THE Pious Quesnel says that “God is found in union and agreement. Nothing is more efficacious than this in prayer.” Intercessions combine with prayers and supplications. The word does not mean necessarily prayer in relation to others. It means a coming together, a falling in with a most intimate friend for free, unrestrained communion. It implies prayer, free, familiar and bold.

Our Lord deals with this question of the concert of prayer in the eighteenth chapter of Matthew. He deals with the benefit and energy resulting from the aggregation of prayer forces. The prayer principle and the prayer promise will be best understood in the connection in which it was made by our Lord:

Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established.

And if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen and a publican.

Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.

This represents the church in prayer to enforce discipline in order that its members who have been overtaken by faults, may yield readily to the disciplinary process. In addition, it is the church called together in a concert of prayer in order to repair the waste and friction ensuing upon the cutting off of a church offender. This last direction as to a concert of prayer is that the whole matter may be referred to Almighty God for his approval and ratification.

All this means that the main, the concluding and the all powerful agency in the church is prayer, whether it be, as we have seen in the ninth chapter of Matthew, to thrust out laborers into God’s earthly harvest fields, or to exclude from the church a violator of unity, law and order, who will neither listen to his brethren nor repent and confess his fault.

It means that church discipline, now a lost art in the modern church, must go hand in hand with prayer, and that the church which has no disposition to separate wrong-doers from the church, and which has no excommunication spirit for incorrigible offenders against law and order, will have no communication with God. Church purity must precede the church’s prayers. The unity of discipline in the church precedes the unity of prayers by the church.

Let it be noted with emphasis that a church which is careless of discipline will be careless in praying. A church which tolerates evildoers in its communion, will cease to pray, will cease to pray with agreement, and will cease to be a church gathered together in prayer in Christ’s name.

This matter of church discipline is an important one in the Scriptures. The need of watchfulness over the lives of its members belongs to the church of God. The church is an organization for mutual help, and it is charged with the watch care of all of its members. Disorderly conduct cannot be passed by unnoticed. The course of procedure in such cases is clearly given in the eighteenth chapter of Matthew, which has been heretofore referred to. Furthermore, Paul, in Galatians 6:1, gives explicit directions as to those who fall into sin in the church:

Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself lest thou also be tempted.

The work of the church is not alone to members but it is to watch over and guard them after they have entered the church. And if any are overtaken by sin, they must be sought out, and if they cannot be cured of their faults, then excision must take place. This is the doctrine our Lord lays down.

It is somewhat striking that the church at Ephesus, (Rev. 2) though it had left its first love, and had sadly declined in vital godliness and in those things which make up spiritual life, yet it receives credit for this good quality: “Thou canst not bear them that are evil.”

While the church at Pergamos was admonished because it had there among its membership those who taught such hurtful doctrines that were a stumbling-block to others. And not so much that such characters were in the church, but that they were tolerated. The impression is that the church leaders were blind to the presence of such hurtful characters, and hence were indisposed to administer discipline. This indisposition was an unfailing sign of prayerlessness in the membership. There was no union of prayer effort looking to cleansing the church and keeping it clean.

This disciplinary idea stands out prominently in the apostle Paul’s writings to the churches. The church at Corinth had a notorious case of fornication where a man had married his step-mother, and this church had been careless about this iniquity. Paul rather sharply reproved this church and gave explicit command to this effect: “Therefore put away from among yourselves that wicked person.” Here was concert of action on the part of praying people demanded by Paul.

As good a church as that at Thessalonica needed instruction and caution on this matter of looking after disorderly persons. So we hear Paul saying to them:

Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly.

Mark you. It is not the mere presence of disorderly persons in a church which merits the displeasure of God. It is when they are tolerated under the mistaken plea of “bearing with them,” and no steps are taken either to cure them of their evil practices or exclude them from the fellowship of the church. And this glaring neglect on the part of the church of its wayward members, is but a sad sign of a lack of praying, for a praying church, given to mutual praying, agreement praying, is keen to discern when a brother is overtaken in a fault, and seeks either to restore him, or to cut him off if he be incorrigible.

