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[WHAT IT IS TO PRAY WITH THE SPIRIT.]

The want of this is that which God complains of; that they draw nigh to him with their mouth, and honour him with their lips, but their hearts were far from him (Isa 29:13; Eze 33), but chiefly that they walk after the commandments and traditions of men, as the scope of Matthew 15:8, 9 doth testify. And verily, may I but speak my own experience, and from that tell you the difficulty of praying to God as I ought, it is enough to make your poor, blind, carnal men to entertain strange thoughts of me. For, as for my heart, when I go to pray, I find it so loth to go to God, and when it is with him, so loth to stay with him, that many times I am forced in my prayers, first to beg of God that he would take mine heart, and set it on himself in Christ, and when it is there, that he would keep it there. Nay, many times I know not what to pray for, I am so blind, nor how to pray, I am so ignorant; only, blessed be grace, the Spirit helps our infirmities (Psa 86:11).

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 God. How much pride also, if enabled with expressions. How much hypocrisy, if before others. And how little conscience is there made of prayer between God and the soul in secret, unless the Spirit of supplication be there to help? When the Spirit gets into the heart, there is prayer, and not till then.

Ninth. The soul that doth rightly pray must be in and with the Spirit's help and strength; it is impossible that a man should express himself in prayer without it. When I say, a man can't 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 God, with those groans and sighs that come from a genuinely praying heart, without the assistance 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 God, 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 a poor prayer which is only discovered in so many words. A man who 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 God in that prayer.

The best prayers often have more groans than words: 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. God is the God 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 by 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 God commands him to do according to his will, the more arduous and complicated it is; and the reason is, because man, as man, cannot do it. But prayer, as aforesaid, is not only a duty, but one of the most eminent duties, and therefore so much the more complex; thus, Paul knew what he said when he said, "I will pray with the Spirit." He knew 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 God that must continue with a soul so long as it is on this side of glory. But, as I said before, it is not possible for a man to get up his heart to God in prayer, so it is difficult to keep it there without the assistance of the Spirit. And if so, then for a man to continue from time to time in prayer with God, 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 worship, 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 God of Sabaoth.

Jacob not only began but held it: "I will not let thee go, unless thou bless me" (Gen 32). So did the rest of the godly (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 God 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, 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 godliness, but denying the power thereof; from such turn away" (II Tim 3:5).

Here followeth the third thing; to wit,

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Therefore, give me a little to reason with thee, thou poor, blind, ignorant sot.

(1.) It may be thy great prayer is to say, "Our Father which art in heaven," &c. Dost thou know the meaning of the very first words of this prayer? Canst thou, with the rest of the saints, cry, Our Father? Art thou truly born again? Hast thou received the spirit of adoption? Dost thou see thyself in Christ, and canst thou come to God as a member of him? Or art thou ignorant of these things, and yet darest thou say, Our Father? Is not the devil thy father? (John 8:44). And dost thou not do the deeds of the flesh? And yet darest thou say to God, Our Father? Nay, art thou not a desperate persecutor of the children of God? Hast thou not cursed them in thine heart many a time? And yet dost thou out of thy blasphemous throat suffer these words to come, even our Father? He is their Father whom thou hatest and persecutest. But as the devil presented himself amongst the sons of God, (Job 1), when they were to present themselves before the Father, even our Father, so is it now; because the saints were commanded to say, Our Father, therefore all the blind ignorant rabble in the world, they must also use the exact words, Our Father.

(2.) Dost thou say, "Hallowed be thy name" with thy heart? Dost thou study, by all honest and lawful ways, to advance the name, holiness, and majesty of God? Doth thy heart and conversation agree with this passage? Dost thou strive to imitate Christ in all the works of righteousness, which God doth command of thee, and prompt thee forward to? It is so, if thou be one that can genuinely, with God's allowance, cry, "Our Father." Or is it not the least of thy thoughts all the day? And dost thou not clearly make it appear, that thou art a cursed hypocrite, by condemning that with thy daily practice, which thou pretendest in thy praying with thy dissembling tongue?

(3.) Wouldst thou have the kingdom of God come indeed and his will to be done in earth as it is in heaven? Nay, notwithstanding, thou according to the form, sayest, Thy kingdom come, yet would it not make thee ready to run mad, to hear the trumpet sound, to see the dead arise, and thyself just now to go and appear before God, to reckon for all the deeds thou hast done in the body? Nay, are not the very thoughts of it altogether displeasing to thee? And if God's will should be done on earth as it is in heaven, must it not be thy ruin? There is never a rebel in heaven against God, and if he should so deal on earth, must it not whirl thee down to hell? And so on with the rest of the petitions. Ah! How sadly would even those men look, and with what terror would they walk up and down the world, if they did but know the lying and blaspheming that proceedeth out of their mouth, even in their most pretended sanctity? The Lord awaken you, and teach you, poor souls, in all humility, to take heed that you be not rash and unadvised with your heart, and much more with your mouth! When you appear before God, as the wise man saith, "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing," (Eccl 5:2); especially to call God Father, without some blessed experience when thou comest before God. But I passed this.

Seventh. It must be a praying with the Spirit if it be accepted, because there is nothing but the Spirit that can lift up the soul or heart to God in prayer: "The preparations of the heart in man, and the answer of the tongue, is from the Lord" (Prov 16:1). That is, in every work for God, and especially in prayer, if the heart run with the tongue, it must be prepared by the Spirit of God. Indeed, the tongue is very apt to run without fear or wisdom, but when it is the answer of the heart, and that such a heart as is prepared by the Spirit of God, then it speaks so as God commands and doth desire.

They are mighty words from David, where he saith that he lifteth his heart and soul to God (Psa 25:1). It is excellent work for any man without the strength of the Spirit. Therefore, I conceive that this is one of the great reasons why the Spirit of God is called a Spirit of supplications (Zech 12:10), because it is that which helpeth the heart when it supplicates indeed to do it. Therefore saith Paul, "Praying with all prayer and supplication in the Spirit" (Eph 6:18). And so in my text, "I will pray with the Spirit." Prayer, without the heart in it, is like a sound without life; and a heart, without it being lifted up by the Spirit, will never pray to God.

Eighth. As the Spirit must lift up the heart, if it prays aright, it must also be held up by the Spirit when it is up, if it continues to pray aright. I do not know what, or how it is with others' hearts, whether they be lifted up by the Spirit of God, and so continued, or no: but this I am sure of, First, That it is impossible that all the prayer-books that men have made in the world, should lift up, or prepare the heart; that is the work of the great God himself. And, in the second place, I am sure that they are as far from keeping it up when it is up. And indeed here is the life of prayer, to keep the heart with God in the duty. It was an excellent matter for Moses to keep his hands lifted up to God in prayer, but how much more then to keep the heart in it! (Exo 17:12).

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Fifth. It must be in or with the Spirit; without that, no man can know how to come to God the right way. Men may easily say they come to God in his Son, but it is the hardest thing of a thousand to go to God aright and in his own way, without the Spirit. It is "the Spirit" that "searcheth all things, yea, the deep things of God" (I Cor 2:10). It is the Spirit that must show us the way of coming to God, and also what there is in God that makes him desirable: "I pray thee," saith Moses, "show me now thy way, that I may know thee" (Exo 33:13). And, He shall take of mine, and "show it unto you" (John 16:14).

