Quest. CLXXXII., CLXXXIII., CLXXXIV.
QUEST. CLXXXII. How doth the Spirit help us to pray?
ANSW. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made, and by working and quickening in our hearts (although not in all persons, not at all times in the same measure) those apprehensions, affections, and graces, which are requisite for the right performance of that duty.
QUEST. CLXXXIII. For whom are we to pray?
ANSW. We are to pray for the whole church of Christ, upon earth, for magistrates and ministers, for ourselves, our brethren, yea, our enemies, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those that are known to have sinned the sin unto death.
QUEST. CLXXXIV. For what things are we to pray?
ANSW. We are to pray for all things tending to the glory of God, the welfare of the church, our own, or other’s good, but not for any thing that is unlawful.
As there is no duty that we can perform in a right manner, without help obtained from God—And the same may be said, in particular, concerning that of prayer: Accordingly we are led,
I. To speak of the help that the Spirit of God is pleased to afford believers, in order to their engaging aright in this duty. Here we may observe,
1. That it is supposed that we know not what to pray for as we ought, or how to bring our souls into a prepared frame for this duty, without the Spirit’s assistance.
(1.) We are oftentimes at a loss with respect to the matter of prayer; and this may be said to proceed from our being unacquainted with ourselves, and not duly sensible of our wants, weaknesses, or secret faults: Sometimes we cannot determine whether we are in a state of grace or no; or, if we are, whether it is increasing or declining; or, if we have ground to complain by reason of the hidings of God’s face, and our want of communion with him, we are oftentimes hard put to it to find out what is that secret sin which is the occasion of it; nor are we sufficiently apprized of the wiles of Satan, or the danger we are in of being ensnared or overcome thereby. Moreover, we are oftentimes not able to know how to direct our prayers to God aright, as we know not what is most conducive to his glory, or what it is that he requires of us, either in obedience to his commanding will, or in submission to his providential will. Hence it arises, that many good men, in scripture, have asked for some things which have been in themselves unlawful, through the weakness of their faith, and the prevalency of their corruption: Thus some have desired, that God would call them out of this world by death, being impatient under the many troubles they met with therein; accordingly we read concerning Elijah, that ‘he requested for himself that he might die, and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers,’ 1 Kings xix. 4. and Job says, ‘O that I might have my request! and that God would grant me the thing that I long for! Even that it would please God to destroy me; that he would let loose his hand, and cut me off,’ Job vi. 8, 9. And Jonah says, ‘O Lord, I beseech thee, take my life from me; for it is better for me to die than to live,’ Jonah iv. 3. And Moses, though he had the character of the meekest man upon earth, and doubtless excelled all others in his day, in those graces which he had received from God, as well as in the great honours conferred on him; yet he puts up a most unbecoming prayer, both as to the matter and manner thereof; as it is observed, that he said unto the Lord, ‘Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom (as a nursing-father beareth the sucking child) unto the land which thou swarest unto their fathers? Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness,’ Numb. xi. 11-15. And, in another instance, he asks for a thing which he knew before hand, that God would not grant him, when he says, ‘I pray thee, let me go over and see the good land that is beyond Jordan, that goodly mountain, and Lebanon:’ Upon which God says, ‘Let it suffice thee, speak no more unto me of this matter,’ Deut. iii. 25, 26.—Many instances of the like nature are mentioned in scripture; and, indeed, nothing is more obvious from daily experience, that what the apostle James observes, that persons ‘ask and receive not, because they ask amiss,’ James iv. 3. or what the apostle Paul says, ‘We know not what we should pray for as we ought,’ Rom. viii. 26.
