Part 37

§. XX. [Sidenote: Object.] But if any object after this Manner, _Have not many been benefited, yea, and both converted and edified by the Ministry of such as have premeditated their Preaching? Yea, and hath not the Spirit often concurred by its divine Influence with Preachings thus premeditated, so as they have been powerfully borne in upon the Souls of the Hearers to their Advantage?_

[Sidenote: _Answ._] I _answer_, Though that be granted, which I shall not deny, it will not infer that the Thing was good in itself, more than because Paul was met with by Christ to the converting of his Soul riding to _Damascus_ to persecute the Saints, that he did well in so doing. [Sidenote: Paul _persecuting was converted, is therefore persecuting good?_] Neither particular Actions, nor yet whole Congregations, as we above observed, are to be measured by the Acts of God’s Condescension in Times of Ignorance. But besides, it hath oftentimes fallen out, that God, having a Regard to the Simplicity and Integrity either of the Preacher or Hearers, hath fallen in upon the Heart of a Preacher by his Power and holy Influence, and thereby hath led him to speak Things that were not in his premeditated Discourse, and which perhaps he never thought on before; and those passing Ejaculations and unpremeditated but living Exhortations, have proved more beneficial and refreshing both to Preacher and Hearers than all their premeditated Sermons. But all that will not allow them to continue in these Things which in themselves are not approved, but contrary to the Practice of the Apostles, when God is raising up a People to serve him, according to the _primitive Purity_ and _Spirituality_; yea, such Acts of _God’s Condescension_, in Times of Darkness and Ignorance, should engage all more and more to follow him, according as he reveals his most _perfect_ and _spiritual Way_.

§. XXI. [Sidenote: II.] Having hitherto spoken of _Preaching_, now it is fit to speak of _Praying_, concerning which the like Controversy ariseth. [Sidenote: _Of_ Prayer, _how the outward is distinguished from the inward_.] Our Adversaries, whose _Religion_ is all for the most Part _Outside_, and such whose Acts are the mere Product of Man’s natural Will and Abilities, as they can preach, so can they pray when they please, and therefore have their set particular Prayers. I meddle not with the Controversies among themselves concerning this, some of them being for _set Prayers_, as a _Liturgy_, others for such as are conceived _extempore_; It suffices me that all of them agree in this, That the Motions and Influence of the Spirit of God are not necessary to be previous thereunto; [Sidenote: _The Priests set Times to preach and pray, deny the Spirit._] and therefore they have _set Times_ in their publick Worship, as before and after Preaching, and in their private Devotion, as Morning and Evening, and before and after Meat, and other such Occasions, at which they precisely set about the performing of their Prayers, by speaking Words to God, whether they feel any Motion or Influence of the Spirit or not; so that some of the chiefest have confessed that they have thus prayed without the Motions or Assistance of the Spirit, acknowledging that they sinned in so doing; yet they said they looked upon it as their Duty to do so, though to pray without the Spirit be Sin. We freely confess that _Prayer_ is both very profitable, and a necessary Duty commanded, and fit to be practised frequently by all _Christians_; but as we can do nothing without Christ, so neither can we pray without the Concurrence and Assistance of his Spirit. But that the _State_ of the _Controversy_ may be the better understood, let it be considered, _First_, that _Prayer_ is twofold, _inward_ and _outward_. [Sidenote: _What inward Prayer is._] _Inward Prayer_ is that _secret Turning of the Mind towards God_, whereby, being secretly touched and awakened by the _Light of Christ_ in the Conscience, and so bowed down under the Sense of its Iniquities, Unworthiness, and Misery, it looks up to God, and joining with the secret Shinings of the _Seed of God_, it breathes towards him, and is constantly breathing forth some secret Desires and Aspirations towards him. It is in this Sense that we are so frequently in Scripture commanded to _pray continually_, Luke xviii. 1. 1 Thess. v. 17. Ephes. vi. 18. Luke xxi. 36. which cannot be understood of _outward Prayer_, because it were impossible that Men should be always upon their Knees, expressing _Words_ of _Prayer_; and this would hinder them from the Exercise of those _Duties_ no less positively commanded. [Sidenote: _What outward Prayer is._] _Outward Prayer_ is, when as the Spirit, being thus in the Exercise of inward Retirement, and feeling the Breathing of the Spirit of God to arise powerfully in the Soul, receives Strength and Liberty by a superadded Motion and Influence of the _Spirit_ to bring forth either audible _Sight_, _Groans_, or _Words_, and that either in publick Assemblies, or in private, or at Meat, _&c._

[Sidenote: _Inward Prayer necessary at all Times._] As then _inward Prayer is necessary at all Times_, so, so long as the Day of every Man’s _Visitation_ lasteth, he never wants some Influence, less or more, for the Practice of it; because he no sooner retires his Mind, and considers himself in God’s Presence, but he finds himself in the Practice of it.

