O! the starting-holes that the heart hath in the time of prayer; none knows how many bye-ways the heart hath, and back-lanes, to slip away from the presence of G.o.d. How much pride also, if enabled with expressions. How much hypocrisy, if before others. And how little conscience is there made of prayer between G.o.d and the soul in secret, unless the Spirit of supplication be there to help?
When the Spirit gets into the heart, then there is prayer indeed, and not till then.
Ninth. The soul that doth rightly pray, it must be in and with the help and strength of the Spirit; because it is impossible that a man should express himself in prayer without it. When I say, it is impossible for a man to express himself in prayer without it, I mean, that it is impossible that the heart, in a sincere and sensible affectionate way, should pour out itself before G.o.d, with those groans and sighs that come from a truly praying heart, without the a.s.sistance of the Spirit. It is not the mouth that is the main thing to be looked at in prayer, but whether the heart is so full of affection and earnestness in prayer with G.o.d, that it is impossible to express their sense and desire; for then a man desires indeed, when his desires are so strong, many, and mighty, that all the words, tears, and groans that can come from the heart, cannot utter them: "The Spirit--helpeth our infirmities,--and maketh intercession for us with [sighs and] groanings which cannot be uttered" (Rom 8:26).
That is but poor prayer which is only discovered in so many words.
A man that truly prays one prayer, shall after that never be able to express with his mouth or pen the unutterable desires, sense, affection, and longing that went to G.o.d in that prayer.
The best prayers have often more groans than words: and those words that it hath are but a lean and shallow representation of the heart, life, and spirit of that prayer. You do not find any words of prayer, that we read of, come out of the mouth of Moses, when he was going out of Egypt, and was followed by Pharaoh, and yet he made heaven ring again with his cry (Exo 14:15). But it was inexpressible and unsearchable groans and cryings of his soul in and with the Spirit. G.o.d is the G.o.d of spirits, and his eyes look further than at the outside of any duty whatsoever (Num 16:22). I doubt this is but little thought on by the most of them that would be looked upon as a praying people (I Sam 16:7).
The nearer a man comes in any work that G.o.d commands him to the doing of it according to his will, so much the more hard and difficult it is; and the reason is, because man, as man, is not able to do it. But prayer, as aforesaid, is not only a duty, but one of the most eminent duties, and therefore so much the more difficult: therefore Paul knew what he said, when he said, "I will pray with the Spirit." He knew well it was not what others writ or said that could make him a praying person; nothing less than the Spirit could do it.
Tenth. It must be with the Spirit, or else as there will be a failing in the act itself, so there will be a failing, yea, a fainting, in the prosecution of the work. Prayer is an ordinance of G.o.d, that must continue with a soul so long as it is on this side glory.
But, as I said before, it is not possible for a man to get up his heart to G.o.d in prayer; so it is as difficult to keep it there, without the a.s.sistance of the Spirit. And if so, then for a man to continue from time to time in prayer with G.o.d, it must of necessity be with the Spirit.
Christ tells us, that men ought always to pray, and not to faint (Luke 18:1). And again tells us, that this is one definition of a hypocrite, that either he will not continue in prayer, or else if he do it, it will not be in the power, that is, in the spirit of prayer, but in the form, for a pretence only (Job 27:10; Matt 23:14). It is the easiest thing of a hundred to fall from the power to the form, but it is the hardest thing of many to keep in the life, spirit, and power of any one duty, especially prayer; that is such a work, that a man without the help of the Spirit cannot so much as pray once, much less continue, without it, in a sweet praying frame, and in praying, so to pray as to have his prayers ascend into the ears of the Lord G.o.d of Sabaoth.
Jacob did not only begin, but held it: "I will not let thee go, unless thou bless me" (Gen 32). So did the rest of the G.o.dly (Hosea 12:4). But this could not be without the spirit of prayer. It is through the Spirit that we have access to the Father (Eph 2:18).
The same is a remarkable place in Jude, when he stirreth up the saints by the judgment of G.o.d upon the wicked to stand fast, and continue to hold out in the faith of the gospel, as one excellent means thereto, without which he knew they would never be able to do it. Saith he, "Building up yourselves on your most holy faith, praying in the Holy Ghost" (Jude 20). As if he had said, Brethren, as eternal life is laid up for the persons that hold out only, so you cannot hold out unless you continue praying in the Spirit. The great cheat that the devil and antichrist delude the world withal, it is to make them continue in the form of any duty, the form of preaching, of hearing, or praying, &c. These are they that have "a form of G.o.dliness, but denying the power thereof; from such turn away" (II Tim 3:5).