(2.) We are, at other times, straitened in our affections, and so know not how to ask any thing with a suitable frame of spirit: It is certain we cannot excite our affections, or especially put forth those graces which are to be exercised in prayer, when we please. Our hearts are sometimes dead, cold, and inclined to wander from God in this duty; and, at other times, we pray with a kind of indifferency, as though it was of no great importance whether our prayer were answered or no. How seldom do we express that importunity in this duty which Jacob did, ‘I will not let thee go, except thou bless me?’ Gen. xxxii. 26. And as for those graces that are to be exercised in prayer, we often want that reverence, and those high and awful thoughts of the divine Majesty, which we ought to have, who draw nigh to a God of infinite perfection; nor, on the other hand, do we express those low and humble thoughts of ourselves, as our own meanness, the imperfection of our best performances, and the infinite distance which we stand at from God, ought to suggest; and to this we may add, that we are often destitute of that love to Christ, and trust in him, which are necessary to the right performance of this duty, as also of that hope of being heard, which is a very great encouragement to it.
2. We are now to enquire wherein the Spirit is said to help our infirmities; and this may be considered as adapted to that two-fold necessity which we are often under, respecting the matter or frame of spirit with which this duty is to be performed.
(1.) The Spirit helps our infirmities, with respect to the matter of prayer. This is not in the least derogatory to his divine glory, if he is pleased to condescend thus to converse with man, and it is not contrary to the nature of things; for the Spirit, being a divine Person, searches the heart, and can impress those ideas on the souls of his people, whereby they may be led into the knowledge of those things that they ought to ask in prayer, with as much facility as any one can convey his ideas to another by words. If it was impossible for God to do this, his providence could not be conversant about intelligent creatures, any otherwise than in an objective way, in which it would not differ from that which may be attributed to finite spirits. And it would have been impossible for God to have imparted his mind and will by extraordinary revelation, (without which, it could not have been known) if he may not, though it be in an ordinary way, communicate those ideas to the souls of his people, whereby they may be furnished with matter for prayer.
I am not pleading for extraordinary revelation; for that is to expect a blessing that God does not now give to his people: But I only argue from the greater to the less; whereby it may appear, that it is not impossible, or absurd, from the nature of the thing, or contrary to the divine perfections, for God to impress the thoughts of men in an ordinary way; since he formerly did this in an extraordinary, as will be allowed by all, who are not disposed to deny and set aside revealed religion. Moreover, there was such a thing in the apostle’s days, as being led by the Spirit, which was distinguished from his miraculous and extraordinary influences, as a Spirit of inspiration; otherwise, it is certain, he would not have assigned this as a character of the children of God, which he does, Rom. viii. 14. And when our Saviour promises his people the Spirit to guide them into all truth, John xvi. 13. I cannot think that this only respected the apostles, or their being led into the truths that they were to impart to the church by divine inspiration; but it seems to be a privilege that belongs to all believers: Therefore, we conclude, that it is no absurdity to suppose that he may assist his people, as to what concerns the matter of their prayers, or suggest to them those becoming thoughts which they have in prayer, when drawing nigh to God in a right manner.
Some have enquired, whether we may conclude that the Spirit of God furnishes his people with words in prayer, distinct from his impressing ideas on their minds? This I would be very cautious in determining, lest I should hereby not put a just difference between this assistance of the Spirit, that believers hope for, and that which the prophets of old received by inspiration. I dare not say, that the Spirit’s work consists in furnishing believers with proper expressions, with which their ideas are clothed, when they engage in this duty, but rather with those suitable arguments and apprehensions of divine things, which are more immediately subservient thereunto: Accordingly the apostle, speaking of the Spirit’s assisting believers, when they know not what to pray for as they ought, says, that he does this with groanings that cannot be uttered: that is, he impresses on their souls those divine breathings after things spiritual and heavenly, which they sometimes, notwithstanding, want words to express; though, at the same time, the frame of their spirits may be under a divine influence, which God is said to know the meaning of, when he graciously hears and answers their prayers, how imperfect soever they may be, as to the mode of expression.
