[5135] Vid. Fabricii Lux Evangelelii, p. 83.
II. I come now to consider the manner in which the apostle was desirous of performing this duty
1. Withthe Spirit. By the Spirit, some understand no more than the human breath, or voice; and suppose, that the apostle’s meaning is, that he would pray vocally, with an articulate voice, with distinct sounds, so as to be understood: perhaps some passages in this chapter, which may seem to favour this sense, might incline them to it; as when the apostle observes, (11) that things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? Song of Solomon likewise you, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them are without signification; therefore, if I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian; and he that speaketh, a Barbarian unto me. But the apostle here, by voice and distinction in sounds, does not intend a clear, distinct, articulate voice, but the mother-tongue, a known language, in opposition to an unknown tongue and foreign language, not understood by the people. This sense of the words is mean, low, and trifling, as well as forced and strained.
By the Spirit, rather is meant the extraordinary gift of the Spirit bestowed on the apostle and others, by which they spoke with divers tongues, and which he determined to make use of, though in such a manner, as to be understood: He would not use it without an interpretation. This is the sense I have given of it already, and is the most generally received sense of interpreters, and which may be confirmed by the use of the word in the context; as in verse 2. He that speaketh in an unknown tongue, speaketh not unto men, but unto God, for no man understandeth him; howbeit, in the Spirit, that is, by exercising the extraordinary gift of the Spirit, he speaketh mysteries; and in verse 14, If I pray in an unknown tongue, my spirit prayeth, that is, I pray by virtue of the extraordinary gift of the Spirit, bestowed on me; but my understanding is unfruitful; I am of no use and service to those that hear me. Song of Solomon likewise in verse 16. Else when thou shalt bless with the Spirit, that is, when thou givest thanks in an unknown tongue, through the gift of the Spirit, how shall he that occupieth the room of the unlearned, say, Amen, at thy giving of thanks, seeing he understandeth not what thou sayest?
There is another sense of the phrase, which I am unwilling to omit, and that is this: By praying with the Spirit, some understand the apostle’s own spirit, or his praying in a spiritual way, with a spirit of devotion and fervency; and indeed, in such a manner he performed every part of religious worship and service, whether preaching or praying, or any thing else: God is my witness, says he, (Romans 1:9) whom I serve with my spirit, in the gospel of his Son; which kind of service is most agreeable to the nature of God: (John 4:23) He is a Spirit, and they that worship him, must worship him in spirit and in truth. And it becomes us to be fervent in spirit, whilst we are serving the Lord. Such a frame of soul particularly in prayer, is most suitable to the work, most desirable to the saints, acceptable to God, and powerful with him; the effectual fervent prayer of the righteous man availeth much. (James 5:16)
We may be said to pray with our spirits, or in a spiritual way, when we draw nigh to God with a true heart; or when we are enabled to lift up our hearts with our hands unto God in the heavens; people may draw near to him, as the Jews of old did, (Isaiah 29:13) with their mouth, and with their lips honour him, and yet, at the same time, their heart may be removed far from him, and their fear towards him, be taught by the precept of men. It is one thing to have the gift of prayer, and another to have the grace of prayer, and that in exercise: it is one thing to pray with the mouth, and another to pray with the heart. Praying in a formal, graceless manner, is mere outside worship, lip-labour, bodily exercise, that profiteth nothing; it is useless to men, and unacceptable to God, who accounts of it, and calls it no other than howling. Hence he says of some, (Hosea 7:14) They have not cried unto me with their hearts, when they howled upon their beds. Spiritual fervent prayer is, more or less, performed in the exercise of the grace of faith; such who draw nigh to God with a true heart, should also in full assurance of faith. The apostle James directs to prayer in this way; (7) If any of you, says he, lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him: But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed: for let not that man think, that he shall receive any thing of the Lord. We should not only have an assurance of faith, with respect to the object whom we address, which is absolutely necessary; (Hebrews 11:6) For he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him; but also with respect to the things we pray for, when they are such which God has promised, which he has laid up in his covenant, put into the hands of his Son, and, we know, are according to his revealed mind and will to give; all which is consistent with that reverence and godly fear, by which we serve God acceptably; with that humility which becomes supplicants, and is grateful to God, who resisteth the proud, but giveth grace to the humble: and with that submission and resignation of our wills to his will, in which Christ is a glorious pattern to us, when he in prayer said, (Luke 22:42) Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done. In a word, when we pray with our spirits, or in a spiritual way, we not only lift up our hearts to God, and what we ask for, ask in faith, with a reverential, filial fear of the divine Majesty, in deep humility of soul, and with an entire submission to God’s will; but also in the name and for the sake of our Lord Jesus Christ; we do not present our supplications to God for our righteousness’s, but for the Lord’s sake, and for his great mercies; we come not in our own name, but in Christ’s; we go forth not in our own strength, but in his; we make mention of his righteousness, and of his only; we plead the merits and efficacy of his blood; we bring his sacrifice in the arms of our faith; we expect audience and acceptance upon his account alone, and that our petitions and requests will be heard and answered for his sake and we leave them with him, who is our Advocate with the Father. This may he called true, spiritual, fervent, and effectual prayer.