[Sidenote: _Outward Prayer doth require a superadded Influence._] The _outward Exercise of Prayer_, as needing a greater and superadded Influence and Motion of the Spirit, as it cannot be continually practised, so neither can it be so readily, so as to be effectually performed, until his Mind be some Time acquainted with the _Inward_; therefore such as are diligent and watchful in their Minds, and much retired in the Exercise of this _inward Prayer_, are more capable to be frequent in the Use of the _Outward_, because that this holy Influence doth more constantly attend them, and they being better acquainted with, and accustomed to, the Motions of _God’s Spirit_, can easily perceive and discern them. And indeed, as such who are most diligent have a near Access to God, and he taketh most Delight to draw them by his _Spirit_ to approach and call upon him, so when many are gathered together in this _watchful Mind_, God doth frequently pour forth the _Spirit_ of _Prayer_ among them and stir them thereunto, to the edifying and building up of one another in _Love_. But because this _outward Prayer_ depends upon the _inward_, as that which must follow it, and cannot be acceptably performed but as attended with a superadded Influence and Motion of the _Spirit_, [Sidenote: _We cannot fix set Times to speak and pray_.] therefore we cannot prefix set Times to _pray outwardly_, so as to lay a Necessity to speak Words at such and such Times, whether we feel this heavenly Influence and Assistance or no; for that we judge were a Tempting of God, and a Coming before him without due _Preparation_. We think it fit for us to present ourselves before him by this _inward Retirement_ of the _Mind_, and so to proceed further, as his Spirit shall help us and draw us thereunto; and we find that the Lord accepts of this, yea, and seeth meet sometimes to exercise us in this silent Place for the Trial of our _Patience_, without allowing us to speak further, that he may teach us not to rely upon outward _Performances_, or satisfy ourselves, as too many do, with the Saying of our _Prayers_; and that our Dependence upon him may be the more firm and constant, to wait for the Holding out of his _Sceptre_, and for his Allowance to draw near unto him, with greater Freedom and Enlargement of _Spirit_ upon our _Hearts_ towards him. Yet nevertheless we do not deny but sometimes God, upon particular Occasions, very suddenly, yea, upon the very first turning in of the _Mind_, may give Power and Liberty to bring forth Words or Acts of _outward Prayer_, so as the Soul can scarce discern any previous Motion, but the Influence and Bringing forth thereof may be as it were _simul & semel_: Nevertheless that Saying of _Bernard_ is true, that _all Prayer is lukewarm, which hath not an Inspiration preceding it_. Though we affirm that none ought to go about _Prayer_ without this Motion, yet we do not deny but such _sin_ as neglect _Prayer_; [Sidenote: _Such sin as are neglecting Prayer._] but their _Sin_ is in that they come not to that Place where they may feel that which would lead them thereunto. And therefore we question not but many, through Neglect of this _inward Watchfulness_ and _Retiredness_ of _Mind_, miss many precious Opportunities to _pray_, and thereby are guilty in the Sight of God; yet would they _sin_ if they should set about the Act until they first felt the Influence. [Sidenote: _A forward and a careless Servant answers not his Duty_.] For as he grosly offends his _Master_ that lieth in his Bed and sleeps, and neglects to do his _Master’s Business_; yet if such a one should suddenly get up, without putting on his Clothes, or taking along with him those necessary _Tools_ and _Instruments_, without which he could not possibly work, and should forwardly fall a doing to no Purpose, he would be so far thereby from repairing his former _Fault_, that he would justly incur a new Censure: And as one that is careless and otherways busied may miss to hear one speaking unto him, or even not hear the Bell of a Clock, though striking hard-by him, so may many, through Negligence, miss to hear God oftentimes calling upon them, and giving them Access to pray unto him; yet will not that allow them, without his Liberty, in their own Wills to fall to Work.

