Marcos 9:28-29

DISCOURSE: 1434
FASTING AND PRAYER

Marcos 9:28. And when he was come into the house, his Disciples asked him privately, Why could not we cast him out? And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

THE gift of working miracles was possessed by all the Apostles. Yet it does not appear that the power could be exercised at all times, and at their own option, but only at such times and on such occasions as God saw fit to permit. Had the exercise of this gift been purely optional, we can scarcely conceive that Paul would have “left Trophimus at Miletum sick [Note: 2 Timóteo 4:20.],” when he wanted him much for his companion in travel; or that, when “Epaphroditus was sick nigh unto death,” that same Apostle, who felt so deeply interested in his welfare, would not have interposed to restore him to health [Note: Filipenses 2:27.]. It should seem, that a certain kind and degree of faith was necessary to be exercised by them, when they would put forth their miraculous powers; and that that faith was not always at their command, but needed to be brought down from heaven, by fresh and more abundant communications, in answer to their prayers. The Apostles, on having a youth, who was possessed by a dumb spirit, brought to them by his father, endeavoured to expel the demon from him, but were not able. The youth was then brought to Jesus himself, who, by a word, effected that which all his Disciples together could not effect. The Disciples then asked Jesus privately, What it was that had occasioned their failure? Our Lord told them, that they had failed through their want of faith; a more abundant measure of which was necessary, when so malignant a fiend as this was to be expelled: and that faith could be obtained only by a more particular and solemn application to God than they had used on this occasion: “for that kind could come forth by nothing but by fasting and prayer [Note: Compare Mateus 17:19. with the text.].”

Miraculous gifts having ceased in the Church, we shall forbear to speak of them. But the power of Satan over men has not ceased: the only difference is, that formerly he could operate immediately upon the body, by a preternatural power, without any concurrence on our part; whereas now he can only act on the soul, through the medium of our own corruptions, and in concurrence with our own will. But, as formerly, it was not in the power of unassisted man to withstand his efforts; so neither at this time can we hope to prevail against him, but by a power received from on high. This is true at all times, and under all circumstances: but there are times and seasons when he appears to have assaulted us with more than ordinary violence, and to have gained a peculiar advantage over us, through the instrumentality of some deep-rooted corruption. To withstand him then, is found more difficult than at other times; and we can do nothing against him, without such a measure of grace and strength as is communicated to those only who, with deliberate and determined purpose of heart, set themselves to seek it in solemn fasting and prayer. In reference, then, to these occasions we may well apply the text: in doing which, I will shew,

I. The extraordinary difficulties which some have to encounter—

There is no man who has not much to encounter both from within and from without. But some have far greater difficulties to contend with than others,

1. From the great adversary of souls—

[We know but little respecting angels; except that the good angels are “ministering spirits, sent forth to minister unto those who are the heirs of salvation;” and that the evil angels are occupied in constant endeavours to ensnare and ruin the souls of men. Of the evil angels, as well as of the good, there are different ranks and orders, called “angels and principalities and powers;” and that they act under the guidance of one, even of “Beelzebub, who is the prince of the devils [Note: Mateus 12:24.].” It should seem, too, that some possess a deeper measure of malignity than others; since one spirit, on being driven out of a man, is said to “take unto himself seven other spirits more wicked than himself, and to enter into him again, and make his last state worse than the first [Note: Mateus 12:45.].” Sometimes several of them take possession of a man at once: for “out of Mary Magdalen our Lord cast seven devils;” and out of another person a whole “legion.” Over Satan’s family these bear an undisputed sway [Note: João 8:44.]; and over the godly themselves they maintain a very considerable influence; insomuch, that, if not restrained by Almighty God, they would “sift” every living man “as wheat,” and reduce even an inspired Apostle to chaff [Note: Lucas 22:31.]. On some he acts “by guile, putting on the semblance of “an angel of light [Note: 2 Coríntios 11:3; 2 Coríntios 11:14.]:” and so subtle are “his wiles,” and so crafty “his devices,” that it is inconceivably difficult to be always on our guard against them [Note: 2 Coríntios 2:11.Efésios 6:11.]. Love to the Saviour himself may even be perverted by him into an occasion of evil; and be rendered, through the ignorance and inadvertence of man, subservient to the advancement of Satan’s purposes [Note: Mateus 16:21.]. At other times, Satan comes rather “like a roaring lion, ready to devour us [Note: 1 Pedro 5:8.];” and, with an overwhelming power, carries men to the commission of the most palpable and damning sins; instigating Judas to betray his Lord [Note: João 13:27.], and Ananias and Sapphira to “lie unto the Holy Ghost [Note: Atos 5:3.].” Well is he called “the god of this world;” for, by blinding some [Note: 2 Coríntios 4:4.], and impelling others, he maintains a sway over all “the children of disobedience [Note: Efésios 2:2.].”

