32. Chapter VI.
Chapter VI.
What the due manner of prayer consists in. The Holy Spirit gives the mind a due apprehension of the things we ought to pray for, or furnishes it with the matter of prayer. Having done that, he moreover works upon the will and affections a due sense and valuation of them, with desires for them; the due manner of prayer consists in this. But these things are separable. The mind may have light to discern the things that are to be prayed for, and yet the will and affections may be dead to them, or unconcerned in them. There may be a gift of prayer founded on this, but the soul does not spiritually act towards God in its exercise — for light is the matter of all common gifts. And by virtue of a perishing illumination, a man may attain a gift in prayer which may be of use for the edification of others; for "the manifestation of the Spirit is given to every man to profit with." 1 Corinthians 12:7 In the meantime, for the man who thus prays, it is not much different than it was with those of old who prayed in an unknown tongue: "his spirit prays, but his understanding is unfruitful." 1 Corinthians 14:4 He prays by virtue of the light and gift that he has received, but his own soul is not benefited or improved by it. Only sometimes God makes use of men’s own gifts to convey grace into their own souls. But prayer, properly so called, is the obediential acting of the whole soul towards God. Therefore, —
First. Where the Holy Spirit completes his work in us as a Spirit of grace and supplication, he works on the will and affections to act obedientially towards God in and about the matter of our prayers. Thus, when he is poured out as a Spirit of supplication, he fills those to whom he is communicated, with mourning and godly sorrow. They are to be exercised in their prayers as the matter requires, Zec 12.10.406 He not only enables them to pray, but he works affections in them that are suitable to what they pray about. And in this work of the Spirit lies the fountain of that inexpressible fervency and delight, of those enlarged laborings of mind and desires, which are in the prayers of believers, especially when they are under the power of more than ordinary influences from him. For these things proceed from the work of the Spirit on their wills and affections, stirring them up and carrying them forth to God, in and by the matter of their prayers. This is done in such a manner that no vehement working of natural affections can reach it. And therefore the Spirit is said to "make intercession for us with groanings which cannot be uttered," Rom 8.26-27;407 he intercedes.408 He had just expressed his work in general by helping,409 which intends help by working, by carrying us on in our undertaking in this duty beyond our own strength (for he helps us onward under our infirmities or weaknesses). And then his special acting is declared here by making intercession; that is, by an additional interposition, like that of an advocate for his client, pleading in his case what the client is not able to do by himself. This same word is used once in the service of a contrary design: speaking of the prayer of Elijah, the apostle says, "How he makes intercession to God against Israel," Romans 11:2. In the same way, the Hebrew word basar410 is constantly used in the Old Testament to "declare good tidings, tidings of peace;" Nahum 1:15 but it is applied once in a contrary meaning, for tidings of evil and destruction, 1Sam 4.17.411 The man that brought the news of the destruction of the army of the Israelites and of the taking of the ark by the Philistines is called hamebasar.412 But the proper use of this word is to intercede for grace and favor; and the Spirit does this with unutterable groans.413 We ourselves are said to "groan," Romans 8:23; that is, to humbly, mournfully, and earnestly desire. And here the Spirit is said to "intercede for us with groanings;" which can be nothing other than his working in us, and acting by us, that frame of heart and those fervent, laboring desires, which are thus expressed. And this is done with such a depth of intension and laboring of mind, that they cannot be uttered. He does this by the work now mentioned.