And _Lastly_, Though this be the only true and proper Method of Prayer, as that which is alone acceptable to God, [Sidenote: _In Times of Darkness God did often hear their Prayers._] yet shall we not deny but he oftentimes answered the _Prayers_ and concurred with the _Desires_ of some, especially in Times of _Darkness_, who have greatly erred herein; so that some that have sat down in _formal Prayer_, though far wrong in the Matter as well as Manner, without the Assistance or Influence of _God’s Spirit_, yet have found him to take Occasion therethrough to break in upon their Souls, and wonderfully tender and refresh them; yet as in _Preaching_, and elsewhere hath afore been observed, that will not prove any such _Practices_, or be a just Let to hinder any from coming to _practise_ that _pure_, _spiritual_, and _acceptable Prayer_, which God is again restoring and leading his People into, out of all _Superstitions_ and mere _empty Formalities_. The State of the _Controversy_, and our _Sense_ thereof, being thus clearly stated, will both obviate many _Objections_, and make the Answer to others more brief and easy. [Sidenote: First, _Spiritual Prayer proved from_ Scripture.] I shall first prove this _spiritual Prayer_ by some short Considerations from _Scripture_, and then answer the Objections of our Opposers, which will also serve to refute their Method and Manner thereof.

§. XXII. [Sidenote: I.] [Sidenote: _God’s Spirit must be felt to move the Mind to Prayer_.] And _First_, That there is a Necessity of this _inward Retirement_ of the _Mind_ as previous to _Prayer_, that the _Spirit_ may be felt to draw thereunto, appears, for that in most of those Places where _Prayer_ is commanded, _Watching_ is prefixed thereunto, as necessary to go before, as _Matt._ xxiv. 42. _Mark_ xiii. 33. and xiv. 38. _Luke_ xxi. 36. from which it is evident that this _Watching_ was to go before Prayer. Now to what End is this _Watching_, or what is it, but a Waiting to feel _God’s Spirit_ to draw unto _Prayer_, that so it may be done acceptably? For since we are to [110]_pray always in the Spirit_, and cannot pray of ourselves without it acceptably, this Watching must be for this End recommended to us, as preceding _Prayer_, that we may watch and wait for the seasonable Time to _pray_, which is when the Spirit moves thereunto.

[110] Ephes. 6. 18.

[Sidenote: II. _We know not how to _pray_ but as the Spirit helps._] _Secondly_, This Necessity of the Spirit’s Moving and Concurrence appears abundantly from that of the Apostle _Paul_, Rom. viii. 26, 27. _Likewise the Spirit also helpeth our Infirmities: For we know not what we should pray for as we ought; but the Spirit itself maketh Intercession for us with Groanings which cannot be uttered. And he that searcheth the Hearts knoweth what is the Mind of the Spirit, because he maketh Intercession for the Saints according to the Will of God._ Which _first_ holds forth the Incapacity of Men as of themselves to pray or call upon God in their own Wills, even such as have received the _Faith_ of _Christ_, and are in Measure sanctified by it, as was the Church of _Rome_, to whom the Apostle then wrote. _Secondly_, It holds forth that which can only help and assist Men to pray, to wit, the Spirit, as that without which they cannot do it acceptably to God, nor beneficially to their own Souls. _Thirdly_, The Manner and Way of the Spirit’s Intercession, _with Sighs and Groans which are unutterable_. And _Fourthly_, That God receiveth graciously the Prayers of such as are presented and offered unto himself by the Spirit, _knowing it to be according to his Will_. Now it cannot be conceived but this Order of Prayer thus asserted by the Apostle is most consistent with those other Testimonies of Scripture, commending and recommending to us the Use of Prayer. From which I thus argue,

[Sidenote: Arg.] _If any Man know not how to pray, _neither_ can do it without the Help of the Spirit, then it is to no Purpose for him, but altogether unprofitable_, to pray without it:

_But the_ First _is true: Therefore also the_ Last.

[Sidenote: III.] [Sidenote: _Pray always in the Spirit, and Watching thereunto._] _Thirdly_, This Necessity of the Spirit to true Prayer appears from _Ephes._ vi. 18. and _Jude_ 20. where the Apostle commands _to pray always in the Spirit, and Watching thereunto_; which is as much as if he had said, that we were never to pray without the Spirit, or Watching thereunto. And _Jude_ sheweth that such Prayers as are _in the Holy Ghost_ only, tend to the _Building up of ourselves in our most holy Faith_.

