Abide in Christ; With Christ in the School of Prayer; Humility

An holy priesthood;'

An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'—I Peter ii. 5.

Ye shall be named the Priests of the Lord.'—Isaiah lxi. 6.

THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon the beard of Aaron, that went down to the skirts of his garments.' As every son of Aaron, so every member of Jesus' body has a right to the priesthood. But not every one exercises it: many are still entirely ignorant of it. And yet it is the highest privilege of a child of God, the mark of greatest nearness and likeness to Him, who ever liveth to pray.' Do you doubt if this really be so? Think of what constitutes priesthood. There is, first, the work of the priesthood. This has two sides, one Godward, the other manward. Every priest is ordained for men in things pertaining to God' (Heb. v. 1); or, as it is said by Moses (Deut. x. 8, see also xxi. 5, xxxiii. 10; Mal. ii. 6): The Lord separated the tribe of Levi, to stand before the Lord to minister unto Him, and to bless His Name.' On the one hand, the priest had the power to draw nigh to God, to dwell with Him in His house, and to present before Him the blood of the sacrifice or the burning incense. This work he did not do, however, on his own behalf, but for the sake of the people whose representative he was. This is the other side of his work. He received from the people their sacrifices, presented them before God, and then came out to bless in His Name, to give the assurance of His favour and to teach them His law.

A priest is thus a man who does not at all live for himself. He lives with God and for God. His work is as God's servant to care for His house, His honour, and His worship, to make known to men His love and His will. He lives with men and for men (Heb. v. 2). His work is to find out their sin and need, and to bring it before God, to offer sacrifice and incense in their name, to obtain forgiveness and blessing for them, and then to come out and bless them in His Name. This is the high calling of every believer. Such honour have all His saints.' They have been redeemed with the one purpose to be in the midst of the perishing millions around them, God's priests, who in conformity to Jesus, the Great High Priest, are to be the ministers and stewards of the grace of God to all around them.

And then there is the walk of the priesthood, in harmony with its work. As God is holy, so the priest was to be especially holy. This means not only separated from everything unclean, but holy unto God, being set apart and given up to God for His disposal. The separation from the world and setting apart unto God was indicated in many ways.

It was seen in the clothing: the holy garments, made after God's own order, marked them as His (Ex. xxviii.). It was seen in the command as to their special purity and freedom from all contact from death and defilement (Lev. xi. 22). Much that was allowed to an ordinary Israelite was forbidden to them. It was seen in the injunction that the priest must have no bodily defect or blemish; bodily perfection was to be the type of wholeness and holiness in God's service. And it was seen in the arrangement by which the priestly tribes were to have no inheritance with the other tribes; God was to be their inheritance. Their life was to be one of faith: set apart unto God, they were to live on Him as well as for Him.

All this is the emblem of what the character of the New Testament priest is to be. Our priestly power with God depends on our personal life and walk. We must be of them of whose walk on earth Jesus says, They have not defiled their garments.'

In the surrender of what may appear lawful to others in our separation from the world, we must prove that our consecration to be holy to the Lord is whole-hearted and entire. The bodily perfection of the priest must have its counterpart in our too being without spot or blemish;' the man of God perfect, throughly furnished unto all good works,' perfect and entire, wanting nothing' (Lev. xxi. 17-21; Eph. v. 27; 2 Tim. ii. 7; Jas. i. 4). And above all, we consent to give up all inheritance on earth; to forsake all, and like Christ to have only God as our portion: to possess as not possessing, and hold all for God alone: it is this marks the true priest, the man who only lives for God and his fellow-men.

And now the way to the priesthood. In Aaron God had chosen all his sons to be priests: each of them was a priest by birth. And yet he could not enter upon his work without a special act of ordinance—his consecration. Every child of God is priest in light of his birth, his blood relationship to the Great High Priest; but this is not enough: he will exercise his power only as he accepts and realizes his consecration.

