Chapter 1
The Use of Prayer, and the Work of the Holy Spirit therein.
THE Works of the Spirit of God towards Believers, are either general and not confined with a respect unto any one Duty more than another; or particular, with respect unto some especial Duty. Of the first sort are, Regeneration and Sanctification, which being common unto them all, are the general Principles of all actings of Grace or particular Duties, in them. But there are moreover sundry especial Works or Operations of this holy Spirit in and towards the Disciples of Christ, which although they may be reduced unto the general head of Sanctification, yet they fall under an especial consideration proper unto themselves; of this sort is the Aid or Assistance which he gives unto 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, concur in their suffrage with the Scripture in this matter. For they both of them jointly witness that it is not only an important Duty in Religion, but also that without it, there neither is nor can be the exercise of any Religion in the world. Never any Persons lived in the acknowledgment of a Deity, but under the conduct of the same apprehension, they thought the duty of Vows, Prayers and Praises incumbent on them as they found occasion. Yea although they found out external Ceremonious ways of solemnizing their Devotions, yet it was this Duty of Prayer alone, which was their Natural, Necessary, fundamental Acknowledgment of that divine Being which they did own. Neither are there any considerable stories extant recording the monuments of the antient Heathen Nations of the World, wherein (to the shame of degenerate Christianity it may be spoken) there are not more frequent accounts given of their sacred Invocations and Supplications unto 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 which converse we have no present advantage above the beasts that perish; but such as will turn unto our eternal disadvantage in that misery whereof they are uncapable. This is the way whereby we exercise towards him all that Grace which we do receive from him; and render him an acceptable acknowledgment of that Homage and Revenue of Glory, which we are never able to exhibit in their due kind and measure. Of what use and advantage the due performance of this Duty is unto ourselves, no man is able fully to express; every one can add somewhat of his own experience. But we need not insist on the Commendation of Prayer, for it will be said by whom was it ever discommended?
And I wish I saw Reason to acquiesce in that Reply. For not only the Practice of the most, but the declared Opinions of many do evidence, that neither the Excellency of this Duty, nor its necessity, do find that acceptance and esteem in the minds of men as is pretended. But this being not my present design, I shall not further insist upon it.
For my purpose is not to treat of the Nature, Necessity, Properties, Uses, Effects and Advantages of this gracious Duty, as it is the vital breath of our spiritual Life, unto God. Its original in the Law of nature as the first and principal means of the acknowledgment of a Divine Power, whereof the neglect is a sufficient evidence of practical Atheism; (for he that prays not, says in his heart there is no God) Its Direction in the Scripture as to the Rule, manner and proper object of it; the Necessity of its constant use and practice, both from especial Commands and our state in this World, with the whole variety of inward and outward occasions that may befal us, or we may be exercised withal; Arguments, motives and encouragements unto constancy, fervency, and perseverance in the performance of the Duty of it; with known Examples of its mighty efficacy and marvellous success; the certain Advantages which the Souls of Believers, do receive thereby, in spiritual Aids and supplies of strength, with peace and consolation, with sundry other of its concernments, although much treated of already by many, might yet be further considered and improved. But none of these are my present design. The interest of the Holy Spirit of God by his gracious Operations in it, is that alone which I shall inquire into.
And it cannot be denied, but that the Work and actings of the Spirit of Grace in and towards Believers with respect unto the Duty of prayer, are more frequently and expresly asserted in the Scripture, than his Operations with respect unto any other particular Grace or Duty what ever. If this should be called into question, the ensuing Discourse I hope will sufficiently vindicate and confirm Truth. But hereby Believers are instructed as in the importance of the Duty it self, so in the use and necessity of the Aid and Assistance of the Spirit of God in and unto the right discharge or performance of it. For where frequent, plain Revelations concur in multiplied commands and directions, with continual Experience as it is with them in this case, their Instruction is firm, and in a way of being fixed on their minds. As this rendrs an Inquiry hereinto both necessary and seasonable; for what can be more so, than that wherein the spiritual life and comfort of Believers are so highly concerned, and which exhibits unto us so gracious a condescention of Divine Love and Goodness; so moreover, the opposition that is made in the World against the Work of the Spirit of God herein, above all other his Operations, requires that something be spoken in the vindication of it.