[Sidenote: IV.] [Sidenote: _Man cannot call _Christ Lord_ but by the Holy Ghost._] _Fourthly_, The Apostle _Paul_ saith expresly, 1 _Cor._ xii. 3. _That no Man can say that Jesus is the Lord but by the Holy Ghost_: If then Jesus cannot be thus rightly named but by the _Holy Ghost_, far less can he be acceptably called upon. Hence the same Apostle declares, 1 _Cor._ xiv. 15. that he _will pray with the Spirit_, &c. A clear Evidence that it was none of his Method to pray without it.

[Sidenote: V.] [Sidenote: _God will not hear the Prayers of the Wicked._] But _Fifthly_, All _Prayer_ without the Spirit is _Abomination_, such as are the _Prayers of the Wicked_, Prov. xxviii. 9. And the _Confidence_ that the Saints have that _God will hear them_ is, if they _ask any Thing according to his Will_, 1 John v. 14. So if the Prayer be not according to his Will, there is no Ground of Confidence that he will hear. Now our Adversaries will acknowledge that Prayers without the Spirit are not according to the Will of God, and therefore such as pray without it have no Ground to expect an Answer: For indeed to bid a Man _pray_ without the _Spirit_ is all one as to bid one _see_ without _Eyes_, _work_ without _Hands_, or _go_ without _Feet_. And to desire a Man to fall to _Prayer_ ere the Spirit in some Measure less or more move him thereunto, is to desire a Man to see before he opens his Eyes, or to walk before he rise up, or to work with his Hands before he moves them.

§. XXIII. [Sidenote: VI.] [Sidenote: _All Sacrifice is Sin, not offered by the Spirit._] But _Lastly_, From this false Opinion of Praying without the Spirit, and not judging it necessary to be waited for, as that which may be felt to move us thereunto, hath proceeded all the Superstition and Idolatry that is among those called _Christians_, and those many Abominations wherewith the Lord is _provoked_, and his _Spirit grieved_; so that many deceive themselves now, as the _Jews_ did of old, thinking it sufficient if they pay their daily Sacrifices, and offer their customary Oblations; from thence thinking all is well, and creating a false Peace to themselves, as the _Whore_ in the _Proverbs_, because they have offered up their _Sacrifices_ of Morning and Evening Prayers. And therefore it is manifest that their constant Use of these Things doth not a Whit influence their Lives and Conversations, but they remain for the most Part as bad as ever. Yea, it is frequent both among _Papists_ and _Protestants_, for them to leap as it were out of their vain, light, and profane Conversations at their _set Hours_ and _Seasons_, and fall to their customary Devotion; and then, when it is scarce finished, and the Words to God scarce out, the former profane Talk comes after it; so that the same wicked profane Spirit of this World actuates them in both. If there be any such Thing as _vain Oblations_, or _Prayers that are Abomination_, which God heareth not (as is certain there are, and the Scripture testifies, _Isa._ lxvi. 3. _Jer._ xiv. 12.) certainly such _Prayers_ as are acted in Man’s Will, and by his own Strength, without God’s Spirit, must be of that Number.

§. XXIV. [Sidenote: _Concerning _Joining in Prayer_ with others._] Let this suffice for Proof. I shall now proceed to answer their Objections, when I have said something concerning _joining in Prayer with others_. Those that pray together with one Accord use not only to concur in their Spirits, but also in the Gesture of their Body; which we also willingly approve of. It becometh those who approach before God to _pray_, that they do it with _bowed Knees_, and with their _Heads uncovered_, which is our Practice.

[Sidenote: Obj. 1.] But here ariseth a Controversy, _Whether it be lawful to join with others by those external Signs of Reverence, albeit not in Heart, who pray formally, not waiting for the Motion of the Spirit, nor judging it necessary_.

