The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

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” (I Cor 2:11). But here, alas! the apostles speak of inward and spiritual things, which the world knows not (Isa 29:11).

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

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

But here now, the wise men of our days are so well skilled as that they have both the manner and matter of their prayers at their finger-ends; setting such a prayer for such a day, and that twenty years before it comes. One for Christmas, another for Easter, and six days after that. They 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 (I Kings 12:26-33). 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 (James 4:3). It is not to pray at random that will put off God, or cause him to answer. While prayer is making, God is searching the heart, to see from what root and spirit it doth arise (I John 5:14). “And he that searcheth the heart knoweth,” that is, 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 he cannot, with all other means whatsoever, be 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,” (Psa 10:4); unless it be that they imagine him altogether such a one as themselves (Psa 50:21). For “every imagination of the thoughts of his heart was only evil,” and that “continually” (Gen 6:5; 8:21).

They then not being able to conceive aright of God to whom they pray, of Christ through whom they pray, nor of the things for which they pray, as is before showed, how shall they be able to address themselves to God, without the Spirit help this infirmity?

Peradventure you will say, By the help of the Common Prayer Book; but that cannot do it, unless it can open the eyes, and reveal to the soul all these things before touched. 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 veil is spread over your heart, and there is none can take away the same, nor give you spiritual understanding but the Spirit. The Common Prayer Book will not do it, neither can any man expect that it should be instrumental that way, it being none of God’s ordinances; but a thing since the Scriptures were written, patched together one piece at one time, and another at another; a mere human invention and institution, which God is so far from owning of, that he expressly forbids it, with any other such like, and that by manifold sayings in his most holy and blessed Word. (See Mark 7:7,8, and Col 2:16-23; Deut 12:30-32; Prov 30:6; Deut 4:2; Rev 22:18). For 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 (Mark 7; Prov 28:9; Isa 29:13). And this David knew full well, which did make him cry, “Lord, open thou my lips, and my mouth shall show forth thy praise” (Psa 51:15). I suppose there is none can imagine but that David could speak and express himself as well as others, nay, as any in our generation, as is clearly manifested by his word and his works. Nevertheless when this good man, this prophet, comes into God’s worship, then the Lord must help, or he can do nothing. “Lord, open thou my lips, and” then “my mouth shall show forth thy praise.” He could not speak one right word, except the Spirit itself gave utterance. “For we know not what we should pray for as we ought, but the Spirit itself helpeth our infirmities.”

But,

Second. It must be a praying with the Spirit, that is, the effectual praying; because without that, as men are senseless, so hypocritical, cold, and unseemly in their prayers; and so they, with their prayers, are both rendered abominable to God (Matt 23:14; Mark 12:40; Luke 18:11, 12; Isa 58:2, 3). It is not the excellency of the voice, nor the seeming affection, and earnestness of him that prayeth, that is anything regarded of God without it. For man, as man, is so full of all manner of wickedness, that as he cannot keep a word, or thought, so much less a piece of prayer clean, and acceptable to God through Christ; and for this cause the Pharisees, with their prayers, were rejected. No question but they were excellently able to express themselves in words, and also for length of time, too, they were very notable; but they had not the Spirit of Jesus Christ to help them, and therefore they did what they did with their infirmities or weaknesses only, and so fell short of a sincere, sensible, affectionate pouring out of their souls to God, through the strength of the Spirit. That is the prayer that goeth to heaven, that is sent thither in the strength of the Spirit. For, Third. Nothing but the Spirit can show a man clearly his misery by nature, and so put a man into a posture of prayer. Talk is but talk, as we use to say, and so it is but mouth-worship, if there be not a sense of misery, and that effectually too. O the cursed hypocrisy that is in most hearts, and that accompanieth many thousands of praying men that would be so looked upon in this day, and all for want of a sense of their misery! But now the Spirit, that will sweetly show the soul its misery, where it is, and what is like to become of it, also the intolerableness of that condition.

For it is the Spirit that doth effectually convince of sin and misery, without the Lord Jesus, and so puts the soul into a sweet, sensible, affectionate way of praying to God according to his word (John 16:7-9).

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

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

Sixth. Because without the Spirit, though a man did see his misery, and also the way to come to God; yet he would never be able to claim a share in either God, Christ, or mercy, with God’s approbation.

O how great a task is it, for a poor soul that becomes sensible of sin and the wrath of God, to say in