(2.) The Spirit helps our infirmities by giving us a suitable frame of spirit, and exciting those graces which are to be exercised in this duty of prayer. This the Psalmist calls, preparing their hearts; which God does, and then causes his ear to hear, Psal. x. 17. which is a very desirable blessing; and, in order to our understanding it aright, let it be considered,
[1.] That we cannot, without the Spirit’s assistance, bring our hearts into a right frame for prayer; and that is the reason why we engage in this duty, in such a manner as gives great uneasiness to us when we reflect upon it; so that when we pretend to draw nigh to God, we can hardly say that we worship him as God, but become vain in our imaginations; and the corruption of our nature discovers itself more at this time than it does on other occasions; and Satan uses his utmost endeavours to distract and disturb our thoughts, and take off the edge of our affections; whereby we seem not really to desire those things which, with our lips, we ask at the hand of God. As for an unregenerate man, he has not a principle of grace, and therefore cannot pray in faith, or with the exercise of those other graces which he is destitute of; and the believer is renewed but in part, and therefore, if the Spirit is not pleased to excite the principle of grace which he has implanted, he is very much indisposed for this duty, which cannot be performed aright without his assistance.
[2.] We are, nevertheless, to use our utmost endeavours, in order thereunto, hoping for a blessing from God to succeed them. Accordingly, we are to meditate on the divine perfections, and the evil of sin, which is contrary thereunto; whereby we are rendered guilty, defiled, and unworthy to come into the presence of God; yet we consider ourselves as invited to come to him in the gospel, and encouraged by his promise and grace, to cast ourselves before his footstool, in hope of obtaining mercy from him.
We are also to examine ourselves, that we may know what sins are to be confessed by us, and what are those necessities which will afford matter for petition or supplication in prayer, together with the mercies we have received; which are to be thankfully acknowledged therein. We are also to consider the many encouragements which we have, to draw nigh to God in this duty, taken from his being ready to pardon our iniquities, heal our backslidings, help our infirmities, and grant us undeserved favours. We must also impress on our souls a due sense of the spirituality of the duty we are to engage in, and that we have to do with the heart-searching God, who will be worshipped with reverence and holy fear; and therefore we are to endeavour to excite all the powers and faculties of our souls, to engage in this duty in such a way that we may hereby glorify his name, and hope to receive a gracious answer from him.
[3.] When we have used our utmost endeavours to bring ourselves into a praying frame, yet we must depend on the Holy Spirit to give success thereunto, that we may be enabled to exercise those graces that are more especially his gift and work: And, in order thereunto,
1st, We must give glory to him as the author of regeneration, since no grace can be exercised in this duty but what proceeds from a right principle, or a nature renewed, and internally sanctified, and disposed for the performance hereof; which is his work, as the Spirit of grace and of supplication, Zech. xii. 10.
2dly, As we are to draw nigh to God in this duty, as a reconciled God and Father, if we hope to be accepted by him; so we are to consider, that this is the peculiar work of the Spirit, whereby we are enabled to cry, Abba, Father, Rom. viii. 15. Gal. iv. 6. This will not only dispose us to perform this duty in a right manner, so as to enable us to pray in faith; but it will afford us ground of hope that our prayers will be heard and answered by him.
3dly, Inasmuch as we often are straitened in our spirits, which is a great hindrance to us in this duty, we must consider it as a peculiar blessing and gift of the Holy Ghost, to have our hearts enlarged; which the Psalmist intends, when he says, Bring my soul out of prison, that I may praise thy name, Psal. cxlii. 7. and it is a peculiar branch of that liberty which he is pleased to bestow on his people, under the gospel-dispensation; as the apostle says, Where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17. And by this means our affections will be raised, and we enabled to pour out our souls before him.
This may give us occasion to enquire concerning the difference that there is between raised affections in prayer, which unregenerate persons sometimes have, from external motives; and those which the Spirit excites in us as a peculiar blessing, whereby he assists us in the discharge of this duty. There are several things in which they differ; as,
1st, The former of these oftentimes proceeds from a slavish fear and dread of the wrath of God; the latter from a love to, and desire after him, which arises from the view we have of his glory, as our covenant God, in and through a Mediator.
