Chapter 6

The due manner of Prayer, wherein it does consist.

THE Holy Spirit having given the mind a due Apprehension of the things we ought to pray for, or furnished it with the matter of Prayer, he moreover works a due sense and valuation of them with desires after them upon the Will and Affections, wherein the due manner of it, does consist. These things are separable. The mind may have Light to discern the things that are to be prayed for, and yet the Will and Affections be dead unto them, or unconcerned in them. And there may be a Gift of Prayer founded hereon, in whose exercise the Soul does not spiritually act towards God. For Light is the matter of all common Gifts. And by virtue of a perishing Illumination a man may attain a Gift in Prayer, which may be of use unto the Edification of others. For the manifestation of the Spirit is given unto every man to profit withal. In the mean time it is with him that so prays, not much otherwise than it was with him of old, who prayed in an unknown Tongue; his Spirit prays, but his Heart is unfruitful. He prays by virtue of the Light and Gift that he has received, but his own Soul is not benefited nor improved thereby. Only sometimes God makes use of mens own Gifts to convey Grace into their own Souls. But Prayer properly so called, is the Obediential acting of the whole Soul towards God.

Wherefore, where the Holy Spirit completes his Work in us as a Spirit of Grace and Supplication, he works on the Will and Affections to act obedientially towards God in and about the matter of their Prayers. Thus when he is poured out as a Spirit of Supplication, he fills them, unto whom he is communicated, with mourning and godly sorrow to be exercised in their Prayers as the matter does require, Zach. 12:10. He does not only enable them to pray, but works Affections in them suitable unto what they pray about. And in this Work of the Spirit, lies the Fountain of that inexpressible fervency and delight, of those enlarged Labourings of mind and desires which are in the Prayers of Believers, especially when they are under the Power of more than ordinary influences from him. For these things proceed from the Work of the Spirit on their Wills and Affections, stirring them up and carrying them forth unto God in and by the matter of their Prayers, in such a manner, as no vehement working of natural Affections can reach unto. And therefore is the Spirit said to make intercession for us with groaning which cannot be uttered, Romans 8:26, 27. [illegible]. As he had before expressed his Work in general by [illegible], which intends an help by working, carrying us on in our undertaking in this Duty beyond our own strength (for he helps us on, under our infirmities, or weaknesses) so his especial acting is here declared by [illegible]; that is an additional Interposition, like that of an Advocate for his Client, pleading that in his Case which he of himself is not able to do. Once this Word is used in the service of a contrary design. Speaking of the Prayer of Elijah, the Apostle says, [illegible], How he maks intercession unto God against Israel, Romans 11:2. as [illegible], which is constantly used in the Old Testament for to declare good tidings, Tidings of Peace, is once applied in a contrary signification unto Tidings of Evil and destruction, 1 Samuel. 4:17. The man that brought the News of the destruction of the Army of the Israelites and the taking of the Ark by the Philistins is called [illegible]. But the proper use of this Word is to intercede for Grace and favor. And this he does [illegible]. We ourselves are said [illegible], to groan, v. 23. that is, humbly, mournfully and earnestly to desire. And here the Spirit is said, to intercede for us with Groans, which can be nothing but his working in us, and acting by us that frame of Heart, and those fervent labouring desires which are so expressed; and these with such depth of intention and labouring of mind as cannot be uttered. And this he does by the Work now mentioned.

Having truely affected the whole Soul, enlightened the mind in the perception of the Truth, Beauty and Excellency of Spiritual things, ingaged the Will in the Choice of them, and prevalent Love unto them, excited the Affections to delight in them, and unto desires after them, there is in the actual discharge of this Duty of Prayer, wrought in the Soul by the Power and efficacy of his Grace, such an inward labouring of Heart and Spirit, such an Holy Supernatural Desire and Endeavour after an Union with the things prayed for in the enjoyment of them, as no Words can utter or expresly declare, that is, fully and compleatly; which is the sense of the place.

To avoid the force of this Testimony some (one at least) would have this Intercession of the Spirit, to be the Intercession of the Spirit in Christ for us now at the right Hand of God, so that no Work of the Spirit it self in Believers is intended. Such irrational Evasions will men sometimes make use of, to escape the convincing Power of Light and Truth. For this is such a Description of the Intercession of Christ at the Right Hand of God, as will scarcely be reconciled unto the Analogy of Faith. That it is not an humble, oral Supplication, but a blessed Representation of his Oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the Church or Believers, I have elsewhere declared, and it is the common Faith of Christians. But here it should be reported as the labouring of the Spirit in him with unutterable groans, the highest expression of an humble, burthened, sollicitous Endeavour. Nothing is more unsuited unto the present Glorious condition of the Mediator. It is true, that in the Days of his Flesh he prayed with strong cryes and tears in an humble deprecation of Evil, Hebrews 5:7. But an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of Glory, his fulness of Power, and Right to dispense all the Grace and Mercy of the Kingdom of God. Besides, this Exposition is as adverse to the context as any thing could be invented. Ver. 15. It is said that we receive the Spirit of Adoption, whereby we cry Abba Father, which Spirit God sends forth into our Hearts, Galatians 4:6. And the blessed Work of this Spirit in us, is further described, v. 16, 17. And thereon v. 23. having received the first-fruits of this Spirit, we are said to groan within ourselves; to which it is added, that of ourselves not knowing what we ought to pray for, [illegible]that very Spirit so given unto us, so received by us, so working in us, makes intercession for us with groans that cannot be uttered. Wherefore without offering violence unto the Context, here is no place for the Introduction of the Intercession of Christ in Heaven, especially under such an expression as is contrary to the nature of it. It is mentioned afterwards by the Apostle in its proper place as a consequent and fruit of his Death and Resurrection, ver. 34. And there he is said simply [illegible]. But the Spirit here is said [illegible], which implies an additional supply unto what is in ourselves.

