What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
— 1 Corinthians 14:15
Likewise the Spirit also helpeth our infirmities: 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.
— Romans 8:26
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
— Galatians 4:6
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
— Ephesians 6:18
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
— John 14:26
How May a Person Know When He has the Assistance of the Spirit of God in Prayer?, by Samuel Pike and Samuel Hayward. The following contains Case Fourteen of his work, “Religious Cases of Conscience Answered in an Evangelical Manner.” Originally published in 1755.
It is not one of the least of our privileges to have the Spirit promised as a Spirit of grace and supplication, Zec 12.10; and to have encouragement to expect his assistance in our approaches to the throne of grace. And it is of great importance for the Christian to know that he has the Spirit with him in prayer, because it has a peculiar tendency to satisfy him that he is a child of God, gives him hopes of acceptance, and it is a means of promoting a steady dependence upon Him, and encouraging his expectations of all suitable supplies from Him.
Now, the Spirit is not always equally present with us in the duty of prayer. We often provoke him to leave us in some measure, so that he may test and humble us; and then how heavily we go on! We perform the outside of the duty, but we are too much strangers to the spirit and life of it. The Spirit indeed is often present with the Christian, and he doesn’t perceive it. This is our present inquiry, so that we may therefore be able to rightly distinguish here.
I will only mention three things from which I apprehend that we may conclude whether we have the Spirit or not in prayer; namely, we may know it, (I.) from the spiritual light and discerning that he gives us of spiritual things; (II.) from the manner and frame in which he enables us to pray; and (III.) from the ends we have in view in the duty.
I. The Spirit, as a Spirit of prayer, opens to us a view of those great and important things which it is necessary for us to know, so that we may pray rightly. This appears in two things: in opening our eyes and giving us a sight of our various wants; and in setting before us the nature, variety, and excellence of those blessings that are suited to our circumstances.
The Spirit opens our eyes, and gives us a sight and sense of our various wants. The Spirit in prayer acts as a Spirit of illumination. He first gives us a view of our state, and then He affects our minds with it. He opens our hearts to us, and reveals those things that would otherwise have lain concealed. He impresses upon us a sense of our guilt, and gives us a view it. He shows us the awful demerit of sin, and the numberless instances in which we have been chargeable with it. So that, to use the apostle’s language, “Sin revives, and we die.” Rom 7.9. We see ourselves lost and undone without an interest in pardoning mercy. The Spirit brings to our view those secret evils of pride, lust, vain thoughts, wanderings in duty, and other heart-sins, which escape the notice of the unrenewed sinner. He shows us how filthy our nature is, and what need we stand in, of sanctifying grace. He lets us see the imperfections of our best duties, and therefore how insufficient they are to justify us before God. He reveals to us the power that sin has within us, and our weakness and inability to withstand its opposition, and to keep on in our Christian course. He shows us our nakedness and poverty, our weakness and folly, our blindness and stupidity — and all to sink us in our own esteem, and to stir us up to seek Him in whom all our help is found. This, therefore, is a necessary part of the Spirit ’s work.
But the Spirit also sets before us the nature, variety, and excellence of those blessings which are represented in the Gospel. Does he show us our guilt? He shows us pardon too; by whom it is purchased, and how it is to be had — namely, in an application by faith to Jesus Christ. Does he set before us the sins of our services, the depravity of our nature, our weakness, folly, and emptiness? At the same time, He directs us to an infinitely pure and everlasting righteousness to justify us; grace purchased and prepared to sanctify us; strength to preserve us; treasures of wisdom and knowledge; and an inexhaustible fulness in our exalted Redeemer, to supply every want. He opens to us the promises of the Gospel, and shows us their fulness and glory. And finally, he gives us a view of that great salvation exhibited in the Gospel, the blessings of which it consists, their riches, suitableness, and excellence — and all this is to direct our petitions, and add fervency to our desires.