Here followeth the third thing; to wit,
WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.
THIRD. And now to the next thing, what it is to pray with the Spirit, and to pray with the understanding also. For the apostle puts a clear distinction between praying with the Spirit, and praying with the Spirit and understanding: therefore when he saith, "he will pray with the Spirit," he adds, "and I will pray with the understanding ALSO." This distinction was occasioned through the Corinthians not observing that it was their duty to do what they did to the edification of themselves and others too: whereas they did it for their own commendations. So I judge: for many of them having extraordinary gifts, as to speak with divers tongues, &c., therefore they were more for those mighty gifts than they were for the edifying of their brethren; which was the cause that Paul wrote this chapter to them, to let them understand, that though extraordinary gifts were excellent, yet to do what they did to the edification of the church was more excellent. For, saith the apostle, "if I pray in an unknown tongue, my spirit prayeth, but my understanding," and also the understanding of others, "is unfruitful" (I Cor 14:3, 4, 12, 19, 24, 25. Read the scope of the whole chapter). Therefore, "I will pray with the Spirit, and I will pray with the understanding also."
It is expedient then that the understanding should be occupied in prayer, as well as the heart and mouth: "I will pray with the Spirit, and I will pray with the understanding also." That which is done with understanding, is done more effectually, sensibly, and heartily, as I shall show farther anon, than that which is done without it; which made the apostle pray for the Colossians, that G.o.d would fill them "with the knowledge of his will, in all wisdom and spiritual understanding" (Col 1:9). And for the Ephesians, that G.o.d would give unto them "the spirit of wisdom and revelation, in the knowledge of him" (Eph 1:17). And so for the Philippians, that G.o.d would make them abound "in knowledge, and in all judgment"
(Phil 1:9). A suitable understanding is good in everything a man undertakes, either civil or spiritual; and therefore it must be desired by all them that would be a praying people. In my speaking to this, I shall show you what it is to pray with understanding.
Understanding is to be taken both for speaking in our mother-tongue, and also experimentally. I pa.s.s the first, and treat only on the second.
For the making of right prayers, it is to be required that there should be a good or spiritual understanding in all them who pray to G.o.d.
First. To pray with understanding, is to pray as being instructed by the Spirit in the understanding of the want of those things which the soul is to pray for. Though a man be in never so much need of pardon of sin, and deliverance from wrath to come, yet if he understand not this, he will either not desire them at all, or else be so cold and lukewarm in his desires after them, that G.o.d will even loathe his frame of spirit in asking for them. Thus it was with the church of the Laodiceans, they wanted knowledge or spiritual understanding; they knew not that they were poor, wretched, blind, and naked. The cause whereof made them, and all their services, so loathsome to Christ, that he threatens to spew them out of his mouth (Rev 3:16, 17). Men without understanding may say the same words in prayer as others do; but if there be an understanding in the one, and none in the other, there is, O there is a mighty difference in speaking the very same words! The one speaking from a spiritual understanding of those things that he in words desires, and the other words it only, and there is all.
Second. Spiritual understanding espieth in the heart of G.o.d a readiness and willingness to give those things to the soul that it stands in need of. David by this could guess at the very thoughts of G.o.d towards him (Psa 40:5). And thus it was with the woman of Canaan; she did by faith and a right understanding discern, beyond all the rough carriage of Christ, tenderness and willingness in his heart to save, which caused her to be vehement and earnest, yea, restless, until she did enjoy the mercy she stood in need of (Matt 15:22-28).
And understanding of the willingness that is in the heart of G.o.d to save sinners, there is nothing will press the soul more to seek after G.o.d, and to cry for pardon, than it. If a man should see a pearl worth an hundred pounds lie in a ditch, yet if he understood not the value of it, he would lightly pa.s.s it by: but if he once get the knowledge of it, he would venture up to the neck for it.
So it is with souls concerning the things of G.o.d: if a man once get an understanding of the worth of them, then his heart, nay, the very strength of his soul, runs after them, and he will never leave crying till he have them. The two blind men in the gospel, because they did certainly know that Jesus, who was going by them, was both able and willing to heal such infirmities as they were afflicted with: therefore they cried, and the more they were rebuked, the more they cried (Matt 20:29-31).
Third. The understanding being spiritually enlightened, hereby there is the way, as aforesaid, discovered, through which the soul should come unto G.o.d; which gives great encouragement unto it. It is else with a poor soul, as with one who hath a work to do, and if it be not done, the danger is great; if it be done, so is the advantage. But he knows not how to begin, nor how to proceed; and so, through discouragement, lets all alone, and runs the hazard.