Sixth. Without the Spirit, though a man did see his misery and the way to come to God, he would never be able to claim a share in either God, Christ, or mercy, with God's approbation. Oh, how great a task it is for a poor soul that becomes sensible of sin and the wrath of God to say in faith, but this one word, "Father!" I tell you, however hypocritical they think, yet the Christian that is so indeed finds all the difficulty in this very thing, it cannot say God is its Father. O! saith he, I dare not call him Father; and hence it is that the Spirit must be sent into the hearts of God's people for this very thing, to cry Father: it being too great a work for any man to do knowingly and believingly without it (Gal 4:6). When I say knowingly, I mean, knowing what it is to be a child of God, and to be born again. And when I say believingly, I mean, for the soul to believe, and from good experience, the work of grace is wrought in him. This is the right calling of God Father; and not as many do, to say in a babbling way, the Lord's prayer (so called) by heart, as it lieth in the words of the book. No, here is the life of prayer, when in or with the Spirit, a man being made sensible of sin, and how to come to the Lord for mercy; he comes, I say, in the strength of the Spirit, and crieth Father. That one word spoken in faith is better than a thousand prayers, as men call them, written and read, in a formal, cold, lukewarm way. 

O how far short are those people of being sensible of this, who count it enough to teach themselves and children to say the Lord's prayer, the creed, with other sayings; when, as God knows, they are senseless of themselves, their misery, or what it is to be brought to God through Christ! Ah, poor soul! Study your misery, and cry to God to show you your confused blindness and ignorance, before you be so rife in calling God your Father, or teaching your children either so to say. And know that to say God is your Father, in a way of prayer or conference, without any experience of the work of grace on your souls, is to say you are Jews and are not, and so to lie. You say, Our Father; God saith, You blaspheme! You say you are Jews, that is, true Christians; God saith, You lie! "Behold I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie" (Rev 3:9). "And I know the blasphemy of them that say they are Jews, and are not, but are the synagogue of Satan" (Rev 2:9). And so much the more significant the sin is, by how much the more the sinner boasts it with a pretended sanctity, as the Jews did to Christ, in the 8th of John, which made Christ, even in plain terms, to tell them their doom, for all their hypocritical pretences (John 8:41-45). 

And yet forsooth every cursed whoremaster, thief, and drunkard, swearer, and perjured person; they that have not only been such in times past, but are even so still: these I say, by some must be counted the only honest men, and all because with their blasphemous throats, and hypocritical hearts, they will come to church, and say, "Our Father!" Nay further, these men, though every time they say to God, Our Father, do most abominably blaspheme, they must be compelled thus to do. And because others that are of more sober principles, scruple the truth of such vain traditions; therefore they must be looked upon to be the only enemies of God and the nation: when as it is their own cursed superstition that doth set the great God against them, and cause him to count them for his enemies (Isa 53:10). And yet just like to Bonner, that blood-red persecutor, they commend, I say, these wretches, although never so vile, if they close in with their traditions, to be good churchmen, the honest subjects; while God's people are, as it hath always been, looked upon to be a turbulent, seditious, and factious people (Ezra 4:12-16).

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First, without the Spirit man is so infirm that he cannot, with all other means whatsoever, be enabled to think one proper saving thought of God, of Christ, or of his blessed things; and therefore he saith of the wicked, "God is not in all his thoughts," (Psa 10:4); unless it be that they imagine him altogether such a one as themselves (Psa 50:21). For "every imagination of the thoughts of his heart was only evil," and that "continually" (Gen 6:5; 8:21). They then not being able to conceive aright of God to whom they pray, of Christ through whom they pray, nor of the things for which they pray, as is before showed, how shall they be able to address themselves to God, without the Spirit help this infirmity? Peradventure you will say, By the help of the Common Prayer Book; but that cannot do it, unless it can open the eyes, and reveal to the soul all these things before touched. That it cannot, it is evident, because that is the work of the Spirit only. The Spirit itself is the revealer of these things to poor souls, and that which doth give us to understand them; wherefore Christ tells his disciples, when he promised to send the Spirit, the Comforter, "He shall take of mine and show unto you"; as if he had said, I know you are naturally dark and ignorant as to the understanding any of my things; though ye try this course and the other, yet your ignorance will still remain, the veil is spread over your heart, and there is none can take away the same, nor give you spiritual understanding but the Spirit. 

The Common Prayer Book will not do it, neither can any man expect that it should be instrumental that way, it being none of God's ordinances; but a thing since the Scriptures were written, patched together one piece at one time, and another at another; a mere human invention and institution, which God is so far from owning of, that he expressly forbids it, with any other such like, and that by manifold sayings in his most holy and blessed Word. (See Mark 7:7,8, and Col 2:16-23; Deut 12:30-32; Prov 30:6; Deut 4:2; Rev 22:18). For proper prayer must, as well in the outward part of it, in the outward expression, as in the inward intention, come from what the soul doth apprehend in the light of the Spirit; otherwise it is condemned as vain and an abomination, because the heart and tongue do not go along jointly in the same, neither indeed can they, unless the Spirit help our infirmities (Mark 7; Prov 28:9; Isa 29:13). And this David knew full well, which did make him cry, "Lord, open thou my lips, and my mouth shall show forth thy praise" (Psa 51:15). I suppose there is none can imagine but that David could speak and express himself as well as others, nay, as any in our generation, as is clearly manifested by his word and his works. Nevertheless, when this good man, this prophet, comes into God's worship, the Lord must help, or he can do nothing. "Lord, open my lips, and" then "my mouth shall show forth thy praise." He could not speak one right word, except the Spirit gave utterance. "For we know not what we should pray for as we ought, but the Spirit helpeth our infirmities." But,

Second. It must be a praying with the Spirit, that is, the effectual praying; because without that, as men are senseless, so hypocritical, cold, and unseemly in their prayers; and so they, with their prayers, are both rendered abominable to God (Matt 23:14; Mark 12:40; Luke 18:11, 12; Isa 58:2, 3). It is not the excellency of the voice, nor his seeming affection and earnestness that prayeth, that is anything regarded by God without it. For man, as man, is so full of all manner of wickedness, that as he cannot keep a word, or thought, so much less a piece of prayer clean, and acceptable to God through Christ; and for this cause the Pharisees, with their prayers, were rejected. No question but they were excellently able to express themselves in words, and also for length of time, too, they were very notable; but they had not the Spirit of Jesus Christ to help them, and therefore they did what they did with their infirmities or weaknesses only, and so fell short of a sincere, sensible, affectionate pouring out of their souls to God, through the strength of the Spirit. That is the prayer that goeth to heaven, that is sent thither in the strength of the Spirit. For,

Third. Nothing but the Spirit can clearly show a man his misery by nature, so put a man into a posture of prayer. Talk is but talk, as we used to say, and so it is but mouth-worship, if there be not a sense of misery, and that effectually too. O the cursed hypocrisy that is in most hearts, and that accompanied many thousands of praying men that would be so looked upon in this day, and all for want of a sense of their misery! But now the Spirit will sweetly show the soul its misery, where it is, what it is like to become of it, and the intolerableness of that condition. For it is the Spirit that doth effectually convince of sin and misery, without the Lord Jesus, and so puts the soul into a sweet, sensible, affectionate way of praying to God according to his word (John 16:7-9).

Fourth. If men did see their sins without the Spirit's help, they would not pray. Were it not for the Spirit, they would run away from God, with Cain and Judas, and utterly despair of mercy. When a man is indeed sensible of his sin, and God's curse, then it is a hard thing to persuade him to pray; for, saith his heart, "There is no hope," it is in vain to seek God (Jer 2:25; 18:12). I am so vile, so wretched, and so cursed a creature, that I shall never be regarded! Now here comes the Spirit, and stayeth the soul, helpeth it to hold up its face to God, by letting into the heart some small sense of mercy to encourage it to go to God; hence it is called "the Comforter" (John 14:26).

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 [WHAT IT IS TO PRAY WITH THE SPIRIT.]

SECOND. I will pray with the Spirit. Now to pray with the Spirit—for that is the praying man, and none else, to be accepted of God—it is for a man, as aforesaid, sincerely and sensibly, with affection, to come to God through Christ, &c.; which sincere, sensible, and affectionate coming must be by the working of God's Spirit.