Secondly. Having truly affected the whole soul — having enlightened the mind in the perception of the truth, beauty, and excellence of spiritual things; engaged the will in the choice and prevalent love of them; excited the affections to delight in and desire them — there is worked in the soul, in the actual discharge of this duty of prayer, by the power and efficacy of His grace, such an inward laboring of heart and spirit, such a holy, supernatural desire and endeavor for a union with the things prayed for, in the enjoyment of them — that no words can utter or expressly declare it; that is, express it fully and completely. That is the sense of the place. To avoid the force of this testimony, some (at least one) would have this intercession of the Spirit, be the intercession of the Spirit in Christ for us, now at the right hand of God — so that no work of the Spirit itself in believers is intended by it. Men sometimes make use of such irrational evasions to escape the convincing power of light and truth. For this would be such a description of the intercession of Christ at the right hand of God, that it can scarcely be reconciled to the analogy of faith.414 I declared elsewhere, and it is the common faith of Christians, that this is not a humble, oral supplication,415 but a blessed representation of Christ’s oblation, by which its efficacy is continued and applied to all the particular occasions of the church, or believers. But here it would be reported as the laboring of the Spirit in Christ with unutterable groans; the highest expression of a humble, burdened, concerned endeavor. Nothing is more unsuited to the present glorious condition of the Mediator. It is true that "in the days of his flesh" he prayed "with strong crying and tears," in a humble deprecation of evil, Hebrews 5:7. But a humble prostration and praying with unutterable groans is altogether inconsistent with his present state of glory, his fullness of power, his right to dispense all the grace and mercy of the kingdom of God. Besides, this exposition is as adverse to the context as anything that could be invented. In Romans 8:15, it is said that we "receive the Spirit of adoption by which we cry, Abba, Father," the Spirit which "God sends forth into our hearts," Galatians 4:6. And the blessed work of this Spirit in us is further described in Rom 8.16-17.416 And upon that, verse 23,417 having received "the first-fruits of this Spirit," we are said to "groan within ourselves;" to which it is added, that we do not know of ourselves what we ought to pray for, "that very Spirit," so given to us, so received by us, so working in us, "makes intercession for us with groanings which cannot be uttered." Therefore, without offering violence to the context, there is no place for the introduction of the intercession of Christ in heaven, especially under an expression that is contrary to its nature. It is mentioned afterward by the apostle, in its proper place, as a consequent and fruit of his death and resurrection, verse 34.418 And there he is said simply to plead, entugchanein;419 but the Spirit here, in verse 26, is said to super-plead,420 which implies an additional supply to what is in ourselves.
Yet, to countenance this other uncouth421 exposition, emphasis is put on the beginning of both verses 26 and 27: for though astheneia422 constantly in Scripture denotes any kind of infirmity or weakness, spiritual or corporeal, it is said here to be taken in the latter sense — for diseases, with troubles and dangers — which it nowhere signifies. The meaning would then be that, in such conditions, we do not know what to pray for, whether wealth, health, peace, or the like; but Christ intercedes for us. And this, they say, must be the sense of "helps in our weaknesses." 423
Yet in the text it plainly denotes a help and assistance given to our weaknesses (that is, to us who are weak) in the discharge of the duty of prayer — as both the words themselves and the ensuing reasons for them evince. Therefore, neither the grammatical sense of the words, nor the context, nor the analogy of faith, will allow this new and uncouth exposition. In like manner, it may be inquired why it is said that "the one who searches the hearts knows what the mind of the Spirit is" Romans 8:27 — which plainly refers to some great and secret work of the Spirit in the heart of man. If the intercession of Christ is intended by this, then nothing is offered but this paraphrase: "And then God, by being a searcher of hearts, knows our wants exactly, and thus also understands the desire and intention of the Spirit of Christ." But these things are absurd,424 and have no dependence on one another; nor would there be any need to mention the searching of our hearts in order to introduce the approbation of the intercession of Christ. But to return.
What is worked in the hearts of believers in their duty, is pervious425 to none but Him that searches the heart. We ought to aim at this frame in all our supplications, especially in time of distress, troubles, and temptations. Such was the season especially intended here, when we are commonly most sensible of our own infirmities. And when we come short of this frame in some measure, it is from our unbelief, or carelessness and negligence; which God abhors. I acknowledge that there may be, that there will be, more earnestness and intension of mind, and of our natural spirit in this duty, at one time than another, as outward occasions or other motives excite or stir them up. So our Savior in his agony prayed more earnestly than usual — not with a higher exercise of grace, which always moved itself in him in perfection — but with a greater vehemence in the working of his natural faculties. So it may be with us at special times. And yet we are always to endeavor after the same aids of the Spirit, the same actings of grace, in every particular duty of this kind.
Thirdly. The Holy Spirit gives the soul of a believer a delight in God as the object of prayer. I will not insist on His exciting, moving, and acting all other graces that are required in the exercise of this duty, such as faith, love, reverence, fear, trust, submission, waiting, hope, and the like. I have proved elsewhere that the exercise of them all, in all duties, and of all other graces in like manner, is from him; and therefore I will not confirm the same truth here again. But this delight in God as the object of prayer, has a particular consideration in this matter. For without it, the duty ordinarily is not accepted with God, and it is a barren, burdensome task to those who perform it.