Through ignorance, we are often ready to ask amiss, Jas 4.3; to be importunate for a temporal blessing when we should rather have had our eyes fixed upon those of a spiritual nature. It was ignorance that made the mother of Zebedee ’s children ask that her sons might sit, one on the right hand, and the other on the left hand of Christ in his kingdom, Mat 20.21. This part of the Spirit ’s work, therefore, is of great importance. And if, when drawing near to God, we have a view of our guilt, vileness, weakness, etc. and of the glories of the Gospel, the blessings of the everlasting covenant, and the fulness that is in Christ, we have reason to conclude that the Spirit is with us.
II. We may know in some measure whether we have the assistance of the Spirit or not, from the frame of soul in which we pray. Such as,
1. If we have the Spirit with us, we are in the most humble frame . Thus, when Abraham was pleading for Sodom, Gen 18.23-32; with what humility he did it; what awe and reverence filled his soul at a view of the infinite majesty of that God he was speaking to; and how he admired his amazing condescension in admitting such a weak imperfect creature to stand before him! A proud spirit is an abomination to the Lord, and contrary to the spirit of the Gospel. When a Christian comes under the influence of the Spirit to the throne of grace, what a sense he has of his vileness, his ingratitude, his unworthiness of every mercy! How ready he is to renounce all his own righteousness, and to reckon them as but filthy rags! How willing he is to receive salvation as a free gift, and to admire infinite rich grace in the bestowment of it! This, this is the frame that shows the Christian, and runs through all his duties, when the Spirit is with him.
See him: there he is, falling down before God. View his humble posture, an emblem of the deeper humility of his soul. Hear his confessions, how he laments his numerous backslidings, chides his slothful soul, and dares not even lift up his eyes to heaven — but when he does, how sweetly he admires divine grace to such a wretch! Oh, he sinks into nothing! What is his errand? See how humbly he delivers it! He dare not dictate to God. Does he have an affliction in prospect, or is he actually under the exercise of one? Though he would rejoice to have the one averted, and the other removed, yet he desires to be all submission. And therefore you hear him saying, “Father, if it may be for your glory, let not such an affliction come upon me, or take away this thorn in the flesh; yet, will I presume to direct you? No, like my dearest Lord, I would say, Not my will, but your be done,” Mat 26.39. Thus Eli received the news from Samuel concerning his children. 1Sam 3.18. And thus David committed himself and his affairs into the hands of God when Absalom, in a most unnatural manner, rose up against him, and obliged him to leave Jerusalem, 2Sam 15.25. When a son comes in this humble frame to the throne of grace, it is a sign that he has the Spirit of God with him.
2. We may conclude that the Spirit of God is with us, when we are enabled to pray with continued earnestness and importunity. The Spirit is said to make intercession for us with groanings which cannot be uttered, Rom 8.26 — intimating, that our desires are sometimes so strong, that we cannot find suitable words to express them by, and therefore we utter them by groanings and broken sighs. Have n’t you found such seasons, when your souls were filled with such longings after God, that you couldn’t express them? This seemed to be the publican ’s case. He had such a sense of his filthy, miserable condition, and such desires for salvation, that he could not properly utter them. He opens his heart first by outward signs, and then in those short but comprehensive words, “Lord, be merciful to me, a sinner.’’ Luk 18.13. The Christian oftentimes, under temporal or spiritual difficulties, comes and pours out his heart with a peculiar degree of earnestness, as the disciples did when they came and awoke their Master, saying, “Lord, save us ; we perish! ” Mat 8.25. The words point out a peculiar eagerness and vehemence, a mind in distress, having more than the tongue can well utter. When we are slothful and formal in this duty of prayer; when we are, as it were, unconcerned about what frame we are in, or what we pray for; when we come only out of custom, and half asleep, to present ourselves before God, and our words die upon our lips, it is a sign that we know nothing of the Spirit ’s assistance in that duty.