No man nor church can come to God in prayer, but by the assistance of the Holy Spirit. "For through Christ we all have access by one Spirit unto the Father" (Eph 2:18). Wherefore Paul saith, "For we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Rom 8:26,27). And because this scripture is so full of a discovery of the spirit of prayer and of man's inability to pray without it, I shall comment upon it in a few words.

"For we." Consider first the person speaking, even Paul, and, in his person, all the apostles. We apostles, extraordinary officers, the wise master-builders, have some of us been caught up in paradise (Rom 15:16; I Cor 3:10; II Cor 12:4). "We know not what we should pray for." Indeed there is no man but will confess, that Paul and his companions were as able to have done any work for God, as any pope or proud prelate in the church of Rome, and could as well have made a Common Prayer Book as those who at first composed this; as being not a whit behind them either in grace or gifts.

"For we know not what we should pray for." We know not the matter of the things for which we should pray, nor the object to whom we pray, nor the medium by or through whom we pray; none of these things know we, but by the help and assistance of the Spirit. Should we pray for communion with God through Christ? Should we pray for faith, for justification by grace, and a truly sanctified heart? None of these things do we know. "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (I Cor 2:11). But here, alas! The apostles speak of inward and spiritual things, which the world knows not (Isa 29:11).

Again, as they know not the matter, &c., of prayer, without the help of the Spirit; so neither know they the manner thereof without the same; and therefore he adds, "We know not what we should pray for as we ought"; but the Spirit helpeth our infirmities, with sighs and groans which cannot be uttered. Mark here, they could not so well and so fully come off in the manner of performing this duty, as these in our days think they can.

The apostles, when they were at the best, yea, when the Holy Ghost assisted them, yet then they were fain to come off with sighs and groans, falling short of expressing their mind, but with sighs and groans which cannot be uttered.

But here now, the wise men of our days are so well skilled as that they have both the manner and matter of their prayers at their finger-ends; setting such a prayer for such a day, and that twenty years before it comes. One for Christmas, another for Easter, and six days after that. They also have to determine how many syllables must be said in every one of them at their public exercises. For each saint's day, they also have them ready for the generations yet unborn to say. They can tell you, also, when you shall kneel, when you shall stand, when you should abide in your seats, when you should go up into the chancel, and what you should do when you come there. All that the apostles came short of was not being able to compose so profoundly, and for this reason, they were included in this scripture because the fear of God tied them to pray as they ought.

"For we know not what we should pray for as we ought." Mark this, "as we ought." For not thinking of this word, or at least not understanding it in the spirit and truth of it, hath occasioned these men to devise, as Jeroboam did, another way of worship, both for matter and manner, than is revealed in the Word of God (I Kings 12:26-33). But, saith Paul, we must pray as we ought; this WE cannot do by all men or angels' art, skill, and cunning device. "For we know not what we should pray for as we ought, but the Spirit"; nay, further, it must be "the Spirit ITSELF" that helpeth our infirmities; not the Spirit and man's lusts; what man of his own brain may imagine and devise, is one thing, and what they are commanded, and ought to do, is another. Many ask and have not, because they ask amiss; and so are never the nearer the enjoying of those things they petition for (James 4:3). It is not to pray at random that will put off God, or cause him to answer. While prayer is making, God is searching the heart, to see from what root and spirit it doth arise (I John 5:14). "And he that searcheth the heart knoweth," that is, approved only, the meaning "of the Spirit, because he maketh intercession for the saints according to the will of God." For in that which is according to his will only, he heareth us and nothing else. And it is the Spirit that can only teach us to ask; it is only being able to search out all things, even the deep things of God. Without which Spirit, though we had a thousand Common Prayer Books, we know not what we should pray for as we ought, being accompanied by those infirmities that make us absolutely incapable of such a work. Which infirmities, although it is a hard thing to name them all, yet some of them are these that follow.

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WHAT PRAYER IS.

Sixth. FOR THE GOOD OF THE CHURCH. This clause reacheth in whatsoever tendeth either to the honour of God, Christ’s advancement, or his people’s benefit. For God, and Christ, and his people are so linked together that if the good of the one be prayed for, to wit, the church, the glory of God, and advancement of Christ, must needs be included. For as Christ is in the Father, so the saints are in Christ; and he that toucheth the saints, toucheth the apple of God’s eye; therefore pray for the peace of Jerusalem, and you pray for all that is required of you. For Jerusalem will never be in perfect peace until she be in heaven; there is nothing that Christ doth more desire than to have her there. That also is the place that God through Christ hath given to her. He then that prayeth for the peace and good of Zion, or the church, doth ask that in prayer which Christ hath purchased with his blood; and also that which the Father hath given to him as the price thereof. Now he that prayeth for this, must pray for abundance of grace for the church, for help against all its temptations; that God would let nothing be too hard for it; and that all things might work together for its good, that God would keep them blameless and harmless, the sons of God, to his glory, in the midst of a crooked and perverse nation. And this is the substance of Christ’s own prayer in John 17. All of Paul’s prayers ran that way, as one of his prayers does eminently show. “And this I pray, that your love may abound yet more and more in knowledge, and in all judgment; that ye may approve excellent things; that ye may be sincere, and without offence, till the day of Christ. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God” (Phil 1:9-11). But a short prayer, you see, and yet full of good desires for the church, from the beginning to the end; that it may stand and go on, and that in the most excellent frame of spirit, even without blame, sincere, and without offence, until the day of Christ, let its temptations or persecutions be what they will (Eph 1:16-21; 3:14-19; Col 1:9-13).

Seventh. And because, as I said, prayer doth SUBMIT TO THE WILL OF GOD, and say, Thy will be done, as Christ hath taught us (Matt 6:10); therefore the people of the Lord in humility are to lay themselves and their prayers, and all that they have, at the foot of their God, to be disposed of by him as he in his heavenly wisdom seeth best. Yet, I do not doubt that God will answer the desires of his people in that way that shall be most for their advantage and his glory. When the saints, therefore, do pray with submission to the will of God, it does not argue that they are to doubt or question God's love and kindness to them. But because they are not always so wise, Satan may sometimes get the advantage of them, as to tempt them to pray for that which, if they had it, would neither prove to God's glory nor his people's good. "Yet this is the confidence that we have in him, that if we ask anything according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him," that is, we asking in the Spirit of grace and supplication (I John 5:14,15). As I said before, that petition that is not put up in and through the Spirit is not to be answered, because it is beside the will of God. For the Spirit only knoweth that, and so consequently knoweth how to pray according to that will of God. "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God" (I Cor 2:11). But more of this hereafter. Thus, you first see what prayer is. Now to proceed.

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WHAT PRAYER IS.

Fourth. Prayer is a sincere, sensible, affectionate, pouring out of the heart or soul to God through Christ, by the strength or ASSISTANCE OF THE SPIRIT. For these things do so depend one upon another, that it is impossible that it should be prayer, without a joint concurrence of them; for though it be never so famous, without these things, it is only such prayer as is rejected of God. Without a sincere, sensible, affectionate pouring out of the heart to God, it is but lip-labour; and if it be not through Christ, it falleth far short of ever sounding well in the ears of God. So also, if it be not in the strength and assistance of the Spirit, it is but like the sons of Aaron, offering with strange fire (Lev 10:1,2). But I shall speak more to this under the second head; and therefore in the meantime, that which is not petitioned through the teaching and assistance of the Spirit, it is not possible that it should be "according to the will of God" (Rom 8:26,27).

