Chapter XVII: Introduction (17)

§. XV. [Sidenote: IV. _True Worship in Spirit established by Christ._] But _Fourthly_, The Nature of this Worship, which is performed by the Operation of the _Spirit_, the natural Man being silent, doth appear from these Words of Christ, _John_ iv. 23, 24. _But the Hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: For the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth._ This Testimony is the more specially to be observed, for that it is both the _first_, _chiefest_, and _most ample Testimony_, which _Christ_ gives us of his _Christian Worship_, as different and contra-distinguished from that under the _Law_. For first, he sheweth that the Season is now come, wherein the _Worship must be in Spirit and in Truth; for the Father seeketh such to worship him_: So then it is no more a Worship consisting in outward Observations, to be performed by Man at set _Times_ or _Opportunities_, which he can do in his own Will, and by his own natural Strength; for else it would not differ in Matter, but only in some Circumstances from that under the _Law_. [Sidenote: _The Reason Christ gives for a _Worship_ in _Spirit.] Next, as for a Reason of this _Worship_, we need not give any other, and indeed none can give a better than that which _Christ_ giveth, which I think should be sufficient to satisfy every _Christian_, to wit, GOD IS A SPIRIT, _and they that worship him, must worship him in Spirit and in Truth_. As this ought to be received, because it is the Words of _Christ_, so also it is founded upon so clear a Demonstration of Reason, as sufficiently evidenceth its _Verity_. For Christ excellently argues from the _Analogy_ that ought to be betwixt the _Object_, and the _Worship_ directed thereunto:

[Sidenote: Arg.] _God is a Spirit_:

Therefore _he must be worshipped in_ Spirit.

This is so certain, that it can suffer no Contradiction; yea, and this Analogy is so necessary to be minded, that under the _Law_, when God instituted and appointed that ceremonial Worship to the _Jews_, because that Worship was outward, that there might be an _Analogy_, he saw it necessary to condescend to them as in a special Manner, to dwell betwixt the _Cherubims_ within the _Tabernacle_, and afterwards to make the _Temple_ of _Jerusalem_ in a Sort his Habitation, and cause something of an _outward Glory_ and _Majesty_ to appear, by causing Fire from _Heaven_ to consume the _Sacrifices_, and filling the _Temple_ with a _Cloud_: [Sidenote: _The Glory of the outward Temple._] Through and by which _Mediums_, visible to the outward Eye, he manifested himself proportionably to that outward Worship which he had commanded them to perform. So now under the _New Covenant_, he seeing meet in his heavenly Wisdom to lead his Children in a Path more _heavenly_ and _spiritual_, and in a Way more easy and familiar, and also purposing to disappoint _carnal_ and _outward Observations_, that his may have an Eye more to an _inward Glory_ and _Kingdom_ than to an _outward_, he hath given us for an Example hereof the Appearance of his beloved Son, the Lord Jesus Christ, [Sidenote: _As _Moses_ did from outward, so _Christ_ delivers us from inward Slavery._] who (as _Moses_ delivered the _Israelites_ out of their _outward Bondage_, and by _outwardly destroying_ their Enemies) hath delivered and doth deliver us by suffering, and dying by the Hands of his _Enemies_; thereby triumphing over the _Devil_, and his and our inward _Enemies_, and delivering us therefrom. He hath also instituted an _inward_ and _spiritual Worship_: So that God now tieth not his People to the _Temple_ of _Jerusalem_, nor yet unto outward _Ceremonies_ and _Observations_; but taketh the Heart of every _Christian_ for a _Temple_ to dwell in; and there immediately appeareth, and giveth him Directions how to serve him in any outward Acts. Since, as Christ argueth, _God is a Spirit_, he will now be worshipped in the Spirit, where he reveals himself, and dwelleth with the _contrite in Heart_. Now, since it is the _Heart of Man_ that now is become the _Temple of God_, in which he will be worshipped, and no more in particular outward Temples, (since, as blessed _Stephen_ said, out of the Prophet, to the professing _Jews_ of old, _The most High dwelleth not in Temples made with Hands_) as before the _Glory of the Lord_ descended to fill the outward Temple, it behoved to be purified and cleansed, and all polluted Stuff removed out of it; yea, and the Place for the Tabernacle was overlaid with Gold, the most precious and cleanest of Metals; so also before God be worshipped in the inward Temple of the Heart, it must also be purged of its own Filth, and all its own Thoughts and Imaginations, that so it may be fit to receive the Spirit of God, and to be actuated by it. And doth not this directly lead us to that _inward Silence_, of which we have spoken, and exactly pointed out? And further, This Worship must be _in Truth_; intimating, that this spiritual Worship, thus actuated, is only and properly a true Worship; as being that which, for the Reasons above observed, cannot be counterfeited by the Enemy, nor yet performed by the Hypocrite.