Yet to give countenance unto this uncouth Exposition, a force is put upon the beginning of both the verses 26, 27. For whereas [illegible] does constantly in the Scripture denote any kind of infirmity or weakness, spiritual or corporal, it is said here to be taken in the latter sense for diseases with troubles and dangers; which latter, it no where signifies. For so the meaning should be, That in such conditions we know not what to pray for, whether wealth or health or Peace or the like, but Christ interceeds for us. And this must be the sense of [illegible], which yet in the Text does plainly denote an help and assistance given unto our weaknesses, that is, unto us who are weak, in the discharge of the Duty of Prayer, as both the words themselves and the ensuing reasons of them do evince. Wherefore neither the Grammatical sence of the words, nor the Context, nor the Analogy of Faith will admit of this new and uncouth Exposition.

In like manner if it be enquired, why it is said, that he who searchs the Heart knows the mind of the Spirit, which plainly refers to some great and secret Work of the Spirit in the Heart of man, if the Intercession of Christ be intended; nothing is offered but this Paraphrase, And then God that by being a searcher of Hearts, knows our wants exactly, understands also the desire and intention of the Spirit of Christ. But these things are [illegible]; and have no dependance the one on the other. Nor was there any need of the mentioning the searching of our Hearts, to introduce the Approbation of the Intercession of Christ. But to return:

That is wrought in the Hearts of Believers in their Duty, which is pervious to none but him that searchs the Heart. This frame in all our Supplications we ought to aim at, especially in time of Distress, Troubles and Temptations, such as was the season here especially intended, when commonly we are most sensible of our own infirmities. And wherein we come short hereof in some measure, it is from our Unbelief or carelesness and negligence, which God abhors. I do acknowledge that there may be, that there will be more earnestness and intention of mind and of our natural Spirit, therein, in this Duty, at one time than another, according as outward occasions or other motives do excite them or stir them up. So our Saviour in his Agony prayed more earnestly than usuall, not with an higher exercise of Grace, which always acted it self in him in perfection, but with a greater vehemency in the working of his natural faculties. So it may be with us at especial seasons; But yet we are always to endeavour after the same Aids of the Spirit, the same actings of Grace in every particular Duty of this kind.

Thirdly, The Holy Spirit gives the Soul of a Believer a Delight in God, as the Object of Prayer. I shall not insist on his exciting, moving and acting all other Graces that are required in the exercise of this Duty, as Faith, Love, Reverence, Fear, Trust, Submission, Waiting, Hope and the like. I have proved elsewhere, that the exercise of them all in all Duties, and of all other Graces in like manner, is from him, and shall not therefore here again confirm the same Truth. But this Delight in God as the Object of Prayer, has a peculiar consideration in this matter. For without it ordinarily the Duty is not accepted with God, and is a barren burthensome task unto them by whom it is performed. Now this Delight in God as the Object of Prayer, is for the substance of it included in that description of Prayer given us by the Apostle, namely, that it is crying Abba Father. Herein a Filial, Holy Delight in God is included; such as Children have in their Parents in their most affectionate addresses unto them, as has been declared. And we are to inquire wherein this Delight in God as the object of Prayer does consist, or what is required thereunto. And there is in it,

(1.) A Sight or prospect of God as on a Throne of Grace. A prospect, I say, not by carnal Imagination, but spiritual Illumination. By Faith we see him who is invisible, Hebrews 11:27. For it is the Evidence of things not seen, making its proper Object evident and present unto them that do believe. Such a sight of God on a Throne of Grace is necessary unto this Delight. Under this consideration he is the proper object of all our Addresses unto him in our Supplications, Hebrews 4:16. Let us come boldly to the Throne of Grace, that we may obtain Mercy and find Grace to help in a time of need. The Duty of Prayer is described by the subject matter of it, namely Mercy and Grace, and by the only object of it, God on a Throne of Grace.

And this Throne of Grace is further represented unto us by the place where it is erected or set up; and that is in the Holiest, or most Holy Place. For in our coming unto God as on that Throne, we have boldness to enter into the Holiest by the Blood of Jesus, Hebrews 10:19. And hereby the Apostle shews, that in the expression, he had respect, or alludes unto the Mercy-Seat upon the Ark, covered with the Cherubims, which had a Representation of a Throne. And because of Gods especial Manifestation of himself thereon, it was called his Throne. And it was a Representation of Jesus Christ, as I have shewed elsewhere.

God therefore on a Throne of Grace, is God, as in a readiness through Jesus Christ to dispense Grace and Mercy to suppliant Sinners. When God comes to execute Judgment, his Throne is otherwise represented. See Dan. 7:9, 10. And when Sinners take a view in their minds of God as he is in himself, and as he will be unto all out of Christ, it ingenerates nothing but Dread and Terror in them, with foolish Contrivances to avoid him, or his displeasure, Isaiah 33:14. Mic. 6:7, 8. Revelation. 6:16. All these places and others testifie, that when Sinners do ingage into serious thoughts and conceptions of the Nature of God, and what entertainment they shall meet with from him, all their Apprehensions issue in Dread and Terror. This is not a frame wherein they can cry Abba Father. If they are delivered from this fear and bondage, it is by that which is worse, namely carnal boldness and presumption, whose Rise lys in the highest Contempt of God and his Holiness. When men give up themselves to the customary performance of this Duty, or rather saying of their Prayers, I know not out of what Conviction that so they must do, without a due Consideration of God, and the Regard that he has unto them, they do but provoke him to his Face in taking his name in Vain; Nor, however they satisfie themselves in what they do, have they any Delight in God in their approaches unto him.