Fourth. The enlightened understanding sees largeness enough in the promises to encourage it to pray; which still adds to it strength to strength. As when men promise such and such things to all that will come for them, it is great encouragement to those that know what promises are made, to come and ask for them.
Fifth. The understanding being enlightened, way is made for the soul to come to G.o.d with suitable arguments, sometimes in a way of expostulation, as Jacob (Gen 32:9). Sometimes in way of supplication, yet not in a verbal way only, but even from the heart there is forced by the Spirit, through the understanding, such effectual arguments as moveth the heart of G.o.d. When Ephraim gets a right understanding of his own unseemly carriages towards the Lord, then he begins to bemoan himself (Jer 31:18-20). And in bemoaning of himself, he used such arguments with the Lord, that it affects his heart, draws out forgiveness, and makes Ephraim pleasant in his eyes through Jesus Christ our Lord: "I have surely heard Ephraim bemoaning himself thus," saith G.o.d, "Thou hast chastised me, and I was chastised; as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned; for thou art the Lord my G.o.d. Surely after that I was turned, I repented, and after that I was instructed,"
or had a right understanding of myself, "I smote upon my thigh, I was ashamed; yea, even confounded; because I did bear the reproach of my youth." These be Ephraim"s complaints and bemoanings of himself; at which the Lord breaks forth into these heart-melting expressions, saying, "Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." Thus, you see, that as it is required to pray with the Spirit, so it is to pray with the understanding also. And to ill.u.s.trate what hath been spoken by a similitude:--set the case, there should come two a-begging to your door; the one is a poor, lame, wounded, and almost starved creature, the other is a healthful l.u.s.ty person; these two use the same words in their begging; the one saith he is almost starved, so doth the other: but yet the man that is indeed the poor, lame, or maimed person, he speaks with more sense, feeling, and understanding of the misery that is mentioned in their begging, than the other can do; and it is discovered more by his affectionate speaking, his bemoaning himself. His pain and poverty make him speak more in a spirit of lamentation than the other, and he shall be pitied sooner than the other, by all those that have the least dram of natural affection or pity. Just thus it is with G.o.d: there are some who out of custom and formality go and pray; there are others who go in the bitterness of their spirits: the one he prays out of bare notion and naked knowledge; the other hath his words forced from him by the anguish of his soul. Surely that is the man that G.o.d will look at, "even to him that is poor," of an humble "and of a contrite spirit, and trembleth at my word" (Isa 66:2).
Sixth. An understanding well enlightened is of admirable use also, both as to the matter and manner of prayer. He that hath his understanding well exercised, to discern between good and evil, and in it placed a sense either of the misery of man, or the mercy of G.o.d; that soul hath no need of the writings of other men to teach him by forms of prayer. For as he that feels the pain needs not to be taught to cry O! even so he that hath his understanding opened by the Spirit needs not so to be taught of other men"s prayers, as that he cannot pray without them. The present sense, feeling, and pressure that lieth upon his spirit, provokes him to groan out his request unto the Lord. When David had the pains of h.e.l.l catching hold on him, and the sorrows of h.e.l.l compa.s.sing him about, he needs not a bishop in a surplice to teach him to say, "O Lord, I beseech thee, deliver my soul" (Psa 116:3, 4). Or to look into a book, to teach him in a form to pour out his heart before G.o.d. It is the nature of the heart of sick men, in their pain and sickness, to vent itself for ease, by dolorous groans and complainings to them that stand by. Thus it was with David, in Psalm 38:1-12. And thus, blessed be the Lord, it is with them that are endued with the grace of G.o.d.
Seventh. It is necessary that there be an enlightened understanding, to the end that the soul be kept in a continuation of the duty of prayer.
The people of G.o.d are not ignorant how many wiles, tricks, and temptations the devil hath to make a poor soul, who is truly willing to have the Lord Jesus Christ, and that upon Christ"s terms too; I say, to tempt that soul to be weary of seeking the face of G.o.d, and to think that G.o.d is not willing to have mercy on such a one as him. Ay, saith Satan, thou mayest pray indeed, but thou shalt not prevail. Thou seest thine heart is hard, cold, dull, and dread; thou dost not pray with the Spirit, thou dost not pray in good earnest, thy thoughts are running after other things, when thou pretendest to pray to G.o.d. Away hypocrite, go no further, it is but in vain to strive any longer! Here now, if the soul be not well informed in its understanding, it will presently cry out, "the Lord hath forsaken me, and my Lord hath forgotten me" (Isa 49:14).
