our days, just as in those
first ages, the great danger is living under the law, and serving God in
the strength of the flesh. With the great majority of Christians it
appears to be the state in which they remain all their lives. Hence the
lack to such a large extent of true holy living and power in prayer.
They do not know that all failure can have but one cause: _Men seek to
do themselves what grace alone can do in them_, what grace most
certainly will do.
Many will not be prepared to admit that this is their disease, that they
are not living "under grace." Impossible, they say. "From the depth of
my heart," a Christian cries, "I believe and know that there is no good
in me, and that I owe everything to grace alone." "I have spent my
life," a minister says, "and found my glory in preaching and exalting
the doctrines of free grace." "And I," a missionary answers, "how could
I ever have thought of seeing the heathen saved, if my only confidence
had not been in the message I brought, and the power I trusted, of God's
abounding grace." Surely you cannot say that our failures in prayer, and
we sadly confess to them, are owing to our not living "under grace"?
This cannot be our disease.
We know how often a man may be suffering from a disease without knowing
it. What he counts a slight ailment turns out to be a dangerous
complaint. Do not let us be too sure that we are not, to a large extent,
still living "under the law," while considering ourselves to be living
wholly "under grace." Very frequently the reason of this mistake is the
limited meaning attached to the word "grace." Just as we limit God
Himself, by our little or unbelieving thoughts of Him, so we limit His
grace at the very moment that we are delighting in terms like the
"riches of grace," "grace exceeding abundant." Has not the very term,
"grace abounding," from Bunyan's book downward, been confined to the one
great blessed truth of free justification with ever renewed pardon and
eternal glory for the vilest of sinners, while the other equally blessed
truth of "grace abounding" in sanctification is not fully known. Paul
writes: "Much more shall they which receive the abundance of grace reign
in life through Jesus Christ." That reigning in life, as conqueror over
sin, is even here on earth. "Where sin abounded" in the heart and life,
"grace did abound more exceedingly, that grace might reign through
righteousness" in the whole life and being of the believer. It is of
this reign of grace in the soul that Paul asks, "Shall we sin because we
are under grace?" and answers, "God forbid." Grace is not only pardon
of, but power over, sin; grace takes the place sin had in the life, and
undertakes, as sin had reigned within in the power of death, to reign in
the power of Christ's life. It is of this grace that Christ spoke, "My
grace is sufficient for thee," and Paul answered, "I will glory in my
weakness; for, when I am weak, then am I strong." It is of this grace,
which, when we are willing to confess ourselves utterly impotent and
helpless, comes in to work all in us, that Paul elsewhere teaches, "God
is able to make _all grace_ abound unto you, that ye, _always_ having
_all sufficiency_ in _all things_, may abound unto _all good works_."
It has often happened that a seeker after God and salvation has read his
Bible long, and yet never seen the truth of a free and full and
immediate justification by faith. When once his eyes were opened, and he
accepted it, he was amazed to find it everywhere. Even so many
believers, who hold the doctrines of free grace as applied to pardon,
have never seen its wondrous meaning as it undertakes to work our whole
life in us, and _actually give us strength every moment_ for whatever
the Father would have us be and do. When God's light shines into our
heart with this blessed truth, we know what Paul means, "Not I, but the
grace of God." There again you have the twofold Christian life. The one,
in which that "Not I"--I am nothing, I can do nothing--has not yet
become a reality. The other, when the wondrous exchange has been made,
and grace has taken the place of our effort, and we say and know, "I
live, yet no longer I, but Christ liveth in me." It may then become a
lifelong experience: "The grace of our Lord was exceeding abundant, with
faith and love which is in Christ Jesus."
Beloved child of God! what think you, is it not possible that this has
been the want in your life, the cause of your failure in prayer? You
knew not how grace would enable you to pray, if once the whole life were
under its power. You sought by earnest effort to conquer your reluctance
or deadness in prayer, but failed. You strove by every motive of shame
or love you could think of to stir yourself to it, but it would not
help. Is it not worth while asking the Lord whether the message I bring
you as His servant may not be more true for you than you think? Your
lack of prayer is owing to a diseased state of life, and the disease is
nothing but this--you have not accepted, for daily life and every duty,
the full salvation which the word brings: "Ye are not under the law, but
under grace." As universal and deep-reaching as the demand of the law
and the reign of sin, yea, more exceeding abundant, is the provision of
grace and the power by which it makes us reign in life. (Note B.)
In the chapter that follows that in which Paul wrote, "Ye are not under
the law, but under grace," he gives us a picture of a believer's life
under law, with the bitter experience in which it ends: "O wretched man
that I am! who shall deliver me from the body of this death?" His answer
to the question, "I thank God through Jesus Christ our Lord," shows that
there is deliverance from a life held captive under evil habits that
have been struggled against in vain. That deliverance is by the Holy
Spirit giving the full experience of what the life of Christ can work in
us: "The law of the Spirit of life in Christ Jesus hath made me free
from the law of sin and death." The law of God could only deliver us
into the power of the law of sin and death. The grace of God can bring
us into, and keep us in, the liberty of the Spirit. We can be made free
from the sad life under the power that led us captive, so that we did
not what we would. The Spirit of life in Christ can free us from our
continual failure in prayer, and enable us in this, too, to walk worthy
of the Lord unto all well-pleasing.
Oh! be not hopeless, be not despondent; there is a balm in Gilead; there
is a Physician there; there is healing for our sickness. What is
impossible with man is possible with God. What you see no possibility of
doing, grace will do. Confess the disease; trust the Physician; claim
the healing; pray the prayer of faith, "Heal me, and I shall be healed."
You too can become a man of prayer, and pray the effectual prayer that
availeth much.[1]
[1] I ought to say, for the encouragement of all, that the gentleman of
whom I spoke, at a Convention a fortnight later, saw and claimed the
rest of faith in trusting God for all, and a letter from England tells
that he has found that His grace is sufficient.
A PLEA FOR MORE PRAYER