Wherefore there is required hereunto, a Prospect of God by Faith as on a Throne of Grace, as exalted in Christ to shew Mercy unto Sinners. So is he represented, Isaiah 30:18. Therefore will the Lord wait,that he may be gracious; and therefore will he be exalted, that he may have Mercy. Without this we cannot draw nigh to him or call upon him with Delight as becoms Children, crying Abba Father. And by whom is this discovery made unto us? Is this a fruit of our own Fancy and Imagination? So it may be with some to their ruine. But it is the Work of the Spirit, who alone in and through Christ reveals God unto us, and enabls us to discern him in a due manner. Hence our Apostle prays for the Ephesians, that the God of our Lord Jesus Christ, the Father of Glory, would give unto them the Spirit of Wisdom and Revelation in the knowledge of him, that the Eyes of their understanding being enlightned, they might know what is the hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. Chapter 1:17, 18. All the Acquaintance which we have with God in a way of Grace, is from the Revelation made in us by his Spirit. See Colossians 2:1. 2. By him does God say unto us, That, Fury is not in him, and that if we lay hold on his Arm, that we may have peace, we shall have peace, Isaiah 29:4, 5.

Secondly, Unto this Delight is required a sense of Gods Relation unto us as a Father. By that name and under that Consideration has the Lord Christ taught us to address ourselves unto him in all our Supplications. And although we may use other Titles and Appellations in our speaking to him, even such as he has given himself in the Scripture, or those which are Analogous thereunto; yet this Consideration principally influencs our Souls and minds, that God is not ashamed to be called our Father, that the Lord Almighty has said that he will be a Father unto us, and that we shall be his Sons and Daughters, 2 Corinthians. 6. Wherefore as a Father is he the ultimate object of all Evangelical Worship, of all our Prayers. So is it expressed in that Holy and Divine Description of it given by the Apostle, Ephesians 2:18. Through Christ we have an Access by one Spirit unto the Father. No Tongue can express, no mind can reach the Heavenly placidness and Soul-satisfying Delight which are intimated in these words. To come to God as a Father, through Christ, by the help and assistance of the Holy Spirit, revealing him as a Father unto us, and enabling us to go to him as a Father, how full of sweetness and satisfaction is it! Without a due Apprehension of God in this Relation, no man can pray as he ought. And hereof we have no sense, herewith we have no Acquaintance, but by the Holy Ghost. For we do not consider God in a general manner, as he may be said to be a Father unto the whole Creation; but in an especial distinguishing Relation, as he makes us his Children by Adoption. And as it is the Spirit that bears witness with our Spirit, that we are thus the Children of God, Romans 8:16. giving us the highest and utmost Assurance of our Estate of Sonship in this World; so being the Spirit of Adoption, it is by him alone that we have any Acquaintance with our interest in that Privilege.

Some may apprehend that these things belong but little, and that very remotely unto the Duty of Prayer, and the Assistance we receive by the Spirit therein. But the truth is, those who are so minded, on Consideration, know neither what it is to pray, nor what does belong thereunto. There is nothing more essential unto this Duty, than that in the performance of it, we addresse ourselves unto God under the Notion of a Father, that is, the Father of our Lord Jesus Christ, and in him our Father also. Without this we cannot have that Holy Delight in this Duty which is required in us, and the want whereof ordinarily ruines our design in it. And this we can have no spiritual satisfactory sense of, but what we receive by and from the Spirit of God.

Thirdly, There belongs thereunto, that Boldness which we have in our Access into the Holy Place, or unto the Throne of Grace. Having therefore boldness to enter into the Holiest by the Blood of Jesus, let us draw near with a true Heart in full assurance of Faith, Hebrews 10:19, 22. Where there is on men a Spirit of Fear unto Bondage, they can never have any Delight in their Approaches unto God. And this is removed by the Spirit of Grace and Supplication, Romans 8:15. For ye have not received the Spirit of Bondage again unto fear; but ye have received the Spirit of Adoption whereby we cry Abba Father. These things are opposed, and the one is only removed and taken away by the other. And where the Spirit of Bondage unto fear abides, there we cannot cry Abba Father, or pray in a due manner. But where the Spirit of God is, there is Liberty, 2 Corinthians. 3:18. And this, as we render the Word, consists in two things, (1.) in orandi libertate, (2.) in exauditionis fiducia. (1.) There is in it an Enlarged Liberty and freedom of speech in Prayer unto God. So the word signifies. [illegible] is as much as [illegible], a Freedom to speak all that is to be spoken, a Confidence that countenancs men in the freedom of speech according to the Exigency of their state, condition and cause. So the word is commonly used, Ephesians 6:19. Where there is servile fear and dread, the Heart is straitned, bound up, knows not what it may, what it may not utter, and is pained about the Issue of all it thinks or speaks; or it cannot pray at all beyond what is prescribed unto it, to say, as it were, whether it will or no: But where this Spirit of Liberty and Boldness is, the Heart is enlarged with a true genuine Openness and Readiness to express all its concerns unto God as a Child unto its Father. I do not say that those who have this Aid of the Spirit have always this Liberty in Exercise, or equally so. The exercise of it may be variously impeded by Temptations, spiritual Indispositions, Desertions, and by our own negligence in stirring up the Grace of God. But Believers have it always in the Root and Principle, even all that have received the Spirit of Adoption, and are ordinarily assisted in the use of it. Hereby are they enabled to comply with the blessed advice of the Apostle, Philippians 4:6. Be careful in nothing, but in every thing by Prayer and Supplication with thanksgiving let your requests be made known unto God. The whole of our concern in this World, is to be committed unto God in Prayer, as that we should not retain any dividing cares in our own minds about them. And herein the Apostle would have us to use an holy Freedom and Boldness in speaking unto God on all occasions, as one who concerns himself in them; hide nothing from God, which we do what lys in us, when we present it not unto him in our Prayers; but use a full plain-hearted open Liberty with him, In every thing let your requests be made known unto God. He is ready to hear all that you have to offer unto him, or plead before him. And in so doing, the peace of God which passs all understanding, shall keep your hearts and minds through Jesus Christ, v. 7. which is ordinarily the condition of those who are found in diligent obedience unto this Command.