Saul did not pray thus when he was converted. He might indeed while he was a Pharisee. But if you had seen him on his knees after Christ called to him from heaven, you would have heard him wrestling with holy importunity, under a deep sense of his numerous sins, and of the importance of spiritual blessings. The Spirit sweetly filled his mouth with arguments, and helped him to expostulate with God. Thus Jacob wrestled with the Lord: “He would not let him go, unless he blessed him.” Gen 32.24-26. How happy when the Christian is able to do so too! This shows that he has the Spirit of God with him, opening his mouth, quickening his desires, melting his soul, enabling him even to turn discouragements into arguments, and to hold on pleading as the woman of Canaan did. Who but the Spirit helps the Christian to take a promise, and come and plead it with God? “Lord, here is your word; the word by which you have caused me to hope. I would plead it with you, Lord. Isn’t it your own promise, and will you not fulfil it? Oh, permit me to expostulate with you! I cannot be silent, but must speak. I am miserable, and will be forever, unless you will look upon me. Lord, stretch forth your hand, and for your great Name ’s sake pardon, sanctify, and save me.” Such wrestlings show that we are in good earnest, and that we have the Spirit of God with us.
3. We have the Spirit with us, when we are enabled to pray in the name of Christ . Thus our Lord tells us that there is no coming to the Father, but in and through him; and that whatever we ask in his name, he will do, Joh 14.6, 13. It is not intimated by this, that it is enough to mention the name of Christ, but that in our addresses to God, we look to, and depend upon Christ the mediator for acceptance. That we come renouncing all merit of our own, taking the sacrifice of Jesus into the arms of our faith, presenting it before God as a sufficient atonement for our sins, and pleading its infinite merit for our pardon, and for the bestowment of every blessing we want. Hear the language of the soul, when drawing near to God, and see the ground of his dependence:
“Lord, I would venture near your throne in the name of my Mediator. It is in him alone that it has become a throne of grace, and I would ascribe all the glory to him. Lord, behold! see what he has done and suffered. View the sacrifice you have appointed, you have accepted, and receive a poor unworthy creature. I have nothing to recommend myself to you, but — adored be your infinite grace — my Redeemer has. On his mediation I would rest my soul, and come with boldness, and though guilty, expect pardon, and a whole salvation. ”
To exercise this faith in Christ, to sink ourselves and our services, and exalt him, is more than a creature can do. Therefore, whenever we are enabled to lie at the feet of Christ, and to thus come in his name, we have the Spirit of God with us, whose peculiar business it is to render the Mediator glorious in the eyes of a poor guilty creature.
4. We may conclude that the Spirit is with us when we find a sweet acquiescence in, and a love for God in prayer; when we are enabled to view the emptiness of all earthly enjoyments and rest in God as a sufficient portion; when we find an entire acquiescence in him, and are helped to draw near, crying Abba Father; when we come in a child-like frame, valuing the favor of our heavenly Father before all inferior things, finding a sweet subjection and obedience of soul, and are satisfied with that communion which we have with him. For instance, that Christian has the presence of the Spirit, when he is enabled to draw near to God in some such manner as this:
“Lord, whom do I have in heaven but you? And there is none on earth that I desire besides you. Just say to my soul that You are my salvation, and I will rejoice more than if my corn, and wine, and oil increased. I am satisfied, Lord, I am satisfied. It is enough that you are mine. You are portion enough. Oh, the everlasting love of you, my Father! What will I not render to you for thinking of a creature so unworthy? Oh your infinite love, O mighty God, in coming to rescue me from darkness and ruin! How amiable is your person, and how easy your yoke! Oh, my soul would love you, and serve you with greater diligence and affection than I have done up to now. I would esteem your love better than wine. Oh, my Prophet, my Priest, my King, you shall be all to me, and I will give my all to you. ”
This shows we have the assistance of the Spirit, or else we could not so fully surrender ourselves to God, and so sweetly acquiesce in Him as our portion.