Much of this dates back to the lack of spiritual vision on the part of church leaders. The Lord by the mouth of the prophet Isaiah once asked the very pertinent, suggestive question, “And who is blind but my servant?” This blindness in leadership in the church is no more patent than in this question of seeing evildoers in the church, in caring for them, and when the effort to restore them fails, to withdraw fellowship from them and let them be “as a heathen man and a publican.” The truth is there is such a lust for members in the church in these modern times, that the officials and preachers have entirely lost sight of the members who have violated baptismal covenants, and who are living in open disregard of God’s Word. The idea now is quantity in membership, not quality. The purity of the church is put in the background in the craze to secure numbers, and to pad the church rolls and make large figures in statistical columns. Prayer, much prayer, mutual prayer, would bring the church back to scriptural standards, and would purge the church of many wrongdoers, while it might cure not a few of their evil lives.

Prayer and church discipline are not new revelations of the Christian dispensation. These two things had a high place in the Jewish church. Instances are too numerous to mention all of them. Ezra is a case in point. When he returned from the captivity, he found a sad and distressing condition of things among the Lord’s people who were left in the land. They had not separated themselves from the surrounding heathen people, and had intermarried with them, contrary to divine commands. And those high in the church were involved, the priests and the Levites with others. Ezra was greatly moved at the account given him, and rent his garments and wept and prayed. Evildoers in the church did not meet his approval, nor did he shut his eyes to them nor excuse them, neither did he compromise the situation. When he had finished confessing the sins of the people and his praying, the people assembled themselves before him and joined him in a covenant agreement to put away from them their evil doings, and wept and prayed in company with Ezra.

The result was that the people thoroughly repented of their transgressions, and Israel was reformed. Praying and a good man, who was neither blind nor unconcerned, did the deed.
Of Ezra it is written, “For he mourned because of the transgression of them that had been carried away.” So it is with every praying man in the church when he has eyes to see the transgression of evildoers in the church, who has a heart to grieve over them, and who has a spirit in him so concerned about the church that he prays about it.

Blessed is that church who has praying leaders, who can see that which is disorderly in the church, who are grieved about it, and who put forth their hands to correct the evils which harm God’s cause as a weight to its progress. One point in the indictment against those “Who are at ease in Zion,” referred to by Amos, is that “they are not grieved for the affliction of Joseph.” And this same indictment could be brought against church leaders of modern time. They are not grieved because the members are engulfed in a craze for worldly, carnal things, nor when there are those in the church walking openly in disorder, whose lives scandalize religion. Of course such leaders do not pray over the matter, for praying would beget a spirit of solicitude in them for these evildoers, and would drive away the spirit of unconcern which possesses them.

It would be well for prayerless church leaders and careless pastors to read the account of the ink horn man in Ezekiel nine, where God instructed the prophet to send through the city certain men who would destroy those in the city because of the great evils found therein. But certain persons were to be spared. These were they who “sigh and cry for all the abominations that be done in the midst of the city.” The man with the ink horn was to mark every one of these sighers and mourners so that they would escape the impending destruction. Please note that the instructions were that the slaying of those who did not mourn and sigh should “Begin at my sanctuary.”

What a lesson for non-praying, unconcerned officials of the modern church! How few there are who “sigh and cry” for present abominations in the land, and who are grieved over the desolations of Zion! What need for “two or three to be gathered together” in a concert of prayer over these conditions, and in the secret place weep and pray for the sins in Zion!

This concert of prayer, this agreement in praying, taught by our Lord in the nineteenth chapter of Matthew, finds proof and illustration elsewhere. This was the kind of prayer which Paul referred to in his request to his Roman brethren, recorded in Romans 15:30:

Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judea.

Here is unity in prayer, prayer by agreement, and prayer which drives directly at deliverance from unbelieving and evil men, the same kind of prayer urged by our Lord, and the end practically the same, deliverance from unbelieving men, that deliverance wrought either by bringing them to repentance or by exclusion from the church.