(2.) There is also in it a Confidence of Acceptance, or being heard in Prayer; that is, that God is well pleased with their Duties, accepting both them and their Persons in Jesus Christ. Without this we can have no Delight in Prayer, or in God as the Object of it, which vitiates the whole Duty. When Adam thought there was no Acceptance with God for him, he had no confidence of access unto him; but as the first effect of folly that ensued on the entrance of Sin, went to hide himself. And all those who have no Ground of spiritual Confidence for Acceptance with Christ, do in their Prayer but endeavour to hide themselves from God by the Duty which they perform. They cast a mist about them, to obscure themselves from the Sight of their own Convictions, wherein alone they suppose that God sees them also. But in such a frame there is neither Delight nor Enlargement, nor Liberty, nor indeed Prayer it self.

Now this Confidence or Boldness which is given unto Believers in their Prayers by the Holy Ghost, respects not the Answer of every particular Request, especially in their own understanding of it; but it consists in an Holy perswasion that God is well pleased with their Duties, accepts their Persons and delights in their Approaches unto his Throne. Such Persons are not terrified with Apprehensions that God will say unto them, What have you to do to take my name into your mouths, or to what purpose are the multitude of your Supplications? when you make many Prayers I will not hear. Will he, saith Job, plead with me with his great Power? no, but he will put strength in me, Chapter 23:6. Yea they are assured that the more they are with God, the more constantly they abide with him, the better is their Acceptance. For as they are commanded to Pray always and not to faint, so they have a sufficient Warranty from the Encouragement and Call of Christ to be frequent in their spiritual Addresses to him; so he speaks to his Church, Cant. 2:14. Oh my Dove, let me see your Countenance, let me hear your Voice; for sweet is your Voice, and your Countenance is comely. And herein also is comprised a due Apprehension of the Goodness and Power of God, whereby he is in all conditions ready to receive them, and able to relieve them. The Voice of Sinners by Nature, let presumption and superstition pretend what they please to the contrary, is, that God is austere and not capable of Condescension or compassion. And the proper acting of Unbelief lyes in limiting the most Holy; saying, Can God do this or that thing, which the Supplies of our necessities do call for, are they possible with God? So long as either of these works in us with any kind of prevalency, it is impossible we should have any Delight in calling upon God. But we are freed from them by the Holy Ghost in the Representation he makes of the ingaged goodness and Power of God in the Promises of the Covenant, which gives us Boldness in his presence.

Fourthly, It is the Work of the Holy Spirit in Prayer to keep the Souls of Believers Intent upon Jesus Christ, as the only way and means of Acceptance with God. This is the fundamental Direction for Prayer now under the Gospel. We are now to ask in his name, which was not done expresly under the Old Testament. Through him, we Act Faith on God in all our Supplications. By him we have an Access unto the Father. We enter into the Holiest through the new and living Way that he has consecrated for us. The various Respect which Faith has unto Jesus Christ as Mediator in all our Prayers, is a matter worthy a particular inquiry, but is not of our present consideration, wherein we declare the Work of the Spirit alone. And this is a part of it, that he keeps our Souls intent upon Christ according unto what is required of us; as he is the Way of our Approach unto God, the Means of our Admittance, and the Cause of our Acceptance with him. And where Faith is not actually exercised unto this purpose, all Prayer is vain and unprofitable. And whether our Duty herein be answered with a few words, wherein his name is expressed with little spiritual regard unto him, is worth our Inquiry.

To enable us hereunto is the Work of the Holy Ghost. He it is that glorifies Jesus Christ in the Hearts of Believers, John 16:14. And this he does when he enabls them to act Faith on him in a due manner. So speaks the Apostle expresly, Ephesians 2:18. For through him we have an access by one Spirit unto the Father. It is through Jesus alone that we have our Access unto God, and that by Faith in him. So we have our Access unto him for our Persons in Justification, Romans 5:2. By whom we have an Access by Faith unto this Grace wherein we stand. And by him we have our actual Access unto him in our Supplications, when we draw nigh to the Throne of Grace. But this is by the Spirit. It is he who enables us hereunto by keeping our minds spiritually intent on him in all our Addresses unto God. This is a genuine Effect of the Spirit as he is the Spirit of the Son, under which Consideration in an especial manner he is bestowed on us to enable us to pray, Galatians 4:6. And hereof Believers have a refreshing Experience in themselves. Nor does any thing leave a better savor or relish on their Souls, than when they have had their Hearts and minds kept close in the exercise of Faith on Christ the Mediator in their Prayers.

I might yet insist on more Instances in the Declaration of the Work of the Holy Ghost in Believers as he is a Spirit of Grace and Supplication. But my design is not to declare what may be spoken, but to speak what ought not to be omitted. Many other things therefore might be added, but these will suffice to give an express understanding of this Work unto them who have any spiritual Experience of it; and those who have not, will not be satisfied with Volumes to the same purpose.