Fifth. Prayer is a sincere, sensible, affectionate pouring out of the heart, or soul, to God, through Christ, in the strength and assistance of the Spirit, FOR SUCH THINGS AS GOD HATH PROMISED, &c (Matt 6:6-8). Prayer is when it is within the compass of God's Word, and it is blasphemy, or at best, vain babbling, when the petition is beyond the book. Therefore, David, still praying, kept his eye on the Word of God. "My soul," saith he, "cleaveth to the dust; quicken me according to thy word." And again, "My soul melteth for heaviness, strengthen thou me according unto thy word" (Psa 119:25-28; see also 41, 42, 58, 65, 74, 81, 82, 107, 147, 154, 169, 170). And, "remember thy word unto thy servant, upon which thou hast caused me to hope" (ver 49). And indeed the Holy Ghost doth not immediately quicken and stir up the heart of the Christian without, but by, with, and through the Word, by bringing that to the heart, and by opening of that, whereby the man is provoked to go to the Lord, and to tell him how it is with him, and also to argue, and supplicate, according to the Word; thus it was with Daniel, that mighty prophet of the Lord. He understood from books that the captivity of the children of Israel was hard at an end; then, according to that word, he made his prayer to God. "I Daniel," saith he, "understood by books," viz., the writings of Jeremiah, "the number of the years whereof the word of the Lord came to Jeremiah,—that he would accomplish seventy years in the desolations of Jerusalem.

 And I set my face to the Lord God, to seek by prayer and supplications, fasting, sackcloth, and ashes" (Dan 9:2,3). So that I say, as the Spirit is the helper and the governor of the soul, when it prayeth according to the will of God; so it guideth by and according to the Word of God and his promise. Hence, our Lord Jesus Christ made a stop, although his life was at stake. I could now pray to my Father, and he should give me more than twelve legions of angels; but how then must the scripture be fulfilled that thus it must be? (Matt 26:53,54). As who should say, Were there but a word for it in the scripture, I should soon be out of the hands of mine enemies, I should be helped by angels; but the scripture will not warrant this kind of praying, for that saith otherwise. It is a prayer, then, according to the Word and promise. The Spirit by the Word must direct, as well in the manner as in the matter of worship. "I will pray with the Spirit, and I will pray with the understanding also" (1 Cor 14:15). But there is no understanding without the Word. For if they reject the word of the Lord, "what wisdom is in them?" (Jer 8:9).

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All this is too evident by the ignorance, profaneness, and spirit of envy that reign in the hearts of those men who are so hot for the forms and not the power of praying. Scarce one of forty among them know what it is to be born again, to have communion with the Father through the Son, to feel the power of grace sanctifying their hearts: but for all their prayers, they still live cursed, drunken, whorish, and abominable lives, full of malice, envy, deceit, persecuting of the dear children of God. O what a dreadful after-clap is coming upon them! All their hypocritical assembling themselves together, with all their prayers, shall never be able to help them against or shelter them from.

Again, It is a pouring out of the heart or soul. There is in prayer an unbosoming of a man's self, an opening of the heart to God, an affectionate pouring out of the soul in requests, sighs, and groans. "All my desire is before thee," saith David, "and my groaning is not hidden from thee" (Psa 38:9). And again, "My soul thirsteth for God, for the living God. When shall I come and appear before God? When I remember these things, I pour out my soul in me" (Psa 42:2,4). Mark, "I pour out my soul." It is an expression signifying, that in prayer there goeth the very life and whole strength to God. As in another place, "Trust in him at all times; ye people,—pour out your heart before him" (Psa 62:8). This is the prayer to which the promise is made, for the delivering of a poor creature out of captivity and thralldom. "If from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and soul" (Deut 4:29).

Again, It is a pouring out of the heart or soul TO GOD. This also shows the excellence of the spirit of prayer. It is the great God to which it retires. "When shall I come and appear before God?" And it argueth, that the soul that thus prayeth indeed sees an emptiness in all things under heaven; that in God alone there is rest and satisfaction for the soul. "Now she that is a widow indeed, and desolate, trusteth in God" (I Tim 5:5). So saith David, "In thee, O Lord, do I put my trust; let me never be put to confusion. Deliver me in thy righteousness, and cause me to escape; incline thine ear to me, and save me. Be thou my strong habitation, whereunto I may continually resort:—for thou art my rock and my fortress; deliver me, O my God,—out of the hand of the unrighteous and cruel man. For thou art my hope, O Lord God, thou art my trust from my youth" (Psa 71:1-5). Many speak of God in a wording way, but the proper prayer makes God his hope, stay, and all. Right prayer sees nothing substantial and is worth looking after but God. And that, as I said before, it doth in a sincere, sensible, and affectionate way.

Again, It is a sincere, sensible, affectionate pouring out of the heart or soul to God, THROUGH CHRIST. This through Christ must be added, or else it is to be questioned, whether it be prayer, though in appearance it be never so eminent or eloquent.

Christ is the way through whom the soul hath admittance to God, and without whom it is impossible that so much as one desire should come into the ears of the Lord of Sabaoth (John 14:6). "If ye shall ask anything in my name"; "whatsoever ye shall ask the Father in my name, I will do it" (John 14:13,14). This was Daniel's way in praying for the people of God; he did it in the name of Christ. "Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake" (Dan 9:17). And so David, "For thy name's sake," that is, for thy Christ's sake, "pardon mine iniquity, for it is great" (Psa 25:11). But now, it is not everyone that maketh mention of Christ's name in prayer, that doth indeed, and in truth, effectually pray to God in the name of Christ, or through him. This coming to God through Christ is the hardest part of prayer. A man may more easily be sensible of his works, ay, and sincerely too desire mercy, and yet not be able to come to God by Christ. That man that comes to God by Christ must first have the knowledge of him; "for he that cometh to God, must believe that he is" (Heb 11:6). And so he that comes to God through Christ, must be enabled to know Christ. Lord, saith Moses, "Show me now thy way, that I may know thee" (Exo 33:13).

This Christ, none but the Father can reveal (Matt 11:27). And to come through Christ, is for the soul to be enabled of God to shroud itself under the shadow of the Lord Jesus, as a man shroudeth himself under a thing for safeguard (Matt 16:16).8 Hence it is that David so often terms Christ his shield, buckler, tower, fortress, rock of defence, &c., (Psa 18:2; 27:1; 28:1). Not only because by him he overcame his enemies, but because through him he found favour with God the Father. And so he saith to Abraham, "Fear not, I am thy shield," &c., (Gen 15:1). The man then that comes to God through Christ, must have faith, by which he puts on Christ, and in him appears before God. Now he that hath faith is born of God, born again, and so becomes one of the sons of God; by virtue of which he is joined to Christ, and made a member of him (John 3:5,7; 1:12). And therefore, secondly he, as a member of Christ, comes to God; I say, as a member of him, so that God looks on that man as a part of Christ, part of his body, flesh, and bones, united to him by election, conversion, illumination, the Spirit being conveyed into the heart of that poor man by God (Eph 5:30). So that now he comes to God in Christ's merits, in his blood, righteousness, victory, intercession, and so stands before him, being "accepted in his Beloved" (Eph 1:6). And because this poor creature is thus a member of the Lord Jesus, and under this consideration hath admittance to come to God; therefore, by virtue of this union also, is the Holy Spirit conveyed into him, whereby he is able to pour out himself, to wit, his soul, before God, with his audience. And this leads me to the next, or fourth particular.

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WHAT PRAYER IS.

Second. It is a sincere and SENSIBLE pouring out of the heart or soul. It is not, as many take it to be, even a few babbling, prating, complimentary expressions, but a sensible feeling there is in the heart. Prayer hath in it a sensibleness of diverse things; sometimes a sense of sin, sometimes of mercy received, sometimes of the readiness of God to give mercy, &c.

1. A sense of the want of mercy because of the danger of sin. The soul, I say, feels, and from feeling, sighs, groans, and breaks at the heart. For proper prayer bubbles out of the heart when it is overpressed with grief and bitterness, as blood is forced out of the flesh because of some heavy burden that lieth upon it (I Sam 1:10; Psa 69:3). David roars, cries, weeps, faints at heart, fails at the eyes, loseth his moisture, &c., (Psa 38:8-10). Hezekiah mourns like a dove (Isa 38:14). Ephraim bemoans himself (Jer 31:18). Peter weeps bitterly (Matt 26:75). Christ hath strong cryings and tears (Heb 5:7). And all this from a sense of the justice of God, the guilt of sin, the pains of hell and destruction. "The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow." Then cried I unto the Lord (Psa 116:3,4). And in another place, "My sore ran in the night" (Psa 77:2). Again, "I am bowed down greatly; I go mourning all the day long" (Psa 38:6). In all these instances, and in hundreds more that might be named, you may see that prayer carrieth in it a sensible feeling disposition, and that first from a sense of sin.

