lip-labour 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 be that prayer which is accompanied with sincerity. 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 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, by reason of the danger of sin. The soul, I say, feels, and from feeling sighs, groans, and breaks at the heart. For right prayer bubbleth out of the heart when it is overpressed with grief and bitterness, as blood is forced out of the flesh by reason of some heavy burden that lieth upon it. 1sa. i. 10. Ps. lxix. 3. David roars, cries, weeps, faints at heart, fails at the eyes, loseth his moisture, &c. Ps. xxxviii. 8-10. Hezekiah mourns like a dove. Is. xxxviii. 14. Ephraim bemoans himself. Je. xxxi. 18. Peter weeps bitterly. Mat. xxvi. 75. Christ hath strong cryings and tears. Ile. v. 7. And all this from a sense of the justice of God, the guilt of sin, the pains of hell and destruc- | tion. 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. Ps. cxvi. And in another place, My sore ran in the night.' Ps. lxxvii. 2. Again, I am bowed down greatly; I go mourning all the day long.' Ps. xxxviii. 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. 3, 4. . 2. Sometimes there is a sweet sense of mercy received; encouraging, comforting, strengthening, enlivening, enlightening mercy, &c. Thus David pours out his soul, to bless, and 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.* Who forgiveth all thine iniquities, who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's.' Ps. ciii. 1—4. And thus is the prayer of saints sometimes turned into praise and thanksgiving, and yet are prayers 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.' Ph. iv. 6. A sensible thanksgiving, for mer* How easy to forget all God's benefits, and how impossible it is to remember them all!-ED. cies 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.' 2 Sa. vii. 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. Ge. xxxii. 10, 11. Da. ix. 3, 4. *See Mr. Fox's citation of the mass, in the last volume of the A good sense of sin, and the wrath of God, with some encouragement from God to come unto him, is a better Commonprayer-book than that which is taken out of the Papistical mass-book,* being the scraps and fragments of the devices of some popes, some friars, and I wot not what. 6 Book of Martyrs. 0! Every Third. Prayer is a sincere, sensible, and an AFFECTIONATE pouring out of the soul to God. 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.' Ps. xlii. 1. I have longed after thy precepts.' Ps. cxix. 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.' Ps. lxxxiv. 2. My soul breaketh for the longing that it hath unto thy judgments at all times.' Ps. cxix. 20. Mark ye here, My soul longeth,' it longeth, it longeth, &c. 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.' Da. ix. 19. syllable carrieth a mighty vehemency in it. This is called the fervent, or the working prayer, by James. And so again, And being in an agony, he prayed more earnestly.' Lu. xxii. 44. Or had his affections more and more drawn out after God for his helping hand. O! how wide are the most of men with their prayers from this prayer, that is, PRAYER in God's account! Alas! the greatest part of men make no conscience at all of the duty; and 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 little lip-labour and bodily exercise, mumbling over a few imaginary prayers. When the affections are indeed engaged in prayer, then, then the whole man is engaged, and that in such sort, that the soul will spend itself to nothing, as it were, rather than it will go without that good | of God; but right prayer makes God his hope, stay, desired, even communion and solace with Christ. and all. Right prayer sees nothing substantial, And hence it is that the saints have spent their and worth the looking after, but God. And that, strengths, and lost their lives, rather than go with- as I said before, it doth in a sincere, sensible, and out the blessing. Ps. lxix. 3; xxxviii. 9, 10. Ge. xxxii. 24, 26. affectionate way All this is too, too evident by the ignorance, profaneness, and spirit of envy, that reign in the hearts of those men that 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! which all their hypocritical assembling themselves together, with all their prayers, shall never be able to help them against,Now therefore, O our God, hear the prayer of thy 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 hid from thee.' Ps. xxxviii. 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.' Ps. xlii. 2, 4. Mark, 1 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.' Ps. Ixii. 8. This is the prayer to which the promise is made, for the delivering of a poor creature out of captivity and thraldom. If from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.' De.iv.29. Again, It is a pouring out of the heart or soul TO GOD. This showeth also the excellency 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.' 1 Ti. v. 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.' Pa. lxxi. 1-5. Many in a wording way speak VOL. I. Again, It is a sincere, sensible, affectionate pouring out of the heart or soul to God, THROUGH CHRIST. This through Christ must needs 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. Jn. xiv. 6. 'If ye shall ask anything in my name;' 'whatsoever ye shall ask the Father in my name, I will do it.' ver. 13, 14. This was Daniel's way in praying for the people of God; he did it in the name of Christ. servant, and his supplications, and cause thy face Mat. xi. 27. Mat. xvi. 16. *Jesus Christ has opened the way to God the Father, by the sacrifice He made for us upon the cross. The holiness and justice of God need not frighten sinners and keep them back. Only let them cry to God in the name of Jesus, only let them plead the atoning blood of Jesus, and they shall find God upon a throne of grace, willing and ready to hear. The name of Jesus is a never-failing passport to our prayers. and ask with confidence. God has engaged to hear him. In that name a man may draw near to God with boldness, Reader, think of this; is not this encouragement?—J. C. Ryle, -ED. 4 K 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. Jn. iii. 5, 7; i. 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. Ep. v. 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.' Ep.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. 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 there be a joint concurrence of them; for though it be never so famous, yet without these things, it is only such prayer as is rejected of God. For 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. Le. x. 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.' Ro. viii. 