Quakerisme the path-way to paganisme, or, A vieu of the Quakers religion being an examination of the theses and apologie of Robert Barclay, one of their number, published lately in Latine, to discover to the world, what that is, which they hold and owne for the only true Christian religion / by John Brown ...

CHAP. XXIV Of Prayer.

1. WE have heard what for Preaching the Quakers owne, and practise in their publick Worship, and what he had to say against our practice in that; we come next to hear their judgment of Prayer, another necessary piece of solemne service, performed unto God immediatly; for He is therein and thereby solemnely acknowledged to be the true God, and the only living God,

the searcher of hearts, 1 King. 8:39. Act. 1:24. Rom. 8:27. and the only hearer of the requests of his people Psal. 65:2. Pardoner of the sinnes Micah 7:18. and the fulfiller of all their desires Psal 145:18, 19. As also that He is God, in whom alone we ought to believe, and on whom we ought to relye and depend Rom. 10:14. and is to be worshiped with religious worshipe and service Mat. 4:10. Whereof prayer is a special part. 1 Cor. 1:2. Yea the very light of nature sheweth, that there is a God, who hath Lordshipe and Soveraignity over all, is good, & doth good unto all; and is therefore to be Feared, Loved, Praised, Trusted in, Served, and Called unto with all the soul, and with all the might Rom. 1:20. Act. 17:24. Psal. 119:78. Ier. 10.7. Psal, 31:13. & 18:3. & 62:8. Rom. 10:12. Iosh. 24:14. Mark. 12:33. And therefore Prayer with Thanksgiving, being one special part of religious Worshipe. Phil 4:6. is to be performed by all men Psal. 65:2, The light then within teaching this piece of service, to be performed unto God; it is but consequential to think, that Quakers, who owne nothing for their Bible and Teacher, but that, should not be wholly against this duty: yet, though they do not directly deny and condemne the same, they do assert that, which, in effect, is to deny it, and to lay it aside; for, as if it were no duty, required by the law of Nature of all persons, they cut many off from it, as we shall hear; And as for that, which is a principal and necessary Ingre∣dient in this duty, to wit, the name of Christ, in which it ought to be gone about if acceptably done. Ioh. 14:13, 14. & 16:26. Dan. 9:14. they make little men∣tion of this; though, such be our distance from God, because of sin, that we can have no accesse to him, without a Mediator Ioh. 14:6. Esai. 59:2. Ephes. 3:12, And Christ Jesus be that only Mediator Ioh. 6:27. Heb. 7:25, 26; 27. 1 Tim. 2:5. and therefore all our prayers can be accepted only through him, and must be performed in his name. Col. 3:17. Heb. 13:15. for from him alone must we draw all our encouragement to pray, and our boldness, strength and hope of ac∣ceptance in Prayer Heb. 4:14, 15, 16. 1 Ioh. 5:13, 14, 15. And moreover they assert that, as necessarily antecedaneous unto the performance of this duty, which tendeth to the laying of it wholly aside, to wit, a waiting for the Impulses of the Spirit: hence they inveigh against Prayer, whether in private or in families, morning and evening, or other fit and convenient seasons; and will not fixedly seek a blessing from God, at receiving of meate, nor give God solemne thanks therefore; yea and in their Publick Worshipe, this hath no fixed place, but may be and oft is, quite laid aside; and alwayes, unless the Spi∣rit come, with his Inspirations and Impulses, calling and prompting them thereunto.