2. Sometimes, a sweet sense of mercy is received; encouraging, comforting, strengthening, enlivening, enlightening mercy, &c. Thus, David pours out his soul to bless, praise, and admire the great God for his loving-kindness to such poor, vile wretches. "Bless the Lord, O my soul; and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits.6 Who forgiveth all thine iniquities, who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's" (Psa 103:1-5). Thus, the prayer of saints is sometimes turned into praise and thanksgiving, and yet prayers are still. This is a mystery; God's people pray with their praises, as it is written, "Be careful for nothing, but in every thing by prayer, and supplication, with thanksgiving, let your request be made known unto God" (Phil 4:6). A sensible thanksgiving, for mercies received, is a mighty prayer in the sight of God; it prevails with him unspeakably.

3. In prayer there is sometimes in the soul a sense of mercy to be received. This again sets the soul all on a flame. "Thou, O lord of hosts," saith David, "hast revealed to thy servant, saying I will build thee an house; therefore hath thy servant found in his heart to pray—unto thee" (II Sam 7:27). This provoked Jacob, David, Daniel, with others—even a sense of mercies to be received—which caused them, not by fits and starts, nor yet in a foolish frothy way, to babble over a few words written in a paper; but mightily, fervently, and continually, to groan out their conditions before the Lord, as being sensible, sensible, I say, of their wants, their misery, and the willingness of God to show mercy (Gen 32:10,11; Dan 9:3,4).

A good sense of sin, and the wrath of God, with some encouragement from God to come unto him, is a better Common-prayer-book than that which is taken out of the Papistical mass-book,7 being the scraps and fragments of the devices of some popes, some friars, and I wot not what.

Third. Prayer is a sincere, sensible, and an AFFECTIONATE pouring out of the soul to God. O! the heat, strength, life, vigour, and affection, that is in right prayer! "As the hart panteth after the water-brooks, so panteth my soul after thee, O God" (Psa 42:1). "I have longed after thy precepts" (Psa 119:40). "I have longed for thy salvation" (ver 174). "My soul longeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out for the living God" (Psa 84:2). "My soul breaketh for the longing that it hath unto thy judgments at all times" (Psa 119:20). Mark ye here, "My soul longeth," it longeth, it longeth, &c. O, what affection is here discovered in prayer! The like you have in Daniel. "O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God" (Dan 9:19). Every syllable carrieth a mighty vehemency in it.

This is called the fervent, or the working prayer, by James. And so again, "And being in agony, he prayed more earnestly" (Luke 22:44). Or had his affections more and more drawn out after God for his helping hand. O! How wide are most men with their prayers from this prayer? That is, PRAYER in God's account! Alas! The most significant part of men have no conscience at all of their duty. As for them that do, it is to be feared that many of them are very great strangers to a sincere, sensible, and affectionate pouring out their hearts or souls to God, but even content themselves with a bit of lip labor and bodily exercise, mumbling over a few imaginary prayers. When the affections are indeed engaged in prayer, the whole man is involved, and that in such sort, the soul will spend itself to nothing, as it were, rather than it will go without that good desired, even communion and solace with Christ. Hence, the saints have spent their strength and lost their lives rather than go without the blessing (Psa 69:3; 38:9,10; Gen 32:24,26).

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"I WILL PRAY WITH THE SPIRIT, AND I WILL PRAY WITH THE UNDERSTANDING ALSO"—(I Cor 14:15).

PRAYER is an ORDINANCE of God, and that to be used both in public and private; yea, such an ordinance as brings those that have the spirit of supplication into great familiarity with God; and is also so prevalent in action, that it getteth of God, both for the person that prayeth, and for them that are prayed for great things. It is the opener of the heart of God and a means by which the soul, though empty, is filled. By prayer, the Christian can open his heart to God, as to a friend, and obtain fresh testimony of God's friendship with him. I might spend many words distinguishing between public and private prayer and between that in the heart and that with the vocal voice. Something could also be spoken to differentiate between the gifts and graces of prayer. Still, eschewing this method, my business shall be at this time only to show you the very heart of prayer, without which all your lifting up, hands, eyes, and voices will be to no purpose. "I will pray with the Spirit."

The method that I shall use at this time shall be FIRST. To show you what true prayer is. SECOND. To show you what it is to pray with the Spirit. THIRD. What it is to pray with the Spirit and understanding also. And so, FOURTHLY. To make some short use of and apply what shall be spoken.

WHAT PRAYER IS.

FIRST, What [true] prayer is. Prayer is a sincere, sensible, affectionate pouring out of the heart or soul to God, through Christ, in the strength and assistance of the Holy Spirit, for such things as God hath promised, or according to the Word, for the good of the church, with submission, in faith, to the will of God.

In this description are these seven things. First, It is sincere; Second, sensible; Third, An affectionate, pouring out of the soul to God, through Christ; Fourth, By the strength or assistance of the Spirit; Fifth, For such things as God hath promised, or according to his word; Sixth, For the good of the church; Seventh, With submission in faith to the will of God.

First, for the first of these, it is a SINCERE pouring out of the soul to God. Sincerity is such a grace as runs through all the graces of God in us, and through all the actings of a Christian, and hath the sway in them too, or else their actings are not anything regarded of God, and so of and in prayer, of which mainly David speaks when he mentions prayer. "I cried unto him," the Lord "with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear" my prayer (Psa 66:17,18). Part of the exercise of prayer is sincerity, without which God does not look upon it as prayer in a good sense (Psa 16:1-4). Then "ye shall seek me and find me when ye shall search for me with all your heart" (Jer 29:12-13). The want of this made the Lord reject their prayers in Hosea 7:14, where he said, "They have not cried unto me with their heart," that is, in sincerity, "when they howled upon their beds." But they prayed for a pretense, for a show of hypocrisy, to be seen as men and applauded for the same. Sincerity was that which Christ commended in Nathaniel when he was under the fig tree. "Behold, an Israelite indeed, in whom is no guile." This good man was probably pouring out of his soul to God in prayer under the fig tree and that in a sincere and unfeigned spirit before the Lord. The prayer that has this in it as one of the principal ingredients is the prayer that God looks at. Thus, "The prayer of the upright is his delight" (Prov 15:8).

And another for a short snatch in a corner, but it must have God; why must sincerity be one of the essentials of prayer which is accepted of God, but because sincerity carries the soul in all simplicity to open its heart to God, and to tell him the case plainly, without equivocation; to condemn itself plainly, without dissembling; to cry to God heartily, without complimenting. "I have surely heard Ephraim bemoaning himself thus; Thou has chastised me, and I was chastised, as a bullock unaccustomed to the yoke" (Jer 31:18). Sincerity is the same in a corner alone, as it is before the face of the world. It knows not how to wear two vizards, one for an appearance before men and another for a short snatch in a corner, but it must have God and be with him in the duty of prayer. It is not lip-labor that it doth regard, for it is the heart that God looks at, and that which sincerity looks at, and that which prayer comes from, if it is that prayer which is accompanied with sincerity.

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There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is that language wherein a creature holds correspondence with his Creator; and wherein the soul of a saint gets near to God, is entertained with great delight, and, as it were, dwells with his heavenly Father."1 God, when manifesting in the flesh, hath given us a solemn, sweeping declaration, embracing all prayer—private, social, and public—at all times and seasons, from the creation to the final consummation of all things—"God is a Spirit, and they that worship him MUST WORSHIP HIM IN SPIRIT AND IN TRUTH" (John 4:24).