2dly, Raised affections in unregenerate persons, are seldom found, but when they are under some pressing affliction, in which case, as the prophet says, They will seek God early, Hos. v. 15. but when this is removed, the affections grow stupid, cold, and indifferent, as they were before his afflicting hand was laid upon them: Whereas, on the other hand, a believer will find his heart drawn forth after God and divine things, when he is not sensible of any extraordinary affliction that gives vent to his passions; or he finds, that as afflictions tend to excite some graces in the exercise whereof his affections are moved, so when it pleases God to deliver him from them, his affections are still raised while other graces are exercised agreeably thereunto.
3dly, Raised affections, in unregenerate men, for the most part, carry them forth in the pursuit of those temporal blessings which they stand in need of: Thus when Esau sought the blessing carefully with tears, it was that outward prosperity which was contained therein, that he had principally in view, as disdaining that his brother Jacob should be preferred before him; or, as it is said, made his Lord, and his brethren given him for servants, Gen. xxvii. 37. but he had no regard to the spiritual or saving blessings contained therein: Whereas, a believer is most concerned for, and affected with those blessings that immediately accompany salvation, or contain in them the special love of God, or communion with him, which he prefers to all other things: Thus the Psalmist says, There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us, Psal. iv. 6. And to this we may add,
4thly, Whatever raised affections unregenerate persons may have, they want a broken heart, an humble sense of sin, and an earnest desire that it may be subdued and mortified; they are destitute of self-denial, and other graces of the like nature, which, in some degree, are found in a believer, when assisted by the Spirit, in performing the duty of prayer in a right manner.
From what has been said concerning the Spirit’s assistance in prayer, we may infer,
1st, That there is a great difference between the gift and the grace of prayer: The former may be attained by the improvement of our natural abilities, and is oftentimes of use to others who join with us therein; whereas the latter is a peculiar blessing from the Spirit of God, and an evidence of the truth of grace.
2dly, They who deny that the Spirit has any hand in the work of grace, and consequently disown his assistance in prayer, cannot be said to give him that glory that is due to him, and therefore must be supposed to be destitute of his assistance, and very deficient as to this duty.
3dly, Let us not presume on the Spirit’s assistance in prayer, while we continue in a course of grieving him, and quenching his holy motions.
4thly, Let us desire raised affections, as a great blessing from God, and yet not be discouraged from engaging in prayer, though we want them; since this grace, as well as all others, is dispensed in a way of sovereignty: And if he is pleased, for wise ends, to withhold his assistance; yet we must not say, why should I wait on the Lord any longer?
5thly, If we would pray in the Spirit, or experience his help, to perform this duty in a right manner, let us endeavour to walk in the Spirit, and to maintain a spiritual, holy, self-denying frame, at all times, if we would not be destitute of it, when we engage in this duty. This leads us to consider,
II. The persons for whom we are to pray; and on the other hand, who are not to be prayed for.
1. As to the former of those: It is observed,
(1.) That we are to pray for the whole church of Christ upon earth; by which we are to understand, all those that profess the faith of the gospel, especially such whose practice is agreeable to their profession; and in particular, all those religious societies who consent to walk in those ordinances whereby they testify their subjection to Christ, as king of saints. The particular members of which these societies consist, are, for the most part, unknown to us; so that we cannot pray for them by name, or as being acquainted with the condition and circumstances in which they are; yet they are not to be wholly disregarded, or excluded from the benefit of our prayers: Thus the apostle speaks of the great conflict he had, not only for them at Laodicea; but, for as many as had not seen his face in the flesh, Col. ii. 1. This is a peculiar branch of the communion of saints, and it is accompanied with those earnest desires which we have, that God may be glorified in them, and by them, as well as ourselves; particularly we are to pray,
[1.] That they may be united together in love to God and to one another, John xvii. 21. That this may be attended with all those other graces and comforts which are an evidence of their interest in Christ.