The same idea is found in 2 Thessalonians 3:1:

Finally, brethren, pray for us that the word of the Lord may have free course and be glorified, even as it is with you; and that we may be delivered from unreasonable and wicked men.

Here is united prayer requested by an apostle, among other things, for deliverance from wicked men, that same that the church of God needs in this day By joining their prayers to his, there was the desired end of riddance from men who were hurtful to the church of God and who were a hindrance to the running of the Word of the Lord. Let us ask, are there not in the present-day church those who are a positive hindrance to the on going of the Word of the Lord? What better course is there than to jointly pray over the question, at the same time using the Christ-given course of discipline first to save them, but failing in that course, to excise them from the body?

Does that seem a harsh course? Then our Lord was guilty of harshness himself, for he ends these directions by saying, “But if he neglect to hear the church, let him be unto thee as a heathen man and a publican.”

No more is this harshness than is the art of the skillful surgeon, who sees the whole body and its members endangered by a gangrenous limb, and severs the limb from the body for the good of the whole. No more was it harshness in the captain and crew of the vessel on which Jonah was found, when the storm arose threatening destruction to all on board, to cast the fleeing prophet overboard. What seems harshness is obedience to God, is for the welfare of the church, and is wise in the extreme.

PRAYER is far-reaching in its influence and worldwide in its effects. It affects all men, affects them everywhere, and affects them in all things. It touches man’s interest in time and eternity. It lays hold upon God and moves him to interfere in the affairs of earth. It moves the angels to minister to men in this life. It restrains and defeats the devil in his schemes to ruin man. Prayer goes everywhere and lays its hand upon everything. There is a universality in prayer. When we talk about prayer and its work we must use universal terms. It is individual in its application and benefits, but it is general and worldwide at the same time in its good influences. It blesses man in every event of life, furnishes him help in every emergency, and gives him comfort in every trouble. There is no experience through which man is called to go but prayer is there as a helper, a comforter and a guide.

When we speak of the universality of prayer, we discover many sides to it. First, it may be marked that all men ought to pray. Prayer is intended for all men, because all men need God and need what God has and what prayer only can secure. As men are called upon to pray everywhere, by consequence all men must pray, for men are everywhere. Universal terms are used when men are commanded to pray, while there is a promise in universal terms to all who call upon God for pardon, for mercy and for help:
For there is no difference; for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.

As there is no difference in the state of sin in which men are found, and all men need the saving grace of God which only can bless them, and as this saving grace is obtained only in answer to prayer, therefore all men are called on to pray because of their very needs.

It is a rule of scriptural interpretation that whenever a command issues with no limitation, it is universal in binding force. So the words of the Lord in Isaiah are to the point:

Seek ye the Lord while he may be found; call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, who will have mercy, and to our God who will abundantly pardon.

So that as wickedness is universal, and as pardon is needed by all men, so all men must seek the Lord while he may be found, and must call upon him while he is near. Prayer belongs to all men because all men are redeemed in Christ. It is a privilege for every man to pray, but it is no less a duty for them to call upon God. No sinner is barred from the mercy seat. All are welcomed to approach the throne of grace with all their wants and woes, with all their sins and burdens.

Come all the world, come, sinner thou,
All things in Christ are ready now.

Whenever a poor sinner turns his eyes to God, no matter where he is nor what his guilt and sinfulness, the eye of God is upon him and his ear is opened to his prayers.

But men may pray everywhere, since God is accessible in every clime and under all circumstances. “I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting.”

No locality is too distant from God on earth to reach heaven. No place is so remote that God cannot see and hear one who looks toward him and seeks his face. Oliver Holden puts into a hymn these words:

Then, my soul, in every strait,
To thy Father come and wait;
He will answer every prayer;
God is present everywhere.