2. Let us hear this Quaker speak his minde, on this subject. His discourse is ushered-in with an untruth; for he saith, That our whole Religion is for the most part external, and the acts thereof are meerly produced by the strength of the natural will. for we can pray, when we please. Ans. we acknowledge, that true Religion is principally seated in the heart; but while we are speaking of solemne worshipe, the Religion of the heart ought to appear in solemne exercises, prescribed by God: we owne no actions of Religion, as acceptable to God, which are produced without grace in the heart, or by the meer strength of nature. Prayer

being a duty called for, at all occasions and seasons, and in all exigences, we ought alwayes to be in a frame fit for offering up this service unto God, in the name of Jesus, and by the helpe and assistance of his Spirit, and especially in our solemne worshiping of God: as for what he addeth of certain and prescribed prayers, or formes of prayer; he knoweth they are not owned nor approven by all. But he saith, that we all agree in this, that the motions and inspirations of the Spirit of God, are not necessarily previous thereunto. Wherein he is either ignorantly or maliciously mistaken; for he might see, in our larger Catechisme, the 182. Question. How doth the Spirit help us to pray? answered thus; We not knowing what to pray for, as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer, is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, and affections, and graces, which are requisite, for the right performance of that duty. Rom. 8:26, 27. Psal. 10:17. Zach. 12:10. And therefore, in the very description of prayer Quest. 178. the help of the Spirit is taken in. We owne, as absolutely necessary unto the right performance of this duty, the Influences of the Spirit of God, putting the heart in a frame for the work, stirring up, blowing upon, and enlivening his graces in the soul, and contri∣buting his assistance in the carrying on and performance of it: But the Motions and Inspirations, which he pleadeth for, as the only ground and call to the ac∣tion, and which we do not owne, nor expect, are the extraordinary and im∣mediat Impulses of the Spirit, carrying the soul forth unto the duty; such as the Prophets had, when inspired to write Scripture, and to declare the minde of the Lord, in several cases. And as to this, I see no ground to assert, that even the Apostles, who had an extraordinary measure of the Spirit of grace and of supplication, and of the ordinary Influences and Assistances of the holy Ghost, in this duty, were thus alwayes called and carryed forth unto this duty of prayer, I meane, by these extraordinary Impulses, and physical Motions of the Spirit, which they could not withstand, but yeeld unto; or by these immediat Reve∣lations calling them to the discharge of this duty hic & nunc: What might be, and possibly was, at some certain times and occasions, I determine not; but that which I affirme is, that I see no ground to assert, that to all their acts of Preaching and Prayer, they had an immediat and extraordinary Revelation, Inspiration, and Impulse calling them forth, and setting them on to the duty hic & nunc; so as they never acted therein, upon the ground of a moral com∣mand, or were pressed thereto out of conscience to a command, or from the consideration of an ordinary call, whether because of the work they were about, or the circumstances of time, place, and accasion, inviteing thereunto, or the like.

3. But why supposeth he, that we account all motions of the Spirit unne∣cessary? It is because, we have certain and prescribed times, viz. before and after ser∣mon; morning and evening in private devotion; before and after meate. Ans. This is the old plea of Familists; but though we owne no Canonick houres, nor the superstitious observation of fixed times and places, for this or any other religious act of worshipe; knowing, that we are every where to pray; lifting up holy hands,