The great enemy of souls, aided by the perverse state of the human mind, has exhausted his ingenuity and malice to prevent the exercise of this holy and delightful duty. His most successful effort has been to keep the soul in that fatal lethargy, or death unto holiness, and consequently unto prayer, into which it is plunged by Adam's transgression. Bunyan has some striking illustrations of Satan's devices to stifle prayer in his history of the Holy War. When the troops of Emmanuel besieged Mansoul, their great effort was to gain the "ear gate" as a chief entrance to Mansoul. At that critical gate, there were placed, by order of Diabolos, "the Lord Will-be-will, who made one old Mr. Prejudice, an angry and ill-conditioned fellow, captain of that ward, and put under his power sixty men called Deaf Men to keep it," and these were arrayed in the most excellent armor of Diabolos, "A DUMB AND PRAYERLESS SPIRIT."

Nothing but the irresistible power of Emmanuel could have overcome these obstacles. He conquers and reigns supreme, and Mansoul becomes happy; prayer without ceasing enables the new-born man to breathe the celestial atmosphere. At length, Carnal Security interrupts and marshes this happiness. The Redeemer gradually withdraws. Satan assaults the soul with armies of doubts, and, to prevent prayer, Diabolos "lands up Mouthgate with dirt."2 Various efforts are made to send petitions, but the messengers make no impression until, in the extremity of the soul's distress, two acceptable messengers are found, not dwelling in palaces, but in "a very mean cottage, "3 their names were "Desires Awake and Wet Eyes," illustrating the inspired words, "Thus saith the High and lofty One that inhabiteth eternity, whose name is holy: I dwell—with him—that is of a contrite and humble spirit" (Isa 57:15). By this we are taught the utter worthlessness of depending upon the prayers of saints on earth, or the glorified spirits of heaven. Our own prayers alone are availing.

Our own "Desires-awake" and "Wet-eyes," our own aspirations after God, our own deep repentance and sense of utter helplessness drive us to the Saviour, through whom ALONE we can find access and adoption into the family of our Father who is in heaven. The soul that communes with God attains an aptitude in prayer that no human learning can give; devotional expressions become familiar; the Spirit of adoption leads them with deep solemnity to approach the Infinite Eternal as a father. Private prayer is so essentially spiritual that it cannot be reduced to writing. "A man that truly prays one prayer shall never be able to express with his mouth, or pen the unutterable desires, sense, affection, and longing that went to God in that prayer." Prayer leads to "pure religion and undefiled," "to visit the fatherless and widows in their affliction," and to preserve us "unspotted from the world" (James 1:27). Blessed indeed are those who enjoy an abiding sense of the Divine presence; the Christian's divine life may be measured by his being able to "pray without ceasing," to "seek God's face continually." Men ought "always to pray" and to "continue in prayer." This does not consist in perpetually repeating any form of prayer but in that devotional frame of mind which enables the soul to say, "For me to live is Christ." When David was compassed about with the sorrows of hell, he at once ejaculated, "O Lord, I beseech thee deliver my soul." When the disciples were in danger, they did not recite the Lord's Prayer or any other form but at once cried, "Lord, save us, we perish."

Speaking of private prayer, Bunyan inquires, will God not hear thee "except thou comest before him with some eloquent oration?" "It is not, as many take it to be, even a few babbling, prating, complimentary expressions, but a sensible feeling in the heart." Sincerity and dependence upon the mediatorial office of Christ are all that God requires. "The Lord is nigh unto all them that call upon him—IN TRUTH" (Psa 145:18). In all that related to the individual approach of the spirit to its heavenly Father, our pious author offended not but having enjoyed communion with God, he was, as all Christians are, desirous of communion with the saints on earth, and in choosing the forms of public worship, he gave great offense to many by rejecting the Book of Common Prayer. To compel or bribe persons to attend religious services is unjustifiable and naturally produces hypocrisy and persecution. So it was with the decree of King Darius (Dan 6), and so it has ever been with any royal or parliamentary interference with Christian liberty. "Who art thou that judgest another man's servant? To his own master he standeth or falleth" (Rom 14:4). "EVERY ONE of us shall give an account of himself to God" (Rom 14:12). All the solemnities of the day of judgment point not merely to the right, but to the necessity of private decision on all questions of faith, worship, and conduct, guided solely by the volume of inspiration. Mansoul, in its regenerate state, is the temple that the Creator has chosen for his worship, and it is infinitely more glorious than earthly edifices, which crumble into dust. In contrast, God's temples will be ever glorious as eternity rolls on.

Bunyan, to the sixteenth year of his age, had listened to the Book of Common Prayer when he attended public worship. At that time, an Act of Parliament prohibited its use under severe and unjust penalties and ordered the services to be conducted by the rules of a directory. In this, an outline is given of public thanksgivings, confessions, and petitions, but no form of prayer. In the preface the Puritans record their opinion that the Liturgy of the Church of England, notwithstanding all the pains and religious intentions of its compilers, hath proved an offence; unprofitable ceremonies hath occasioned much mischief; its estimation hath been raised by prelates as if there were no other way of worship; making it an idol to the ignorant and superstitious, a matter of endless strife, and of increasing an idle ministry.

Bunyan had weighed these observations and recollected his former ignorance and superstition when he counted all things holy connected with the outward forms and did "very devoutly say and sing as others did."4 But when he arose from the long and dread conflict with sin and entered upon his Christian life, he decidedly preferred emancipation from forms of prayer and treated them with great severity. He considered that the most essential qualification for the Christian ministry is the gift of prayer. On this subject, learned and pious men have differed, but the opinions of one so eminently pious and well-taught in the Scriptures are worthy of our careful investigation. Outstanding allowances must be made for all that appear harsh in language because urbanity was not the fashion of that day in religious controversy. He had been most cruelly imprisoned, with threats of transportation and even an ignominious death, for refusing conformity to the Book of Common Prayer.

Being conscientiously and prayerfully decided in his judgment, he set all these threats at defiance and boldly, at the risk of his life, published this treatise while yet a prisoner in Bedford jail; it is a clear, concise, and scriptural discourse, setting forth his views upon this most important subject. Any preconceived form would have fettered Bunyan's free spirit; he was a giant in prayer and commanded the most profound reverence while leading the public devotions of the largest congregations. The great question as to public prayer is whether the minister should, relying upon Divine assistance, offer up prayer to God in the Saviour's name, immediately conceived under a sense of His presence or whether it is better, as it is certainly easier, to read a form of prayer, from time to time, skillfully arranged, and with every regard to the beauty of language? Which of these modes is most by the directions of the Sacred Scriptures and most likely to be attended with spiritual benefit to the assembled church? Indeed, this inquiry does not involve the charge of schism or heresy upon either party. "Let every man be fully persuaded in his own mind." Nor should such differences lead us to despise each other. Let our first inquiry be whether the Saviour intended a fixed form of prayer?

And if so, did he give His church any other than that most beautiful and comprehensive form called the Lord's Prayer? And did he license anyone, and if so, who to alter, add to, or diminish from it? On the other hand, should we conclude that "We know not what we should pray for as we ought, only as the Spirit helpeth our infirmities," then must we rely, as Bunyan did, upon the promised aid of that gracious Spirit. Blessed, indeed, are those whose intercourse with heaven sheds an influence on their whole conduct, gives them the abundance of well-arranged words in praying with their families and with the sick or dejected, and—whose lives prove that they have been with Jesus, and are taught by him, or who, in Scripture language, "pray with the spirit and with the understanding also."

GEO. OFFOR. ON PRAYING IN THE SPIRIT.