Yet something may be here added to free our passage from any just Exceptions. For it may be some will think, that these things are not pertinent unto our present purpose, which is to discover the Nature of the Duty of Prayer, and the Assistance which we receive by the Spirit of God therein. Now this is only in the Words that we use unto God in our Prayers, and not in that Spiritual Delight and Confidence which have been spoken unto, which with other Graces, if they may be so esteemed, are of another Consideration. An. (1.) It may be, that some think so, and also it may be, and is very likely that some, who will be talking about these things, are utterly ignorant what it is to pray in the Spirit, and the whole nature of this Duty. Not knowing therefore the thing, they hate the very name of it; as indeed it cannot but be uncouth unto all who are no way interessed in the Grace and privilege intended by it. The objections of such Persons are but as the stroaks of Blind-men, whatever strength and violence be in them, they always miss the mark. Such are the fierce arguings of the most against this Duty; they are full of Fury and Violence, but never touch the Matter intended. (2.) My design is so to discover the Nature of Praying in the Spirit in general, as that therewith I may declare what is a furtherance thereunto, and what is an hindrance thereof. For if there be any such Ways of Praying which men use or oblige themselves unto, which do not comply with, or are not suited to promote, or are unconcerned in, or do not express those workings of the Holy Ghost, which are so directly assigned unto him in the Prayers of Believers, they are all nothing but means of Quenching the Spirit, of disappointing the Work of his Grace, and rendring the Prayers themselves so used, and as such, unacceptable with God. And apparent it is, at least that most of the ways and modes of Prayer used in the Papacy, are inconsistent with, and exclusive of the whole Work of the Spirit of Supplication.

The proper manner of prayer and what it consists of.

After the Holy Spirit has given the mind a proper understanding of the things we ought to pray for — furnishing it with the matter of prayer — He also works on the will and affections, producing a fitting sense and appreciation of those things along with genuine desires for them. This is where the proper manner of prayer lies. These two things are separable. The mind may have light to discern what to pray for while the will and affections remain dead to those things and unconcerned with them. A person may even have a gift for prayer built on this mental understanding without the soul truly engaging with God in the exercise of it. For light is the foundation of all common gifts. Through a temporary illumination a person may develop a gift in prayer that is useful for building up others. As Paul says, the manifestation of the Spirit is given to each person for the common good. Yet for the one who prays this way, it is not much different from what Paul describes when speaking of the one who prays in an unknown tongue — his spirit prays, but his heart is unfruitful. He prays by virtue of the light and gift he has received, but his own soul is not benefited or built up by it. Though sometimes God does use a person's own gifts as a means to bring grace into his own soul. But prayer, properly speaking, is the obedient engagement of the whole soul toward God.

So where the Holy Spirit completes His work in us as a Spirit of grace and supplication, He acts on the will and affections to move them in obedient response toward God in and through the matter of prayer. When He is poured out as a Spirit of supplication, He fills those to whom He is given with mourning and godly sorrow, to be expressed in their prayers as the subject matter calls for (Zechariah 12:10). He does not merely enable them to pray — He works in them the affections that suit what they are praying about. In this work of the Spirit lies the source of that inexpressible fervency and delight, those expansive strivings of mind and desire that mark the prayers of believers — especially when they are under the power of more than ordinary influences from Him. These things flow from the Spirit's work on their wills and affections, stirring them up and carrying them out toward God in and through the matter of their prayers in a way that no intense natural emotion can match. This is why Paul says the Spirit intercedes for us with groans that cannot be uttered (Romans 8:26-27). Earlier in the passage Paul expressed the Spirit's work in general terms as one who helps by working alongside us, carrying us forward in this duty beyond our own strength — for He helps us under our weaknesses. Here, his specific action is described as interceding: like an advocate stepping in for his client, pleading what the client cannot plead for himself. Once this word is used in an opposing sense. Speaking of Elijah's prayer, Paul says he interceded to God against Israel (Romans 11:2) — just as the word commonly used for bringing good news of peace is once applied in a contrary sense to bringing news of disaster (1 Samuel 4:17), where the man who brought news of the army's destruction and the capture of the ark is described by that same word. But the proper use of the word is to intercede for grace and favor. Believers themselves are said to groan (Romans 8:23) — that is, to desire humbly, mournfully, and earnestly. Here the Spirit is said to intercede for us with groans, which can be nothing other than His working in us and acting through us that disposition of heart and those fervent, striving desires which are expressed this way — desires of such depth and inward labor that they cannot be put into words. This He does through the work now described.

Having truly moved the whole soul — enlightening the mind to perceive the truth, beauty, and excellence of spiritual things; engaging the will in choosing them and in a prevailing love for them; stirring the affections to delight in them and desire them — the Spirit produces in the actual performance of the duty of prayer, through the power and efficacy of His grace, such an inward striving of heart and spirit, such a holy and supernatural desire and effort after union with the things prayed for in the enjoyment of them, as no words can fully express or completely describe. That is the meaning of the passage.