Now, this delight in God as the object of prayer is, for its substance, included in that description of prayer given to us by the apostle — namely, that it is crying "Abba, Father." A filial, holy delight in God is included in this, such as children have in their parents in their most affectionate addresses to them, as declared. And we are to inquire what this delight in God consists in, or what is required for it, as the object of prayer. In this delight there is —
1. A sight or prospect of God as on a throne of grace — a prospect, I say, not by carnal imagination, but spiritual illumination. "By faith we see him who is invisible," Hebrews 11:27. For it is the "evidence of things not seen" that makes its proper object evident and present to those who believe. Such a sight of God on a throne of grace is necessary for this delight. Under this consideration, he is the proper object of all our addresses to him in our supplications: Hebrews 4:16, "Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need." The duty of prayer is described by its subject-matter, namely, "mercy" and "grace," and by its only object, "God on a throne of grace." And this "throne of grace" is further represented to us by the place where it is erected or set up, and that is in the holiest or most holy place. For in coming to God on that throne, we have "boldness to enter into the holiest by the blood of Jesus," Hebrews 10:19. And hereby the apostle shows in the expression, that he respects or alludes to the mercy-seat on the ark, covered with the cherubims, which represented a throne; and because of God’s special manifestation of himself on that seat, it was called His throne; and it was a representation of Jesus Christ, as I have shown elsewhere.
Therefore, God on a throne of grace is ready, through Jesus Christ, to dispense grace and mercy to suppliant sinners. When God comes to execute judgment, his throne is represented otherwise. See Dan 7.9-10.426 And when sinners take a view in their minds of God as he is in himself, and as he will be to all outside of Christ, it ingenerates nothing but dread and terror in them, with foolish contrivances to avoid him or his displeasure, Isaiah 33:14; Micah 6:6-7; Rev 6.16-17.427 All these places and others testify that when sinners engage in serious thoughts and conceptions of the nature of God, and what they will encounter from him, all their apprehensions issue in dread and terror. This is not a frame in which they can cry, "Abba, Father." If they are delivered from this fear and bondage, it is by that which is worse — namely, carnal boldness and presumption, whose rise lies in the highest contempt of God and his holiness. When men give themselves only to a perfunctory performance of this duty, "saying their prayers," — out of what conviction I know not, and without a due consideration of God and the regard He has for them — they but provoke him to his face in taking his name in vain. Nor do they have any delight in God in their approaches to him, however they may satisfy themselves in what they do.
Therefore, what is required in this, is a prospect of God, by faith, as being on a "throne of grace," as exalted in Christ to show mercy to sinners. So he is represented in Isaiah 30:18 : "Therefore the Lord will wait, that he may be gracious, and therefore he will be exalted, that he may have mercy." Without this, we cannot draw near to him, or call upon him with delight, as becomes children crying, "Abba, Father." And by whom is this revealed to us? Is this a fruit of our own fancy and imagination? It may be so with some, to their ruin. But it is the work of the Spirit, who alone, in and through Christ, reveals God to us, and enables us to discern him in a due manner. Hence our apostle prays for the Ephesians that "the God of our Lord Jesus Christ, the Father of glory, would give them the Spirit of wisdom and revelation in the knowledge of him; that the eyes of their understanding being enlightened, they might know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints," Ephesians 1:17-18.
All the acquaintance which we have with God, in a way of grace, is from the revelation made in us by his Spirit. See Col 2.1-2.428 By him God says to us that "fury is not in him," and that if we lay hold on his arm, we may have peace, we will have peace, Isa 27.4-5.429
2. A sense of God’s relation to us as a Father is required for this delight. By that name, and under that consideration, the Lord Christ has taught us to address ourselves to him in all our supplications.430 And although we may use other titles and appellations in speaking to him, even those which he has given himself in the Scripture, or those which are analogous to it, it is this consideration that principally influences our souls and minds, that God is not ashamed to be called our Father, that "the Lord Almighty has said that he will be a Father to us, and that we will be his sons and daughters," 2 Corinthians 6:18. Therefore, as a Father, he is the ultimate object of all evangelical worship, of all our prayers. So it is expressed in that holy and divine description of it given by the apostle in Ephesians 2:18 : "Through Christ we have access by one Spirit to the Father." No tongue can express, no mind can reach, the heavenly placidness and soul-satisfying delight which are intimated in these words.
How full of sweetness and satisfaction it is to come to God as a Father, through Christ, by the help and assistance of the Holy Spirit, revealing him as a Father to us, and enabling us to go to Him as a Father! Without a due apprehension of God in this relation, no man can pray as he should. And we have no sense of this, we have no acquaintance with it, except by the Holy Ghost. For we do not consider God in a general manner, as he may be said to be a Father to the whole creation, but in an especial, distinguishing relation — as he makes us his children by adoption. It is "the Spirit that bears witness with our spirit that we are thus the children of God," Romans 8:16, giving us the highest and utmost assurance of our estate of sonship in this world. And thus being the Spirit of adoption, it is by him alone that we have any acquaintance with our interest in that privilege.