With Aaron and his sons it took place thus (Ex. xxix.): After being washed and clothed, they were anointed with the holy oil. Sacrifices were then offered, and with the blood the right ear, the right hand, and the right foot were touched. And then they and their garments were once again sprinkled with the blood and the oil together. And so it is as the child of God enters more fully into what THE BLOOD and THE SPIRIT of which he already is partaker, are to him, that the power of the Holy Priesthood will work in him. The blood will take away all sense of unworthiness; the Spirit, all sense of unfitness.

Let us notice what there was new in the application of the blood to the priest. If ever he had as a penitent brought a sacrifice for his sin, seeking forgiveness, the blood was sprinkled on the altar, but not on his person. But now, for priestly consecration, there was to be closer contact with the blood; ear and hand and foot were by a special act brought under its power, and the whole being taken possession of and sanctified for God. And so, when the believer, who had been content to think chiefly of the blood sprinkled on the mercy-seat as what he needs for pardon, is led to seek full priestly access to God, he feels the need of a fuller and more abiding experience of the power of the blood, as really sprinkling and cleansing the heart from an evil conscience, so that he has no more conscience of sin' (Heb. x. 2) as cleansing from all sin. And it is as he gets to enjoy this, that the consciousness is awakened of his wonderful right of most intimate access to God, and of the full assurance that his intercessions are acceptable.

And as the blood gives the right, the Spirit gives the power, and fits for believing intercession. He breathes into us the priestly spirit—burning love for God's honour and the saving of souls. He makes us so one with Jesus that prayer in His Name is a reality. He strengthens us to believing, importunate prayer. The more the Christian is truly filled with the Spirit of Christ, the more spontaneous will be his giving himself up to the life of priestly intercession. Beloved fellow-Christians! God needs, greatly needs, priests who can draw near to Him, who live in His presence, and by their intercession draw down the blessings of His grace on others. And the world needs, greatly needs, priests who will bear the burden of the perishing ones, and intercede on their behalf.

Are you willing to offer yourself for this holy work? You know the surrender it demands—nothing less than the Christ-like giving up of all, that the saving purposes of God's love may be accomplished among men. Oh, be no longer of those who are content if they have salvation, and just do work enough to keep themselves warm and lively. O let nothing keep you back from giving yourselves to be wholly and only priests—nothing else, nothing less than the priests of the Most High God. The thought of unworthiness, of unfitness, need not keep you back. In the Blood, the objective power of the perfect redemption works in you: in the Spirit its full subjective personal experience as a divine life is secured. The Blood provides an infinite worthiness to make your prayers most acceptable: The Spirit provides a Divine fitness, teaching you to pray just according to the will of God. Every priest knew that when he presented a sacrifice according to the law of the sanctuary, it was accepted: under the covering of the Blood and Spirit you have the assurance that all the wonderful promises to prayer in the Name of Jesus will be fulfilled in you. Abiding in union with the Great High Priest, you shall ask what you will, and it shall be done unto you.' You will have power to pray the effectual prayer of the righteous man that availeth much. You will not only join in the general prayer of the Church for the world, but be able in your own sphere to take up your special work in prayer—as priests, to transact it with God, to receive and know the answer, and so to bless in His Name. Come, brother, come, and be a priest, only priest, all priest. Seek now to walk before the Lord in the full consciousness that you have been set apart for the holy Ministry of Intercession. This is the true blessedness of conformity to the image of God's Son.

O Thou my blessed High Priest, accept the consecration in which my soul now would respond to Thy message.

I believe in the HOLY PRIESTHOOD OF THY SAINTS, and that I too am a priest, with power to appear before the Father, and in the prayer that avails much bring down blessing on the perishing around me.

I believe in the POWER OF THY PRECIOUS BLOOD to cleanse from all sin, to give me perfect confidence toward God, and bring me near in the full assurance of faith that my intercession will be heard.