To escape the force of this testimony, some — at least one — would have this intercession of the Spirit refer to Christ's intercession for us at the right hand of God, so that no work of the Spirit in believers is intended. People will sometimes resort to such irrational evasions to escape the convincing power of light and truth. For this interpretation would describe Christ's intercession at the right hand of God in terms that can hardly be reconciled with the analogy of faith. It is well-established Christian belief — and I have stated it elsewhere — that Christ's intercession is not a humble, verbal supplication but a blessed presentation of His atoning sacrifice, by which its efficacy is continually applied to all the particular needs of the church and of individual believers. But here the intercession is described as the Spirit laboring in Him with unutterable groans — the highest expression of humble, burdened, anxious striving. Nothing could be less suited to the present glorious condition of the Mediator. It is true that in the days of His flesh He prayed with strong cries and tears in humble pleading against suffering (Hebrews 5:7). But humble prostration and praying with unutterable groans is altogether inconsistent with His present state of glory, His fullness of power, and His authority to dispense all the grace and mercy of the kingdom of God. Beyond this, the interpretation is as contrary to the context as anything could be. In verse 15 Paul says we have received the Spirit of adoption, by which we cry, 'Abba, Father' — which Spirit God sends into our hearts (Galatians 4:6). The blessed work of this Spirit in us is further described in verses 16 and 17. Then in verse 23, having received the firstfruits of this Spirit, we are said to groan within ourselves — to which Paul adds that, not knowing of ourselves what we ought to pray for, that very Spirit who has been given to us, received by us, and working in us, makes intercession for us with groans that cannot be uttered. Without forcing the context, there is no place here to introduce Christ's intercession in heaven — especially under a description that contradicts its very nature. Christ's intercession is mentioned afterward by the apostle in its proper place, as a result and fruit of His death and resurrection, in verse 34. There Paul simply says Christ intercedes. But here the Spirit is said to intercede in a way that implies an added supply beyond what is in us ourselves.

Yet to give support to this strange interpretation, the opening of both verses 26 and 27 is forced into an unnatural meaning. The word Paul uses consistently throughout Scripture to denote any kind of weakness — spiritual or physical — is claimed here to mean bodily diseases with troubles and dangers, a meaning it carries nowhere else. On this reading the sense would be: in conditions of illness and danger we do not know what to pray for — whether for wealth, health, peace, or the like — but Christ intercedes for us. And the word Paul uses for helping must then carry the meaning of simply assisting us in such conditions, whereas the text plainly indicates help and assistance given to our weaknesses in the discharge of the duty of prayer itself, as both the words and the following reasoning make clear. Therefore neither the grammatical sense of the words, nor the context, nor the analogy of faith will support this novel and strange interpretation.

Similarly, if this interpretation were correct, Paul's statement that He who searches the heart knows the mind of the Spirit — which plainly refers to some great and hidden work of the Spirit within the human heart — would have to be explained away. All that is offered is this paraphrase: 'God, who by searching hearts knows our needs exactly, also understands the desire and intention of the Spirit of Christ.' But these two ideas are unrelated and have no logical connection to each other. There was also no need to mention the searching of hearts in order to introduce God's approval of Christ's intercession. But to return to the main point.

What is worked in the hearts of believers during this duty is known to none but Him who searches the heart. This inward frame is what we should aim for in all our supplications — especially in times of distress, trouble, and temptation, the very seasons this passage most directly addresses, when we are most acutely aware of our own weakness. Where we fall short of this in any degree, it is due to our unbelief or carelessness and negligence, which God abhors. I will acknowledge that there will naturally be more earnestness and intensity of mind and natural spirit in this duty at some times than at others, depending on outward circumstances or other motivating factors that stir them up. So our Savior in His agony prayed more earnestly than usual — not with a higher exercise of grace, which always acted in Him in perfection, but with greater intensity in the working of His human faculties. So it may also be with us at particular seasons. But we are always to press after the same aids of the Spirit and the same actings of grace in every individual exercise of this duty.

Third, the Holy Spirit gives the believer's soul a delight in God as the object of prayer. I will not go into detail here about how the Spirit stirs up, moves, and activates all the other graces required in the exercise of this duty — faith, love, reverence, fear, trust, submission, patience, hope, and the like. I have proved elsewhere that the exercise of all these graces in all duties flows from Him, and I will not repeat that argument here. But this particular delight in God as the object of prayer deserves special attention. Without it, prayer is ordinarily not accepted by God, and it becomes a barren, burdensome task for those who perform it. Now this delight in God as the object of prayer is, in essence, included in Paul's description of prayer as crying, 'Abba, Father.' This cry implies a childlike, holy delight in God — the kind of delight children have in their parents when they come to them in their most affectionate moments, as has been described. We need to inquire what this delight in God as the object of prayer actually consists of, and what is required for it. It involves the following.

First, it involves seeing God on a throne of grace — not through carnal imagination, but through spiritual illumination. By faith we see Him who is invisible (Hebrews 11:27), for faith makes its proper object evident and present to those who believe. Such a sight of God on a throne of grace is necessary for this delight. Under this understanding He is the proper object of all our approaches in prayer, as Paul urges: 'Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need' (Hebrews 4:16). Prayer is here described by its subject matter — mercy and grace — and by its one true object: God on a throne of grace.

This throne of grace is further represented to us by its location, which is in the Most Holy Place. When we come to God as on that throne, we have confidence to enter the Most Holy Place by the blood of Jesus (Hebrews 10:19). By this Paul shows that his description alludes to the mercy seat on the ark, covered by the cherubim, which had the form of a throne. Because God made Himself especially known there, it was called His throne. It was a representation of Jesus Christ, as I have shown elsewhere.

God on a throne of grace, then, is God ready through Jesus Christ to dispense grace and mercy to sinners who come to Him. When God comes to execute judgment, His throne is represented very differently (Daniel 7:9-10). When sinners consider God as He is in Himself — and as He will be to all who are outside of Christ — it produces nothing but dread and terror, along with foolish attempts to escape Him or His displeasure (Isaiah 33:14; Micah 6:7-8; Revelation 6:16). All these passages testify that when sinners seriously contemplate the nature of God and what they can expect from Him, their thoughts end in dread and terror. That is not a frame of soul in which anyone can cry, 'Abba, Father.' If people are delivered from this fear and bondage, it is usually by something worse — a careless boldness and presumption that springs from the deepest contempt of God and His holiness. When people give themselves over to the routine performance of this duty — or rather the mere saying of prayers — driven by some vague sense of obligation, without any real consideration of who God is and how He regards them, they do nothing but provoke Him to His face by taking His name in vain. Whatever satisfaction they feel, they have no true delight in God as they approach Him.