without wrath and doubting, 1 Tim. 2:8. and to continue instant in prayer, Rom. 12: vers. 12. and to pray without ceasing, 1 Thes. 5:17. and that we ought alwayes to pray with all prayer and supplication, in the Spirit, and to watch thereunto with all perseverance, and supplication for all saints. Ephes. 6:18. And therefore dar not re∣strick the exercise of this duty, to determinat times and places, invented and prescribed by men, without warrand from God: Yet we say, there are spe∣cial times, wherein the Lord calleth for this duty; not only times of trouble, Psal. 50:15. times of affliction Iam. 5:13. times of mourning Esai. 22:12, 13. Ioel 2:12—17. Esth. 4:3. Ezra. 9. Neh. 9. Dan. 9. Ier. 31:9. and the like; but also solemne times, as when the Lord is solemnly to be worshiped, in the assem∣blies of his people, as 1 Cor. 11:4, 5, 13. Act. 2: ver. 42. and other occasions, when either the work we are about, or the season calleth for it; for Nature it self teacheth, and Christian prudence saith, that when we are assembled to the solemne worshipe of God, prayer ought to be offered up unto God, and that to do it before and after sermon, is most suteable, and corresponding with Christian order and decency, which ought carefully to be observed in the whole worshipe of God, 1 Cor. 14:40. and the work of preaching and hearing, which ought to be gone about with all Reverence, Attention, Faith, Understanding and Seriousness, Iam. 1:21, 22. Act. 10▪ 33. Mat. 13:19. Heb. 4:2. Esa. 66:2. calleth for prayer to God, for his blessing and breathing, without which the work will be fruitless, and that both before and after; when withall there ought to be an Acknowledgement of our unworthiness, and of Gods rich mercy and grace, following us with such gracious opportunities, and a serious begging of pardon for sinnes committed both before, and in the work of Preach∣ing and Hearing: so that all things plead for the performance of this duty then. As also the very law and light of nature would call for a solemne Acknow∣ledgment of God by Prayer and Supplication, Morning and Evening, and oftner too and that fixedly, providing no dispensation of providence occurr∣ing did call off for that time; and that both by families, and by private persons in secreet, Ier. 10:25. Deut. 6:6, 7, 8. Iob 1:5. 2 Sam. 6:18, 20. 1 Pet. 3:7. Act. 10.2. Hence we read of praying in the morning Psal. 5:3. & 88:13. & 119:147. and evening Psal. 141:2. and of morning and evening both Psal. 55:17. and of day time and night Psal. 22:2. Yea we read of prayer performed three times a day Psal. 55:17. Dan. 6:10. & 9:4. And the morning and evening sacrifices, wh••ch were offered under the Law, do point this forth; to speak noth∣ing of that solemne houre of prayer Act. 3:1. And that word in the Paterne of prayer, taught by Christ, give us this day our daily bread, Mat. 6:11. saith that prayer is a duty, daily to be performed. And as for our acknowledgment of God, in the use of his good creatures, the very light of nature might instruct us, as to this; and that petition in the paterne of prayer, but now mentioned, pointeth forth this duty; which is also clearly laid upon us by that word of Paul's, 1 Tim. 4:4, 5. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, and the example of Christ and of Paul is not, I suppose, to be slighted: see Mark. 6:41. Ioh. 6:11. Act. 27:35. By all which we see, that the Christian observa∣tion

of times and occasions, for this duty of prayer, is well consistent with the ordinary Motions, and Inspirations of the Spirit, which we owne, and are to laboure for, in the discharge of this duty; but are utterly repugnant to and in∣consistent with these extraordinary and immediat Calls and Impulses, wh••ch he looketh upon, as the only warrand of performance of the duty. And hereby it is also manifest, what unfriends they are unto this great and necessary duty of Prayer, and what an irreligious Religion that is, which they owne and pro∣fess, and what a tendency their doctrine hath to banish Prayer away, which is the native and kindly breathing of the Spirit of Adoption. Gal. 4:6. Rom. 8:15. and is the distinguishing Mark of the people•• of God, from the wicked, that do not call upon him. Ier. 10:25. Psal. 10:4. & 14:4. and the neglect thereof hath been charged by the Lord, upon his owne people. Esa. 43:22 Hos. 7:7. and acknowledged by them, as their sin. Esai. 64:7. Dan. 9.13.