[2.] That they may have the special presence of God with them in all his ordinances, which will be a visible testimony of his regard to them, and an honour put on his own institutions, as well as an accomplishment of what he promised to his apostles just before he ascended into heaven, that he would be with them always even unto the end of the world, Mat. xxviii. 20.
[3.] That they may be supported under the burdens, difficulties and persecutions which they meet with, either from the powers of darkness or wicked men, for Christ’s sake, that so the promise may be made good to them, that the gates of hell shall not prevail against them, chap. xvi. 18.
[4.] That there may be added to particular churches out of the world, many such as shall be saved, Acts ii. 47. which shall be an argument of the success of the gospel: And when we pray, that God would magnify his grace in bringing sinners home to himself, we are to pray for the accomplishment of those promises that respect the conversion of the Jews: Thus the apostle says, Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved, Rom. x. 1. and, that there may be a greater spread of the gospel throughout the most remote and dark parts of the earth, among whom Christ is, at present, unknown: This the apostle calls The fulness of the Gentiles coming in, chap. xi. 25. and it is agreeable to what is foretold by the prophet Isaiah, in chap. lx. which seems not as yet to have had its full accomplishment.
[5.] We are to pray that the life of faith and holiness may be daily promoted in all the faithful members of the church of Christ, that they may be enabled more and more to adorn the doctrine of God, our Saviour, and be abundantly satisfied, and delighted with the fruits and effects of his redeeming love.
[6.] That God would accept of those sacrifices of prayer and praise that are daily offered to him by faith, in the blood of Christ, in every worshipping assembly, which will redound to the advantage of all the servants of Christ, whom they think themselves obliged to make mention of in their prayers, as well as to the glory of God, which is owned and advanced thereby.
[7.] That the children of believers, who are devoted to God, may be under his special care and protection, that they may follow the footsteps of the flock, and fill up the places of those who are called off the stage of this world; that so there may be a constant supply of those who shall bear a testimony to Christ and his gospel in the rising generation.
[8.] That the members of every particular church of Christ may acquit themselves so as that they may honour him in the eyes of the world, and be supported and carried safely through this waste howling wilderness, till they arrive at that better country for which they are bound; and that they may not be foiled or overcome while they are in their militant state, but may be joined with the church triumphant in heaven.
(2.) We are to pray for magistrates. This is not only included in the general exhortation given us to pray for all men; but they are particularly mentioned by the apostle, and it is intimated that it is good and acceptable in the sight of God our Saviour, 1 Tim. ii. 1-3. This also may be argued from hence, that magistracy is God’s ordinance, Rom. xiii. 1, 2. and there is no ordinance which is enstamped with the divine authority, though it may principally respect civil affairs; but we are to pray that God would succeed and prosper it, that it may answer the valuable ends for which it was appointed.
Now there are several things that we are to pray for in the behalf of magistrates, viz. that they may approve themselves rulers after God’s own heart, to fulfil all his will, Acts xii. 26. as was said of David; that their counsels and conduct may be ordered for his glory, and the good of his church; that they may not be a terror to good works; namely, to persons that perform them, but to the evil; and so may not bear the sword in vain, Rom. xiii. 3, 4. Accordingly we are to pray, that they may be a public blessing to all their subjects, and herein that promise may be fulfilled; Kings shall be thy nursing-fathers, and their queens thy nursing-mothers, Isa. xlix. 23. and, as an instance hereof, that under them we may lead a quiet and peaceable life, godliness and honesty, 1 Tim. ii. 2. And, as to what concerns their subjects, that their authority may not be abused and trampled on by them, on the one hand, while they take occasion to offend with impunity; nor be dreaded as grievous to others who feel the weight thereof, in instances of injustice and oppression.