But the Enmity hereunto seems to be peculiar unto these latter Ages, I mean among such as pretend unto any acquaintance with these things, from the Scripture. It will be hard to find an instance in former Ages, of any unto whom the Spirit of God, as a Spirit of Grace and Supplications, was a reproach. But as now the contradiction herein is great and fierce; so is there not any difference concerning any practical duty of Religion, wherein Parties at variance are more confident and satisfied, in and about their own apprehensions, than they are, who dissent about the Work of the Spirit of God in our Prayers and Supplications. For those who oppose what is ascribed by others unto him herein, are not content to deny and reject it, and to refuse a communion in the faith and practice of the work so ascribed unto him; but moreover, such is the confidence they have in their own conceptions, that they revile and speak evil contemptuously and despitefully of what they do oppose. Hence Ability to pray, as is pleaded, by the Assistance of the Holy Ghost, is so far from being allowed to be a Gift, or a Grace, or a Duty, or any way useful among men, that it is derided and scorned as a paltry faculty fit to be exploded from among Christians. And at length it is traduced as an invention and artifice of the Jesuits, to the surprizal and offense of many sober persons; the unadvisedness of which insinuation, the ensuing discourse will manifest.
Others again, profess that of all the Privileges whereof they are made partakers in this World, of all the Aids, Assistances or Gifts which they receive from or by the Spirit of God, that which he communicates and helps them withal in their Prayers and Supplications, is the most excellent and inestimable. And herein they have living and dying, in all Troubles, Distresses, Temptations and Persecutions, such assurance and satisfaction in their minds, as that they are not in the least moved with all the scorn and contempt that are cast upon their profession and practice in the exercise of the Gift which they have received; but rather judge, that they contract the guilt of great sin to themselves, by whom this work of the Spirit is reproached. Hence I know not any difference about Religious things, that is managed with greater Animosities in the minds of men, and worse Consequences, than this which is about the work of the Spirit of God in Prayer, which indeed is the hinge on which all other differences about Divine Worship do turn and depend. It may therefore be well worth our while, yea it is our Duty, sedately and diligently to inquire into what the Scripture teachs us in this matter, wherein we must acquiesce, and whereby all Experiences on the one side or the other must be tryed and regulated. Two things therefore I do propose unto my self in the ensuing Discourse, concerning both which I shall plainly and briefly endeavour the satisfaction of indifferent and unprejudiced Readers. And these are first, to evince that there is promised, and actually granted an especial work of the Spirit of God in the Prayers or praises of Believers under the New Testament; Secondly, to declare the Nature of that work wherein it does consist, or the manner of the operation of the Holy Spirit therein. And if in these things no impression 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; yet it may be of use, unto them, who being not byassed with the undue love or hatred of parties of men, nor elated with high valuations of their own conceptions above those of others, whom they think they have reason if not to hate, yet to scorn, do sincerely desire to live unto God, and to preferr the performance of their Duty unto all other considerations, endeavouring to subdue their inclinations and affections thereunto. Nor do I desire more of any Reader, but that he will grant that he is herein conversant about things, which will have an influence into his everlasting account.
The Use of Prayer, and the Work of the Holy Spirit therein.
The works of the Spirit of God toward believers are of two kinds: those that are general and not confined to any one duty more than another, and those that are particular, directed toward some specific duty. Of the first kind are regeneration and sanctification, which are common to all believers and serve as the general basis for all acts of grace and particular duties in them. But beyond these, the Holy Spirit has various specific works and operations in and toward the disciples of Christ, which, although they may be brought under the general heading of sanctification, deserve particular consideration on their own terms. One such work is the help and assistance He gives us in our prayers and supplications.
I suppose it will be granted that prayer, in its full scope and extent — comprising meditation, supplication, praise, and thanksgiving — is one of the most important duties of religion. Natural light in its most clear expressions, and its practical voice in human conscience, join with Scripture in affirming this. Both together witness not only that prayer is an important duty in religion, but that without it there is no genuine exercise of religion anywhere in the world. No people who acknowledged a divine being ever lived without also, under the same conviction, believing that vows, prayers, and praises were incumbent on them as occasions arose. Even when they developed external ceremonial ways of expressing their devotion, it was the duty of prayer alone that served as their natural, necessary, and foundational acknowledgment of the divine being they owned. There are no significant historical records of the ancient pagan nations of the world in which — to the shame of a degenerate Christianity, it may be said — there are not more frequent accounts of their sacred invocations and supplications to their supposed gods than are found in any historical accounts of the actions of Christian nations in these latter ages. Prayer, therefore, is the most natural and most prominent way we have of communing with God; without it we have no present advantage over the beasts that perish, but only such advantage as will turn to our eternal disadvantage in a misery they cannot experience. It is the way by which we exercise toward God all the grace we receive from Him, and render Him an acceptable acknowledgment of the homage and tribute of glory which we are never able to offer in their full and proper measure. What benefit and advantage the proper performance of this duty brings to ourselves no one can fully express — everyone can add something from his own experience. But we need not press the commendation of prayer; for by whom was it ever spoken against?