[Sidenote: _Answ._] We answer, Not at all; and for our Testimony in this Thing we have suffered not a little. [Sidenote: _The Reason why we cannot _join in Prayer.] For when it hath fallen out, that either accidentally, or to witness against their Worship, we have been present during the same, and have not found it lawful for us to _bow_ with them thereunto, they have often persecuted us, not only with Reproaches, but also with Strokes and cruel Beatings. For this Cause they used to accuse us of Pride, Profanity, and Madness, as if we had no Respect or Reverence to the _Worship of God_, and as if we judged none could pray, or were heard of God, but ourselves. Unto all which, and many more Reproaches of this Kind, we answer briefly and modestly, That it sufficeth us that we are found so doing, neither through Pride, nor Madness, nor Profanity, but merely lest we should hurt our _Consciences_; the Reason of which is plain and evident: For since our _Principle_ and _Doctrine_ oblige us to believe that the _Prayers_ of those who themselves confess they are _not actuated by the Spirit_ are _Abominations_, how can we with a safe Conscience join with them?

[Sidenote: Obj. 2.] If they urge, _That this is the Height of Uncharitableness and Arrogancy, as if we judged ourselves always to pray by the Spirit’s Motion, but they never; as if we were never deceived by praying without the Motions of the Spirit, and that they were never actuated by it, seeing albeit they judge not the Motion of the Spirit always necessary, they confess nevertheless that it is very profitable and comfortable, and they feel it often influencing them; which that it sometimes falls out we cannot deny_.

[Sidenote: _Answ._] To all which I answer distinctly, If it were their known and avowed _Doctrine_ not to pray without the Motion of the Spirit, and that, seriously holding thereunto, they did not bind themselves to pray at certain _prescribed Times_ precisely, at which Times they determine to pray, though without the Spirit, then indeed we might be accused of Uncharitableness and Pride, if we never joined with them; and if they so taught and practised, I doubt not but it would be lawful for us so to do, unless there should appear some manifest and evident Hypocrisy and Delusion. [Sidenote: _Shall we confirm the _Hypocrites_ when praying?_] But seeing they confess that they _pray without the Spirit_, and seeing God hath persuaded us that such Prayers are _abominable_, how can we with a safe Conscience join with an _Abomination_? That God sometimes condescends to them, we do not deny; although now, when the _spiritual Worship_ is openly proclaimed, and all are invited unto it, the Case is otherwise than in those old Times of Apostasy and Darkness; and therefore, albeit any should begin to pray in our Presence, not expecting the Motion of the Spirit; yet if it manifestly appear that God in Condescension did concur with such a one, then according to God’s Will we should not refuse to join also; but this is rare, lest thence they should be confirmed in their false Principle. And although this seems hard in our Profession, nevertheless it is so confirmed by the Authority both of Scripture and right Reason, that many convinced thereof have embraced this Part before other _Truths_, which were easier, and, as they seemed to some, clearer. Among whom is memorable of late Years _Alexander Skein_, a Magistrate of the City of _Aberdeen_, a Man very modest, and very averse from giving Offence to others, who nevertheless being overcome by the Power of Truth in this Matter, behoved for this Cause to separate himself from the publick Assemblies and Prayers, and join himself unto us; who also gave the Reason of his Change, and likewise succinctly, but yet substantially, comprehended this Controversy concerning _Worship_ in some short Questions, which he offered to the publick Preachers of the _City_, and which I think meet to insert in this Place.

[Sidenote: _Some Questions of_ A. Skein _proposed to the Preachers in_ Aberdeen.] 1. _Whether or not should an Act of God’s Worship be gone about without the Motions, Leadings, and Actings of the Holy Spirit?_

2. _If the Motions of the Spirit be necessary to every particular Duty, whether should he be waited upon, that all our Acts and Words may be according as he gives Utterance and Assistance?_

3. _Whether every one that bears the Name of a _Christian_, or professes to be a _Protestant_, hath such an uninterrupted Measure thereof, that he may, without waiting, go immediately about the Duty?_

4. _If there be an Indisposition and Unfitness at some Times for such Exercises, at least as to the spiritual and lively Performance thereof, whether ought they to be performed in that Case, and at that Time?_

5. _If any Duty be gone about, under Pretence that it is in Obedience to the external Command, without the spiritual Life and Motion necessary, whether such a Duty thus performed can in Faith be expected to be accepted of God, and not rather reckoned as a [111]Bringing of strange Fire before the Lord, seeing it is performed at best by the Strength of natural and acquired Parts, and not by the Strength and Assistance of the Holy Ghost, which was typified by the Fire that came down from Heaven, which alone behoved to consume the Sacrifice, and no other?_

[111] Lev. 16. 1.