4. Yet he granteth, that prayer is Profitable and necessary, a duty commanded of God, frequently to be gone about by Christians. What would he then be at? But, sayes he, as without Christ, we can do nothing; so neither can we pray, without the help of the Spirit. And this is very true. But will this say any thing against what we hold? Or make any thing for his way? Knoweth he no difference betwixt the ordinary and usual Assistance of the Spirit, without which, we can do nothing aright; and that extraordinary Impulse of the Spirit, which he would be at, and supposeth to be the only lawful call unto this duty; and really taketh away all conscience of duty, or obligation to it? Nay, doth he think that that more ordinary assistance of the Spirit, Prepareing, Disposeing and Frameing the heart for the work, by blowing away the ashes from the coal of grace within, stirring up the graces of his Spirit, enlarging the heart, giving a deep sense of unworthiness and necessities, setting faith, love, zeal and fervency a work; and so putting the soul in case to sail faire before the winde; doth he think, I say, that this work of the Spirit is the only ground and call to the performance of this duty? and that till this be once, there is no warrand to set about it, or attempt it? When we heare his proofs for this, we shall consider them: At present, I shall only say; That as there is nothing in all the word, giving ground for this conjecture; so the frequently reiterated command of God (which himself acknowledgeth, and which we finde not qualified and restricted, as some commands are) laying on an obligation, taketh all coloure for such a pretence quite away: the word of command being our rule, the obligation to duty flowing therefrom is not enfringed by the Lords free not-blowings, or restrainings of the Influences of his Spirit, wherein he acteth according to the good pleasure of his will, sometimes out of meer sove∣raignity, because so it seemeth good in his eyes, sometimes in way of holy Justice, punishing for misimproving his former breathings, for not watching over the heart, nor guarding against such sinnes as grieve the Spirit. These motions of the Spirit are no rule to us, being the free and arbitrary actings of the Lord, who giveth an account of his matters to none. The Law is our fixed rule: and by this opinion, the Law and Command of God is made of none effect; for to all injunctions, this shifting returne might be given; Let the command be never

so peremptour, and pressing; Yet till the Spirit breath first, and act upon me, I can do nothing; and therefore am under no obligation; And thus all con∣science of and mourning for sin, all godly sorrow for our indisposition for, & neglect of the duty, and all serious and earnest prayer and wrestling with God for his breathing and gracious quickenings, are taken away; and a plaine path made for Neligence, Security, Indifferency, and Deadness. And if this hold as to prayer, it will hold also as to all other Christian duties; Yea and to all duties enjoyned by the law and light of nature; for neither can we per∣forme these acceptably, and in a gracious manner, without the special Breathings and Communications of divine Influence and Assistance; and so, until such quickning & upstirring breathings & gales of the Spirit come, we are not to love God, nor our neighbour, to eate, drink and sleep; nor may the labour∣ing man plow or sowe: nay, nor must we abstaine from murther, adultery, in∣cest, and other wickednesses, that the very light of a natural conscience con∣demneth: as if all those commands were not given to us as rational creatures, under subjection, or as Christians under the law and command of the Gospel; but only as creatures and Christians so and so spiritually qualified and disposed; and as if the Lord's gracious communications, which are acts of soveraigne grace, let out freely according to his owne will and pleasure, without the least of our deservings, were to restrick and limite the obligation of his lawes: and as if his free restrainings and withdrawings of these qualifying and disposeing in∣fluences, did put a check unto, and controle his Authority, as King & Lawgi∣ver. Whatever this man may think of this, I can put no other construction u∣pon it, than that it is a turning of the grace of God unto lasciviousness. This same was the opinion of Swenckfeldus, H. Nicholas, the Father of the Family of love. Iohn Waldesse, the Antinomians of N. England, & of Del & Saltmarsh:

5. He tels us next, in order to the clearing of the question Pag. 253. That there is an inward and an outward Prayer. Answ. We know, there is a speaking to God in the heart, when the voice is not heard 1 Sam, 1:13. Neh. 2:4. there are ejaculatory Prayers, swift postes sent to heaven, in thoughts, sighes and groanes Rom. 8:26. Psal. 6:6. & 12:5. & 79:11. And there is a speaking to God with words, a glorifying of him with our glory and tongue Psal. 57:8. & 108:1. which we are here mainly to consider, being speaking of solemne worshipe: but this, though outwardly, as to the expressions, differenced from the other; yet not rightly separated; for in all Prayer, the heart must speak to God, for Prayer is an offering up of our desires to God Psal▪ 62:8. and in publick and solemne Prayer, the heart must so speak, as the tongue must speak also, and the gift of Prayer be imployed, for the solemne and professed glorifying of God, and for the edifying of others, who must hear and con∣curre 1 Cor. 14:14, 15, 16, 17. Let us hear, how he explaineth these, Inward Prayer, sayes he, is that secret introversion of soul, which being secretly done, and the Light of Christ being wakened in the conscience, and so being humbled in the sense of sin and unworthiness, breaths to God, and sendeth up constantly secret desires unto Him, and to this he applyeth Luk. 18: v. 1. 1 Thes. 5: v. 17. Ephes. 6:18. Luk. 21: v. 36. Answ. That there are secrete groanings and breathings unto God, I have showne: That to these, sense of sin and unworthiness, as also sense of want,