Prayer cannot he performed in such a manner, without the grace, influence, and assistance of the Spirit of God. Some therefore think, that by the Spirit, in my text is, meant the Holy Spirit of God; and that praying with the Spirit, is the same which the apostle Jude calls, praying in the Holy Ghost. If we take the words in this sense, we are not to suppose that when the apostle says, I will pray with the Spirit, that he imagined he could pray with the Holy Spirit, and under its influences when he pleased; his words must be considered only as expressive of the sense he had of the need of the Spirit of God in prayer, and of his earnest desires, after his gracious assistance in the performance of it. I have already observed what place the Holy Ghost has in the work of prayer; he is the Author of it; he is the Spirit of grace and supplications; the inditer of it, he forms it in the heart; (James 5:16) the effectual fervent, ενεργδμενη , the inspired, the in-wrought prayer of a righteous man availeth much; that is, such a prayer as is formed in the soul by a powerful energy of the Spirit of God, who puts things into the heart and words into the mouth: Take (Hosea 14:2) with you words, and turn to the Lord; say unto him, Take away all iniquity, and receive us graciously: He directs in the matter of prayer; (Romans 8:26, 27) for we know not what we should pray for as we ought; he maketh intercession for the saints, according to the will of God. And, indeed, who so proper as he, who searches the deep things of God, and perfectly knows his mind? he helps the saints under all their infirmities; when they are shut up in their souls, and cannot come forth in prayer with liberty, he enlarges their hearts, and gives them freedom of soul, and liberty of speech, so as they can pour out their souls before God, and tell him all their mind: Where the Spirit of the Lord is, there is liberty. (2 Corinthians 3:17) Without him we cannot pray, either with faith or fervency; nor can we call God our Father without him, the Spirit of adoption, or use that freedom with him, as children with a Father; but because ye are sons, says the apostle, (Galatians 4:6) God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Perhaps it may be objected, that if the Spirit of God is so absolutely necessary in prayer, then men ought not to pray, unless they have the Spirit, or are under the immediate influences of his grace. To which I answer, That prayer may be considered as a natural duty: and as such is binding on all men, even on a natural man, destitute of the Spirit, and ought to be, and may be, performed by him in a natural way; to which there is something analogous in the brute creatures, whose eyes wait upon the Lord; And he giveth to the beast his food, and unto the young ravens which cry. (Psalm 145:15 and 147:9) And we may observe, that the apostle Peter put Simon Magus upon prayer, though he was in a state of unregeneracy; Repent, says he, (Acts 8:22) of this thy wickedness; and pray God, if perhaps the thought of thine heart may be forgiven thee. It is true, none but a spiritual man can pray in a spiritual manner; but then the spiritual man is not always under the gracious and Powerful influences of the Spirit of God; he is sometimes destitute of them, which seems to be David’s case when he said, (Psalm 51:11, 12) Cast me not away from thy presence, and take not thy holy Spirit from me; restore unto me the joy of thy salvation, and uphold me with thy free spirit; and yet we are to pray without ceasing, to pray always, and not faint. (1 Thessalonians 5:17) And one thing we are to pray for is the Spirit, to influence and assist us in prayer, and to work in us whatever is well pleasing in the sight of God; And we have reason to believe that such a petition will be heard and answered; for if earthly fathers know how to give good gifts unto their children, how much more shall our heavenly Father give the Holy Spirit to them that ask him? (Luke 18:1) And, indeed, when we are in darkness and distress, without the light of God’s countenance, the influences of his Spirit, and the communications of his grace, we have need of prayer most, and ought to be most constant at the throne of grace, that we may obtain mercy, and find grace to help in the time of need. This was David’s practice; (Psalm 130:1) Out of the depths, says he, have I cried unto thee, O Lord; and so it was Jonah’s, when he was in the belly of hell, and said, I am cast out of thy sight; yet, says he, I will look again towards thy holy temple: (Jonah 2:2, 4, 7) And he adds, When my soul fainted within me, I remembered the Lord; and my prayer came in unto thee, into thine holy temple. And so it was the practice of the church in Asaph’s time; who, under darkness and distress, said, (Psalm 130:3, 4, 19) Turn us again, O God, and cause thy face to shine, and we shall be saved. O Lord God of hosts, how long wilt thou be angry against the prayer of thy people? But I proceed,
2. To observe that the apostle is desirous of performing this duty of prayer, with the understanding also, that is, in a language that may be understood by others; for, as he observes in verse 9, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? And for his own part, he declares, in verse 19, he had rather speak five words in the church with his understanding, that by his voice he might teach others also, than ten thousand words in an unknown tongue. This condemns the practice of the Papists, who pray in a language not understood by the people.