Whereas the soul rightly informed and enlightened saith, Well, I will seek the Lord, and wait; I will not leave off, though the Lord keep silence, and speak not one word of comfort (Isa 40:27).
He loved Jacob dearly, and yet he made him wrestle before he had the blessing (Gen 32:25-27). Seeming delays in G.o.d are no tokens of his displeasure; he may hide his face from his dearest saints (Isa 8:17). He loves to keep his people praying, and to find them ever knocking at the gate of heaven; it may be, says the soul, the Lord tries me, or he loves to hear me groan out my condition before him.
The woman of Canaan would not take seeming denials for real ones; she knew the Lord was gracious, and the Lord will avenge his people, though he bear long with them (Luke 18:1-6). The Lord hath waited longer upon me than I have waited upon him; and thus it was with David, "I waited patiently," saith he; that is, it was long before the Lord answered me, though at the last "he inclined" his ear "unto me, and heard my cry" (Psa 40:1). And the most excellent remedy for this is, an understanding well informed and enlightened. Alas, how many poor souls are there in the world, that truly fear the Lord, who, because they are not well informed in their understanding, are oft ready to give up all for lost, upon almost every trick and temptation of Satan! The Lord pity them, and help them to "pray with the Spirit, and with the understanding also." Much of mine own experience could I here discover; when I have been in my fits of agony of spirit, I have been strongly persuaded to leave off, and to seek the Lord no longer;10 but being made to understand what great sinners the Lord hath had mercy upon, and how large his promises were still to sinners; and that it was not the whole, but the sick, not the righteous, but the sinner, not the full, but the empty, that he extended his grace and mercy unto. This made me, through the a.s.sistance of his Holy Spirit, to cleave to him, to hang upon him, and yet to cry, though for the present he made no answer; and the Lord help all his poor, tempted, and afflicted people to do the like, and to continue, though it be long, according to the saying of the prophet (Hab 2:3). And to help them (to that end) to pray, not by the inventions of men, and their stinted forms, but "with the Spirit, and with the understanding also."
[Queries and Objections answered.]
And now to answer a query or two, and so to pa.s.s on to the next thing.
Query First. But what would you have us poor creatures to do that cannot tell how to pray? The Lord knows I know not either how to pray, or what to pray for.
Answ. Poor heart! thou canst not, thou complainest, pray. Canst thou see thy misery? Hath G.o.d showed thee that thou art by nature under the curse of his law? If so, do not mistake, I know thou dost groan and that most bitterly. I am persuaded thou canst scarcely be found doing any thing in thy calling, but prayer breaketh from thy heart. Have not thy groans gone up to heaven from every corner of thy house? (Rom 8:26). I know it is thus; and so also doth thine own sorrowful heart witness thy tears, thy forgetfulness of thy calling, &c. Is not thy heart so full of desires after the things of another world, that many times thou dost even forget the things of this world? Prithee read this scripture, Job 23:12.
Query Second. Yea, but when I go into secret, and intend to pour out my soul before G.o.d, I can scarce say anything at all.
Answ. 1. Ah! Sweet soul! It is not thy words that G.o.d so much regards, as that he will not mind thee, except thou comest before him with some eloquent oration. His eye is on the brokenness of thine heart; and that it is that makes the very bowels of the Lord to run over. "A broken and a contrite heart, O G.o.d, thou wilt not despise" (Psa 51:17).
2. The stopping of thy words may arise from overmuch trouble in thy heart. David was so troubled sometimes, that he could not speak (Psa 77:3, 4). But this may comfort all such sorrowful hearts as thou art, that though thou canst not through the anguish of thy spirit speak much, yet the Holy Spirit stirs up in thine heart groans and sighs, so much the more vehement: when the mouth is hindered, yet the spirit is not. Moses, as aforesaid, made heaven ring again with his prayers, when (that we read of) not one word came out of his mouth (Exo 14:15). But,
3. If thou wouldst more fully express thyself before the Lord, study, first, Thy filthy estate; secondly, G.o.d"s promises; thirdly, The heart of Christ. Which thou mayest know or discern, (1.) By his condescension and bloodshed. (2.) By the mercy he hath extended to great sinners formerly, and plead thine own vileness, by way of bemoaning; Christ"s blood by way of expostulation; and in thy prayers, let the mercy that he hath extended to other great sinners, together with his rich promises of grace, be much upon thy heart.