Some may apprehend that these things belong but little, and very remotely, to the duty of prayer, and the assistance we receive by the Spirit in this. But the truth is, those who are so minded, upon consideration, know neither what it means to pray nor what belongs to prayer. There is nothing more essential to this duty than, in the performance of it, we address ourselves to God under the notion of a Father — that is, the Father of our Lord Jesus Christ, and in him, our Father also. Without this, we cannot have that holy delight in this duty which is required of us; and the lack of it ordinarily ruins our design in prayer. We can have no spiritual, satisfactory sense of this, except what we receive by and from the Spirit of God.
3. There belongs to prayer, that boldness which we have in our access into the holy place, or to the throne of grace: "Having therefore boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith," Hebrews 10:19; Hebrews 10:22. Where there is a "spirit of fear to bondage" on men, they can never have any delight in their approaches to God. This fear is removed by the Spirit of grace and supplication: Romans 8:15, "You have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, by which we cry, Abba, Father." These things are opposed, and the one is only removed and taken away by the other. And so, where the "spirit of bondage to fear" abides, we cannot cry, "Abba, Father," or pray in a due manner. But "where the Spirit of the Lord is, there is liberty," 2 Corinthians 3:17. And this, as we render the word, consists in two things:
(1.) In orandi libertate; in the liberty of prayer.
(2.) In exauditionis fiducia; in the confidence of being heard.
(1.) There is an enlarged liberty and freedom of speech in prayer to God; so the word signifies. Boldness431 is the same as freedom to say all that is to be spoken,432 a confidence that countenances men in the freedom of speech according to the exigency of their state, condition, and cause. So the word is commonly used, as in Eph 6.19.433 Where there is servile fear and dread, the heart is restricted, bound up. It does not know what it may or may not utter, and it is pained about the results of all it thinks or speaks — or it cannot pray at all beyond what is prescribed for it to say, as it were, whether it will or not. But where this Spirit of liberty and boldness is found, the heart is enlarged with a true, genuine openness and readiness to express all its concerns to God as a child to its father. I do not say that those who have this aid of the Spirit always have this liberty in exercise, or that it is equally exercised. Its exercise may be variously impeded by temptations, spiritual indispositions, desertions, and by our own negligence in stirring up the grace of God. But believers always have it in the root and principle — all who have received the Spirit of adoption, and are ordinarily assisted in its use. Hereby they are enabled to comply with the blessed advice of the apostle: Php 4:6, "Be concerned for nothing; but in everything, by prayer and supplication, with thanksgiving, let your requests be made known to God." The whole of our concerns in this world are to be committed to God in prayer, so that we will not retain any dividing cares in our own minds about them. And in this, the apostle would have us use a holy freedom and boldness in speaking to God on all occasions, as the one who concerns himself with them. Hide nothing from God, which is what we do when we do not present it to him in our prayers. But use a full, plain-hearted, open liberty with him: "In everything let your requests be made known to God." He is ready to hear all that you have to offer him or plead before him. And in so doing, the "peace of God, which passes all understanding, will keep your hearts and minds through Jesus Christ," verse 7. This is ordinarily the condition of those who are found in diligent obedience to this command.
(2.) There is also a confidence of acceptance in it, or of being heard in prayer — that is, that God is well pleased with their duties, accepting both them and their persons in Jesus Christ. Without this, we can have no delight in prayer, or in God as its object, which vitiates the whole duty. When Adam thought there was no acceptance with God for him, he had no confidence of having access to him. Rather, as the first effect of folly that ensued upon the entrance of sin, he went to hide himself. And all those who have no ground of spiritual confidence for acceptance with Christ, only endeavor in their prayers to hide themselves from God by the duty they perform. They cast a mist about them, to obscure themselves from the sight of their own convictions, in which alone they suppose that God sees them also. But in such a frame, there is neither delight, nor enlargement, nor liberty, nor indeed prayer itself.