What is required here, then, is a sight of God by faith as on a throne of grace — exalted in Christ to show mercy to sinners. This is how He is represented in Isaiah 30:18: 'Therefore the Lord longs to be gracious to you, and therefore He waits on high to have compassion on you.' Without this we cannot draw near to Him or call on Him with the delight that belongs to children crying, 'Abba, Father.' And by whom is this sight given to us? Is it the product of our own fancy and imagination? It may be so for some, to their ruin. But it is the work of the Spirit, who alone reveals God to us in and through Christ, and enables us to perceive Him rightly. This is why Paul prays for the Ephesians, that the God of our Lord Jesus Christ, the Father of glory, would give them the Spirit of wisdom and revelation in the knowledge of Him, so that the eyes of their hearts being enlightened, they might know what is the hope of His calling and what are the riches of the glory of His inheritance in the saints (Ephesians 1:17-18). All the knowledge we have of God in the way of grace comes from the revelation made in us by His Spirit (Colossians 2:1-2). Through Him God says to us that wrath is not in Him, and that if we lay hold of His strength, we will have peace (Isaiah 27:4-5).

Second, this delight requires a sense of God's relationship to us as Father. The Lord Christ Himself has taught us to address God under that name and in that relationship in all our prayers. And though we may use other titles and names in speaking to Him — even those He has given Himself in Scripture or their equivalents — what most deeply shapes our souls and minds is the truth that God is not ashamed to be called our Father, that the Lord Almighty has said He will be a Father to us, and that we shall be His sons and daughters (2 Corinthians 6). As Father, He is the ultimate object of all gospel worship and all our prayers. Paul expresses this in his glorious description of it in Ephesians 2:18: 'Through Him we both have access in one Spirit to the Father.' No tongue can express and no mind can fully grasp the heavenly calm and soul-satisfying delight that these words contain. To come to God as Father, through Christ, by the help and assistance of the Holy Spirit who reveals Him as Father and enables us to go to Him as Father — how full of sweetness and satisfaction this is! Without a proper understanding of God in this relationship, no one can pray as he ought. And we have no real sense of this, no true acquaintance with it, except through the Holy Spirit. For we are not considering God in the general sense in which He may be called the Father of all creation, but in the particular and distinguishing relationship in which He makes us His children by adoption. And just as it is the Spirit who bears witness with our spirit that we are children of God (Romans 8:16) — giving us the highest assurance of our status as sons in this world — so it is by Him alone, as the Spirit of adoption, that we have any real acquaintance with our share in that privilege.

Some may think these things have little to do with the duty of prayer and the Spirit's help in it, or that the connection is only a distant one. But the truth is, anyone who thinks this way really does not understand what prayer is or what it requires. Nothing is more essential to this duty than that in its performance we address ourselves to God as Father — the Father of our Lord Jesus Christ, who in Him is our Father also. Without this we cannot have the holy delight in this duty that is required of us, and the absence of it ordinarily undermines the entire purpose of prayer. And we can have no genuine spiritual sense of this except what we receive by and from the Spirit of God.

Third, this delight also requires the boldness we have in entering the Most Holy Place, or approaching the throne of grace. Paul writes: 'Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, let us draw near with a true heart in full assurance of faith' (Hebrews 10:19, 22). Where a spirit of fearful bondage rules over people, they can never have any delight in approaching God. This bondage is removed by the Spirit of grace and supplication, as Paul says in Romans 8:15: 'For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, Abba, Father.' These two spirits stand in opposition: the one is only removed by the other. Where the spirit of bondage and fear remains, we cannot cry 'Abba, Father,' or pray in the right way. But where the Spirit of God is, there is freedom (2 Corinthians 3:18). This freedom, as expressed in Paul's words, consists of two things: first, liberty in prayer, and second, confidence of being heard. First, it includes an enlarged freedom and liberty of speech in praying to God. That is what the word means — a freedom to say everything that needs to be said, a confidence that allows people to speak openly according to the urgency of their situation, condition, and cause. The word is commonly used this way, as in Ephesians 6:19. Where slavish fear and dread hold sway, the heart is bound up and cramped, not knowing what it may or may not say, troubled about the outcome of every thought and word — or unable to pray at all beyond what has been prescribed for it to repeat, whether it wants to or not. But where this Spirit of liberty and boldness is present, the heart opens up with genuine, natural readiness to lay all its concerns before God as a child before its father. I am not saying that those who have this aid of the Spirit always exercise this liberty with equal fullness. It may be variously hindered by temptations, spiritual heaviness, times of spiritual withdrawal, and our own negligence in stirring up the grace of God. But believers always have it at the root and in principle — all who have received the Spirit of adoption — and are ordinarily assisted in making use of it. By this they are able to follow Paul's blessed counsel in Philippians 4:6: 'Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.' The whole of our concerns in this life is to be committed to God in prayer, so that we do not hold on to any dividing anxieties in our own minds. Here Paul calls us to use holy freedom and boldness in speaking to God on every occasion, as to One who is genuinely concerned with all of it — hiding nothing from God, which is what we effectively do when we fail to bring something before Him in prayer, and instead using open-hearted, plain-spoken liberty with Him: 'In everything let your requests be made known to God.' He is ready to hear everything you have to bring before Him. And as a result, the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus (Philippians 4:7) — which is the ordinary experience of those who diligently obey this command.

