Like any good Irishmen I love the fun of St Patrick’s Day. He is a great saint to remember.
But what about this idea this coming March 17: we pray for Ireland? If you need help, the John Owen quote a couple posts ago (on March 10) is a good place to begin.
I love this quote from John Owen–may God make me faithful in prayer for that land:
“How is it that Jesus Christ is in Ireland only as a lion staining all his garments with the blood of his enemies; and none to hold him out as a lamb sprinkled with his own blood to his friends? Is it the sovereignty and interest of England that is alone to be there transacted? For my part, I see no farther into the mystery of these things but that I could heartily rejoice, that…the Irish might enjoy Ireland so long as the moon endureth, so that Jesus Christ might possess the Irish. …If they were in the dark, and loved to have it so, it might something close a door upon the bowels of our compassion; but they cry out of their darkness, and are ready to follow every one whosoever, to have a candle. If their being gospelless move not our hearts, it is hoped their importunate cries will disquiet our rest, and wrest help as a beggar doth an alms.”
You who bow the knee and pray to the Living Christ, Lord of heaven and earth, our great High Priest, please remember our dear brother Dr Albert Mohler, President of The Southern Baptist Theological Seminary, who needs surgery to remove a pre-cancerous tumor in his colon. Dr Mohler has been a tremendous encouragement to God’s people as he has been at the forefront of a remarkable work of grace in our day. May we who have richly benefited from his ministry be an encouragement to him as we pray for restoration of health and strength.
This past Sunday my pastor, Carl Muller, preached an excellent sermon on 2 Thessalonians 3:1, one of my favourite Pauline texts. He emphasized first that Paul was “passionate about seeing God glorified in the saving of many souls through the ministry of the Word.” This should be true of us as well.
The text also sets forth, Pastor Muller asserted, a pattern for us—the pattern of being a person of prayer. I was struck by one point especially with regard to this second main point. We are to “pray,” he said, “with a sense of history.”
He drew this from the phrase “as happened among you” (ESV). The Thessalonians were being urged to remember how the Word of God had impacted their lives, and pray for the same results to happen in Corinth where the Apostle was labouring.
In other words, when we pray, we are to remember how the Lord has moved in the past and pray with a due sense of the greatness of his power and grace. A very helpful connect of history and prayer.
Journalling has been a time-honoured Christian means of grace in Evangelical circles stretching back to the Puritans. Here is an excellent prayer by John Newton (1725-1807) in this regard:
“I dedicate unto Thee this clean unsullied book and at the same renew my tender of a foul blotted corrupt heart. Be pleased O Lord! to assist me with the influence of Thy Spirit to fill the one in a manner agreeable to Thy will, and by Thy all sufficient grace to overpower and erase the ill impressions sin and the world have from time to time made in the other: so that both my public converse and retired meditation may testify that I am indeed Thy servant, redeemed, renewed and accepted in the sufferings, merit and mediation of my Lord and Saviour Jesus Christ, to whom with the Father and Holy Spirit, be glory honour and dominion world without end.” (Sunday 22nd December 1751).
It is the bicentennial of his death next year and Sola Scriptura Ministries (http://www.sola-scriptura.ca/) has a great conference lined up in London, ON, in November to celebrate that and two other key historical events—the tercentennial of the birth of Charles Wesley and the bicentennial of the abolition of the slave trade.
Check out the conference here: “The Dungeon Flamed With Light” – The Great Awakening in the 18th Century November 16-27, 2007 – London, Ontario
Here is the document referred to in the previous blog, John Sutcliff’s “The Prayer Call of 1784.” It is an important text in that it was central to revival coming to the Calvinistic Baptist Churches in the UK during the late eighteenth century and early nineteenth century.
Upon a motion being made to the ministers and messengers of the associate Baptist churches assembled at Nottingham, respecting meetings for prayer, to bewail the low estate of religion, and earnestly implore a revival of our churches, and of the general cause of our Redeemer, and for that end to wrestle with God for the effusion of his Holy Spirit, which alone can produce the blessed effect, it was unanimously RESOLVED, to recommend to all our churches and congregations, the spending of one hour in this important exercise, on the first Monday in every calendar month.