(3.) We are to pray for ministers. This is a necessary duty, inasmuch as their work is exceeding great and difficult; so that the apostle might well say, Who is sufficient for these things, 2 Cor. ii. 16. And, indeed, besides the difficulties that attend the work itself, there are others that they meet with, arising from the unstable temper of professed friends, who sometimes, as the apostle says, become their enemies for telling them the truth, Gal. iv. 16. or from the restless malice and violent opposition of open enemies; which evidently takes its rise from that inveterate hatred that they bear to Christ and his gospel. Moreover, as they have difficulties in the discharge of the work they are called to, so they must give an account to God for their faithfulness therein; and it is of the highest importance that they do this with joy, and not with grief, Heb. xiii. 17, 18. as the apostle speaks; and immediately he intreats the church’s prayers, as that which was necessary in order hereunto. Now there are several things which ought to be the subject-matter of our prayers, with respect to ministers.
[1.] That God would send forth a supply or succession of them, to answer the church’s necessities; inasmuch as the harvest is plenteous, as our Saviour observes, but the labourers are few, Matt. xi. 37, 38.
[2.] That they may answer the character which the apostle gives of a faithful minister; and accordingly study to shew themselves approved unto God, workmen that need not to be ashamed, rightly dividing the word of truth, 2 Tim. ii. 15.
[3.] That they may be directed and enabled to impart those truths that are substantial, edifying, and suitable to the circumstances and condition of their hearers.
[4.] That they may be spirited with zeal, and love to souls, in the whole course of their ministry; that the glory of God, and the advancement of his truth may lie nearest their hearts, and a tender concern and compassion for the souls of men, may incline them to use their utmost endeavours, as the apostle speaks, to save them with fear, pulling them out of the fire, Jude, ver. 23.
[5.] That their endeavours may be attended with success, which, in some measure, may give them a comfortable hope that they are called, accepted, and approved of by God, which, from the nature of the thing will tend to their own advantage, who make this the subject of our earnest prayers on their behalf; and, indeed, the neglect of performing this duty, may, in some measure, be assigned as one reason why the word is often preached with very little success; so that this ought to be performed, not barely as an act of favour, but as a duty that redounds to our own advantage.
(4.) We are to pray, not only for ourselves and our brethren, but for our enemies. That we are to pray for ourselves, none ever denied, how much so ever many live in the neglect of this duty; and as for our obligation to pray for our brethren, that is founded in the law of nature; which obliges us to love them as ourselves, and, consequently, to desire their welfare, together with our own.
However, it may be enquired, what we are to understand by our brethren, for whom we are to express this great concern in our supplications to God? For the understanding of which, let it be considered, that, besides those who are called brethren, in the most known acceptation of the word, as Jacob’s sons tell Joseph, We be twelve brethren, sons of one father, Gen. xlii. 32. it is sometimes taken, in scripture, for any near kinsman: Thus Abraham and Lot are called brethren, chap. xiii. 8. though they were not sons of the same father, for Lot was Abraham’s brother’s son, chap. xi. 31. this is a very common acceptation of the word in scripture. Again, it is sometimes taken in a more large sense, for those who are members of the same church: Thus the apostle calls those that belonged to the church at Colosse, the saints and faithful brethren in Christ, Col. i. 2. and sometimes they who are of the same nation, are called brethren: Thus it is said, When Moses was full forty years old, it came into his heart to visit his brethren the children, of Israel, Acts vii. 23. And it is sometimes taken for those who make profession of the same religion with ourselves; and also for those who are kind and friendly to us: Thus it is said, A friend loveth at all times, and a brother is born for adversity, Prov. xvii. 17. and, indeed, the word is sometimes taken in the largest sense that can be, as comprizing in it all mankind, who have the same nature with ourselves, 1 John iv. 21. These are objects of love, and therefore our prayers are, especially in proportion to the nearness of the relation they stand in to us, to be directed to God on their behalf. Some, indeed, are allied to us by stronger bonds than others; but none, who are entitled to our love, pity, and compassion, are to be wholly excluded from our prayers.
This will farther appear, if we consider that we are