There is just this modification of the idea that one can pray everywhere. Some places, because of the evil business carried on there, or because of the environments which belong there, growing out of the place itself, the moral character of those who carry on the business, and of those who support it, are localities where prayer would not be in place. We might list the saloon, the theater, the opera, the card table, the dance, and other like places of worldly amusement. Prayer is so much out of place at such places that no one would ever presume to pray. Prayer would be an intrusion, so regarded by the owners, the patrons and the supporters of such places. Furthermore those who attend such places are not praying people. They belong almost entirely to the prayerless crowd of worldlings.

While we are to pray everywhere, it unquestionably means that we are not to frequent places where we cannot pray. To pray everywhere is to pray in all legitimate places, and to attend especially those places where prayer is welcome, and is given a gracious hospitality. To pray everywhere is to preserve the spirit of prayer in places of business, in our intercourse with men, and in the privacy of the home amid all of its domestic cares.

The model prayer of our Lord, called familiarly “The Lord’s Prayer,” is the universal prayer, because it is peculiarly adapted to all men everywhere in all circumstances in all times of need. It can be put in the mouths of all people in all nations, and in all times. It is a model of praying which needs no amendment nor alteration for every family, people and nation.

Furthermore, prayer has its universal application in that all men are to be the subjects of prayer. All men everywhere are to be prayed for. Prayer must take in all of Adam’s fallen race because all men are fallen in Adam, redeemed in Christ, and are benefitted by prayers for them. This is Paul’s doctrine in his prayer directory in 1 Timothy 2:1:

I exhort, therefore, that first of all, supplications, prayers, intercessions and giving of thanks be made for all men.

There is strong scriptural warrant, therefore, for reaching out and embracing all men in our prayers, since not only are we commanded thus to pray for them, but the reason given is that Christ gave himself a ransom for all men, and all men are provisionally beneficiaries of the atoning death of Jesus Christ.

But lastly, and more at length, prayer has a universal side in that all things which concern us are to be prayed about, while all things which are for our good, physical, social, intellectual, spiritual, and eternal, are subjects of prayer. Before, however, we consider this phase of prayer let us stop and again look at the universal prayer for all men. As a special class to be prayed for, we may mention those who have control in state or who bear rule in the church. Prayer has mighty potencies. It makes good rulers, and makes them better rulers. It restrains the lawless and the despotic. Rulers are to be prayed for. They are not out of the reach and the control of prayer, because they are not out of the reach and control of God. Wicked Nero was on the throne of Rome when Paul wrote these words to Timothy urging prayer for those in authority.

Christian lips are to breathe prayers for the cruel and infamous rulers in state as well as for the righteous and the benign governors and princes. Prayer is to be as far-reaching as the race, for all men.” Humanity is to burden our hearts as we pray, and all men are to engage our thoughts in approaching a throne of grace. In our praying hours, all men must have a place. The wants and woes of the entire race are to broaden and make tender our sympathies, and inflame our petitions. No little man can pray. No man with narrow views of God, of his plan to save men, and of the universal needs of all men, can pray effectually. It takes a broad-minded man, who understands God and his purposes in the atonement, to pray well. No cynic can pray. Prayer is the divinest philanthropy, as well as giant-great-heartedness. Prayer comes from a big heart, filled with thoughts about all men and with sympathies for all men.

Prayer runs parallel with the will of God, “who will have all men to be saved and to come unto the knowledge of the truth.”

Prayer reaches up to heaven, and brings heaven down to earth. Prayer has in its hands a double blessing. It rewards him who prays, and blesses him who is prayed for. It brings peace to warring passions and calms warring elements. Tranquility is the happy fruit of true praying. There is an inner calm which comes to him who prays, and an outer calm as well. Prayer creates “quiet and peaceable lives in all godliness and honesty.”

Right praying not only makes life beautiful in peace, but redolent in righteousness and weighty in influence. Honesty, gravity, integrity, and weight in character are the natural and essential fruits of prayer.

It is this kind of worldwide, large-hearted, unselfish praying which pleases God well, and which is acceptable in his sight, because it cooperates with his will and runs in gracious streams to all men and to each man. It is this kind of praying which the man Christ Jesus did when on earth, and the same kind which he is now doing at his Father’s right hand in heaven, as our mighty intercessor. He is the pattern of prayer. He is between God and man, the one mediator, who gave himself a ransom for all men, and for each man.