Or to pray with the understanding, is to pray with the understanding illuminated by the Spirit of God, or to pray with an experimental spiritual understanding of things. A man may use many words in prayer, and put up a great many petitions, and yet have no savoury experience, or spiritual understanding of the things he prays for. The understanding of man is naturally dark, as to divine and spiritual things. The Holy Ghost is the spirit of wisdom and revelation in the knowledge of Christ, who enlightens the eyes of our understanding, to see our lost state and condition by nature, the exceeding sinfulness of sin, the impurity of our hearts, the imperfection of our obedience, the insufficiency of our righteousness, the need of Christ, and salvation by him, and the aboundings of God’s grace and mercy, streaming through the Mediator’s person. Such who are thus enlightened, are able to pray with the understanding also: they know who they pray unto, whilst others worship they know not what; they can come to God as their God and Father, as the God of all grace and mercy: they know the way of access to him, and are sensible of their need of the Spirit to influence and assist them, by whom they know what to pray for, as they ought, and are well assured of the readiness of God to hear and answer them for Christ’s sake: And, says the apostle, (1 John 5:15) If we know that he hears us, whatsoever we ask, we know that we have the petitions that we desired of him. These are the persons who pray with the Spirit, and with the understanding also; these find their account in this work, and it is a delight to them.
I shall conclude this discourse with a few words, by way of encouragement to this part of divine worship. It is good for the saints to draw near to God; it is not only good because it is their duty, but because it yields their souls a spiritual pleasure; and it is also of great profit and advantage to them: It is often an ordinance of God, and which he owns for the quickening the graces of his spirit, for the restraining and subduing the corruptions of our hearts, and for the bringing of our souls into nearer communion and fellowship with himself. Satan has often felt the force and power of this piece of our spiritual armour; and it is, indeed, the last which the believer is directed to make use of. Praying souls are profitable in families, neighbourhoods, churches, and common-wealths, when prayerless ones are in a great measure useless. The believer has the utmost encouragement to this work he can desire; he may come to God, not as on a seat of justice, but as on a throne of grace. Christ is the Mediator between God and him, his way of access to God, and his Advocate with the Father; the Spirit is his Guide, Director, and Assister; he has many exceeding great and precious promises to plead with God; nor need he doubt of a kind reception, a gracious audience, and a proper answer, though never so mean and unworthy in himself; since the Lord will regard the prayer of the destitute, and not despise his prayer.
[5131] The Jewish writers connected these words with the title of the psalm, and make sense to this; the foundation or argument of it, the psalm is concerning the holy mountains of Zion and Jerusalem . So AbenEzra, Jarchi, Kimchi, and BenMelech : the Targum joins them together thus; “by the sons of Korah is said a song that is founded by the mouth of the fathers that were of old.”
[5132] Entitled, The Watchman’s Answer to the Question, What of the Night? On Isaiah 21:11, 12 .
[5133] Called, The Practical Improvement of the Watchman’s Answer. On 1 Chronicles 12:32 .
[5134] See more of these vials in my Exposition on the 15th and 16th chapters of the Revelation; and Bedford’s notes on Kidder’s Demonstration of the Messiah, part 3, p. 41, 42.
[5135] Vid. Fabricii Lux Evangelelii, p. 83.
[5136] The Targum paraphrases these words, “all the sheep of the Arabians shall be gathered unto thee, ” etc, as it does the beginning of the preceding verse; “the multitude of the Arabians shall cover thee round about.”
[5137] As I do not suppose that the earth, at the conflagration, will be annihilated, or be destroyed, as to the substance of it; only purified by fire, refined and cleared of all noxious qualities, and therefore called a new earth; (so considering the omnipotence of God) there can be no difficulty about the repositories of the ashes of the wicked, or the place from whence they will be raised, any more than about the place where the dust of Adam, and of all from the beginning of the world, is laid up.
