I have been asked by a friend, who heard of this book being published, what the difference would be between it and the previous one on the same subject, WITH CHRIST IN THE SCHOOL OF PRAYER. An answer to that question may be the best introduction I can give to the present volume.
Any acceptance the former work has had must be attributed, as far as the contents go, to the prominence given to two great truths. The one was, the certainty that prayer will be answered. There is with some an idea that to ask and expect an answer is not the highest form of prayer. Fellowship with God, apart from any request, is more than supplication. About the petition there is something of selfishness and bargaining--to worship is more than to beg. With others the thought that prayer is so often unanswered is so prominent, that they think more of the spiritual benefit derived from the exercise of prayer than the actual gifts to be obtained by it. While admitting the measure of truth in these views, when kept in their true place, THE SCHOOL OF PRAYER points out how our Lord continually spoke of prayer as a means of obtaining what we desire, and how He seeks in every possible way to waken in us the confident expectation of an answer. I was led to show how prayer, in which a man could enter into the mind of God, could assert the royal power of a renewed will, and bring down to earth what without prayer would not have been given, is the highest proof of his having been made in the likeness of God's Son. He is found worthy of entering into fellowship with Him, not only in adoration and worship, but in having his will actually taken up into the rule of the world, and becoming the intelligent channel through which God can fulfil his eternal purpose. The book sought to reiterate and enforce the precious truths Christ preaches so continually: the blessing of prayer is that you can ask and receive what you will: the highest exercise and the glory of prayer is that persevering importunity can prevail and obtain what God at first could not and would not give.
With this truth there was a second one that came out very strongly as we studied the Master's words. In answer to the question, But why, if the answer to prayer is so positively promised, why are there such numberless unanswered prayers? we found that Christ taught us that the answer depended upon certain conditions. He spoke of faith, of perseverance, of praying in His Name, of praying in the will of God. But all these conditions were summed up in the one central one: "_If ye abide in Me_, ask whatsoever ye will and it shall be done unto you." It became clear that the power to pray the effectual prayer of faith depended _upon the life_. It is only to a man given up to live as entirely in Christ and for Christ as the branch in the vine and for the vine, that these promises can come true. "_In that day_," Christ said, the day of Pentecost, "ye shall ask in My Name." It is only in a life full of the Holy Spirit that the true power to ask in Christ's Name can be known. This led to the emphasising the truth that the ordinary Christian life cannot appropriate these promises. It needs a spiritual life, altogether sound and vigorous, to pray in power. The teaching naturally led to press the need of a life of entire consecration. More than one has told me how it was in the reading of the book that he first saw what the better life was that could be lived, and must be lived, if Christ's wonderful promises are to come true to us.
In regard to these two truths there is no change in the present volume. One only wishes that one could put them with such clearness and force as to help every beloved fellow-Christian to some right impression of the reality and the glory of our privilege as God's children: "Ask whatsoever ye will, and it shall be done unto you." The present volume owes its existence to the desire to enforce two truths, of which formerly I had no such impression as now.