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2. This also flows from the wisdom of hell: the devil knows that the faith of the gospel rightly professed is not only saving to those in whom it is, but alluring unto beholders: wherefore that he may prevent the beauteous luster thereof, he sows his tares among God's wheat, and goes his way, that is, to the end those that stumble may not see what he hath done, or whose are the tares indeed. Now by these the sunshine of the faith of the faithful professors of the blessed gospel is clouded; yea and the world made believe, that such as the worst are, such are the best; but there is never a barrel better herring, but that the whole lump of them are, in truth, a pack of knaves. Has the devil got the point aimed at and has caused many to fall? But behold ye now the good reward these tares shall have for their doings on the day of reward. 'As the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth (Mat 13:37-42).

3. It also happeneth, sometimes, through the anger and judgment of God against sinners, that some of them genuinely gracious do fall, as David, Peter, &c., which is a great trial to the godly, a wound to the persons fallen, and a judgment of God to the world. For since these last would not be converted, nor made turn to God by the convincing glory that has attended their faith in a holy and unblameable life annexed, God has suffered them to fall, that they also might stumble and fall, and be dashed in pieces by their vices. But thou, Christian man, be not thou offended at any of these things; do thou look unto Jesus, do thou look unto his Word, do thou live by faith, and think much of thy latter end; do thou be base in thine own eyes, be humble and tender, and pray to God continually; do thou add to thy faith virtue, and to virtue what else is mentioned; and 'give diligence to make thy calling and election sure; for if thou doest these things thou shalt never fall: for so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ' (2 Peter 1:10,11).

Sixth. If it be so, that there is so much mercy in the heart of God for his people, and that Jesus his Son has by his blood made so living a way for us that we might enjoy it, and the benefit of it forever, 'then let Israel hope': for to that end is this goodness revealed: 'Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption.' Hope! Who would not hope to enjoy eternal life with an inheritance from the God of Israel? 'Happy art thou, O Israel, who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency?' (Deut 33:29). Did but the people of God see to what they are born, and how authentic the God of truth will be to what by his Word they look for at his hands, they would be above always; they would be weary of life, of estates, of relations; they would groan earnestly under all their enjoyments to be with him, who is their life, their portion, and their glory forever. But we profess, and yet care not for dying; we profess, and yet long not for the coming of the day of God; we profess the faith, and yet by our whole life show to them that can see how little a measure of it we have in our hearts. The Lord lead us more into the power of things; then shall the virtues of him that have saved us, and called us out of darkness into his marvelous light, and the savor of his good knowledge, be made known to others far otherwise than it is. Amen.

Seventh. And lastly, Sinner, doth not all this discourse make thy heart twitter after the mercy that is with God, and after the way that is made by this plenteous redemption thereto? Methinks it should; yea, thou couldst not do otherwise, didst thou but see thy condition: look behind thee, take a view of the path thou hast trodden these many years. Dost thou think that the way that thou art in will lead thee to the strait gate, sinner? Ponder the path of thy feet with the greatest seriousness. Thy life lies upon it; what thinkest thou? But make no answer till in the night, till thou art in the night watches. 'Commune with your own heart upon your bed' (Psa 4:4), and then say what thou thinkest of, whether thou art going? O that thou wert serious! Is not it a thing to be lamented, that madness and folly should be in thy heart while thou livest, and after that to go to the dead, when so much life stands before thee, and light to see the way to it? (Eccl 9:3). Surely, men void of grace and possessed of carnal minds must either think that sin is nothing, that hell is easy, and that eternity is short, or else that whatever God has said about the punishing of sinners, he will never do as he has said; or that there is no sin, no God, no heaven, no hell, and so no good or bad hereafter; or else they could not live as they do. But perhaps thou presumest upon it, and sayest, I shall have peace, though I live so sinfully. Sinner, if this wicked thought be in thy heart, tell me again, dost thou thus think in earnest? Canst thou imagine thou shalt at the day of account out-face God, or make him believe thou wast what thou wast not? or that when the gate of mercy is shut up in wrath, he will at thy pleasure, and to the reversing of his own counsel, open it again to thee? Why shall thy deceived heart turn thee aside, that thou canst not deliver thy soul, 'nor say, Is there not a lie in my right hand?' (Isa 44:20).

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That this doctrine may remain with us, we must also mortify our carnal reason: for that makes head against the truth thereof, and what can foolishness do else? And the wisdom of this world, which is carnal reason in its improvements, is foolishness with God (1 Cor 1:20-25). It is not subject to the law of God, nor indeed can it be. It judges this doctrine that we have been speaking of as foolishness, wherefore it must be avoided, opposed, and mortified, and the word of faith must be submitted more carefully. 'Trust in the Lord with all thine heart, and lean not unto thine own understanding' (Rom 3:5). See here that trusting in the Lord and leaning to our own understanding are opposites; wherefore they must either be reconciled or one entirely adhered unto, in the way of mortification of the other. Now, it is safest in this matter to keep a continual guard upon our carnal powers and to give ourselves up to the conduct of our God, and in all our ways acknowledge him, that he, not ourselves, may direct our paths (v 6). When the Word and his reason clash, it is excellent for a man to adhere to the Word and let his reason fall to the ground. And this, indeed, is Christianity in the practical part thereof. The Spirit of Christ in the Word is to be hearkened unto, above all things (2 Cor 10:3-5).

There must also be a continual war maintained upon all the lusts of the flesh, that they may not draw away the heart from the study and delight, the love and faith, of the things that are hidden in Christ (Isa 28:9). This, I say, must be done, else the heart cannot be at liberty to wait upon the Lord without distraction, for the further communications of himself in his Son, according to his blessed gospel to us. Many Christians are lean in their faith and too barren in their lives, and all for want of being diligent here. Wherefore having faith in this blessed Lord Jesus Christ, as has been afore discoursed; in the next place, 'giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour 'Jesus Christ' (2 Peter 1:5-8).

There is a method that the Holy Ghost has prescribed in the Word, for them that hath faith to observe, and without the observation thereof, though they indeed may be of the number of them that shall be saved, yet they shall not have much, nor do much, for Christ and his name, in this world. Now the unskilful, that are so in the word of righteousness, finding this method, and not discerning to whom it belongs, forthwith apply it to all; and forgetting that faith must go before, they press them as duties preparatory to faith, or else so call that which is not so; and so the blind leading of the blind, both fall into the ditch and are smothered. But do thou, O child of God, distinguish, and keep faith and duty for justification of thy person in the sight of God far asunder; also be sure to let faith go before, and be always with thy Saviour, but add unto thy faith, virtue, &c., not as though thy faith could not lay hold of Christ unless accompanied with these, but to show that thy faith is of the right kind, as also for the emboldening of thee to an holy endeavor yet to press further into his everlasting kingdom and his word; for he that lacketh these things is blind, and cannot see afar off, and has forgotten that he was purged from his old sins.

Fifth. That thou mayest keep steadfast to this doctrine take heed of being offended, or of stumbling at the Word, because of the offensive lives and conversations of some professors. There will be offenses, and it is needful there should; yea, scandals and heresies also, that they that are approved of God 'may be made manifest among you' (1 Cor 11:19). There are many causes of the offensive lives of them that profess this faith, some of which I will give a touch upon here.

And those who profess this gospel are short of the power and glory of what they profess: now the word only will not bring those that profess it into. Many that adhere to and profess this gospel are short of the power and glory of the things they profess: now the word only will not bring those that profess it into conformity to it; into conformity in heart and life (1 Cor 4:18-20). Wherefore they that know it only in word, live scandalous lives, to the reproach of the faith, the emboldening of its enemies, the stumbling of the ignorant, and grief of the godly, that are so indeed, and such must bear their judgment in the next world.

