_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.
6. _Whether Duties gone about in the mere Strength of natural and
acquired Parts, whether in Publick or Private, be not as really, upon
the Matter, an Image of Man’s Invention as the _Popish_ Worship, though
not so gross in the outward Appearance? And therefore whether it be not
as real Superstition to countenance any Worship of that Nature, as it
is to countenance _Popish_ Worship, though there be a Difference in the
Degree?_
7. _Whether it be a Ground of Offence or just Scandal to countenance
the Worship of those whose professed Principle it is neither to speak
for Edification, nor to pray, but as the Holy Ghost shall be pleased
to assist them in some Measure less or more; without which they rather
choose to be silent, than to speak without this Influence?_
Unto these they answered but very coldly and faintly, whose Answers
likewise long ago he refuted.
[Sidenote: _We must not lose our Witnessing for God._] Seeing then God
hath called us to his spiritual Worship, and to testify against the
human and voluntary Worships of the Apostasy, if we did not this Way
stand immoveable to the _Truth_ revealed, but should join with them,
both our Testimony for God would be weakened and lost, and it would
be impossible steadily to propagate this Worship in the World, whose
Progress we dare neither retard nor hinder by any Act of ours; though
therefore we shall lose not only worldly Honour, but even our Lives.
And truly many _Protestants_, through their Unsteadiness in this Thing,
for politic Ends complying with the _Popish Abominations_, have greatly
scandalized their Profession, and hurt the Reformation; [Sidenote:
_Elector of_ Saxony’_s Scandal given to_ Protestants.] as appeared in
the Example of the _Elector_ of _Saxony_; who, in the Convention at
_Augsburgh_, in the Year 1530, being commanded by the Emperor _Charles_
the Fifth to be present at the _Mass_, that he might carry the Sword
before him, according to his Place; which when he justly scrupled to
perform, his Preachers taking more Care for their Prince’s Honour than
for his Conscience, persuaded him that it was lawful to do it against
his Conscience. Which was both a very bad Example, and great Scandal to
the Reformation, and displeased many; as the Author of the _History_ of
the _Council_ of _Trent_, in his first Book, well observes. [Sidenote:
Secondly, _Objections against spiritual Prayer_ answered.] But now I
hasten to the Objections of our Adversaries against this Method of
Praying.
§. XXV. [Sidenote: Obj. 1.] _First_, They object, _That if such
particular Influences were needful to outward Acts of Worship, then
they should also be needful to inward Acts; to wit, Desire and Love to
God. But this is absurd; therefore also that from whence it follows._
[Sidenote: _Answ._] I _answer_; That which was said in the _State_
of the _Controversy_ cleareth this; because, as to those general
Duties, there never wants an Influence, so long as the Day of a Man’s
Visitation lasteth; during which Time _God is always near_ to him, and
_wrestling_ with him by his Spirit, to turn him to himself; so that if
he do but stand still, and cease from his evil Thoughts, the Lord is
near to help him, _&c._ But as to the outward Acts of Prayer, they need
a more special Motion and Influence, as hath been proved.
[Sidenote: Obj. 2.] _Secondly_, They object, _That it might be also
alleged, that Men ought not to do moral Duties, as Children to honour
their Parents, Men to do right to their Neighbours, except the Spirit
move them to it_.
[Sidenote: _Answ._] I _answer_; There is a great Difference between
these general Duties betwixt Man and Man, and the particular express
Acts of Worship towards God: The one is merely spiritual, and
commanded by God to be performed by his Spirit; the other answer their
End, as to them whom they are immediately directed to and concern,
though done from a mere natural Principle of Self-love; even as
_Beasts_ have natural Affections one to another, and therefore may be
thus performed. Though I shall not deny, but that they are not Works
accepted of God, or beneficial to the Soul, but as they are done in the
Fear of God, and in his Blessing, in which his Children do all Things,
and therefore are accepted and blessed in whatsoever they do.
[Sidenote: Obj. 3.] _Thirdly_, They object, _That if a wicked Man ought
not to pray without a Motion of the Spirit, because his Prayer would
be sinful; neither ought he to plow by the same Reason, because the
[112]_Plowing of the Wicked_, as well as his Praying, _is Sin.
[112] Prov. 21. 4.