I believe in the ANOINTING OF THE SPIRIT, coming down daily from Thee, my Great High Priest, to sanctify me, to fill me with the consciousness of my priestly calling, and with love to souls, to teach me what is according to God's will, and how to pray the prayer of faith.

I believe that, as Thou my Lord Jesus art Thyself in all things my life, so Thou, too, art THE SURETY FOR MY PRAYER-LIFE, and wilt Thyself draw me up into the fellowship of Thy wondrous work of intercession.

In this faith I yield myself this day to my God, as one of His anointed priests, to stand before His face to intercede in behalf of sinners, and to come out and bless in His Name.

Holy Lord Jesus! accept and seal my consecration. Yea, Lord, do Thou lay Thy hands on me, and Thyself consecrate me to this Thy holy work. And let me walk among men with the consciousness and the character of a priest of the Most High God.

Unto Him that loved us, and washed us from our sins IN HIS OWN BLOOD, AND HATH MADE US kings and priests unto God and His Father; TO HIM be glory and dominion forever and ever. Amen

Pray without ceasing;'

Rejoice evermore. Pray without ceasing. In everything give thanks.—I Thess. v. 16, 17, 18.

OUR Lord spake the parable of the widow and the unjust judge to teach us that men ought to pray always and not faint. As the widow persevered in seeking one definite thing, the parable appears to have reference to persevering prayer for some one blessing, when God delays or appears to refuse. The words in the Epistles, which speak of continuing instant in prayer, continuing in prayer and watching in the same, of praying always in the Spirit, appear more to refer to the whole life being one of prayer. As the soul is filling with the longing for the manifestation of God's glory to us and in us, through us and around us, and with the confidence that He hears the prayers of His children; the inmost life of the soul is continually rising upward in dependence and faith, in longing desire and trustful expectation.

At the close of our meditations it will not be difficult to say what is needed to live such a life of prayer. The first thing is undoubtedly the entire sacrifice of the life to God's kingdom and glory. He who seeks to pray without ceasing because he wants to be very pious and good, will never attain to it. It is the forgetting of self and yielding ourselves to live for God and His honour that enlarges the heart, that teaches us to regard everything in the light of God and His will, and that instinctively recognises in everything around us the need of God's help and blessing, an opportunity for His being glorified. Because everything is weighed and tested by the one thing that fills the heart—the glory of God, and because the soul has learnt that only what is of God can really be to Him and His glory, the whole life becomes a looking up, a crying from the inmost heart, for God to prove His power and love and so show forth His glory. The believer awakes to the consciousness that he is one of the watchmen on Zion's walls, one of the Lord's remembrancers, whose call does really touch and move the King in heaven to do what would otherwise not be done. He understands how real Paul's exhortation was, praying always with all prayer and supplication in the Spirit for all the saints and for me,' and continue in prayer, withal praying also for us.' To forget oneself, to live for God and His kingdom among men, is the way to learn to pray without ceasing.

This life devoted to God must be accompanied by the deep confidence that our prayer is effectual. We have seen how our Blessed Lord insisted upon nothing so much in His prayer-lessons as faith in the Father as a God who most certainly does what we ask. Ask and ye shall receive;' count confidently on an answer, is with Him the beginning and the end of His teaching (compare Matt. vii. 8 and John xvi. 24). In proportion as this assurance masters us, and it becomes a settled thing that our prayers do tell and that God does what we ask, we dare not neglect the use of this wonderful power: the soul turns wholly to God, and our life becomes prayer. We see that the Lord needs and takes time, because we and all around us are the creatures of time, under the law of growth; but knowing that not one single prayer of faith can possibly be lost that there is sometimes a needs-be for the storing up and accumulating of prayer, that persevering pray is irresistible, prayer becomes the quiet, persistent living of our life of desire and faith in the presence of our God. O do not let us any longer by our reasonings limit and enfeeble such free and sure promises of the living God, robbing them of their power, and ourselves of the wonderful confidence they are meant to inspire. Not in God, not in His secret will, not in the limitations of His promises, but in us, in ourselves is the hindrance; we are not what we should be to obtain the promise. Let us open our whole heart to God's words of promise in all their simplicity and truth: they will search us and humble us; they will lift us up and make us glad and strong. And to the faith that knows it gets what it asks, prayer is not a work or a burden, but a joy and a triumph; it becomes a necessity and a second nature.