Second, this freedom also includes confidence of acceptance — the assurance of being heard in prayer, the assurance that God is well pleased with our prayers and accepts both our worship and our persons in Jesus Christ. Without this we can have no delight in prayer or in God as its object, which corrupts the entire duty. When Adam believed there was no acceptance with God for him, he had no confidence to approach God. Instead, as the first act of foolishness that followed sin's entrance, he went and hid himself. All those who have no grounds for spiritual confidence of acceptance in Christ do nothing in their prayers but try to hide themselves from God through the very act of performing them. They throw up a kind of fog around themselves to obscure their sight from their own convictions — imagining that God's view of them is limited to what their conscience accuses them of. But in such a state there is neither delight nor openness, neither liberty nor true prayer at all.

This confidence and boldness in prayer that the Holy Spirit gives to believers does not concern the answer to every specific request, especially as they themselves understand it. Rather, it consists in a holy persuasion that God is well pleased with their prayers, accepts their persons, and delights in their approaches to His throne. Such people are not terrified by the thought that God might say to them, 'What right do you have to take My name on your lips, or what is the point of all your supplications? When you make many prayers, I will not listen.' Job expressed this confidence well: 'Will He plead against me with His great power? No, surely He would pay attention to me' (Job 23:6). These believers are assured that the more time they spend with God, the more constantly they abide with Him, the more fully they are accepted. For just as they are commanded to pray always and not to give up, so they have a firm warrant from Christ's own encouragement and invitation to come frequently in spiritual approach to Him. As He speaks to His church: 'O my dove, let me see your form, let me hear your voice; for your voice is sweet, and your form is lovely' (Song of Songs 2:14). This confidence also includes a proper understanding of God's goodness and power — that He is in every circumstance ready to receive them and able to help them. The natural voice of sinners — whatever presumption and superstition may claim to the contrary — is that God is harsh and incapable of condescension or compassion. And the characteristic act of unbelief is to limit the Most Holy, asking, 'Can God really do this or that which our need calls for? Is it even possible with God?' As long as either of these attitudes holds any controlling influence over us, it is impossible to have any delight in calling on God. But we are freed from both by the Holy Spirit through His revealing the committed goodness and power of God in the promises of the covenant, which gives us boldness in His presence.

Fourth, it is the work of the Holy Spirit in prayer to keep the souls of believers focused on Jesus Christ as the only way and means of acceptance with God. This is the fundamental direction for prayer now under the Gospel. We are now to ask in His name, which was not done explicitly under the Old Testament. Through Him we exercise faith toward God in all our supplications. Through Him we have access to the Father. We enter the Most Holy Place through the new and living way He has opened for us. The various ways that faith relates to Jesus Christ as Mediator in prayer is a topic worthy of its own study, but it is not our present focus, which is to describe the work of the Spirit alone. This is one part of that work: the Spirit keeps our souls fixed on Christ as required — as the way by which we approach God, the means of our admittance, and the cause of our acceptance. Where faith is not actually exercised in this way, all prayer is empty and unprofitable. Whether this duty is really fulfilled by a few words in which His name is mentioned with little real spiritual regard to Him is worth asking.

Enabling us to do this is the work of the Holy Spirit. It is He who glorifies Jesus Christ in the hearts of believers (John 16:14), and He does this when He enables them to exercise faith in Him in the right way. Paul states this directly in Ephesians 2:18: 'For through Him we both have our access in one Spirit to the Father.' It is through Jesus alone that we have access to God, and that access is through faith in Him. We have this access for our persons in justification: 'Through whom also we have obtained our introduction by faith into this grace in which we stand' (Romans 5:2). And through Him we have our actual access to God in our supplications, when we draw near to the throne of grace. But this is by the Spirit. It is the Spirit who enables us to do this by keeping our minds spiritually fixed on Christ in all our approaches to God. This is a genuine effect of the Spirit as the Spirit of the Son — in which particular role He is especially given to us to enable us to pray (Galatians 4:6). Believers have a refreshing experience of this in themselves. And nothing leaves a better taste or impression on their souls than when their hearts and minds have been kept close in the exercise of faith on Christ the Mediator in their prayers.

I could continue with more examples in describing the Holy Spirit's work in believers as a Spirit of grace and supplication. But my aim is not to say everything that could be said, but to say what must not be left out. Much more could be added, but what has been said is enough to give a clear understanding of this work to those who have any spiritual experience of it — and those who have no such experience will not be satisfied by volumes on the subject.

Something more may be added here to clear away any reasonable objections. Some may think these things are beside the point, since our present aim is to describe the nature of the duty of prayer and the assistance we receive from the Spirit of God — and that this assistance relates only to the words we use in prayer, not to the spiritual delight and confidence that have been discussed, which, along with other graces, belong to a different category. First, it may be that some think this way, and it is very likely that some who talk about these things are completely ignorant of what it means to pray in the Spirit and of the whole nature of this duty. Not knowing the thing itself, they hate even the name of it — as indeed it cannot help but seem strange to all who have no share in the grace and privilege it describes. The objections of such people are like the blows of blind men: however much force and energy they carry, they always miss the mark. Such are the fierce arguments that most people make against this duty — full of heat and energy, but never touching the thing they aim at. Second, my goal is to describe the nature of praying in the Spirit generally in such a way that I can also show what promotes it and what hinders it. For if there are ways of praying that people use or bind themselves to — ways that do not align with, are not suited to encourage, are unrelated to, or do not express those workings of the Holy Spirit that are so clearly assigned to Him in the prayers of believers — then all such ways are simply means of quenching the Spirit, frustrating the work of His grace, and making the prayers themselves, used in that manner, unacceptable to God. And it is evident — at the very least — that most of the modes and methods of prayer used in the papacy are inconsistent with and effectively exclude the entire work of the Spirit of supplication.