[Sidenote: _Answ._] This Objection is of the same Nature with the
former, and therefore may be answered the same Way; [Sidenote: _How
Acts of Nature differ from the Spirit’s_.] seeing there is a great
Difference betwixt natural Acts, such as _Eating_, _Drinking_,
_Sleeping_, and _seeking Sustenance for the Body_ (which Things Man
hath common with Beasts) and spiritual Acts. And it doth not follow,
because Man ought not to go about _spiritual Acts_ without the Spirit,
that therefore he may not go about _natural Acts_ without it. The
_Analogy_ holds better thus, and that for the Proof of our Affirmation,
That as Man for the going about natural Acts needs his natural Spirit;
so to perform spiritual Acts he needs the Spirit of God. That the
_natural Acts_ of the Wicked and Unregenerate are _sinful_, is not
denied; though not as in themselves, but in so far as Man in that State
is in all Things reprobated in the Sight of God.
[Sidenote: Obj. 4.] _Fourthly_, They object, _That wicked Men may,
according to this Doctrine, forbear to pray for Years together,
alleging, They want a Motion to it_.
[Sidenote: _Answ._] I answer; The false Pretences of wicked Men do
nothing invalidate the Truth of this Doctrine; for at that Rate there
is no Doctrine of Christ, which Men might not set aside. That _they
ought not to pray without the Spirit_, is granted; but then they ought
to come to that Place of _Watching_, where they may be capable to feel
the Spirit’s Motion. [Sidenote: _That wicked Men neglect the Motions
of the Spirit to pray._] They _sin_ indeed in not _Praying_; but the
Cause of this _Sin_ is their not _Watching_: So their Neglect proceeds
not from this Doctrine, but from their Disobedience to it; seeing if
they did pray without this, it would be a double Sin, and no Fulfilling
of the Command to _pray_: Nor yet would their _Prayer_, without this
Spirit, be useful unto them. And this our Adversaries are forced to
acknowledge in another Case: For they say, _It is a Duty incumbent on
Christians to frequent the Sacrament of the Lord’s Supper_, as they
call it; yet they say, _No Man ought to take it unworthily_: Yea, they
plead, That such as find themselves unprepared, must abstain; and
therefore do usually _excommunicate_ them from the Table. Now, though
according to them it be necessary to partake of this Sacrament; yet it
is also necessary that those that do it, do first examine themselves,
lest they eat and drink their own Condemnation: And though they reckon
it _sinful_ for them to forbear, yet they account it more _sinful_ for
them to do it without this Examination.
[Sidenote: Obj. 5.] _Fifthly_, They object, _Acts_ viii. 22. _where_
Peter _commanded_ Simon Magus, _that wicked Sorcerer, to pray_; from
thence inferring, _That wicked Men may and ought to pray_.
[Sidenote: _Answ._] I answer; That in the citing of this Place, as I
have often observed, they omit the first and chief Part of the Verse,
which is thus, _Acts_ viii. Ver. 22. [Sidenote: _The _Sorcerer_ may
pray, but not without _Repentance.] _Repent therefore of this thy
Wickedness, and pray God, if perhaps the Thought of thine Heart may
be forgiven thee_: So here he bids him first _Repent_. Now the least
Measure of true Repentance cannot be without somewhat of that inward
Retirement of the Mind which we speak of: And indeed where true
Repentance goeth first, we do not doubt but the Spirit of God will be
near to concur with, and influence such to pray to and call upon God.
[Sidenote: Obj. 6.] And _Lastly_, They object, _That many Prayers begun
without the Spirit have proved effectual; and that the Prayers of
wicked Men have been heard, and found acceptable, as _Ahab_’s._
[Sidenote: _Answ._] This Objection was before solved. For the Acts of
God’s Compassion and Indulgence at some Times, and to some Persons,
upon singular extraordinary Occasions, are not to be a Rule of our
Actions. For if we should make that the Measure of our Obedience, great
Inconveniences would follow; as is evident, and will be acknowledged
by all. Next, We do not deny, but wicked Men are sensible of the
Motions and Operations of God’s Spirit oftentimes, before their Day be
expired; from which they may at Times pray acceptably; not as remaining
altogether wicked, but as entering into Piety, from whence they
afterwards fall away.