§. XVI. And though this _Worship_ be indeed very different from the divers established invented Worships among _Christians_, and therefore may seem strange to many, yet hath it been testified of, commended and practised, by the most pious of all Sorts, in all Ages, as by many evident Testimonies might be proved. So that from the professing and practising thereof, the Name of _Mysticks_ hath arisen, as of a certain Sect, generally commended by all, whose _Writings_ are full both of the Explanation and of the Commendation of this Sort of _Worship_; [Sidenote: _A certain Sect of _Mysticks_ among the _Papists_, their _inward Exercise_. See _Sancta Sophia_, printed_ An. Dom. 1657.] where they plentifully assert this _inward Introversion_ and _Abstraction of the Mind_, as they call it, _from all Images and Thoughts_, and the _Prayer of the Will_: [Sidenote: _The _English Benedictines_ Testimony for the spiritual Worship, against their Masses and set Devotions._] Yea, they look upon this as the _Height_ of _Christian Perfection_; so that some of them, though professed _Papists_, do not doubt to affirm, _That such as have attained this Method of Worship, or are aiming at it_, (as in a Book, called _Sancta Sophia_, put out by the _English Benedictines_, printed at _Doway_, _Anno 1657_. Tract. I. Sect. 2. Cap. 5.) _need not, nor ought to trouble or busy themselves with frequent and unnecessary Confessions, with exercising corporal Labours and Austerities, the using of vocal voluntary Prayers, the hearing of a Number of Masses, or set Devotions, or Exercises to Saints, or Prayers for the Dead, or having solicitous and distracting Cares to gain Indulgences, by going to such and such Churches, or adjoining one’s Self to Confraternities, or intangling one’s Self with Vows and Promises; because such Kind of Things hinder the Soul from observing the Operations of the divine Spirit in it, and from having Liberty to follow the Spirit whither it would draw her_. And yet who knows not that in such Kind of Observations the very Substance of the _Popish Religion_ consisteth? Yet nevertheless, it appears by this, and many other Passages, which out of their _Mystick Writers_ might be mentioned, how they look upon this _Worship_ as excelling all other; and that such as arrived hereunto, had no absolute Need of the others: Yea, (see the Life of _Balthazar Alvares_, in the same _Sancta Sophia_, Tract. III. Sect. 1. Cap. 7.) such as tasted of this, quickly confessed, that the other _Forms_ and _Ceremonies of Worship_ were useless as to them; neither did they perform them as Things necessary, but merely for Order or Example’s Sake. And therefore, though some of them were so overclouded with the common Darkness of their Profession, yet could they affirm that this _spiritual Worship_ was still to be retained and sought for, even though it should become necessary to omit their outward Ceremonies. [Sidenote: Bernard _preferring the_ Spirit _above_ Popish Orders.] Hence _Bernard_, as in many other Places, so in his _Epistle_ to _William_, Abbot of the same Order, saith, _Take Heed to the Rule of God; the Kingdom of God is within you_: And afterwards, saying, That their outward Orders and Rules should be observed, he adds; _But otherwise, when it shall happen that one of these two must be omitted, in such a Case these are much rather to be omitted than those former: For by how much the Spirit is more excellent and noble than the Body, by so much are spiritual Exercises more profitable than corporal_. Is not that then the best of Worships, which the best of Men in all Ages, and of all Sects, have commended, and which is most suitable to the Doctrine of Christ? I say, Is not that Worship to be followed and performed? And so much the rather, as God hath raised a People to testify for it, and preach it, to their great Refreshment and Strengthening, in the very Face of the World, and notwithstanding much Opposition; who do not, as these _Mysticks_, make of it a Mystery, only to be attained by a few Men or Women in a Cloister; [Sidenote: _Those _Mysticks_ did confine that Mystery to a Cloister._] or, as their Mistake was, after wearying themselves with many outward _Ceremonies_ and _Observations_, as if it were the Consequence of such a Labour; but who in the free Love of God (who respects not Persons, and was near to hear and reveal himself, as well to _Cornelius_, a Centurion and a Roman, as to _Simeon_ and _Anna_; and who discovered his Glory to _Mary_, a poor Handmaid, and to the poor _Shepherds_, rather than to the _High Priests_ and _devout Proselytes_ among the _Jews_) in and according to his _free Love_, finding that God is revealing and establishing this Worship, and making many poor Tradesmen, yea, young Boys and Girls, Witnesses of it, do intreat and beseech all to lay aside their own Will-worships, and voluntary Acts, performed in their own Wills, and by their own mere natural Strength and Power, without retiring out of their vain Imaginations and Thoughts, or feeling the _pure Spirit of God_ to move and stir in them; that they may come to practise this acceptable Worship, which is _in Spirit and in Truth_. But against this Worship they object.