I wish I could take comfort in that reply. For not only the practice of most people, but the declared opinions of many show that neither the excellence nor the necessity of this duty finds the acceptance and esteem in people's minds that is claimed. But since this is not my present concern, I will not pursue it further.
My purpose is not to write about the nature, necessity, properties, uses, effects, and advantages of this gracious duty as the vital breath of our spiritual life toward God. Its origin in the law of nature as the first and principal means of acknowledging a divine power — whose neglect is sufficient evidence of practical atheism, for he who does not pray says in his heart there is no God — its direction in Scripture as to the rule, manner, and proper object of prayer; the necessity of its constant practice both from express commands and from our condition in this world with the whole variety of inward and outward occasions that may befall us; arguments, motives, and encouragements to constancy, fervency, and perseverance in it; well-known examples of its mighty power and remarkable results; the certain benefits believers receive thereby in spiritual aids and supplies of strength, with peace and consolation — and many other aspects of it — although much written about already by many, might yet be further considered and expanded. But none of these is my present concern. The interest of the Holy Spirit of God, through His gracious operations in prayer, is the one thing I intend to inquire into.
It cannot be denied that the work and actings of the Spirit of grace in and toward believers with respect to the duty of prayer are more frequently and explicitly affirmed in Scripture than His operations with respect to any other particular grace or duty whatsoever. If this should be called into question, the following discourse will, I hope, sufficiently vindicate and confirm the truth. By this means believers are instructed both about the importance of the duty itself and about the need for the Spirit's aid and assistance in properly discharging it. For where frequent, plain revelations combine with multiplied commands and directions, together with continual experience — as is the case here — their instruction is firm and takes hold in the mind. This makes an inquiry into these matters both necessary and timely — for what could be more so than that which so deeply concerns the spiritual life and comfort of believers, and which displays such a gracious 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 — makes it necessary that something be said in its defense.
But this hostility seems to be peculiar to these latter ages — I mean among those who claim any acquaintance with these things from Scripture. It would be hard to find an example in earlier ages of anyone for whom the Spirit of God as a Spirit of grace and supplications was a source of reproach. But as the contradiction now is great and fierce, so there is no difference about any practical duty of religion in which the parties at variance are more confident and settled in their own views than those who disagree about the work of the Spirit of God in our prayers and supplications. For those who oppose what others ascribe to the Spirit here are not content merely to deny and reject it, or to refuse communion in the faith and practice of the work so attributed to Him; beyond that, with such confidence in their own thinking, they revile and contemptuously speak against what they oppose. As a result, the ability to pray — as is claimed — through the assistance of the Holy Spirit is far from being acknowledged as a gift, or a grace, or a duty, or anything of use to humanity; instead it is mocked and scorned as a petty faculty fit to be expelled from among Christians. And at last it is denounced as an invention and scheme of the Jesuits — to the surprise and offense of many serious people; the foolishness of this insinuation will be demonstrated in the following discourse.
Others, by contrast, say that of all the privileges they have received in this world, of all the aids, assistances, or gifts they receive from or through the Spirit of God, that which He communicates and helps them with in their prayers and supplications is the most excellent and invaluable. In this they have, living and dying, in all troubles, distresses, temptations, and persecutions, such assurance and satisfaction in their minds that they are not in the least moved by all the scorn and contempt cast on their profession and practice in the exercise of the gift they have received; but rather judge that those who reproach this work of the Spirit bring great guilt upon themselves. I know of no religious difference that is managed with greater bitterness and worse consequences than this one about the work of the Spirit of God in prayer — which is in fact 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 inquire calmly and diligently into what Scripture teaches us in this matter, in which we must rest, and by which all experiences on either side must be tested and regulated. I therefore propose two things for the following discourse, concerning both of which I will plainly and briefly seek to satisfy fair-minded and unprejudiced readers. These are: first, to demonstrate that there is a promised and actually given special work of the Spirit of God in the prayers and praises of believers under the New Testament; and second, to declare the nature of that work — what it consists of, and how the Holy Spirit operates in it. And if in these things no impression can be made on the minds of those possessed by mighty prejudices that reject even the proposal of them with contempt, this may still be useful to those who are not biased by misplaced love or hatred of parties, nor lifted up by high valuations of their own ideas above those of others whom they think they have reason, if not to hate, then at least to scorn — but who sincerely desire to live to God and prefer the performance of their duty to all other considerations, striving to bring their inclinations and affections into line with it. I ask nothing more of any reader than that he acknowledge he is dealing here with things that will have a bearing on his eternal account.