and dependence on God is requisite, with Faith, Love, Zeal, Submission, and other graces, I teadily grant; and hence inferre, that if the places by him cited command this (as I think they do; and also a constant habitual frame, and disposition for Prayer, with a readiness to go about it on all occasions of∣fered, without disputing or delay, and that with constancy and perseverance) we cannot shift this inward Prayer, upon pretence of the want either of a gra∣cious frame, through the breathing of the Spirit; or yet of a secret, strong and extraordinary impulse. But as to that introversion, (whether he make it in∣ward Prayer, or only a preparation to it, his words give us no distinct account) remembering what was said of it above, we can neither look upon it as inward Prayer (except it be inward Prayer to corrupt nature, or to the Devil, and so, utterly abominable; seing all our prayer is to be unto God only, and to none else Mat. 4:10. Rom. 10:14. Deut. 6:13. & 10:20.) not as any fit preparation to prayer; for, as he did describe it to us before, it did unman and unchristian the man, taking away all Sense and Reason, all actions of Minde and Under∣standing, yea and all sense of sin and wants. And further, this Light of Christ, is but the Light of Nature and of a natural Conscience, which is common to all Men, as such; and so not that Light of Christ, which is pur∣chased by him, for all his owne, and is conveyed in and by the New Covenant of grace; the method wher of is, that a soul be first interessed in Christ by true faith, and united unto him, and then enjoy the benefites and blessings pro∣mised. So that all this wakened light of the con••cience, being but what is na∣tural, is no gracious preparation unto a serious approaching unto God, by prayer, through Jesus Christ; of whom the man, in whom he supposeth this wakening to be, after this Introversion, is wholly ignorant, having never so much as heard of him. Nay, what he addeth a little thereafter, giveth us a more clear discovery of the nau••htiness h••reof, as (sayes he) this inward prayer is necessary at all times; so man so long as the day of his visitation lasteth, want∣eth not an influence more or less, unto its practice; for the soul is sooner introverted, and considereth it self in the presence of God, than it prayeth thus, in part. For, not to enquire of him, whether a soul can make this introversion while the man is sleeping, and so can pray inwardly; or not; nor to speak any more of that day of visitation, of which we said enough above Chap. IX. this is enough to dis∣cover of what nature it is, that every man, Jew, Heathen, Barbarian, &c. hath influences▪ fitting for it, and so it may be gone about, without grace in the heart, and without the least rumore of Christ coming to the eare; yea it is in part done, when the soul but introverts; that is, when the man goeth in to himself, he goeth out to God or rather he goeth in to the God that is within him, the God of this world, the Prince of the power of the aire, the Spirit that worketh in the children of disobedience; for, in the presence of what God else, can the introverted Pagan consider himself, who is without Christ, an alien from the common wealth of Israel, a stranger from the Covenants of promise, hav∣ing no hope, and without God in the world Ephes. 2:12. And who walk in the vanity of their minde, having the understanding darkened, being alienated from the life of God, through the ignorance, that is in them, because of the blindness, or hardness of their heart,

who being past feeling have given themselves over unto lasciviousness to work all unclean∣ness with greediness Ephes. 4:17, 18, 19?

