Preface to the Reader

It is altogether needless to premise anything in this place concerning the necessity, benefit, and use of prayer in general. All men will readily acknowledge that as without it there can be no religion at all, so the life and exercise of all religion does principally consist therein. Wherefore, that way and profession in religion which gives the best directions for it, with the most effectual motives unto it, and most abounds in its observance, has therein the advantage of all others. Hence also it follows, that as all errors which either pervert its nature or countenance a neglect of a due attendance unto it are pernicious in religion; so differences in opinion, and disputes about any of its vital concerns, cannot but be dangerous and of evil consequence. For on each hand these pretend unto an immediate regulation of Christian practice in a matter of the highest importance unto the glory of God and the salvation of the souls of men. Whereas, therefore, there is nothing more requisite in our religion than that true apprehensions of its nature and use be preserved in the minds of men, the declaration and defense of them, when they are opposed or unduly traduced,1 is not only justifiable but necessary also.

This is the design of the ensuing discourse. There is in the Scripture a promise of the Holy Ghost to be given unto the church as “a Spirit of grace and of supplications.”2 As such, also, there are particular operations ascribed unto him. Mention is likewise frequently made of the aids and assistances which he affords unto believers in and unto their prayers. Hence, they are said to “pray always with all prayer and supplication in the Spirit.”3 Of the want of these aids and assistances to enable them to pray according to the mind of God some do profess that they have experience, as also of their efficacy unto that end when they are received. Accordingly, these regulate themselves in this whole duty in the expectation or improvement of them. And there are those who, being accommodated with other aids of another nature, to the same purpose, which they esteem sufficient for them, do look on the former profession and plea of an ability to pray by the aids and assistances of the Holy Spirit to be a mere empty pretense.

And in the management of these different apprehensions, those at variance seem to be almost barbarians one to another, the one being not able to understand what the other do vehemently affirm. For they are determined in their minds, not merely by notions of truth and falsehood, but by the experience which they have of the things themselves, a sense and understanding whereof they can by no means communicate unto one another. For whereas spiritual experience of truth is above all other demonstrations unto them that do enjoy it, so it cannot be made an argument for the enlightening and conviction of others. Hence those who plead for prayer by virtue of supplies of gifts and grace from the Holy Spirit do admire that the use or necessity of them herein should be contradicted. Nor can they understand what they intend who seem to deny that it is every man’s duty, in all his circumstances, to pray as well as he can, and to make use in his so doing of the assistance of the Spirit of God. And by “prayer” they mean that which the most eminent and only proper signification of the word does denote, namely, that which is vocal. Some, on the other side, are so far from the understanding of these things, or a conviction of their reality, that with the highest confidence they despise and reproach the pretense of them. To “pray in the Spirit” is used as a notable expression of scorn, the thing signified being esteemed fond and contemptible.

Moreover, in such cases as this, men are apt to run into excesses in things and ways which they judge expedient, either to countenance their own opinions or to depress and decry those of them from whom they differ. And no instances can be given in this kind of greater extravagances than in t