This union of strong desire and firm confidence again is nothing but the life of the Holy Spirit within us. The Holy Spirit dwells in us, hides Himself in the depths of our being, and stirs the desire after the Unseen and the Divine, after God Himself. Now in groanings that cannot be uttered, then in clear and conscious assurance; now in special distinct petitions for the deeper revelation of Christ to ourselves, then in pleadings for a soul, a work, the Church or the world, it is always and alone the Holy Spirit who draws out the heart to thirst for God, to long for His being made known and glorified. Where the child of God really lives and walks in the Spirit, where he is not content to remain carnal, but seeks to be spiritual, in everything a fit organ for the Divine Spirit to reveal the life of Christ and Christ Himself, there the never-ceasing intercession-life of the Blessed Son cannot but reveal and repeat itself in our experience. Because it is the Spirit of Christ who prays in us, our prayer must be heard; because it is we who pray in the Spirit, there is need of time, and patience, and continual renewing of the prayer, until every obstacle be conquered, and the harmony between God's Spirit and ours is perfect.

But the chief thing we need for such a life of unceasing prayer is, to know that Jesus teaches us to pray. We have begun to understand a little what His teaching is. Not the communication of new thoughts or views, not the discovery of failure or error, not the stirring up of desire and faith, of however much importance all this be, but the taking us up into the fellowship of His own prayer-life before the Father—this it is by which Jesus really teaches. It was the sight of the praying Jesus that made the disciples long and ask to be taught to pray. It is the faith of the ever-praying Jesus, whose alone is the power to pray, that teaches us truly to pray. We know why: He who prays is our Head and our Life. All He has is ours and is given to us when we give ourselves all to Him. By His blood He leads us into the immediate presence of God. The inner sanctuary is our home, we dwell there. And He that lives so near God, and knows that He has been brought near to bless those who are far, cannot but pray. Christ makes us partakers with Himself of His prayer-power and prayer-life. We understand then that our true aim must not be to work much and have prayer enough to keep the work right, but to pray much and then to work enough for the power and blessing obtained in prayer to find its way through us to men. It is Christ who ever lives to pray, who saves and reigns. He communicates His prayer-life to us: He maintains it in us if we trust Him. He is surety for our praying without ceasing. Yes, Christ teaches to pray by showing how He does it, by doing it in us, by leading us to do it in Him and like Him. Christ is all, the life and the strength too for a never-ceasing prayer-life.

It is the sight of this, the sight of the ever-praying Christ as our life, that enables us to pray without ceasing. Because His priesthood is the power of an endless life, that resurrection-life that never fades and never fails, and because His life is our life, praying without ceasing can become to us nothing less than the life-joy of heaven. So the Apostle says: Rejoice evermore; pray without ceasing; in everything give thanks.' Borne up between the never-ceasing joy and the never-ceasing praise, never-ceasing prayer is the manifestation of the power of the eternal life, where Jesus always prays. The union between the Vine and the branch is in very deed a prayer-union. The highest conformity to Christ, the most blessed participation in the glory of His heavenly life, is that we take part in His work of intercession: He and we live ever to pray. In the experience of our union with Him, praying without ceasing becomes a possibility, a reality, the holiest and most blessed part of our holy and blessed fellowship with God. We have our abode within the veil, in the presence of the Father. What the Father says, we do; what the Son says, the Father does. Praying without ceasing is the earthly manifestation of heaven come down to us, the foretaste of the life where they rest not day or night in the song of worship and adoration.