We hereby solemnly exhort all the churches in our connection, to engage heartily and perseveringly in the prosecution of this plan. And as it may be well to endeavour to keep the same hour, as a token of our unity herein, it is supposed the following scheme may suit many congregations, viz. to meet on the first Monday evening in May, June, and July, from 8 to 9. In Aug. from 7 to 8. Sept. and Oct. from 6 to 7. Nov. Dec. Jan. and Feb. from 5 to 6. March, from 6 to 7; and April, from 7 to 8. Nevertheless if this hour, or even the particular evening, should not suit in particular places, we wish our brethren to fix on one more convenient to themselves.
We hope also, that as many of our brethren who live at a distance from our places of worship may not be able to attend there, that as many as are conveniently situated in a village or neighbourhood, will unite in small societies at the same time. And if any single individual should be so situated as not to be able to attend to this duty in society with others, let him retire at the appointed hour, to unite the breath of prayer in private with those who are thus engaged in a more public manner.
The grand object of prayer is to be that the Holy Spirit may be poured down on our ministers and churches, that sinners may be converted, the saints edified, the interest of religion revived, and the name of God glorified. At the same time, remember, we trust you will not confine your requests to your own societies [i.e. churches]; or to your own immediate connection [i.e. denomination]; let the whole interest of the Redeemer be affectionately remembered, and the spread of the gospel to the most distant parts of the habitable globe be the object of your most fervent requests. We shall rejoice if any other Christian societies of our own or other denominations will unite with us, and do now invite them most cordially to join heart and hand in the attempt.
Who can tell what the consequences of such an united effort in prayer may be! Let us plead with God the many gracious promises of His Word, which relate to the future success of His gospel. He has said, “I will yet for this be enquired of by the House of Israel to do it for them, I will increase them with men like a flock.” Ezek. xxxvi.37. Surely we have love enough for Zion to set apart one hour at a time, twelve times in a year, to seek her welfare.
Attached to John Ryland, Jr., The Nature, Evidences, and Advantages, of Humility (Circular Letter of the Northamptonshire Association, 1784), 12.
In 1842, on the fiftieth anniversary of the founding of the Baptist Missionary Society, the Baptist pastor and writer, F.A. Cox, reflecting on the origins of the Society, stated:
“The primary cause of the missionary excitement in [William] Carey’s mind, and its diffusion among the Northamptonshire ministers [was] … the meeting of the Association in 1784, at Nottingham, [when] it was resolved to set apart an hour on the first Monday evening of every month, “for extraordinary prayer for revival of religion, and for the extending of Christ’s kingdom in the world.” This suggestion proceeded from the venerable [John] Sutcliff. Its simplicity and appropriateness have since recommended it to universal adoption; and copious showers of blessing from on high have been poured forth upon the churches.” [History of the Baptist Missionary Society, From 1792 to 1842 (London: T. Ward & Co./G. & J. Dyer, 1842), 1:10-11].
From the vantage point of the early 1840s, Cox saw the Prayer Call of 1784—proposed by John Sutcliff for adoption by the Northamptonshire Baptist Association and centred on the need to seek revival through prayer—as pivotal in that it focused the prayers of Calvinistic Baptist churches in the Association on the nations of the world. It thus prepared the way for the emergence of the Baptist Missionary Society and the sending of Carey to India.
Yet he also notes that the “universal adoption” of the concert of prayer by churches beyond the ranks of the Calvinistic Baptist denomination had led to rich times of revival, when God poured forth upon these churches “copious showers of blessing.” Later historians would describe this period of blessing as the Second Evangelical Awakening (1790-1830).
Some of them, like J. Edwin Orr and Paul E.G. Cook, would concur with Cox and rightly trace the human origins of this time of revival and spiritual awakening to the adoption of the concert of prayer by the Calvinistic Baptists in 1784 [J. Edwin Orr, The Eager Feet: Evangelical Awakenings 1790-1830 (Chicago: Moody Press, 1975), 95, 191-92, 199; Paul E. G. Cook, “The Forgotten Revival” in Preaching and Revival (London: The Westminster Conference, 1984), 92].