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Some may say, Will God see that which is not? and will he judge a man just that is a sinner? But I will answer, The man that had the rainbow about his head, was to look on, or be looked upon, while he shone like a jasper and a Sardis-stone (Rev 4:3). The blood of the paschal lamb was to be looked upon by him that came to destroy the land of Egypt in their firstborn (Exo 12:13). I add, The rainbow that God gave to Noah for a token that he would no more destroy the earth with the waters of the flood, was to be looked upon, that God might remember to show mercy to his people (Gen 9:8-17). Now all these meet in the man Christ Jesus, who is the only one, for the sake of whom the sinner that believeth in him stands acquitted in the sight of God. His is the blood, he is the prince, that is more than the token of the covenant: nor do all the colors in the rainbow appear so beautiful in the eyes of man, as does the garment of Christ; which is from his loins, even upward, and from his loins, even downward, in the eyes of the God of heaven (Eze 1:27,28). And wilt thou say these are things that are not? Also, he can legally judge a man just because he is a sinner. Do but admit to a diverse consideration, and God will so consider that sinner which he justifieth, despite all the teeth in thy proud mouth! 'He justifieth the ungodly' (Rom 4:5). Not that were, but that are such now, in the judgment and verdict of the law, might deal with them in their own persons as men (Rom 5:5-10). He will then consider them in his Son, in, and under the skirt of his Son. He will consider them as washed in the blood of his Son and also consider 'that in him is no sin,' and so he will deal with them. 'We know that he was manifested to take away our sins, and in him is no sin' (1 John 3:5).

What though I have broken a thousand pounds in my creditor's debt—yet if another will discharge the whole freely, what has the law to do with me as to that? Or what if I cannot but live upon the spending of all my days, yet if my friend will always supply my need and, through his bounty, keep me from writ, bailiff, or jail, is it not well for me? Yea, what if what I can get shall be laid up for me for hereafter, and that my friend, so long as there is death or danger in the way, will himself secure me and bear my charges to the world's end; may I not accept thereof, and be thankful? Blessed be God for Jesus Christ! I believe he is more than all this to me. 'In the Lord shall all the seed of Israel be justified, and shall glory' (Isa 45:25). I know similitudes will not hold in all things, but we who believe are set free from the curse of the law by another man's obedience. For 'by the obedience of one shall many be made righteous' (Rom 5:19). Let then the believer, as was said, study and pray, and read God's Word continually, for the sake of the glory of this truth, that it may be made more his own, and that his conscience may be more and more settled in the power and glory thereof.

Fourth. As the Christian should most labor to get into the power and glory of this doctrine, so let him see that he holds it fast. This doctrine is foreign to flesh and blood; it is not earthly, but from heaven (Matt 16:17). It is with many that begin with this doctrine, as it is with boys that go to the Latin school; they learn till they have learned the grounds of their grammar, and then go home and forget all. How have many, that as to the grounds of Christian religion, one would think, had been well taught, yet not taking such heed thereto as they should, they have let slip all. Their hearts have been filled with the world again, or else have drunk in some opinion that has been diametrically opposite to what they professed of the truth before (Heb 2:1-4). Wherefore hast thou anything of the truth of Christ in thy heart? 'Hold that fast, that no man take thy crown' (Rev 3:11). Yea, 'grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ' (2 Peter 3:18).

He that will retain and hold fast the doctrine of redemption, and so by that have, through faith, an inlet into all the abounding mercy of God, must not deal in God's matters with a slack hand. It is not enough for them that would do so to be content with sermons, family duties, and other public assemblies for worship, but there must be a continual exercise of the mind about these matters and labor of the soul to retain them in their glory and sweetness; else they will, first as to their excellency, then as to the very notion of them, slip from the heart and be gone (Heb 2:1-3). Not that there is treachery or deceit therein, but the deceit lies in the heart about them. He who will keep water in a sieve must use more than ordinary diligence. Our heart is the leaking vessel, and 'therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.'

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Third. Is Christ Jesus the redemption and, as such, the very door and inlet into all God's mercies? Christian man, look well to thyself, that thou goest no whither, and dost nothing, I mean in any part of religious worship, &c., but as thou art in him (2 Cor 12:18,19). Walk in him, speak in him, grow in him, for he is THE ALL (Col 2:6,7). And though others regard not to 'hold the head, from which all the body by joints and bands have nourishment ministered,' have thou care! (Eph 4:15; Col 2:19). This is he that is thy life, and the length of thy days, and without whom no true happiness can be had.

Many there be that count this but a low thing; they desire to soar aloft, to fly into new notions, and to be broaching of new opinions, not counting themselves happy, except they can throw some new-found fangle, to be applauded for, among their novel-hearers. But fly thou to Christ for life; and that thou mayest so do, remember well thy sins, and the judgment and wrath of God; and also know that he is merciful, but at mercy, none can come, but through the cursed death Christ underwent. And although some of the wanton professors of our age may blame thee for poring so much upon thy sins and the pollution of thy nature, yet know that there is an advantage in it. There be some alive in the world, who, though they count the nature and commission of sin the very evil of evils, yet can say that the remembrance of how vile they are, and of what evils they have committed, has been to them a soul-humbling, a Christ-advancing, and a creature-emptying consideration. Though sin made death bitter to Christ, sin made Christ sweet to him. And though none should sin, that grace might abound, yet where sin has abounded, grace doth much more abound, not only as an act of God but also in the eye of faith.

A sight of the filth and a sense of the guilt of sin makes a pardon to such a soul more than an empty notion and makes the means through which the pardon comes more to be desired than is either life or limb. This makes the sensible soul prize the Lord Jesus, while the self-justiciary laugheth him scornfully. This makes the awakened sinner cast away his righteousness, while the self-conceited one makes it his advocate with the Father.

Some count their own doings as the only darling of their soul, while others cast it on the dogs. And why should a man cumber himself with what is his when the good of all in Christ is laid and to be laid out for him? Not that a believer casts off to do good, for he knows that what good is done in faith and love is acceptable to God and profitable to his neighbor. But this is it, he setteth not his good deed against the judgment of God; he cometh not in his own good. When he comes to God for the forgiveness of sins, then he sees nothing, knows nothing, mentions nothing as righteousness, but that which Christ wrought out in the days of his flesh, and that only. But how then is what he doth accepted of God? Verily as the duty of a son and as the work of one that is justified. We must therefore conclude that there is acceptation, and acceptation: acceptation of the person, and acceptation of his performance. Acceptation of the person may be considered concerning justification from the curse, and so acceptation there can be none but through the one offering of the body of Jesus Christ once and for all. Also, the acceptance of a duty done by such a person is, by the self-same offering, the person is considered standing just through Christ before God.

And the reason why a justified person must have his duties accepted the same way, as is his person, is because justifying righteousness sets not the person free from sin, save only in the sight of God and conscience; he remaineth still infirm in himself, and standeth in need of the fresh and continual application of the merits of the Lord Jesus, which also the soul receiveth under Christ's intercession. According to the self-same law, I speak now of acceptance concerning the law's justice and God's judgment upon a person or work. For this reason, they both must be accepted through the self-same mediator, or they cannot be accepted at all. Nor is it a thing to be wondered at that a man should stand just in the sight of God when polluted and defiled in his own sight. He stands just before God in the justice of his Son, upon whom God looks and for whose sake he accepts him.

May not a scabbed, mangy man, a man all over-run with blains and blotches, be yet made beautiful to the view of a beholder, through the silken, silver, golden garment that may be put upon him, and may cover all his flesh? Why, the righteousness of Christ is not only unto but upon all them that believe (Rom 3:22). And whoso consider the parable of the wretched infant, shall find, that before it was washed with water, it was wrapped up or covered, as it was found, in its blood, in and with the skirt of his garment that saw it in its filth. And then he washed it with water and sanctified it by the anointing oil of the Spirit of God (Eze 16:8,9). I speak thus to thee, Christian reader, partly because in the faith of these things is thy life; and because I would yet enforce the exhortation upon thee with the reason and the amplification thereof, to wit, to put thee upon trusting in the Lord through the encouragement that thou hast in redeeming mercy so to do.