So it is that true prayer links itself to the will of God, and runs in streams of solicitude, and compassion, and intercession for all men. As Jesus Christ died for every one involved in the fall, so prayer girdles every one and gives itself for the benefit of every one. Like our one mediator between God and man, he who prays stands midway between God and man, with prayers, supplications, “and strong cryings and tears.” Prayer holds in its grasp the movements of the race of man, and embraces the destinies of men for all eternity. The king and the beggar are both affected by it. It touches heaven and moves earth. Prayer holds earth to heaven and brings heaven in close contact with earth.

Your guides and brethren bear
Forever on your mind;
Extend the arms of mighty prayer
In grasping all mankind.

MISSIONS mean the giving of the gospel to those of Adam’s fallen race who have never heard of Christ and his atoning death. It means the giving to others the opportunity to hear of salvation through our Lord Jesus Christ, and allowing others to have a chance to receive, and accept the blessings of the gospel, as we have it in christianized lands. It means that those who enjoy the benefits of the gospel give these same religious advantages and gospel privileges to all of mankind. Prayer has a great deal to do with missions. Prayer is the hand-maid of missions. The success of all real missionary effort is dependent on prayer. The life and spirit of missions are the life and spirit of prayer. Both prayer and missions were born in the divine mind. Prayer and missions are bosom companions. Prayer creates and makes missions successful, while missions lean heavily on prayer. In the seventy-second Psalm, one which deals with the Messiah, it is stated that “prayer shall be made for him continually.” Prayer would be made for his coming to save man, and prayer would be made for the success of the plan of salvation which he would come to set on foot.

The Spirit of Jesus Christ is the spirit of missions. Our Lord Jesus Christ was himself the first missionary. His promise and advent composed the first missionary movement. The missionary spirit is not simply a phase of the gospel, not a mere feature of the plan of salvation, but is its very spirit and life. The missionary movement is the church of Jesus Christ marching in militant array, with the design of possessing the whole world of mankind for Christ. Whoever is touched by the Spirit of God is fired by the missionary spirit. An anti-missionary Christian is a contradiction in terms. We might say that it would be impossible to be an anti-missionary Christian because of the impossibility for the divine and human forces to put men in such a state as not to align them with the missionary cause. Missionary impulse is the heartbeat of our Lord Jesus Christ, sending the vital forces of himself through the whole body of the church. The spiritual life of God’s people rises or falls with the force of those heartbeats. When these life forces cease, then death ensues. So that anti-missionary churches are dead churches, just as anti-missionary Christians are dead Christians.

The craftiest wile of Satan, if he cannot prevent a great movement for God, is to debauch the movement. If he can put the movement first, and the spirit of the movement in the background, he has materialized and thoroughly debauched the movement. Mighty prayer only will save the movement from being materialized, and keep the spirit of the movement strong and controlling.

The key of all missionary success is prayer. That key is in the hands of the home churches. The trophies won by our Lord in heathen lands will be won by praying missionaries, not by professional workers in foreign lands. More especially will this success be won by saintly praying in the churches at home. The home church on her knees fasting and praying, is the great base of spiritual supplies, the sinews of war, and the pledge of victory in this dire and final conflict. Financial resources are not the real sinews of war in this fight. Machinery in itself carries no power to break down heathen walls, open effectual doors and win heathen hearts to Christ. Prayer alone can do the deed.

Aaron and Hur did not more surely give victory to Israel through Moses, than a praying church through Jesus Christ will give victory on every battlefield in heathen lands. It is as true in foreign fields as it is in home lands. The praying church wins the contest. The home church has done but a paltry thing when she has furnished the money to establish missions and support her missionaries. Money is important, but money without prayer is powerless in the face of the darkness, the wretchedness and the sin in unchristianized lands. Prayerless giving breeds barrenness and death. Poor praying at home is the solution of poor results in the foreign field. Prayerless giving is the secret of all crises in the missionary movements of the day, and is the occasion of the accumulation of debts in missionary boards.