III. We may conclude that we have the Spirit assisting us in prayer, from the ends we have in view. If we pray only to satisfy our conscience, and lull that asleep; if it is to make atonement for some sins we have been guilty of, to establish a righteousness of our own in which to appear before God; or if we retire only to please those we ’re related to, or to bring about some selfish ends — then we may at once conclude that we do not have the Spirit with us. But if we come to the throne of grace with a view to the glory of God, and the everlasting advantage of our own and of other ’s souls; if this is our chief end, if this is the mark we aim at in prayer — if, therefore, our greatest concern is that we may be delivered from the power of sin, that our corruptions maybe subdued, our polluted natures sanctified, our tempers, thoughts, and affections made more spiritual and holy, and our whole soul brought into a growing conformity to God; if we come for wisdom to guide and direct us, for strength to keep us in an hour of temptation, for righteousness to clothe us, and for greater measures of grace to enable us to bring forth the fruits of righteousness to the glory of God — if, finally, spiritual blessings are what we have our eyes chiefly fixed upon, and these are the springs and motives from which we consequently act — then we may comfortably conclude that we have the Spirit of God with us in prayer.
Let us now bring the case more home to ourselves by a particular application.
1. Let us all be concerned to examine ourselves as to this important matter . Let me inquire, my soul, how is it with me when I come to God by prayer? Do I have a sense of my numerous wants? Do I see my nakedness and poverty? Do I appear vile in my own eyes? Am I enabled to mourn over sin, to humble myself before God, and admire the riches of his grace in taking notice of a creature so unworthy? Do I find a submission of my soul to God in prayer, a willingness to be disposed of by him at his pleasure? Do I have a sense of the excellence and importance of spiritual blessings, and am I enabled to plead with God for them, as a person in good earnest? Do I come in the name of Jesus, looking to him alone for acceptance, and building all my hopes of salvation upon him? Do I at any time find a sweet acquiescence in God, esteeming myself happy if I have but any communion with him, and can but cry Abba, Father? — yes, inconceivably happier than if I had all the world? Do I have any reason to conclude that I have His glory in view? Is my errand to the throne of grace to lament over my sins, to beg for renewing and sanctifying grace, so that I may be more like God, and be prepared to honour him more in every circumstance of life? These are questions of great importance, and should be attended to by us all with the greatest faithfulness and impartiality.
We may improve this subject by way of consolation . If upon examination, you have reason to believe that you have found the Spirit with you, thus directing and assisting your petitions, then you may conclude from this, that you are a child of God. For the Spirit, as a Spirit of prayer, is a special blessing of the new covenant, and He is not given to those who are strangers to the divine life. You may further conclude that your prayers will be answered in God ’s own time, and in his own way, and therefore you may wait with expectations of it; and that God will take you under his peculiar care, and fulfil all his promises in the bestowment of every needed blessing. You may further conclude for your comfort, that if the Spirit is with you as a Spirit of prayer, then he will also be with you as a Spirit of sanctification; as a Spirit of illumination to enlighten you more and more in the great mysteries of grace; as a guide to direct your ways, till he brings you to his heavenly kingdom; and when he sees fit, as a Spirit of adoption, as the great Comforter to support and cheer your soul under every difficulty.
From this, learn the difference between the intercession of Christ, and that of the Spirit . The one prays for us; the other prays in us, or He helps us to pray. Christ pleads in heaven; the Spirit helps his people here on earth. He opens their eyes, warms their hearts, quickens their desires, and enables them to turn them into petitions. Christ ’s intercession and the Spirit’s too, are of great importance; and blessed be God that his people enjoy them both. While Christ is interceding for them above, the Spirit is helping them to plead with God for themselves here. Oh, glory be to God who has made such provision for us, and given us such encouragement to pray and wait for his salvation!
Hence we have reason to be humbled, that we have paid so little regard to the Spirit in prayer . How many have been concerned to pray with fluency and elegance of expression, rather than to find the Spirit with them, kindling a fire of divine love in their souls, and enabling them to pour out their hearts before the Lord! Let us each be humbled that we have so neglected the Spirit in this important character. Take care that we do not grieve him, and so provoke him to withdraw from us. And finally, may none of us dare to live without prayer, and yet always look upon those prayers as useless and unprofitable, which are put up only to satisfy conscience, or out of mere custom. Let our concern be that we are not only favoured with the gift, but we experience the grace and spirit of prayer. To this may we all say, Amen.
https://takeupcross.com
takeupcross
Take Up the Cross 