[5138] Eccl. Hist. 1.5. c. 24,
[5139] Apud ibid.
[5141] Vid. Cyprian Ep.75.
[5142] Council. Cathag, interopera Cyprian, p.397.
[5143] Tertullian de pudicitia, c. 1.
[5144] Socrates, 1. 2. c. 15. Sozomen, 1. 3. c.8, 11.
[5145] Vit. Pontific. p.44, 45.
[5146] L.2. c.5. s. 17.
[5147] Athanasii opera.
[5148] In the abstract of the history of popery, p. 1. margin.
[5149] Vid. Magdeburg. Eccles. Hist. Cent. 6. p.217.
[5150] Bed. Hist. Euseb.
[5151] Adv. Haeres. 1, 3, c. 3.
[5152] Ep, 55. p.119.
[5153] Opera tom. 2. p.44, 45
[5154] De Schism. Donatist. 1. 2. p.35, 37, 40.
[5155] Socrat. Eccles. Hist. 1. 5. c. 8.
[5156] Euseb. Eccl. Hist. 1. 10. c. 5.
[5158] Ibid. Ep. 9.
[5159] Serm. In Annivers. Dic Assump. p.95.
[5160] Ep, 89. Ad episcop. Vienn. p.159
[5161] Ep, 22. p.118.
[5162] Epist. 84.
[5163] Ep, 87. c. 3.
[5164] Ep, 93. c. 17.
[5165] Spanheim. Isagog. Ad Hist. Eccles. p.22.
[5166] In annivers. Dic Assumpt. Serm. 2.
[5167] Vid. Alsted Chronolog. p.360, 408.
[5168] Platinae vit. Pontif. p.34.
[5169] Ep, 47. p.90. Ep, 5. p.114.
[5170] Ep, 24. p.50. & Ep, 76. p.202.
[5171] Ep, 33. P.65.
[5172] Apud. Euseb. Eccl. Hist. 1.6. c.6.
[5173] Compend. De fide pope finem.
[5174] Eccl. Hist. 1.8 c.6.
[5175] Ad Nepotian. fol. 5.
[5176] De officiis 1.1. c. 44.
[5177] Eccl. Hist. 1.7. c. 19.
[5178] Contra Parmen. 1.1 p.18
[5179] Eccl. Hist. 1.2. c. 9.
[5180] Eccl. Hist. 1.5. c. 8.
[5181] Ibid. 1.6. c. 9 & 1.7. c. 7.
[5182] Eccl. Hist. 1.8 c. 12.
[5183] Ad. Eustach de virginitate fol.50. K. & in vita Paul Eremitae, fol. 81. K.
[5184] Euseb. de vita Constantin, 1.4 c. 28.
[5185] Socrat. Eccl. Hist. 1.1 c. 17.
[5186] Epiphan, haeres. 69.
[5187] De virginibus, 1.1 prope finem.
[5188] Apud Euseb. Eccl. Hist. 1.3. c. 32.
[5189] De pr—scrip, H—res. C. 33.
[5190] Divinar. Decret. Epitome, p. 259.
[5191] Origines, 1.7. c. 5.
[5192] Homil. 1. In Ezekiel fol. 133, 34.
[5193] Epist. 121. c. 9.
[5194] Tract. 2. In Job in time.
[5195] Homil.16 in Josuam fol. 168, 2.
[5196] Epis. 57. p.134.
[5197] Orat. 18. In fine & Orat. 20, in fine.
[5198] Adv, H—res, 1.5. c. 19.
[5199] De sanctissime Dei para prope finem.
[5200] Orat. 18. In laudem Cyprian.
[5201] Contra H—res, 1.3. h—r. 78, 79.
[5202] Theodori Lactor. Hist. 18, 26 p.566.
[5203] Contr. H—res h—r. 30.
[5204] Ibid. 1.1. h—r 23. Iren—us adv. h—r 1.1. c. 22.
[5205] Theodoret H—ret. Fab. fab. 4.
[5206] Epiphan. h—r, 45. Vid. Origen in Romans 1:10, fol. 216. 2.
[5207] Tertullian adv. Marcion. 1.1. c. 29, 30. & de pr—script, h—ret c. 33.
[5208] Apud Euseb. Eccl. Hist. 1.4, c. 23.
[5209] Legat. Pro Christian. p.37.
[5210] Adv. Marcion. 1.5. c. 15.
[5212] De singular cleric. p.532.
[5213] De bono pudiciti—, p.419.
[5214] De nativitate Christ. p.448.
[5215] Socrat. Eccl. Hist. 1.1 c. 11. Sozomen. ibid 1.1. c. 23.