§. XVII. [Sidenote: Obj. 1.] First, _It seems to be an unprofitable Exercise for a Man to be doing or thinking nothing; and that one might be much better employed, either in meditating upon some good Subject, or otherwise praying to or praising God_.

[Sidenote: _Answ._] I answer; That is not unprofitable, which is of absolute Necessity before any other Duty can be acceptably performed, as we have shewn this _Waiting_ to be. Moreover, those have but a carnal and gross Apprehension of God, and of the Things of his Kingdom, who imagine that Men please him by their own Workings and Actings: Whereas, as hath been shewn, the _first Step_ for a Man to fear God, is to cease from his own Thoughts and Imaginations, and suffer God’s Spirit to work in him. [Sidenote: _We must cease to do ill, _ere_ we learn to do well._] [108]For we must _cease to do evil_, ere we _learn to do well_; and this meddling in Things _spiritual_ by Man’s own natural Understanding, is one of the greatest and most dangerous Evils that Man is incident to; being that which occasioned our _first Parents_ Fall, to wit, a Forwardness to desire to know Things, and a Meddling with them, both without and contrary to the Lord’s Command.

[108] Isa. 1. 16, 17.

[Sidenote: Obj. 2.] [Sidenote: _Set Times and Places for Meetings._] _Secondly_, Some object, _If your Worship merely consists in inwardly retiring to the Lord, and feeling of his Spirit arise in you, and then to do outward Acts as ye are led by it, what need ye have publick Meetings at set Times and Places, since every one may enjoy this at Home? Or should not every one stay at Home, until they be particularly moved to go to such a Place at such a Time; since to meet at set Times and Places seems to be an outward Observation and Ceremony, contrary to what ye at other Times assert?_

[Sidenote: _Answ._] I answer, _First_, To meet at set Times and Places is not any _religious Act_, or Part of _Worship_ in itself; [Sidenote: _Publick Meetings their Use and Reason asserted._] but only an _outward Conveniency_, necessary for our seeing one another, so long as we are clothed with this _outward Tabernacle_: And therefore our _meeting_ at set Times and Places is not a Part of our _Worship_, but a preparatory Accommodation of our outward Man, in order to a publick visible _Worship_; since we set not about the visible Acts of _Worship_ when we meet together, until we be led thereunto by the _Spirit of God_. _Secondly_, God hath seen meet, so long as his _Children_ are in this _World_, to make use of the outward Senses, not only as a Means to convey _spiritual Life_, as by _Speaking_, _Praying_, _Praising_, &c. which cannot be done to mutual Edification, but when we hear and see one another; but also to entertain an outward, visible _Testimony_ for his Name in the World: He causeth the inward Life (which is also many Times not conveyed by the _outward Senses_) the more to abound, when his Children assemble themselves diligently together to wait upon him; [109]so that as _Iron sharpeneth Iron_, the Seeing of the Faces one of another, when both are inwardly gathered unto the _Life_, giveth Occasion for the _Life_ secretly to rise, and pass from _Vessel_ to _Vessel_. And as many Candles lighted, and put in one Place, do greatly augment the _Light_, and make it more to shine forth, so when many are gathered together into the same _Life_, there is more of the Glory of God, and his Power appears, to the Refreshment of each Individual; for that he partakes not only of the _Light_ and _Life_ raised in himself, but in all the rest. And therefore _Christ_ hath particularly promised a Blessing to such as assemble together in his _Name_, seeing he will be _in the Midst of them_, Matt. xviii. 20. And the Author to the _Hebrews_ doth precisely prohibit the Neglect of this Duty, as being of very dangerous and dreadful Consequence, in these Words; _Heb._ x. 24. [Sidenote: _Assembling of ourselves is not to be neglected._] _And let us consider one another, to provoke unto Love, and to good Works; not forsaking the Assembling of ourselves together, as the Manner of some is;--For if we sin wilfully, after that we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins._ And therefore the Lord hath shewn that he hath a particular Respect to such as thus assemble themselves together, because that thereby a publick Testimony for him is upheld in the Earth, and his Name is thereby glorified; and therefore such as are right in their _Spirits_, are naturally drawn to keep the _Meetings_ of _God’s People_, and never want a _spiritual Influence_ to lead them thereunto: And if any do it in a mere customary Way, they will no Doubt suffer Condemnation for it. Yet cannot the Appointing of Places and Times be accounted a _Ceremony_ and _Observation_, done in Man’s _Will_, in the _Worship_ of _God_, seeing none can say that it is an _Act_ of _Worship_, but only a mere _Presenting_ of our _Persons_ in order to it, as is abovesaid. Which that it was practised by the _Primitive Church_ and _Saints_, all our Adversaries do acknowledge.