It is all right to urge men to give of their means to the missionary cause. But it is much more important to urge them to give their prayers to the movement. Foreign missions need, today, more the power of prayer than the power of money. Prayer can make even poverty in the missionary cause move on amidst difficulties and hindrances. Much money without prayer is helpless and powerless in the face of the utter darkness and sin and wretchedness on the foreign field.

This is peculiarly a missionary age. Protestant Christianity is stirred as it never was before in the line of aggression in pagan lands. The missionary movement has taken on proportions that awaken hope, kindle enthusiasm, and which demand the attention, if not the interest, of the coldest and the most lifeless. Nearly every church has caught the contagion, and the sails of their proposed missionary movements are spread wide to catch the favoring breezes. Herein is the danger just now, that the missionary movement will go ahead of the missionary spirit. This has always been the peril of the church, losing the substance in the shade, losing the spirit in the outward shell, and contenting itself in the mere parade of the movement, putting the force of effort in the movement and not in the spirit.
The magnificence of this movement may not only blind us to the spirit of it, but the spirit which should give life and shape to the movement may be lost in the wealth of the movement as the ship, borne by favoring winds, may be lost when these winds swell to a storm.

Not a few of us have heard many eloquent and earnest speeches stressing the imperative need of money for missions where we have heard only one stressing the imperative need of prayer. All our plans and devices drive to the one end of raising money, not to quicken faith and promote prayer. The common idea among church leaders is that if we get the money, prayer will come as a matter of course. The very reverse is the truth. If we get the church at the business of praying, and thus secure the spirit of missions, money will more than likely come as a matter of course. Spiritual agencies and spiritual forces never come as a matter of course. Spiritual duties and spiritual factors, left to the “matter of course” law, will surely fall out and die. Only the things which are stressed live and rule in the spiritual realm. They who give, will not necessarily pray. Many in our churches are liberal givers who are noted for their prayerlessness. One of the evils_ of the present-day missionary movement lies just there. Giving is entirely removed from prayer, -Prayer receives scant attention, while giving stands out prominently. They who truly pray will be moved to give. Praying creates the giving spirit. The praying ones will give liberally and self-denyingly. He who enters his closet to God, will also open his purse to God. But perfunctory grudging, assessment-giving kills the very spirit of prayer. Emphasizing the material to the neglect of the spiritual, by an inexorable law retires and discounts the spiritual.
It is truly wonderful how great a part money plays in the modern religious movements, and how little prayer plays in them. In striking contrast with that statement, it is marvelous how little a part money played in primitive Christianity as a factor in spreading the gospel, and how wonderful a part prayer played in it.

The grace of giving is nowhere cultured to a richer growth than in the closet. If all our missionary boards and secretaryships were turned into praying bands, until the agony of real prayer and travail with Christ for a perishing world came on them, real estate, bank stocks, United States bonds would be in the market for the spreading of Christ’s gospel among men. If the spirit of prayer prevailed, missionary boards whose individual members are worth millions, would not be staggering under a load of debt and great churches would not have a yearly deficit and a yearly grumbling, grudging, and pressure to pay a beggarly assessment to support a mere handful of missionaries, with the additional humiliation of debating the question of recalling some of them. The ongoing of Christ’s kingdom is locked up in the closet of prayer by Christ himself, and not in the contribution box.

The prophet Isaiah, looking down the centuries with the vision of a seer, thus expresses his purpose to continue in prayer and give God no rest till Christ’s kingdom be established among men:

For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest till the righteousness thereof goeth forth as brightness, and the salvation thereof as a lamp that burneth.

Then, foretelling the final success of the Christian church, he thus speaks:

And the Gentiles shall see thy righteousness, and all kings thy glory, and thou shalt be called by a new name, which the mouth of the Lord shall name.

