William Gurnall: The Christian in Complete Armour
May 23
The Inward Principle of Prayer.
‘In the Spirit.’
We are come to the third
division in the apostle’s directory for prayer - the principle or spring from
whence they are to flow - the Spirit, ‘praying...in the Spirit.’ In proceeding
to the consideration of this topic, the first point is that which will be
determined by the solution of the following question, viz:—
Question. What is it
to pray in the Spirit?’
Answer.
Interpreters generally comprehend in this
phrase both the spirit of the person praying, and the Spirit of God, by which
our spirits are fitted for and acted in prayer.
That is a prayer in the
spirit, which, by the help of the Holy Spirit, is performed with our soul and
spirit.
These two indeed go ever
together. We cannot act our spirit without the Holy Spirit. Alas! this is like a lump of clay in our bosoms till he quickens
it; and we cannot but with our heart and spirit, when the Holy Spirit moves
upon it. The Spirit’s breath is vital. The Holy Ghost does not breathe in us as
one through a trunk or trumpet, which is a mere passive instrument; but stirs
up our hearts, and actuates our affections in the duty.
Prayer is called ‘a pouring out
of the soul to God’. The soul is the well from which the water of prayer is
poured; but the Spirit is the spring that feeds this well, and the hand that
helps to pour it forth.
The well would have no water
without the spring, neither could it deliver itself of
it without one to draw it. Thus the Spirit of God must fill the heart with
praying affections, and enable them also to pour themselves forth.
From these words, we shall
dwell a while upon these two propositions.
1. He who will pray acceptably, must pray in his heart and spirit.
2. He that would pray in his
own spirit, must pray in the Spirit of God.
1. [He who will pray acceptably, MUST PRAY IN HIS HEART AND SPIRIT.]
Praying in the spirit is
opposed to lip-labour, ‘they draw near to me with their lips, but their heart
is removed far from me;’ like an adulteress, whose heart and spirit is as far
from her husband as where her paramour is. It is no prayer in which the heart
of the person bears no part.
Parisiensis, glossing upon the place of Hosea 14:2, ‘so will we
render the calves of our lips,’ compares the duty of prayer to the calves in
the legal sacrifices. The composure of the words, says he, in prayer, is as the
skin or hide of the beast, the voice as the hair, the understanding as the
flesh, the desires and affections of the heart as the fat of the inwards; this,
and this alone, makes it a prayer in God's account. ‘My spirit prays,’ says the
apostle, 1 Corinthians 14:14; and, ‘I will pray with the
spirit,’ verse 15. So, ‘God, whom I
serve with my spirit,’ Romans 1:9.
The melodious sound which comes
from a musical instrument, such as viol or lute, is formed within the belly of
the instrument, and the deeper the belly of the instrument the sweeter is its
music; the same strings on a flat board, touched by the same hand, would make
no music. The melodiousness of prayer comes from
within the man, ‘We are the circumcision which worship
God in the spirit,’ and the deeper the groans are that come from thence, still
the sweeter the melody.
There may be outward worship
and inward atheism; as Melancthon said, You Italians
worship that God in bread, whom you do not believe to be in heaven. There may
be much pomp in the outward ceremony of the performance, when the person
neither loves nor believes that God whom he courts with an external devotion.
The blemishes which made the
sacrifices in the law rejected, were not only in the
outward limbs of the beast, the sick as well as the lame beast was refused,
Malachi 1:8.
We read of loud praises when never
a word was heard spoken. But God owns none for a prayer that has the vehemency of the voice but not inspirited with the
affection of the heart. Separate the spirit from the body, and the man is dead;
the heart from the lip, and there is a dissolution of prayer.
Now, in handling of this I must
first show what it is to pray in our spirit when these three are found in the
duty:—
1. When we pray with knowledge.
2. When we pray in fervency.
3. When we pray in sincerity.
These three exercise the three
powers of the soul and spirit.
By knowledge the understanding
is set on work;
by fervency the affections;
and by sincerity the will.
All these are required in
conjunction to ‘praying in the spirit.’
There may be knowledge without
fervency, and this, like the light of the moon, is cold, and quickens not;
there may be heat without knowledge, and this is like mettle in a blind horse;
there may be knowledge and fervency, and this like a chariot with swift horses,
and a skilful driver in the box, but, being dishonest, carries it the wrong
way. Neither of these, nor both these together, avail, because sincerity is wanting to touch these affections, and make them stand to
the right point, which is the glory of God. He will have little thanks for his
zeal that is fervent in spirit, but serving himself with it, not the Lord.