Now, to contend with these is, more or less, the lot of all God’s people [Note: Efésios 6:12.]: but some experience his assaults in a more violent degree than others; and would be utterly destroyed by his “fiery darts,” if God had not furnished them with “the shield of faith, whereby to quench” or ward them off [Note: Efésios 6:16.]

2. From their own indwelling corruptions—

[All have a “heart full of evil [Note: Eclesiastes 9:3.]:” but there is a “spiritual and a fleshly filthiness;” and in some the one has the ascendant; and in others, the other. Some, from their very infancy, are swollen with pride, or corroded with envy, or inflamed with passion, or envenomed with malice. Some betray a very early propensity to deceit, and falsehood, and dishonesty, and selfishness in all its bearings. In some profaneness and impiety are dominant; so that, without any interest to serve, or lust to gratify, they will find pleasure in insulting to his face the Most High God. In others, a disposition to lewdness and intemperance is marked from a very early period of life; and soon acquires such an entire dominion, that it bids defiance to all the efforts that are made to check it; nor can all the calamities which it entails on its unhappy victim induce him to withstand its influence. In truth, to such a degree are many subjected to some reigning sin, whether of a spiritual or fleshly nature, that one cannot but regard them as under Satanic influence; or, to use the words of St. Paul, as “taken in the snare of the devil, and as led captive by him at his will [Note: 2 Timóteo 2:26.].”]

Now, where men are thus enslaved by any besetting sin, they have difficulties which others have scarcely any idea of: and to them I would declare,

II.

The extraordinary means which they should use, in order to surmount them—

Resolutions will be of little avail: they will yield to even the smallest temptation. The passionate man may resolve to restrain his anger; the drunkard to contract a habit of sobriety; the lewd person to mortify his passions: but he resolves in vain, as long as his resolutions are formed in dependence on his own strength: he returns, again and again, “like a dog to his vomit;” nor can all the bitter consequences which he has experienced in this world, nor those more awful terrors which he is taught to expect in the world to come, suffice to keep him steadfast to his purpose. Even prayer itself has but a slight and transient effect; insomuch that, in some instances, he is even afraid to pray; because it seems as if his very prayers only stirred up his enemy to renew with greater vigour and success his irresistible assaults. But, by the ordinances of our Church, as well as by the Holy Scriptures, we are taught, and especially at this season [Note: Lent.], that “with prayer, fasting” should be joined—

[Fasting is a duty enjoined by God himself. Under the law, a day was appointed whereon the whole nation of Israel were to observe an annual fast [Note: Levítico 23:27.]: and all the most eminent servants of God recorded in the Old Testament combined fasting with prayer [Note: Esdras 8:21.Neemias 1:4.Ester 4:16.]. Under the New Testament dispensation the same duty is inculcated, and, on proper occasions, was practised also by the servants of the Lord [Note: Marcos 2:20; Mateus 6:17. Lucas 2:37. 2 Coríntios 11:27.]. For seasons of affliction, it is peculiarly suited; and, above all, for such a season as has been before described. It tends to honour God, whom we have offended by our sins. It tends to humble ourselves, as being itself an acknowledgment of our desert of his wrath. It tends to mortify the very corruptions we mourn over: and it greatly aids our urgency in prayer. In these respects it may justly be deemed of great importance: for though in itself it has no kind of merit, yet, as manifesting our sincerity, and approving us both to God and to our own consciences, it is of singular use, especially if accompanied with a corresponding humiliation of our souls before God: for, without that, it will be only an empty ceremony, an hypocritical profession, a senseless mockery.]