However, in one area Cox’s statement in somewhat misleading. In describing John Sutcliff as “the venerable Sutcliff” he leaves the reader with an idyllic impression of the Baptist pastor. How sobering to find that this man, who was at the heart of a prayer movement that God used to bring so much spiritual blessing to His church, also struggled when it came to prayer.
When Sutcliff lay dying in 1814 he said to Fuller: “I wish I had prayed more.” For some time Fuller ruminated on this statement by his dying friend. Eventually he came to the conviction that Sutcliff did not mean that he “wished he had prayed more frequently, but more spiritually.”
Then Fuller elaborated on this interpretation by applying Sutcliff’s statement to his own life:
“I wish I had prayer more for the influence of the Holy Spirit; I might have enjoyed more of the power of vital godliness. I wish I had prayed more for the assistance of the Holy Spirit, in studying and preaching my sermons; I might have seen more of the blessing of God attending my ministry. I wish I had prayed more for the outpouring of the Holy Spirit to attend the labours of our friends in India; I might have witnessed more of the effects of their efforts in the conversion of the heathen. [cited J. W. Morris, Memoirs of the Life and Writings of the Rev. Andrew Fuller (London, 1816), 443].
Edward Dering (d.1576) was an Elizabethan Puritan. He is probably best known for his lectures on Hebrews. Browsing in his works the other day—M. Derings workes (London, 1597 ed.; repr. The English Experience, No. 448; Amsterdam: Theatrvm Orbis Terrarvm Ltd./New York: Da Capo Press, 1972)—I came across this prayer he wrote for use before his lectures. It is reproduced in a modernized form.
“Lord God, which hast left unto us thy holy word to be a lantern unto our feet and a light unto our steps, give unto us all thy Holy Spirit: that out of the same word we may learn what is thy eternal will and frame our lives in all holy obedience to the same, to thy honour and glory and increase of our faith, through Jesus Christ our Lord, Amen.”
My Baptist heritage has generally affirmed that when it comes to praying, written prayers are really not acceptable. Prayer has to be extemporaneous. One key source for this conviction is John Bunyan (1628-1688) and his influential treatise I will pray with the Spirit (1662).
Rejecting written prayers
Bunyan had been arrested in 1660 for illegal preaching and at his trial in January, 1661, John Bunyan was asked by Sir John Kelynge, one of the judges, to justify his absence from worship in the local parish church. Bunyan, true to his Puritan heritage, stated that “he did not find it commanded in the word of God.” [A Relation of the Imprisonment of Mr. John Bunyan in W. R. Owens, ed. John Bunyan: Grace Abounding to the Chief of Sinners (Harmondsworth, Middlesex, 1987), 95].
Kelynge pointed out that prayer was a duty. Bunyan agreed, but he insisted that it was a duty to be performed with the Spirit’s aid, not by means of the Book of Common Prayer, which set out the structure for the worship services of the Church of England. Bunyan proceeded to argue:
“Those prayers in the Common Prayer-book, was such as was made by other men, and not by the motions of the Holy Ghost, within our hearts. … The scripture saith, that it is the Spirit as helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with sighs and groanings which cannot be uttered. Mark, … it doth not say the Common prayer-book teacheth us how to pray, but the Spirit.” [A Relation of the Imprisonment of Mr. John Bunyan in Owens, ed. John Bunyan: Grace Abounding to the Chief of Sinners, 95, 96].
The background to Bunyan’s convictions
Bunyan’s outright rejection of the use of written prayers cannot be understood apart from the view of his Puritan contemporaries and forebears. John Calvin (1509-1563), the spiritual father of Anglophone Puritanism, had defined prayer as essentially an “emotion of the heart …, which is poured out and laid open before God.” At the same time Calvin was tolerant of written prayers. Some of his spiritual children among the English Puritans, like Richard Baxter (1615-1691), preserved both of these emphases.
