The Narrated Puritan

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.

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.

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.

CASE 4. How may a person judge whether a promise or threatening comes from God, or is brought by Satan to the soul?

We may safely conclude that Satan does not know the thoughts of man as God does. But still, as Satan is a spirit, he has a freer and more frequent intercourse with the human mind than many are aware of. I look at the mind as the spring, and thoughts as the streams issuing from it. Satan cannot exactly see or discern the spring head, nor perhaps all the streams. A good man may have many thoughts which Satan cannot be very privy to. I think that in the exercise of faith, love, hope, etc., thoughts must be employed as the mind is enlightened by the Holy Spirit.

Where catechising of the young ones is maintained. Whether at stated times or occasionally, there ought to be certain seasons, inviolably appointed for that great purpose. Without these, the usual reading of the word is not likely to have the same success. And blessed be the Lord, we have many excellent helps published for this purpose,

There is in most persons a natural inclination to generation. These desires are absolutely necessary for the continuance and increase of mankind. God has appointed that his purposes should be accomplished, and his glory promoted, in this manner. Nevertheless, these desires are not to be enlarged as hell, but to be restrained and limited by the holy law of God. Things that are useful and necessary in themselves, according to the law of creation and conservation, are greatly perverted by our sad depravity. If we have no appetites — that is, no desire and inclination to eat and drink — we cannot be useful in our place, nor live long. Yet the glutton, the drunkard, and the voluptuary,greatly abuse the good creatures of God, to the shame, ruin, and destruction of soul and body.