(1.) The Spirit helps our infirmities, with respect to the matter of prayer. This is not in the least derogatory to his divine glory, if he is pleased to condescend thus to converse with man, and it is not contrary to the nature of things; for the Spirit, being a divine Person, searches the heart, and can impress those ideas on the souls of his people, whereby they may be led into the knowledge of those things that they ought to ask in prayer, with as much facility as any one can convey his ideas to another by words. If it was impossible for God to do this, his providence could not be conversant about intelligent creatures, any otherwise than in an objective way, in which it would not differ from that which may be attributed to finite spirits. And it would have been impossible for God to have imparted his mind and will by extraordinary revelation, (without which, it could not have been known) if he may not, though it be in an ordinary way, communicate those ideas to the souls of his people, whereby they may be furnished with matter for prayer.
I am not pleading for extraordinary revelation; for that is to expect a blessing that God does not now give to his people: But I only argue from the greater to the less; whereby it may appear, that it is not impossible, or absurd, from the nature of the thing, or contrary to the divine perfections, for God to impress the thoughts of men in an ordinary way; since he formerly did this in an extraordinary, as will be allowed by all, who are not disposed to deny and set aside revealed religion. Moreover, there was such a thing in the apostle’s days, as being led by the Spirit, which was distinguished from his miraculous and extraordinary influences, as a Spirit of inspiration; otherwise, it is certain, he would not have assigned this as a character of the children of God, which he does, Rom. viii. 14. And when our Saviour promises his people the Spirit to guide them into all truth, John xvi. 13. I cannot think that this only respected the apostles, or their being led into the truths that they were to impart to the church by divine inspiration; but it seems to be a privilege that belongs to all believers: Therefore, we conclude, that it is no absurdity to suppose that he may assist his people, as to what concerns the matter of their prayers, or suggest to them those becoming thoughts which they have in prayer, when drawing nigh to God in a right manner.
Some have enquired, whether we may conclude that the Spirit of God furnishes his people with words in prayer, distinct from his impressing ideas on their minds? This I would be very cautious in determining, lest I should hereby not put a just difference between this assistance of the Spirit, that believers hope for, and that which the prophets of old received by inspiration. I dare not say, that the Spirit’s work consists in furnishing believers with proper expressions, with which their ideas are clothed, when they engage in this duty, but rather with those suitable arguments and apprehensions of divine things, which are more immediately subservient thereunto: Accordingly the apostle, speaking of the Spirit’s assisting believers, when they know not what to pray for as they ought, says, that he does this with groanings that cannot be uttered: that is, he impresses on their souls those divine breathings after things spiritual and heavenly, which they sometimes, notwithstanding, want words to express; though, at the same time, the frame of their spirits may be under a divine influence, which God is said to know the meaning of, when he graciously hears and answers their prayers, how imperfect soever they may be, as to the mode of expression.
(2.) The Spirit helps our infirmities by giving us a suitable frame of spirit, and exciting those graces which are to be exercised in this duty of prayer. This the Psalmist calls, preparing their hearts; which God does, and then causes his ear to hear, Psal. x. 17. which is a very desirable blessing; and, in order to our understanding it aright, let it be considered,
[1.] That we cannot, without the Spirit’s assistance, bring our hearts into a right frame for prayer; and that is the reason why we engage in this duty, in such a manner as gives great uneasiness to us when we reflect upon it; so that when we pretend to draw nigh to God, we can hardly say that we worship him as God, but become vain in our imaginations; and the corruption of our nature discovers itself more at this time than it does on other occasions; and Satan uses his utmost endeavours to distract and disturb our thoughts, and take off the edge of our affections; whereby we seem not really to desire those things which, with our lips, we ask at the hand of God. As for an unregenerate man, he has not a principle of grace, and therefore cannot pray in faith, or with the exercise of those other graces which he is destitute of; and the believer is renewed but in part, and therefore, if the Spirit is not pleased to excite the principle of grace which he has implanted, he is very much indisposed for this duty, which cannot be performed aright without his assistance.
[2.] We are, nevertheless, to use our utmost endeavours, in order thereunto, hoping for a blessing from God to succeed them. Accordingly, we are to meditate on the divine perfections, and the evil of sin, which is contrary thereunto; whereby we are rendered guilty, defiled, and unworthy to come into the presence of God; yet we consider ourselves as invited to come to him in the gospel, and encouraged by his promise and grace, to cast ourselves before his footstool, in hope of obtaining mercy from him.
We are also to examine ourselves, that we may know what sins are to be confessed by us, and what are those necessities which will afford matter for petition or supplication in prayer, together with the mercies we have received; which are to be thankfully acknowledged therein. We are also to consider the many encouragements which we have, to draw nigh to God in this duty, taken from his being ready to pardon our iniquities, heal our backslidings, help our infirmities, and grant us undeserved favours. We must also impress on our souls a due sense of the spirituality of the duty we are to engage in, and that we have to do with the heart-searching God, who will be worshipped with reverence and holy fear; and therefore we are to endeavour to excite all the powers and faculties of our souls, to engage in this duty in such a way that we may hereby glorify his name, and hope to receive a gracious answer from him.
[3.] When we have used our utmost endeavours to bring ourselves into a praying frame, yet we must depend on the Holy Spirit to give success thereunto, that we may be enabled to exercise those graces that are more especially his gift and work: And, in order thereunto,
1st, We must give glory to him as the author of regeneration, since no grace can be exercised in this duty but what proceeds from a right principle, or a nature renewed, and internally sanctified, and disposed for the performance hereof; which is his work, as the Spirit of grace and of supplication, Zech. xii. 10.
2dly, As we are to draw nigh to God in this duty, as a reconciled God and Father, if we hope to be accepted by him; so we are to consider, that this is the peculiar work of the Spirit, whereby we are enabled to cry, Abba, Father, Rom. viii. 15. Gal. iv. 6. This will not only dispose us to perform this duty in a right manner, so as to enable us to pray in faith; but it will afford us ground of hope that our prayers will be heard and answered by him.