[109] Prov. 27. 17.

[Sidenote: Obj. 3.] _Lastly_, Some object, _That this Manner of Worship in Silence is not to be found in all the Scripture_:

[Sidenote: _Answ._] I answer; We make not Silence to be the sole Matter of our _Worship_; since, as I have said above, there are many _Meetings_, which are seldom altogether silent; some or other are still moved either to _preach_, _pray_, or _praise_: [Sidenote: _In waiting for the Spirit’s Guidance, Silence is supposed._] And so in this our _Meetings_ cannot be but like the _Meetings_ of the _Primitive Churches_ recorded in Scripture, since our _Adversaries_ confess that they did _preach_ and _pray_ by the _Spirit_. And then what Absurdity is it to suppose, that at some Times the _Spirit_ did not move them to these outward _Acts_, and that then they were silent? Since we may well conclude they did not speak until they were moved; and so no Doubt had sometimes Silence. _Acts_ ii. 1. before the Spirit came upon them, it is said,--_They were all with one Accord in one Place_; and then it is said, _The Spirit suddenly came upon them_; but no Mention is made of any one speaking at that Time; and I would willingly know what _Absurdity_ our _Adversaries_ can infer, should we conclude they were a While silent?

[Sidenote: Inst.] But if it be urged, That a whole _silent Meeting cannot be found in Scripture_;

[Sidenote: _Answ._] I answer; Supposing such a Thing were not recorded, it will not therefore follow that it is not lawful; since it naturally followeth from other _Scripture Precepts_, as we have proved this doth. [Sidenote: Silent Meetings_ are proved from _Scripture_ and _Reason.] For seeing the _Scripture_ commands to meet together, and when met, the Scripture prohibits _Prayers_ or _Preachings_, but as the Spirit moveth thereunto; if People meet together, and the Spirit move not to such Acts, it will necessarily follow that they must be silent. But further, there might have been many such Things among the _Saints_ of _old_, though not recorded in _Scripture_; and yet we have enough in _Scripture_, signifying that such Things were. For _Job_ sat silent _seven Days with his Friends together_; here was a long _silent Meeting_: See also _Ezra_ ix. 4. and _Ezekiel_ xiv. 1. and xx. 1. Thus having shewn the Excellency of this _Worship_, proving it from _Scripture_ and _Reason_, and answered the Objections which are commonly made against it, which, though it may suffice to the Explanation and Proof of our _Proposition_, yet I shall add something more particularly of _Preaching_, _Praying_, and _Singing_, and so Proceed to the following _Proposition_.