Yet let me counsel thee, (a.) Take heed that thou content not thyself with words. (b.) That thou do not think that G.o.d looks only at them neither. But, (c.) However, whether thy words be few or many, let thine heart go with them; and then shalt thou seek him, and find him, when thou shalt seek him with thy whole heart (Jer 29:13).
Objection. But though you have seemed to speak against any other way of praying but by the Spirit, yet here you yourself can give direction how to pray.
Answ. We ought to prompt one another forward to prayer, though we ought not to make for each other forms of prayer. To exhort to pray with Christian direction is one thing, and to make stinted forms for the tying up the Spirit of G.o.d to them is another thing. The apostle gives them no form to pray withal, yet directs to prayer (Eph 6:18; Rom 15:30-32). Let no man therefore conclude, that because we may with allowance give instructions and directions to pray, that therefore it is lawful to make for each other forms of prayer.
Object. But if we do not use forms of prayer, how shall we teach our children to pray?
Answ. My judgment is, that men go the wrong way to teach their children to pray, in going about so soon to teach them any set company of words, as is the common use of poor creatures to do.
For to me it seems to be a better way for people betimes to tell their children what cursed creatures they are, and how they are under the wrath of G.o.d by reason of original and actual sin; also to tell them the nature of G.o.d"s wrath, and the duration of the misery; which if they conscientiously do, they would sooner teach their children to pray than they do. The way that men learn to pray, it is by conviction for sin; and this is the way to make our sweet babes do so too. But the other way, namely, to be busy in teaching children forms of prayer, before they know any thing else, it is the next way to make them cursed hypocrites, and to puff them up with pride. Teach therefore your children to know their wretched state and condition; tell them of h.e.l.l-fire and their sins, of d.a.m.nation, and salvation; the way to escape the one, and to enjoy the other, if you know it yourselves, and this will make tears run down your sweet babes" eyes, and hearty groans flow from their hearts; and then also you may tell them to whom they should pray, and through whom they should pray: you may tell them also of G.o.d"s promises, and his former grace extended to sinners, according to the word.
Ah! Poor sweet babes, the Lord open their eyes, and make them holy Christians. Saith David, "Come ye children, hearken unto me; I will teach you the fear of the Lord" (Psa 34:11). He doth not say, I will muzzle you up in a form of prayer; but "I will teach you the fear of the Lord"; which is, to see their sad states by nature, and to be instructed in the truth of the gospel, which doth through the Spirit beget prayer in every one that in truth learns it. And the more you teach them this, the more will their hearts run out to G.o.d in prayer. G.o.d never did account Paul a praying man, until he was a convinced and converted man; no more will it be with any else (Acts 9:11).
Object. But we find that the disciples desired that Christ would teach them to pray, as John also taught his disciples; and that thereupon he taught them that form called the LORD"S PRAYER.
Answ. 1. To be taught by Christ, is that which not only they, but we desire; and seeing he is not here in his person to teach us, the Lord teach us by his Word and Spirit; for the Spirit it is which he hath said he would send to supply in his room when he went away, as it is (John 14:16; 16:7).
2. As to that called a form, I cannot think that Christ intended it as a stinted form of prayer. (1.) Because he himself layeth it down diversely, as is to be seen, if you compare Matthew 6 and Luke 11. Whereas if he intended it as a set form, it must not have been so laid down, for a set form is so many words and no more. (2.) We do not find that the apostles did ever observe it as such; neither did they admonish others so to do. Search all their epistles, yet surely they, both for knowledge to discern and faithfulness to practice, were as eminent as any HE ever since in the world which would impose it.
[3.] But, in a word, Christ by those words, "Our Father," &c., doth instruct his people what rules they should observe in their prayers to G.o.d. (1.) That they should pray in faith. (2.) To G.o.d in the heavens. (3.) For such things as are according to his will, &c. Pray thus, or after this manner.
Object. But Christ bids pray for the Spirit; this implieth that men without the Spirit may notwithstanding pray and be heard. (See Luke 11:9-13).
Answ. The speech of Christ there is directed to his own (verse 1). Christ"s telling of them that G.o.d would give his Holy Spirit to them that ask him, is to be understood of giving more of the Holy Spirit; for still they are the disciples spoken to, which had a measure of the Spirit already; for he saith, "when ye pray, say, Our Father," (verse 2) I say unto you (verse 8). And I say unto you, (verse 9) "If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him," (verse 13). Christians ought to pray for the Spirit, that is, for more of it, though G.o.d hath endued them with it already.
Quest. Then would you have none pray but those that know they are the disciples of Christ?