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 Hatii PROMISED, &c. Mat. vi. 6-8. Prayer it is, when it is within the compass of God's Word; and it is blasphemy, or at best vain babbling, when the petition is beside the book. David therefore still in his prayer 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.' Ps. cxix. 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 understanding by books that the captivity of the children of Israel was hard at an end; then, according unto that word, he maketh 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, with fasting, and sackcloth, and ashes.' ch. ix. 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 it is that our Lord Jesus Christ himself did make a stop, although his life lay at stake for it. 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? Mat. xxvi. 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 praying then according to the Word and promise. The Spirit by the Word must direct, as well in the manner, as in the matter of prayer. will pray with the Spirit, and I will pray with the understanding also.' 1 Co. xiv. 15. But there is no understanding without the Word. For if they reject the word of the Lord, what wisdom is in them?' Je. viii. 9. I 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; and 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; and 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 There is no man nor church in the world that 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.' Ep. ii. 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.' Ro. viii. 26, 27. And because there is in this scripture so full a discovery of the spirit of prayer, and of man's inability to pray without it; therefore I shall in a few words comment upon it. grace for the church, for help against all its temp- | and none else, so as to be accepted of God—it is tations; that God would let nothing be too hard for a man, as aforesaid, sincerely and sensibly, for it; and that all things might work together with affection, to come to God through Christ, &c.; for its good; that God would keep them blameless which sincere, sensible, and affectionate coming and harmless, the sons of God, to his glory, in the must be by the working of God's Spirit. midst of a crooked and perverse nation. And this is the substance of Christ's own prayer in Jn. xvii. And all Paul's prayers did run that way, as one of his prayers doth 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 things that are excellent; 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.' Phi. i. 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 For we. Consider first the person speaking, be what they will. Ep. i. 16-21; iii. 14–19. Col. i. 9—13. even Paul, and, in his person, all the apostles. Seventh. And because, as I said, prayer doth We apostles, we extraordinary officers, the wise SUBMIT TO THE WILL OF GOD, and say, Thy will be master-builders, that have some of us been caught done, as Christ hath taught us, Mat. vi. 10; there-up into paradise. Ro. xv. 16. 1 Co. iii. 10. 2 Co. xii. 4. We fore the people of the Lord in humility are to lay know not what we should pray for.' Surely there themselves and their prayers, and all that they is no man but will confess, that Paul and his comhave, at the foot of their God, to be disposed of panions were as able to have done any work for by him as he in his heavenly wisdom seeth best. God, as any pope or proud prelate in Yet not doubting but God will answer the desire the church of Rome, and could as well of his people that way that shall be most for their have made a Common Prayer Book as advantage and his glory. When the saints there- those who at first composed this; as being not a fore do pray with submission to the will of God, it whit behind them either in grace or gifts. doth not argue that they are to doubt or question God's love and kindness to them. But because they at all times are not so wise, but that sometimes Satan may get that 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. 1 Jn. v. 14, 15. For, as I said before, that petition that is not put up in and through the Spirit, it 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.' 1 Co. ii. 11. But more of this hereafter. Thus you see, first, what prayer is. Now to proceed. ་ [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, See Mr. Fox's Acts and Monuments, v. 2. For we know not what we should pray for.' We know not the matter of the things for which we should pray, neither 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 know we. 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.' 1 Co. ii. 11. But here, alas! the apostles speak of inward and spiritual things, which the world knows not. Is. xxix. 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 | he cannot, with all other means whatsoever, be 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; set ting 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 have also bounded how many syllables must be said in every one of them at their public exercises. For each saint's day, also, they 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 which the apostles came short of, as not being able to compose so profound a manner; and that for this reason 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 the not thinking of this word, or at least the 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. 1 Ki. xii. 26-33. But, saith Paul, we must pray as we ought; and this we cannot do by all the art, skill, and cunning device of men or angels. 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. Ja. iv. 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. 1 Jn. v. 14. And he that searcheth the heart knoweth,' that is, approveth 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 in nothing else. And it is the Spirit only that can teach us so to ask; it 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, yet we know not what we should pray for as we ought, being accompanied with 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. First. Without the Spirit man is so infirm that enabled to think one right 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,' Ps. x. 4; unless it be that they imagine him altogether such a one as themselves. Ps. 1. 20. Forevery imagination of the thoughts of his heart was only evil,' and that 'continually.' Ge. vi. 5; viii. 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. Which 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 vail 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 Mar. vii. 7, 8, and Col ii. 16-23. De. xii. 30-32. Pr. xxx. 6. De. iv. 2. Re. xxii. 18. For right 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. Mar. vii. Pr. xxviii. 9. 18. xxix. 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.' Ps. li. 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, then the Lord must help, or he can do nothing. Lord, open thou my lips, and' |