3. The Church’s Method was to speak by Revelation.Thirdly, This is contrary to the Method and Order of the Primitive Church mentioned by the Apostle, 1 Cor. xiv. 30, &c. where in Preaching every one is to wait for his Revelation, and to give Place one unto another, according as Things are revealed; but here there is no waiting for a Revelation, but the Preacher must speak, and not that which is revealed unto him, but what he hath prepared and premeditated beforehand.

4. The Spirit is shut out by Priests from being the Teacher.Lastly, By this Kind of Preaching the Spirit of God, which should be the chief Instructor and Teacher of God’s People, and whose Influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls, is shut out, and Man’s natural Wisdom, Learning, and Parts set up and exalted; which no Doubt is a great and chief Reason why the Preaching among the Generality of Christians is so unfruitful and unsuccessful. Yea, according to this Doctrine, the Devil may preach, and ought to be heard also, seeing he both knows the Truth, and hath as much Eloquence as any. But what avails Excellency of Speech, if the Demonstration and Power of the Spirit be wanting, which toucheth the Conscience? We see that when the Devil confessed to the Truth, yet Christ would have none of his Testimony. And as these pregnant Testimonies of the Scripture do prove this Part of Preaching to be contrary to the Doctrine of Christ, so do they also prove that of ours before affirmed to be conformable thereunto.

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. 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.

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.

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, 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; 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. 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, 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. 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.

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,

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.

III. 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.

IV. 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.

V. 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.

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.

Answ.We answer, Not at all; and for our Testimony in this Thing we have suffered not a little. 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?

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.

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. 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.

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?

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.

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; 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. Secondly, Objections against spiritual Prayer answered.But now I hasten to the Objections of our Adversaries against this Method of Praying.

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.

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.

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.

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.

Answ.This Objection is of the same Nature with the former, and therefore may be answered the same Way; 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.

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.

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. 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.

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.

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. 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.

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.

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.

That Singing then that pleaseth him must proceed from that which is PURE in the Heart (even from the Word of Life therein) in and by which, richly dwelling in us, spiritual Songs and Hymns are returned to the Lord, according to that of the Apostle, Col. iii. 16.

Artificial Musick.But as to their artificial Musick, either by Organs, or other Instruments, or Voice, we have neither Example nor Precept for it in the New Testament.

Our Adversaries Worship.But the Worship, Preaching, Praying and Singing, which our Adversaries plead for, and which we oppose, Is a Worship which is both begun, carried on, and concluded in Man’s own natural Will and Strength, without the Motion or Influence of God’s Spirit, which they judge they need not wait for; and therefore may be truly performed, both as to the Matter and Manner, by the wickedest of Men, Such was the Worship and vain Oblations which God always rejected, as appears from Isa. lxvi. 3. Jer. xiv. 12. &c. Isa. i. 13. Prov. xv. 29. John ix. 31.