Now, this confidence or boldness which is given to believers in their prayers, by the Holy Ghost, does not respect the answer of every particular request, especially in their own understanding of it. Rather, it consists in a holy persuasion that God is well pleased with their duties, that he accepts their persons, and delights in their approaches to his throne. Such persons are not terrified with apprehensions that God will say to them, "Why do you take my name into your mouths, or to what purpose are the multitude of your supplications? When you make many prayers, I will not hear."434 "Will he," says Job, "plead against me with his great power? No; but he would put strength in me," Job 23:6. Indeed, they are assured that the more they are with God, the more constantly they abide with him, the better is their acceptance. For just as they are commanded to pray always and not to faint, so they have a sufficient warrant from the encouragement and call of Christ, to be frequent in their spiritual addresses to him. So he says to his church, Song of Solomon 2:14, "O my dove, let me see your countenance, let me hear your voice; for sweet is your voice and your countenance is attractive." And also comprised in this is a due apprehension of the goodness and power of God, by which he is, in all conditions, ready to receive them and able to relieve them. The voice of sinners by nature is that God is austere, and not capable of condescension or compassion — let presumption and superstition pretend what they please to the contrary. And the proper acting of unbelief lies in limiting the Most Holy, saying, "Can God do this or that thing, which the supplies of our necessities call for; are they possible with God?" So long as either of these works in us with any kind of prevalence, it is impossible that we would have any delight in calling upon God. But we are freed from them by the Holy Ghost, in the representation he makes of the engaged goodness and power of God in the promises of the covenant; and this gives us boldness in his presence.
Fourthly. It is the work of the Holy Spirit in prayer, to keep the souls of believers intent upon Jesus Christ, as the only way and means of acceptance with God. This is the fundamental direction for prayer now, under the gospel. We are now to ask in his name;435 this was not done expressly under the Old Testament. Through him we act faith on God in all our supplications; by him we have an access to the Father. We enter into the holiest through the new and living way that he has consecrated for us. The varied respect which faith has to Jesus Christ as mediator in all our prayers, is a matter worthy a particular inquiry, but it is not our present consideration, which is to declare the work of the Spirit alone. But this is a part of it: that He keeps our souls intent upon Christ, according to what is required of us, as he is the way of our approach to God, the means of our admittance, and the cause of our acceptance with him. And where faith is not actually exercised to this purpose, all prayer is vain and unprofitable. Thus it is worth our inquiry, whether our duty in this is fulfilled with a few words, in which his name is expressed with little spiritual regard to him.
It is the work of the Holy Ghost to enable us for this. He glorifies Jesus Christ in the hearts of believers, John 16:14. And he does this when he enables them to act faith on him in a due manner. So the apostle expressly says: Ephesians 2:18, "Through him we have access by one Spirit to the Father." It is through Jesus alone that we have our access to God, and that is by faith in him. So we have our access to God in justification: Romans 5:2, "By whom we have access by faith into this grace in which we stand." And by Jesus we have our actual access to God in our supplications, when we draw near to the throne of grace. But this is by the Spirit. He is the one who enables us to this, by keeping our minds spiritually intent on Jesus in all our addresses to God. This is a genuine effect of the Spirit as he is the "Spirit of the Son." Under this consideration, in a special manner, he is bestowed on us to enable us to pray, Galatians 4:6. And believers have a refreshing experience of this in themselves; nor does anything leave a better savor or relish on their souls than when, in the exercise of faith, they have had their hearts and minds kept close on Christ, the mediator in their prayers.
I might provide more instances in the declaration of the work of the Holy Ghost in believers, like being a Spirit of grace and supplication. But my design is not to declare what may be spoken, but to speak what ought not to be omitted. Many other things might be added, therefore, but these will suffice to give an express understanding of this work to those who have any spiritual experience of it. And those who do not, will not be satisfied with volumes to the same purpose.
Yet something may be added here to free our passage from any just exceptions. For it may be that some think these things are not pertinent to our present purpose, which is to discover the nature of the duty of prayer, and the assistance which we receive in it by the Spirit of God. Now, this is only in the words that we use to God in our prayers, and not in that spiritual delight and confidence which have been spoken to. Those, with other graces (if they may be so esteemed), are of another consideration.
Ans. 1. It may be that some think so; and it may also be (and is very likely) that some who will be talking about these things, are utterly ignorant of what it is to pray in the Spirit, and of the whole nature of this duty. Not knowing the thing, therefore, they hate the very name of it. Indeed, it will be uncouth to all who are in no way interested in the grace and privilege intended by it. The objections of such persons are like the strikes of blind men: whatever strength and violence are in them, they always miss the mark. Such are the fierce arguings of most against this duty. They are full of fury and violence, but never touch the matter intended.
Ans. 2. My design is to reveal the nature of praying in the Spirit in general, so that with it I may declare what furthers it and what hinders it. For if there are any such ways of praying which men use or oblige themselves to, which do not comply with, or are not suited to promote, or are unconcerned in, or do not express those workings of the Holy Ghost which are so directly assigned to Him in the prayers of believers, then they are all nothing but means of quenching the Spirit, of disappointing the work of his grace, and of rendering the prayers themselves unacceptable to God. It is at least apparent that most of the ways and modes of prayer used in the Papacy are inconsistent with, and exclusive of, the whole work of the Spirit of supplication.