27. Chapter I.

Chapter I. The use of prayer, and the work of the Holy Spirit in it. The works of the Spirit of God towards believers are either general, and not confined with respect to any one duty more than another, or they are particular, with respect to some special duty. Of the first sort are regeneration and sanctification, which being common to all duties, are the general principles of all actings of grace or our particular duties in them. But there are, moreover, various special works or operations of this Holy Spirit in and towards the disciples of Christ, which, although they may be reduced to the general head of sanctification, they fall under a special consideration that is proper to themselves. Of this sort is the aid or assistance which he gives to us in our prayers and supplications.

I suppose it will be granted that prayer, in the whole compass and extent of it — as comprising meditation, supplication, praise, and thanksgiving — is one of the most signal duties of religion. The light of nature in its most pregnant notions, with its practical language in the consciences of mankind, concurs in its suffrage356 with the Scripture in this matter. For they jointly witness that it is not only an important duty in religion, but without it, there neither is nor can be the exercise of any religion in the world. No persons ever lived in the acknowledgment of a Deity, except under the conduct of the same apprehension: they thought the duty of vows, prayers, and praises were incumbent on them as they found occasion. Indeed, even though they discovered external, ceremonious ways of solemnizing their devotions, it was this duty of prayer alone which was their natural, necessary, and fundamental acknowledgment of that Divine Being which they owned. Nor are there any considerable stories extant, recording the monuments of the ancient heathen nations of the world, in which (it may be said to the shame of degenerate Christianity) there are no more frequent accounts given of their sacred invocations and supplications to their supposed gods, than are to be found in any of the historical monuments and stories concerning the actions of Christian nations in these latter ages. This, therefore, is the most natural and most eminent way and means of our converse with God. Without this converse, we have no present advantage above the beasts that perish, except what will turn to our eternal disadvantage in that misery of which they are incapable. This is the way by which we exercise towards Him, all that grace which we receive from him, and render him an acceptable acknowledgment of that homage and revenue of glory which we are never able to exhibit in the kind and measure that are due. Of what use and advantage the due performance of this duty is to ourselves, no man is able to fully express, though every one can add something of his own experience. But we need not emphasize the commendation of prayer, for it will be said, "By whom was it ever discommended?"

I wish I saw reason to acquiesce in that reply. For not only the practice of most, but the declared opinions of many, evidence that neither the excellence of this duty, nor its necessity, finds such acceptance and esteem in the minds of men as pretended. But because this is not my present design, I will not further insist on it. For my purpose is not to address the nature, necessity, properties, uses, effects, and advantages, of this gracious duty, as it is the vital breath of our spiritual life to God. And yet it might be further considered and improved, considering these:

That its origin is in the law of nature, as the first and principal means of acknowledging a Divine Power; That its neglect is sufficient evidence of practical atheism (for he that does not pray, says in his heart, "There is no God"); That the Scripture gives direction as to the rule, manner, and proper object of prayer; Its constant use and practice is necessary, both from special commands, and from our state in this world, along with the whole variety of inward and outward occasions that may befall us, or that we may be exercised with; All the arguments, motives, and encouragements to constancy, fervency, and perseverance in performing the duty, with known examples of its mighty efficacy and marvellous success; The certain advantages which the souls of believers receive by prayer, in spiritual aids and supplies of strength, with peace and consolation; Various other concerns of prayer, although largely addressed by many already. But none of these is my present design. What alone I will inquire into, is the interest of the Holy Spirit of God in prayer, by his gracious operations.

It cannot be denied that the work and actings of the Spirit of grace in and towards believers with respect to the duty of prayer, are more frequently and expressly asserted in the Scripture, than his operations with respect to any other particular grace or duty whatever. If this were called into question, the ensuing discourse, I hope, will sufficiently vindicate and confirm its truth. But hereby believers are instructed in the importance of the duty itself, and also in the use and necessity of the aid and assistance of the Spirit of God to rightly discharge or perform it. For where frequent plain revelations concur, in multiplied commands and directions, with continual experience — as it is with believers in this case — their instruction is firm, as a way of being fixed on their minds. This renders an inquiry into this both necessary and timely. For what can be more so, than that in which the spiritual life and comfort of believers are so highly concerned, and which exhibits so gracious a condescension of divine love and goodness? Moreover, the opposition that is made in the world against the work of the Spirit of God in prayer, above all His other operations, requires that something be said in vindication of it. But the enmity to this seems to be particular to these latter ages, I mean among those who pretend to any acquaintance with these things from the Scripture. It will be hard to find an instance in former ages of any to whom the Spirit of God, as a Spirit of grace and supplication, was a reproach. But now the contradiction in this is great and fierce; and so there is no difference concerning any practical duty of religion in which parties at variance are more confident and satisfied in and about their own apprehensions, than those are who dissent about the work of the Spirit of God in our prayers and supplications. For those who oppose what is ascribed to Him in this by others, are not content to deny and reject it, and to refuse communion in the faith and practice of the work that is so ascribed to him. But such is the confidence they have in their conceptions, that they moreover revile and speak evil of what they oppose, contemptuously and despitefully. Hence the ability to pray by the assistance of the Holy Ghost, as pleaded, is so far from being allowed to be a gift, or a grace, or a duty, or in any way useful among men, that it is derided and scorned as a paltry faculty, fit to be expelled from among Christians. At length, it is maligned as an invention and artifice of the Jesuits, to the surprise and offense of many sober persons. The ensuing discourse will manifest the unadvisedness of this insinuation.

Again, others profess that of all the privileges they are made partakers of in this world — of all the aids, assistances, or gifts they receive from or by the Spirit of God — what He communicates and helps them with in their prayers and supplications, is the most excellent and inestimable. And whether living or dying, in all troubles, distresses, temptations, and persecutions. they have in prayer such assurance and satisfaction in their minds, that they are not in the least moved by all the scorn and contempt cast upon their profession and practice in the exercise of the gift which they have received. Rather, they judge that those who reproach this work of the Spirit, contract for themselves the guilt of great sin. Hence I know of no difference about religious things that is managed with greater animosities in the minds of men, and with worse consequents, than this one about the work of the Spirit of God in prayer. Indeed, this is the hinge on which all other differences about divine worship turn and depend. It may, therefore, be well worth our while —indeed, it is our duty — to sedately and diligently inquire into what the Scripture teaches us in this matter. We must acquiesce in that. And all experiences on one side or the other must be tried and regulated by the Scripture.

Therefore, I propose two things for myself in the ensuing discourse, concerning which I will plainly and briefly endeavor to satisfy indifferent and unprejudiced readers. And these are,

First, to evince that a special work of the Spirit of God, in the prayers or praises of believers, is promised and actually granted under the New Testament;

Secondly, to declare what the nature of that work consists in, or the manner of the operation of the Holy Spirit in prayer.

If no impression in these things can be made on the minds of men, possessed with those mighty prejudices which reject their very proposal and all consideration of them with contempt, then it may yet be of use to those who sincerely desire to live to God — those who are not biased with an undue love or hatred of the parties of men, nor elated with high valuations of their own conceptions above those of others (whom they think they have reason to scorn, if not to hate) — those who prefer the performance of their duty to all other considerations, endeavoring to subdue their inclinations and affections to this duty. Nor do I desire more of any reader than that he will grant, in this, that he is conversant about things which will have an influence into his everlasting account.