{d) Try it by its results. If we think that answered prayer is a proof of grace, we shall be unreasonably depressed and unreasonably elated — depressed when we do not get what we wish, elated when we do ; besides, we shall judge uncharitably of other men. Two farmers pray, the one whose farm is on light land, for rain ; the other, whose contiguous farm is on heavy soil, for fine weather ; plainly one or the other must come, and that which is good for one may be injurious to the other. If this be the right view of prayer, then the one who does not obtain his wish must mourn, doubting God's favour, or believing that he did not pray in faith. Two Christian armies meet for battle — Christian men on both sides pray for success to their own arms. Now if victory be given to prayer, independent of other considerations, we are driven to the pernicious principle that success is the test of Eight. From all which the history of this prayer of Christ delivers us. It is a precious lesson of the Cross, that apparent failure is Eternal victory. It is a precious lesson of this prayer, that the object of prayer is not the success of its petition ; nor is its rejection a proof of failure. Christ's petition was not gratified, yet He was the One well-beloved of His Father.
(2) The true efficacy of prayer is found in the words, " As thou wilt." All prayer is to change the will human into sub- mission to the will Divine. Trace the steps in this history by which the mind of the Son of Man arrived at this result. First, we find the human wish almost unmodified, that " That cup might pass from Him." Then He goes to the disciples, and it would appear that the sight of those disciples, cold, unsym- pathetic, asleep, chilled His spirit, and set in motion that train of thought which suggested the idea that perhaps the passing of that cup was not His Father's will. At all events He goes back with this perhaps, " If this cup may not pass from me except I drink it, thy will be done." He goes back again, and the words
432 THE GREAT TEXTS OF THE BIBLE
become more strong : " Nevertheless, not as I will, but as thou wilt." The last time He comes, all hesitancy is gone. Not one trace of the human wish remains ; strong in submission, He goes to meet His doom — " Eise, let us be going ; behold he is at hand that doth betray me." This, then, is the true course and history of prayer.^
He prayed, but to his prayer no answer came.
And choked within him sank his ardour's flame;
No more he prayed, no more the knee he bent,
While round him darkened doubt and discontent;
Till in his room, one eve, there shone a light,
And he beheld an angel-presence bright.
Who said: "0 faint heart, why hast thou resigned
Praying, and no more callest God to mind?"
"I prayed," he said, "but no one heard my prayer,
Long disappointment has induced despair."
" Fool ! " said the angel, " every prayer of thine,
Of God's immense compassion was a sign ;
Each cry of thine ' 0 Lord ! ' itself contains
The answer, 'Here am I'; thy very pains,
Ardour, and love and longing, every tear
Are His attraction, prove Him very near."
The cloud dispersed; once more the suppliant prayed,
Nor ever failed to find the promised aid.^
* F. W. Robertson.
• Jalaluddin rumi, iu Claud Field's A Little Book of Eastern Wisdom, 49.
Watch and Pray.
ST. MARK — 28
Literature.
Aitchison (J.), The Children's Own, 63.
Alexander (J. A.), The Gospel of Jesus Christ, 262.
Davies (D.), Talks with Men, Women, and Children, 6th Ser. 286.
Fraser (J.), University Sermons, 41.
Gregory (S.), Among the Roses, 136.
Horton (R. F,), The Commandments of Jesut, 273.
How (W. W.), Plain Words, i. 180.
Knight (Q. fl.), The Master's Questions to His Disciples, 290.
Manning (H. E.), Sermons, i. 223.
Moore (A. L.), Some Aspects of Sin, 3.
Nicholson (M.), Redeeming the Time, 55.
Pierson (A. T.), The Making of a Sermon, 162.
Reichel (C. P.), Sermons, 162.
Ross (C. R.), in Drew Sermons on the Golden Texts for 1910, 271.
Watson (A.), Christ's Authority, 91.
Christian Age, xivi. 306 (Vaughan).
Christian World Pulpit, xv. 116 (Beecher) ; ixviii. 60 (Farrar) ;
xl. 227 (Gladden) ; xlv. 219 (Creighton) ; liv. 342 (Thomas) ;
Iviii. 179 (Moxom), 390 (Stalker). Churchman's Pulpit, pt. viii 264 (Peabody). Clergyman's Magazine, i. 280 (Richardson).
Contemporary Pulpit, 1st Ser. ii. 379 ; 2nd Ser. v. 245 (Vaughan). Homiletic Review, iv, 281 (Courtney).
Watch and Pray.
Watch and pray, that ye enter not into temptation. — xiv. 38.
These words of Jesus, spoken in the Garden of Gethsemane, by their very association with His tragic experience in that place, have an extraordinary impressiveness. That solemn night and that succession of memorable events — the Supper at which bread and wine became sacramental and symbolical with an imperish- able meaning ; the walk from the city across the brook Kedron, along a way here, perhaps, illumined by the pale light of a waning moon, there darkly shadowed by massive wall or thick- leaved olive tree ; the pause in the Garden of Gethsemane, and the Master's withdrawal and mysterious agony ; the flaring torches and multitudinous tread of the Temple police, accom- panied by the Eoman cohort which Judas guided; the arrest, the hurried mockery of a trial, and the overwhelming fear and doubt, sickening into despair, that oppressed the disciples as the strange drama hastened to its close in the Crucifixion — these are inseparably associated with these words : " Watch and pray, that ye enter not into temptation." Their setting makes them vivid and unforgettable. It gives them, too, an added urgency, as if something of the anguish that wrung the praying lips of Christ still clung to His speech.