Many of the Puritans, however, took Calvin’s view of prayer to its logical conclusion and saw little need for written prayers. Walter Cradock (c.1610-1659), a Welsh Congregationalist preacher and author, stated forthrightly: “When it may be the (poor Minister) … would have rejoyced to have poured out his soule to the Lord, he was tied to an old Service Booke, and must read that till he grieved the Spirit of God, and dried up his own spirit as a chip, that he could not pray.”
John Owen (1616-1683), Bunyan’s friend and admirer, similarly maintained that “constant and unvaried use of set forms of prayer may become a great occasion of quenching the Spirit.” Owen conceded that the use of written prayers is not intrinsically evil. But since the Spirit whom God had given to the believer is “the Spirit of grace and supplication” (Zechariah 12:10), the believer has all the resources that he needs for prayer. Moreover, Owen affirmed that the “Holy Ghost, as a Spirit of grace and supplication, is nowhere, that I know of, promised unto any to help or assist them in composing prayers for others; and therefore we have no ground to pray for him or his assistance unto that end in particular.”
These criticisms of the Book of Common Prayer accurately reflect Puritan dissatisfaction with both the type and content of the prayers in this book. Moreover, undergirding the approach of both Cradock and Owen to prayer was an intense interest in the work of the Spirit in general and the accompanying recognition that only with his empowering could God be rightly served and worshipped. Bunyan shares these perspectives on prayer and the Spirit, but states them in his own expressive way.
The impact of Bunyan’s view detailed
Bunyan’s interest in extemporaneous prayer, quickened by his debate with Kelynge, found written form not long after his trial in I will pray with the Spirit. There are no surviving copies of the first edition. The second edition, dated 1663, appears without a bookseller’s or publisher’s name on the title page. The title page simply states “Printed for the author”. The book was probably too hot for any publisher to handle! And no wonder when Bunyan declared near the end of the book: “Look into the Gaols in England, and into the Alehouses of the same: and I believe, you will find those that plead for the Spirit of Prayer in the Gaol, and them that look after the Form of men’s Inventions only, in the Alehouse.” [Richard L. Greaves, ed., John Bunyan: The Doctrine of the Law and Grace unfolded and I will pray with the Spirit (Clarendon Press, 1976), 294].
Bunyan’s treatise on prayer helped to secure what has become a leading attitude to written and read prayers: an attitude of extreme wariness.
Bunyan’s treatise can also be seen as a declaration that without the Spirit not only our prayer-life, but also our entire Christian walk is hollow, stale and lifeless. It is often forgotten that Bunyan and his fellow English Baptists were vital participants in what Ronald Reeve has described as the Puritan “rediscovery of the Holy Spirit as the mainspring of all Christian activity.” [“John Wesley, Charles Simeon, and the Evangelical Revival”, Canadian Journal of Theology, 2 (1956), 205]. The claim by some contemporary authors and theologians that no post-Reformation movement until this past century has really given the Spirit his due is shown to be quite false by the interest that the Puritans had in the person and work of the Spirit.
Bunyan, like most of his fellow Puritans, had an intense desire for the experience of the Spirit, for he knew that the Spirit of Christ alone could lead him to God. Thus, at the conclusion of the treatise, Bunyan expresses the hope that: “Christians…pray for the Spirit, that is, for more of it, though God hath endued them with it already …The Lord in mercy turn the hearts of the people to seek more after the Spirit of Prayer, and in the strength of that, pour out their souls before the Lord.” [Greaves, ed., John Bunyan: The Doctrine of the Law and Grace unfolded and I will pray with the Spirit, 271, 285].
One of the most poignant lines from the writings of the Latin Church Father, Tertullian, comes at the end of his early treatise On baptism: “This only I pray, that as you ask [in prayer] you also have in mind Tertullian, a sinner” (tantum oro, ut cum petitis etiam Tertulliani peccatoris memineritis, De baptismo 20).
Who of us who writes cannot echo this request? For those brothers and sisters who think of me from time to time, please remember me, a sinner saved solely by grace, in prayer. Can you pray especially for my ongoing work on Samuel Pearce? I have been wanting to write his biography for fifteen years now, and so many other projects always seem to be intervening. Please pray that by God’s grace this will be accomplished. Thank you.