But all flesh almost hath corrupted its way. The power of religion, and the experience of it in the souls of men, being generally lost, the profession of it is of no great use, nor will long abide; yea, multitudes, all the world over, seem to be weary of the religion which themselves profess, so far as it is pleaded to be of divine revelation, be it true or false, unless it be where they have great secular advantages by their profession of it. There is no greater pretence of a flourishing state in religion than that of some churches of the Roman communion, especially one at this day ; — but if the account which is given us from among themselves concerning it be true, it is not much to be gloried in ; for set aside the multitude of atheists, anti-scripturists, and avowed disbelievers of the supernatural mysteries of the gospel, and the herd that remains influenced into a hatred and persecution of the truth by a combination of men upholding themselves and their way by ex- travagant secular interests and advantages, is not very highly considerable, yea, their present height seems to be on a precipice. What inroads in other places, — bold opinions concerning the authority of Scripture and the demonstration of it, the person and office of Christ, the Holy Spirit and all his operations, with the advancement of a pretence of morality in opposition to evangelical grace in its nature and efficacy, — are made every day is known unto all who consider these things. And although the effects of this poison discover themselves daily, in the decays of piety, the increase of immoralities of all sorts, and the abounding of flagitious sins, exposing nations unto the high displeasure of God, yet the security of most in this state of things proclaims itself in various fruits of it, and can never be sufficiently deplored.
Whereas, therefore, one means of the preservation of the church, and its deliver- ance out of these evils, is a due attendance unto, the discharge of this duty of prayer, the declaration of its nature, with a vindication of the springs and causes from whence it derives its efficacy, which are attempted in the ensuing discourse, may, I hope, through the blessing of God, be of some use unto such whose minds are sincere in their inquiries after truth.
THE WOEK OF THE HOLY SPIRIT IN PRAYER AS THE SPIRIT
OF GRACE AND SUPPLICATIONS, AND THE
DUTY OF BELIEVERS THEREIN;
WITH A BRIEF INQUIRY INTO THE NATURE AND USE OF MENTAL PRAYER AND FORMS.
CHAPTER I.
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 an- other, 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, concurs in its suffrage with the Scrip- ture 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 solemniz- ing their devotions, yet it was this duty of prayer alone which was their natural, necessary, fundamental acknowledgment of that Divine
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Being which they did own. Neither are there any considerable stories extant recording the monuments of the ancient heathen na- tions 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 pre- sent advantage above the beasts that perish but such as will turn unto our eternal disadvantage in that misery whereof they are inca- pable. 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, aBy whom was it ever discommended?"