Then the Lord, himself, by the mouth of this evangelical prophet, declares as follows:

I have set watchmen upon thy walls, 0 Jerusalem, which shall never hold their peace, day nor night. Ye that make mention of the Lord, keep not silence. And give him no rest till he establish and till he make Jerusalem a praise in the earth.

In the margin of our Bible, it reads, “Ye that are the Lord’s remembrances.” The idea is, that these praying ones are those who are the Lord’s remembrances, those who remind him of what he has promised, and who give him no rest till God’s church is established in the earth.

And one of the leading petitions in the Lord’s Prayer deals with this same question of the establishing of God’s kingdom and the progress of the gospel in the short, pointed petition, “Thy kingdom come,” with the added words, “Thy will be done on earth as it is done in heaven.”

The missionary movement in the apostolic church was born in an atmosphere of fasting and prayer. The very movement looking to offering the blessings of the Christian church to the Gentiles was on the housetop on the occasion when Peter went up there to pray, and God showed him his divine purpose to extend the privileges of the gospel to the Gentiles, and to break down the middle wall of partition between Jew and Gentile.

But more specifically Paul and Barnabas were definitely called and set apart to the missionary field at Antioch when the church there had fasted and prayed. It was then the Holy Spirit answered from heaven: “Separate me Barnabas and Saul for the work whereunto I have called them.”

Please note this was not the call to the ministry of Paul and Barnabas, but more particularly their definite call to the foreign field. Paul had been called to the ministry years before this, even at his conversion. This was a subsequent call to a work born of special and continued prayer in the church at Antioch. God calls men not only to the ministry but to be missionaries. Missionary work is God’s work. And it is the God-called men who are to do it. These are the kind of missionaries which have wrought well and successfully in the foreign field in the past, and the same kind will do the work in the future, or it will not be done.

It is praying missionaries who are needed for the work, and it is a praying church who sends them out, which are prophecies of the success which is promised. The sort of religion to be exported by missionaries is of the praying sort. The religion to which the heathen world is to be converted is a religion of prayer, and a religion of prayer to the true God. The heathen world already prays to its idols and false gods. But they are to be taught by praying missionaries, sent out by a praying church, to cast away their idols and to begin to call upon the name of the Lord Jesus Christ. No prayerless church can transport to heathen lands a praying religion. No prayerless missionary can bring heathen idolaters who know not our God to their knees in true prayer until he becomes preeminently a man of prayer. As it takes praying men at home to do God’s work, none the less does it take praying missionaries to bring those who sit in darkness to the light.

The most noted and most successful missionaries have been preeminently men of prayer. David Livingstone, William Taylor, Adoniram Judson, Henry Martyn, and Hudson Taylor, with many more, form a band of illustrious praying men whose impress and influence still abide where they labored. No prayerless man is wanted for this job. Above everything else, the primary qualification for every missionary is prayer. Let him be, above everything else, a man of prayer. And when the crowning day comes, and the records are made up and read at the great judgment day, then it will appear how well praying men wrought in the hard fields of heathendom, and how much was due to them in laying the foundations of Christianity in those fields.

The one only condition which is to give worldwide power to this gospel is prayer, and the spread of this gospel will depend on prayer. The energy which was to give it marvelous momentum and conquering power over all its malignant and powerful foes is the energy of prayer.

The fortunes of the kingdom of Jesus Christ are not made by the feebleness of its foes. They are strong and bitter and have ever been strong, and ever will be. But mighty prayer-this is the one great spiritual force which will enable the Lord Jesus Christ to enter into full possession of his kingdom, and secure for him the heathen as his inheritance, and the uttermost part of the earth for his possession.
It is prayer which will enable him to break his foes with a rod of iron, that will make these foes tremble in their pride and power, who are but frail potter’s vessels, to be broken in pieces by one stroke of his hand. A person who can pray is the mightiest instrument Christ has in this world. A praying church is stronger than all the gates of hell.