[5216] De virginitate in fine.
[5217] De peccat. merit. 1.3, c. 7.
[5218] Stromat. 1.7. p.744.
[5219] Apud Euseb. Eccl. Hist. 1.5 c. 24.
[5220] Eccl. Hist. 1.5. c. 22.
[5221] Eccl. Hist. 1.7. c. 19.
[5222] Eccl. Hist. 1.5. c. 22.
[5223] Compend. de fide prope finem.
[5224] De jejun. c. 2. 14.
[5225] Homil. 10. in Levit. fol. 82, 4.
[5226] In ibid. 1.1. c. 2. s. 7.
[5227] Epist. ad. Marcellan, adv. Montanist. tom. 2. fol. 44. B.
[5228] Comment. in Jonam. Fol. 57. M. tom . 6.
[5229] Comment. in 31. fol. 79. A. tom. 9.
[5230] Ep. 86. & Ep. 119. c. 15.
[5231] Serm. 31. & serm. 60. tom. 5.
[5232] Apud Euseb. Eccl. Hist. 1.5. c. 4.
[5233] Socrat. Eccl. Hist. 1.5. c. 22.
[5234] Eccl. Hist. 1.6. c. 9. see c. 34.
[5235] Ad nxor. 1.2. c. 4.
[5236] Ep. 19. c. 2.
[5237] Coron. mil. c. 3.
[5238] Contr. Cela. 1.8. p.392.
[5239] Comment. in 31, fol. 79. A.
[5240] Serm. 60. p.82. tom. 5.
[5241] Vid. Magdeburg. Centuriat. cent. 2. P.89, 90.
[5242] Nicephor. 1.7. c. 6. Apud Selden of the birth-day of our Savior, s.4. p.33.
[5243] De sanctissima Dei para, p.810.
[5244] Tract. 3. in Job fol. 39. 2.
[5245] De Coron. mil. C. 3.
[5246] Ep. 37. p.32.
[5247] Concil. Carthag. cit. in Epist. 66.
[5248] De vita Constantin. 1.4. c. 22.
[5249] Eccl. Hist. 1.2. c. 17.
[5250] Eccl. Hist. 1.3 c. 15.
[5251] Serm. I. p.129. tom. 5.
[5252] De fide Resurrect. p.322, 327.
[5253] Comment. in 31. fol. 79. A.
[5254] Eccl. Hist. 1.2 13. & 3.14. & 59. & 7.30.
[5255] Epist. 1.7 cp. 54.
[5256] Eccl. Hist. 1.4. c. 26, 28.
[5257] Stromat. 1.6. p.637, 638.
[5258] Adv. Marcion, 1.4. c. 34.
[5259] Court of the Gentiles, part 3. B. 2 18, p.134, 135, 221.
[5260] De principiis. 1.2. prope finem.
[5261] Homil. 3. in 12. fol. 45. C.
[5262] Homil. 8. in Levit. fol. 75. C.
[5263] Contr. Celsum, 1. 5. p.241.
[5264] De divino pr—mio, 1.7. c. 21.
[5265] Comment in Esaiam, 1, 18. in fine.
[5266] Contr. H—res, 1.1 h—r. 46.
[5267] Ibid. 1.3. h—r. 75.
[5268] En hirid. ad Laurent. c. 110.
[5269] De cura pro mortuis.
[5270] Qu—stiones vet. & nov. Test. qu. 123.
[5271] Enchirid. c. 69.
[5272] De iis qui pr—mature abrup. p.754. vol. 2.
[5273] De Consolat. Philosph. 1.4. p.101.
[5274] Iren—us adv. H—res 1.1. c. 9. Epiphan. contr. h—res 1.1 h—r. 34.
[5275] Adv. H—res. 1.5. c.2.
[5276] De cultu foemin. 1.2. c. 11.
[5277] Epist. 63. 148, 149.
[5278] De imagine Christi, c. 7.
[5279] Orat. 4. p.126.
[5280] De initiandis, c. 9.
[5281] Cateches, mystagog. 1. s. 4.
[5282] In baptism Christi, vol. 2. p. 802.
[5283] Caiechet. orat. c. 37. p.536. vol. 2.
[5284] De Eucharistia.
[5285] De obitu styr. Fratris.
[5286] Euseb. Eccl. Hist. 1.6. c. 44.
[5287] Iren—us adv. H—res. 1.1. c. 18.
[5288] Apud Euseb. ut supra, c. 43.
[5289] The argument from apostolical tradition, etc and Infant-baptism, a part and pillar of Popery.