The Works of John Bunyan, vol 1 by John Bunyan (best book clubs txt) 📖

and sense of utter helplessness drives us to the Saviour, through whom ALONE we can find access and adoption into the family of our Father who is in heaven.

The soul that communes with God attains an aptitude in prayer which no human learning can give; devotional expressions become familiar; the Spirit of adoption leads them with deep solemnity to approach the Infinite Eternal as a father. Private prayer is so essentially spiritual that it cannot be reduced to writing. “A man that truly prays one prayer, shall after that never be able to express with his mouth, or pen the unutterable desires, sense, affection, and longing that went to God in that prayer”. Prayer leads to “pure religion and undefiled,” “to visit the fatherless and widows in their affliction,” and to preserve us “unspotted from the world”

(James 1:27). Blessed indeed are those who enjoy an abiding sense of the Divine presence; the Christian’s divine life may be measured by his being able to “pray without ceasing,” to “seek God’s face continually.” Men ought “always to pray,” and to “continue in prayer.”

This does not consist in perpetually repeating any form of prayer, but in that devotional frame of mind which enables the soul to say, “For me to live is Christ.” When David was compassed about with the sorrows of hell, he at once ejaculates, “O Lord, I beseech thee deliver my soul.” When the disciples were in danger they did not recite the Lord’s Prayer, or any other form, but at once cried, “Lord, save us, we perish.” Bunyan, speaking of private prayer, keenly inquires, will God not hear thee “except thou comest before him with some eloquent oration?” “It is not, as many take it to be, even a few babbling, prating, complimentary expressions, but a sensible feeling in the heart.” Sincerity and a dependence upon the mediatorial office of Christ is all that God requires. “The Lord is nigh unto all them that call upon him—IN TRUTH” (Psa 145:18).

In all that related to the individual approach of the spirit to its heavenly Father, our pious author offended not; but having enjoyed communion with God, he was, as all Christians are, desirous of communion with the saints on earth, and in choosing the forms of public worship, he gave great offence to many by rejecting the Book of Common Prayer.

To compel or to bribe persons to attend religious services is unjustifiable, and naturally produces hypocrisy and persecution.

So it was with the decree of King Darius, (Dan 6); and so it has ever been with any royal or parliamentary interference with Christian liberty. “Who art thou that judgest another man’s servant? to his own master he standeth or falleth” (Rom 14:4). “EVERY ONE of us shall give account of himself to God” (Rom 14:12). All the solemnities of the day of judgment point not merely to the right, but to the necessity of private decision on all questions of faith, worship, and conduct, guided solely by the volume of inspiration. Mansoul, in its regenerate state, is the temple which the Creator has chosen for his worship; and it is infinitely more glorious than earthly edifices, which crumble into dust, while God’s temples will be ever glorious as eternity rolls on.

Bunyan, to the sixteenth year of his age, had, when he attended public worship, listened to the Book of Common Prayer. At that time an Act of Parliament prohibited its use under severe and unjust penalties, and ordered the services to be conducted by the rules of a directory. In this an outline is given of public thanksgivings, confessions, and petitions; but no form of prayer. In the preface the Puritans record their opinion, that the Liturgy of the Church of England, notwithstanding all the pains and religious intentions of its compilers, hath proved an offence; unprofitable ceremonies hath occasioned much mischief; its estimation hath been raised by prelates, as if there were no other way of worship; making it an idol to the ignorant and superstitious, a matter of endless strife, and of increasing an idle ministry. Bunyan had weighed these observations, and recollected his former ignorance and superstition, when he counted all things holy connected with the outward forms, and did “very devoutly say and sing as others did.“4 But when he arose from the long and dread conflict with sin, and entered upon his Christian life, he decidedly preferred emancipation from forms of prayer, and treated them with great severity. He considered that the most essential qualification for the Christian ministry is the gift of prayer. Upon this subject learned and pious men have differed; but the opinions of one so eminently pious, and so well-taught in the Scriptures, are worthy of our careful investigation. Great allowances must be made for all that appears harsh in language, because urbanity was not the fashion of that day in religious controversy. He had been most cruelly imprisoned, with threats of transportation, and even an ignominious death, for refusing conformity to the Book of Common Prayer. Being conscientiously and prayerfully decided in his judgment, he set all these threats at defiance, and boldly, at the risk of his life, published this treatise, while yet a prisoner in Bedford jail; and it is a clear, concise, and scriptural discourse, setting forth his views upon this most important subject.