God’s decree for the glory of his Son’s kingdom is dependent on prayer for its fulfillment: “Ask of me, and I will give thee the heathen for thy inheritance, and the uttermost part of the earth for thy possession.” God the Father gives nothing to his Son except through prayer. And the reason why the church has not received more in the missionary work in which it is engaged is the lack of prayer. “Ye have not, because ye ask not.”

Every dispensation foreshadowing the coming of Christ when the world has been evangelized, at the end of time, rests upon these constitutional provisions, God’s decree, his promises and prayer. However far away that day of victory by distance or time, or remoteness of shadowy type, prayer is the essential condition on which the dispensation becomes strong, typical and representative. From Abraham, the first of the nation of the Israelites, the friend of God, down to this dispensation of the Holy Spirit, this has been true.

The nations call! from sea to sea
Extends the thrilling cry,
Come over, Christians, if there be,
And help us, ere we die.
Our hearts, 0 Lord, the summons feel;
Let hand with heart combine,
And answer to the world’s appeal,
By giving that is thine.

Our Lord’s plan for securing workers in the foreign missionary field is the same plan he set on foot for obtaining preachers. It is by the process of praying. It is the prayer plan as distinguished from all manmade plans. These mission workers are to be “sent men.” God must send them. They are Godcalled, divinely moved to this great work. They are inwardly moved to enter the harvest fields of the world and gather sheaves for the heavenly garners. Men do not choose to be missionaries any more than they choose to be preachers. God sends out laborers in his harvest fields in answer to the prayers of his church. Here is the divine plan as set forth by our Lord:

But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the laborers are few. Pray ye, therefore, the Lord of the harvest that he will send forth laborers into his harvest.

It is the business of the home church to do the praying, It is the Lord’s business to call and send forth the laborers. The Lord does not do the praying The church does not do the calling. And just as our Lord’s compassions were aroused by the sight of multitudes, weary, hungry, and scattered, exposed to evils, as sheep having no shepherd, so whenever the church has eyes to see the vast multitudes of earth’s inhabitants, descendants of Adam, weary in soul, living in darkness, and wretched and sinful, will it be moved to compassion, and begin to pray the Lord of the harvest to send forth laborers into his harvest.

Missionaries, like ministers, are born of praying people. A praying church begets laborers in the harvest field of the world. The scarcity of missionaries argues a non-praying church. It is all right to send trained men to the foreign field, but first of all they must be God-sent. The sending is the fruit of prayer. As praying men are the occasion of sending them, so in turn the workers must be praying men. And the prime mission of these praying missionaries is to convert prayerless heathen men into praying men. Prayer is the proof of their calling, their divine credentials, and their work.

He who is not a praying man at home needs the one fitness to become a mission worker abroad. He who has not the spirit which moves him toward sinners at home, will hardly have a spirit of compassion for sinners abroad. Missionaries are not made of men who are failures at home. He who will be a man of prayer abroad must, before anything else, be a man of prayer in his home church. If he be not engaged in turning sinners away from their prayerless ways at home, he will hardly succeed in turning away the heathen from their prayerless ways. In other words, it takes the same spiritual qualifications for being a home worker as it does for being a foreign worker.

God in his own way, in answer to the prayers of his church, calls men into his harvest fields. Sad will be the day when Missionary Boards and churches overlook that fundamental fact, and send out their own chosen men independent of God.

Is the harvest great? Are the laborers few? Then “pray ye the Lord of the harvest to send forth laborers into his harvest.” Oh, that a great wave of prayer would sweep over the church asking God to send out a great army of laborers into the needy harvest fields of the earth! No danger of the Lord of the harvest sending out too many laborers and crowding the fields. He who calls will most certainly provide the means for supporting those whom he calls and sends forth.

The one great need in the modern missionary movement is intercessors. They were scarce in the days of Isaiah. This was his complaint:

And he saw that there was no man, and wondered that there was no intercessor.
So today there is great need of intercessors, first, for the needy harvest fields of earth, born of a Christlike compassion for the thousands without the gospel; and then intercessors for laborers to be sent forth by God into the needy fields of earth.