§. XVIII. [Sidenote: I.] _Preaching_, as it is used both among _Papists_ and _Protestants_, is for one Man to take some Place or Verse of Scripture, and thereon _speak_ for an Hour or two, [Sidenote: _What Preaching is with the_ Protestants _and_ Papists.] what he hath studied and premeditated in his Closet, and gathered together from his own Inventions, or from the Writings and Observations of others; and then having got it by Heart, (as a _School-boy_ doth his _Lesson_) he brings it forth, and repeats it before the People: [Sidenote: _A studied Talk an Hour or two_.] And how much the more fertile and strong a Man’s _Invention_ is, and the more industrious and laborious he is in collecting such _Observations_, and can utter them with the _Excellency_ of _Speech_ and _human Eloquence_, so much the more is he accounted an able and excellent Preacher.

[Sidenote: _True _Preaching_ by the _Spirit.] To this we oppose, that when the _Saints_ are met together, and every one gathered to the _Gift_ and _Grace_ of God in themselves, he that ministereth, being actuated thereunto by the Arising of the _Grace_ in himself, ought to speak forth what the Spirit of God furnisheth him with; not minding the _Eloquence_ and _Wisdom_ of _Words_, but the _Demonstration_ of the _Spirit_ and of _Power_: And that either in the Interpreting some Part of _Scripture_, in case the Spirit, which is the good Remembrancer, lead him so to do, or otherwise _Words_ of _Exhortation_, _Advice_, _Reproof_, and _Instruction_, or the Sense of some _spiritual Experiences_: All which will still be agreeable to the _Scripture_, though perhaps not relative to, nor founded upon any particular _Chapter_ or _Verse_, as a _Text_. Now let us examine and consider which of these two Sorts of Preaching is most agreeable to the _Precepts_ of _Christ_ and his _Apostles_, and the _Primitive Church_, recorded in Scripture? For, _First_, as to their _Preaching_ upon a _Text_, if it were not merely customary or premeditated, but done by the immediate Motion of the _Spirit_, we should not blame it; but to do it as they do, there is neither _Precept_ nor _Practice_, that ever I could observe, in the _New Testament_, as a Part of the _instituted Worship_ thereof.

[Sidenote: Object.] But they _allege_, _That Christ took the Book of_ Isaiah, _and read out of it, and spake therefrom_; _and that_ Peter _preached from a Sentence of the Prophet_ Joel.

[Sidenote: _Answ._] [Sidenote: 1. Christ_’s and_ Peter_’s Speaking was not by Premeditation._] I _answer_, That _Christ_ and _Peter_ did it not but as immediately actuated and moved thereunto by the Spirit of God, and that without Premeditation, which I suppose our Adversaries will not deny; in which Case we willingly approve of it. But what is this to their customary conned Way, without either waiting for or expecting the Movings or Leadings of the Spirit? Moreover, that neither _Christ_ nor _Peter_ did it as a settled Custom or Form, to be constantly practised by all the Ministers of the Church, appears, in that most of all the Sermons recorded of _Christ_ and his _Apostles_ in Scripture were without this, as appears from _Christ_’s Sermon upon the Mount, _Matt._ v. 1. &c. _Mark_ iv. 1. _&c._ and _Paul_’s Preaching to the _Athenians_, and to the _Jews_, &c. As then it appears that this Method of Preaching is not grounded upon any Scripture Precept, so the Nature of it is contrary to the Preaching of Christ under the _New Covenant_, as expressed and recommended in Scripture; for Christ, in sending forth his Disciples, expresly mentioneth, that they are not to speak _of_ or _from_ themselves, or to forecast beforehand, but that which the _Spirit in the same Hour shall teach them_, as is particularly mentioned in the three Evangelists, _Matt._ x. 20. _Mark_ xiii. 11. _Luke_ xii. 12. Now if _Christ_ gave this Order to his Disciples before he departed from them, as that which they were to practise during his Abode outwardly with them, much more were they to do it after his Departure, since then they were more especially to receive the Spirit, _to lead them in all Things_, and to _bring all Things to their Remembrance_, John xiv. 26. And if they were to do so when they appeared before the Magistrates and Princes of the Earth, much more in the Worship of God, when they stand specially before him; seeing, as is above shewn, his Worship is to be performed in Spirit; and therefore after their Receiving of the _Holy Ghost_ it is said, _Acts_ ii. 4. _They spake as the Spirit gave them Utterance_, not what they had studied and gathered from Books in their Closets in a premeditated Way.

