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To this great prevalency and predominancy of sin in the whole nation, there is added a strange and unspeakable security. The truth is, men were a little awakened one while in the nation. When the judgments of God—the pestilence, the fire, the sword, and, the year after, another warning from heaven—were upon us, then there was a little awakening, like a man out of a dead sleep, that lifts up his head, and rubs his eyes for a time. But I can say this, that it is now towards forty years since God enabled me to observe something in the world; and, to my knowledge, I never observed this nation in that state of security wherein it is at this day. For, even in former times, there were warnings continually that God had a controversy with the nation; and those that had any fear of God spake one to another about it; and we saw and found their warnings were not in vain. But here is now a general security. Men complain of straits, want, poverty, and the like; but as to any thing wherein God hath to do with the world, either my observation doth greatly deceive me, or I never saw, I think, so general a security as at this day in this nation. And this security hath reached us all,—even the churches of God themselves.

Chapter 9 It is a matter of praise and glory to God, in a special manner, that he has granted an amplification of this privilege under the gospel. The Spirit is now poured forth from above, and enlarged in his dispensation, both intensively and extensively. Those on whom he is bestowed, receive him in a larger measure than they did formerly under the Old Testament. From there comes that liberty and boldness in their access to the throne of grace, and their crying 'Abba, Father,' which the apostle reckons among the great privileges of the dispensation of the Spirit of Christ, which those of old were not partakers of.

Every man is to pray or call upon God, according as he is able, with respect unto his own condition, relations, occasions, and duties. Certainly there is not a man in the world who hath not forfeited all his reason and understanding unto atheism, or utterly buried all their operations under the fury of brutish affections, but he is convinced that it is his duty to pray to the deity he owns, in words of his own, as well as he is able; for this, and none other, is the genuine and natural notion of prayer. This is implanted in the heart of mankind, which they need not be taught nor directed unto.

1. That the things insisted on are in some degree and measure necessary unto all acceptable prayer. The Scripture assigns them thereunto, and believers find them so by their own experience. For we discourse not about prayer as it is the working of nature in its straits and difficulties towards the God of nature, expressing thereby its dependence on him, with an acknowledgment of his power, in which sense all flesh, in one way or other, under one notion or other, come to God; nor yet upon those cries which legal convictions will wrest from them that fall under their power: but we treat only of prayer as it is required of believers under the gospel, as they have an "access through Christ by one Spirit unto the Father." And, 2. That those in whom this work is wrought by the Holy Spirit in any degree do not, in ordinary cases, want an ability to express themselves in this duty, so far as is needful for them.

The first thing we ascribe unto the Spirit herein is, that he supplies and furnishes the mind with a due comprehension of the matter of prayer, or what ought, both in general and as unto all our particular occasions, to be prayed for. Without this I suppose it will be granted that no man can pray as he ought; for how can any man pray that knows not what to pray for? Where there is not a comprehension hereof, the very nature and being of prayer is destroyed. And herein the testimony of the apostle is express: Rom. viii. 26, "Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered."

In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.

The Holy Spirit gives the soul of a believer a delight in God as the object of prayer. I shall not insist on his exciting, moving, and acting all other graces that are required in the exercise of this duty, as faith, love, reverence, fear, trust, submission, waiting, hope, and the like. I have proved elsewhere that the exercise of them all, in all duties, and of all other graces in like manner, is from him, and shall not therefore here again confirm the same truth. But this delight in God as the object of prayer hath a peculiar consideration in this matter; for without it ordinarily the duty is not accepted with God, and is a barren, burdensome task unto them by whom it is performed. Now, this delight in God as the object of prayer is, for the substance of it, included in that description of prayer given us by the apostle,—namely, that it is crying "Abba, Father." Herein a filial, holy delight in God is included, such as children have in their parents in their most affectionate addresses unto them, as hath been declared. And we are to inquire wherein this delight in God as the object of prayer doth consist, or what is required thereunto.

This study explores Prince Emmanuel's final address to the city of Mansoul in John Bunyan's The Holy War, focusing on why God allows original sin to remain in the regenerate. Guided by Alexander Whyte's commentary, we see that Christ leaves these internal remnants not out of weakness, but in divine wisdom to foster genuine humility, keep faith active, and demonstrate His long-suffering mercy. Classic commentators like George Burder provide essential historical and doctrinal context for translating Bunyan's military metaphors into daily Christian experience, while John Owen's Indwelling Sin supplies the clinical theological framework distinguishing between sin reigning and sin dwelling. Complemented by the intimate, searching prayers of Philip Doddridge, the discussion ultimately encourages weary believers to maintain constant vigilance, refuse any truce with remaining corruption, and take heart in Emmanuel's ultimate command and promise: "Hold fast till I come."

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