Any preconceived form would have fettered Bunyan’s free spirit; he was a giant in prayer, and commanded the deepest reverence while leading the public devotions of the largest congregations. The great question as to public prayer is whether the minister should, relying upon Divine assistance, offer up prayer to God in the Saviour’s name, immediately conceived under a sense of His presence; or whether it is better, as it is certainly easier, to read a form of prayer, from time to time, skillfully arranged, and with every regard to beauty of language? Which of these modes is most in accordance with the directions of the Sacred Scriptures, and most likely to be attended with spiritual benefit to the assembled church? Surely this inquiry does not involve the charge of schism or heresy upon either party. “Let every man be fully persuaded in his own mind.” Nor should such differences lead us to despise each other. Let our first inquiry be, whether the Saviour intended a fixed form of prayer? And if so, did he give His church any other than that most beautiful and comprehensive form called the Lord’s Prayer? And did he license any one, and if so, who, to alter, add to, or diminish from it? On the other hand, should we conclude that “We know not what we should pray for as we ought, only as the Spirit helpeth our infirmities,” then must we rely, as Bunyan did, upon the promised aid of that gracious Spirit. Blessed, indeed, are those whose intercourse with heaven sheds an influence on their whole conduct, gives them abundance of well-arranged words in praying with their families and with the sick or dejected, and—whose lives prove that they have been with Jesus, and are taught by him, or who, in Scripture language, “pray with the spirit and with the understanding also.”

GEO. OFFOR.

ON PRAYING IN THE SPIRIT.

“I WILL PRAY WITH THE SPIRIT, AND I WILL PRAY WITH THE UNDERSTANDING

ALSO”—(I Cor 14:15).

PRAYER is an ORDINANCE of God, and that to be used both in public and private; yea, such an ordinance as brings those that have the spirit of supplication into great familiarity with God; and is also so prevalent in action, that it getteth of God, both for the person that prayeth, and for them that are prayed for, great things.5 It is the opener of the heart of God, and a means by which the soul, though empty, is filled. By prayer the Christian can open his heart to God, as to a friend, and obtain fresh testimony of God’s friendship to him. I might spend many words in distinguishing between public and private prayer; as also between that in the heart, and that with the vocal voice. Something also might be spoken to distinguish between the gifts and graces of prayer; but eschewing this method, my business shall be at this time only to show you the very heart of prayer, without which, all your lifting up, both of hands, and eyes, and voices, will be to no purpose at all. “I will pray with the Spirit.”

The method that I shall go on in at this time shall be, FIRST. To show you what true prayer is. SECOND. To show you what it is to pray with the Spirit. THIRD. What it is to pray with the Spirit and understanding also. And so, FOURTHLY. To make some short use and application of what shall be spoken.

WHAT PRAYER IS.

FIRST, What [true] prayer is. Prayer is a sincere, sensible, affectionate pouring out of the heart or soul to God, through Christ, in the strength and assistance of the Holy Spirit, for such things as God hath promised, or according to the Word, for the good of the church, with submission, in faith, to the will of God.

In this description are these seven things. First, It is a sincere; Second, A sensible; Third, An affectionate, pouring out of the soul to God, through Christ; Fourth, By the strength or assistance of the Spirit; Fifth, For such things as God hath promised, or, according to his word; Sixth, For the good of the church; Seventh, With submission in faith to the will of God.

First. For the first of these, it is a SINCERE pouring out of the soul to God. Sincerity is such a grace as runs through all the graces of God in us, and through all the actings of a Christian, and hath the sway in them too, or else their actings are not any thing regarded of God, and so of and in prayer, of which particularly David speaks, when he mentions prayer. “I cried unto him,” the Lord “with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear” my prayer (Psa 66:17,18). Part of the exercise of prayer is sincerity, without which God looks not upon it as prayer in a good sense (Psa 16:1-4).

Then “ye shall seek me and find me, when ye shall search for me with all your heart” (Jer 29:12-13). The want of this made the Lord reject their prayers in Hosea 7:14, where he saith, “They have not cried unto me with their heart,” that is, in sincerity, “when they howled upon their beds.” But for a pretence, for a show in hypocrisy, to be seen of men, and applauded for the same, they prayed. Sincerity was that which Christ commended in Nathaniel, when he was under the fig tree. “Behold, an Israelite indeed, in whom is no guile.”

Probably this good man was pouring out of his soul to God in prayer under the fig tree, and that in a sincere and unfeigned spirit before the Lord. The prayer that hath this in it as one of the principal ingredients, is the prayer that God looks at. Thus, “The prayer of the upright is his delight” (Prov 15:8).

And why must sincerity be one of the essentials of prayer which is accepted of God, but because sincerity carries the soul in all simplicity to open its heart to God, and to tell him the case plainly, without equivocation; to condemn itself plainly, without dissembling; to cry to God heartily, without complimenting. “I have surely heard Ephraim bemoaning himself thus; Thou has chastised me, and I was chastised, as a bullock unaccustomed to the yoke” (Jer 31:18). Sincerity is the same in a corner alone, as it is before the face of the world. It knows not how to wear two vizards, one for an appearance before men, and another