[Sidenote: Franciscus Lambertus_’s Testimony against the_ Priests _studied Inventions and Figments._] _Franciscus Lambertus_, before cited, speaketh well and sheweth their Hypocrisy, _Tract._ 5. of _Prophecy_, Chap. 3. saying, “Where are they now, that glory in their Inventions, who say, A fine Invention! A fine Invention! This they call Invention, which themselves have made up; but what have the Faithful to do with such Kind of Inventions? It is not Figments, nor yet Inventions, that we will have, but Things that are solid, invincible, eternal, and heavenly; not which Men have invented, but which God hath revealed: For if we believe the Scriptures, our Invention profiteth nothing, but to provoke God to our Ruin.” And afterwards, “Beware, (saith he) that thou determine not precisely to speak what before thou hast meditated, whatsoever it be; for though it be lawful to determine the Text which thou art to expound, yet not at all the Interpretation; lest if thou so dost, thou take from the Holy Spirit that which is his, to wit, to direct thy Speech, that thou mayest prophesy in the Name of the Lord, void of all Learning, Meditation, and Experience, and as if thou hadst studied nothing at all, committing thy Heart, thy Tongue, and thyself wholly unto his Spirit, and trusting nothing to thy former Studying or Meditation; but saying with thyself, in great Confidence of the divine Promise, _The Lord will give a Word with much Power unto those that preach the Gospel_. But above all Things be careful thou follow not the Manner of _Hypocrites_, who have written almost Word for Word what they are to say, as if they were to repeat some Verses upon a Theatre, having learned all their Preaching as they do that act _Tragedies_. And afterwards, when they are in the Place of Prophesying, pray the Lord to direct their Tongue; but in the mean Time, shutting up the Way of the Holy Spirit, they determine to say nothing but what they have written. O unhappy Kind of _Prophets_, yea, and truly cursed, which depend not upon God’s Spirit, but upon their own Writings or Meditation! Why prayest thou to the Lord, thou false Prophet, to give thee his Holy Spirit, by which thou mayest speak Things profitable, and yet thou repellest the Spirit? Why preferrest thou thy Meditation or Study to the Spirit of God? Otherwise why committest thou not thyself to the Spirit?”

§. XIX. [Sidenote: _2. The Words Man’s Wisdom brings beget not Faith._] _Secondly_, This Manner of Preaching as used by them (considering that they also affirm, _That it may be and often is performed by Men who are wicked, or void of true Grace_) cannot only not edify the Church, beget or nourish true Faith, but is destructive to it, being directly contrary to the Nature of the _Christian_ and _Apostolick Ministry_ mentioned in the Scriptures: For the _Apostle preached the Gospel not in the Wisdom of Words, lest the Cross of Christ should be of none Effect_, 1 Cor. i. 17. But this Preaching, not being done by the Actings and Moving of God’s Spirit, but by Man’s Invention and Eloquence, in his own Will, and through his natural and acquired Parts and Learning, is in the Wisdom of Words, and therefore the _Cross of Christ_ is thereby made of none Effect. The Apostles _Speech_ and _Preaching_ was not _with enticing Words of Man’s Wisdom, but in Demonstration of the Spirit and of Power_, that the Faith of their Hearers _should not stand in the Wisdom of Men, but in the Power of God_, 1 Cor. ii. 3, 4, 5. But this Preaching having nothing of the Spirit and Power in it, both the Preachers and Hearers confessing they wait for no such Thing, nor yet are oftentimes sensible of it, must needs stand in the enticing Words of Man’s Wisdom, since it is by the mere Wisdom of Man it is sought after, and the mere Strength of Man’s Eloquence and enticing Words it is uttered; and therefore no Wonder if the Faith of such as hear and depend upon such Preachers and Preachings stand in the Wisdom of Men, and not in the Power of God. The Apostles declared, That they _spake not in the Words which Man’s Wisdom teacheth, but which the Holy Ghost teacheth_, 1 Cor. ii. 13. But these Preachers confess that they are Strangers to the _Holy Ghost_, his Motions and Operations, neither do they wait to feel them, and therefore they speak in the Words which their own natural Wisdom and Learning teach them, mixing them in, and adding them to, such Words as they steal out of the Scripture and other Books, and therefore speak not what the _Holy Ghost_ teacheth.

[Sidenote: 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.

[Sidenote: 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.

§. 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?_