Though neither of them apart should have prevailed, the two combined will be effectual for the desired end—
[In no instance has God ever withheld his blessing from the two combined. Prayer alone, if fervent and believing, will not be suffered to go forth in vain; but, in the extraordinary cases before referred to, a man truly in earnest will address himself to the work of prayer in the more solemn attitude of penitential sorrow, “in weeping, and mourning, and fasting [Note: Joel 2:12.].” And how successful such prayer shall be, may be seen in the case of Nineveh, where the whole city was spared from destruction in consequence of their turning to the Lord in fasting and in prayer [Note: João 3:7.]. The example of Daniel is yet more encouraging than this, inasmuch as it brought down upon him not merely a suspension from evil, but the most extraordinary tokens of God’s favour. See how his fast was conducted; and with what fervent prayers it was accompanied: and then see what an answer it brought down from heaven [Note: Daniel 9:3; Daniel 9:17.]: and know, assuredly, that such humiliation shall prevail, whatever enemies you have to contend with, whatever corruptions you have to strive against.]

Address—
1.

Those who are yielding to their spiritual enemies—

[Many think it sufficient to say, that such or such propensities are naturally inherent in them; and that they are regarded rather as constitutional infirmities, than as any deep grounds for personal humiliation. But, on this ground, there is no sin whatever which may not be cloked with a suitable apology. That a man will find a greater difficulty in mortifying his besetting sin, is true: and that he will, to his latest hour, be more in danger from it, is also true: but it must be put away [Note: Hebreus 12:1.]; and, if not subdued and mortified, it will inevitably plunge the soul into everlasting perdition. The eye, the hand, the foot, are natural, and dear, and necessary: but, if any one of them stand in competition with our duty, it must not be spared: there is no alternative, but to part with that, or to have both body and soul cast into the flames of hell [Note: Marcos 9:43.]. If a man shall say ‘I have grace, but not enough for that;’ I answer, that grace insufficient, is no grace; and that the man who thinks he is a partaker of divine grace, whilst he is led captive by any constitutional or habitual sin, is only deceiving his own soul, and will find out his error when it is past a remedy [Note: Tiago 1:26.]. A life of alternate sinning and repenting, sinning and repenting, (a life, alas! too common amongst those who profess religion,) will never be approved of God. I will readily allow that a man may have more than ordinary difficulties to contend with; but then he must adopt more than ordinary measures for the surmounting of them; and if he will not do this, he has only himself to blame: for “there is no kind, either of spirit or corruption, that shall not go forth by prayer and fasting.”]

2. Those who are conflicting with them—

[“Be strong, and of good courage: for no enemy shall be able to stand before you.” Only go forth in faith, and all the Goliaths in the universe shall fall under your hand. God has said, that, “provided you are not under the law, but under grace, sin shall not have dominion over you [Note: Romanos 6:14.].” “The grace of Christ, which was sufficient for” Paul, shall be alike sufficient for all who trust in it [Note: 2 Coríntios 12:9.]. A very “worm shall thresh the mountains, and reduce them all to dust [Note: Isaías 41:14.]:” and Satan himself, that great enemy, shall be bruised under the feet of all who will withstand him manfully [Note: 1 Pedro 5:8; Tiago 4:7; Romanos 16:20.]. The armour provided for us shall not be girt on in vain [Note: Efésios 6:11.]. Only go forth in the strength of the Lord Jesus [Note: Efésios 6:10.], and you shall “be more than conquerors through Him that loveth you [Note: Romanos 8:37.].”]