6. But what meaneth he by Outward Prayer? He saith, This is, when the soul (sisting in this exercise of Introversion, and feeling the Inspiration of the divine Spirit) receiveth the powerfully inflowing power and liberty, the motion and influence of the Spi∣rit being superadded, either of emitting ejaculations to himself in the heart, though not in an audible distinct voice, or of speaking by words or groans, and that either, in publick assemblies, or privately, or under degustation, or tasteing. Answ. Not to take no∣tice, that speaking by groanes, not being by any distinct articular voice, which others can understand, might rather be referred to inward prayer, seing none can thereby particularly understand what the desire of the soul is, but God, who knoweth the thoughts of the heart: Nor to trouble myself to search after the meaning of this Quaker degustation, which is made a state of prayer, distinct both from publick and private prayer; and yet can by no etymology import solitary prayer: I take notice (1.) That he speaketh of ejaculations, without any au∣dible distinct voice, as belonging to this outward prayer, and as distinct from inward prayer; whereby we perceive, that the breathings or spirations of the soul unto God, in the introversion, which formerly he mentioned, while speak∣ing of inward prayer, were not ejaculations of desires to God, but something necessarily previous; and what that is, he would do well to explaine. (2.) What meaneth he by ejaculations emitted to mans self? 〈◊〉〈◊〉 in corde—ejaculationes emittend••? Are ejaculatory prayers to be darted up to a mans self? This looks like a piece of Quaker idolatry: for prayer, as we heard, even ejaculatory, is to be performed to God alone. And how differeth this from a mans communing with his owne heart P••al. 4:4. Eccles. 1:16. Psal. 77:6? But (3.) We see, that to publick prayer this Introversion is requisite, as he more fully affirmeth after∣ward; and that this Introversion was either humanely impracticable, or dia∣bolick, we cleared above Chap. XXII. And beside this simple Introversion, there must be a continueing in it, and how long I know not; He tels us himself, that sometimes, all the time of their publick worshipe is spent about this In∣troversion, and it issueth in neither Prayer nor Preaching. (4) Beside this In∣troversion, he sayes, there must be the Inspiration of the Spirit, and not only that, but a feeling of the same Inspiration: But what is this Inspiration? Is this a blowing of the Spirit upon his owne saving graces in the soul? No, that it cannot be; for this Inspiration may be, where ever this Introversion is, and this Introversion may be in those, who are yet without the Covenant with promises; so that it can be nothing, but some perception of the Light of Na∣ture, and dictats of a natural Conscience; if it be not the breathings of the Spi∣rit of darkness working in the soul. (5.) Beside all this, there is a superadded motion and influence of the Spirit; but for what end, he tels us not; nor cleareth he to us, how it is distinguished from the Inspiration; unless by the In∣spiration he meaneth the immediate Impulse, extraordinarily setting the soul to work; and by this Influence, a power or work of the Spirit, qualifying or fitting the soul for the duty. But then (6.) What can be the import of that powerfully inflowing efficacy and liberty, to speak in words, &c? And how differeth

this from what was said before? But now, when we have heard this unintelli∣gible description of outward prayer, we would desire one passage of Scrip∣ture, or instance to clear and confirme the same to us: for the braine-sick non-sensical dictates of Quakers, are neither a Rule, nor Confirmation to us of any thing, in the matters of God.

7. If he had spoken here, as he speaketh a little afterward, of the Lords powring forth a Spirit of Prayer and exciteing his people to it, he had been better understood, for we acknowledge with thankfulness, the Lord hath made such a promise, and doth performe it unto his owne, & by his Spirit moveth and exciteth their drouzie and sleeping souls to a serious calling upon him Cant. 5:4, 6. But that this is common to all, as well without, as within the Church; as well such as never heard of Christ, as those, who are truely unite unto him by faith; or to all, who can make this Introversion, is a quakeristick antiscriptural dream. And beside, what will this contribute unto the maine business; to wit, to prove that there ought to be no prayer, in publick or in private, till this sensible Im∣pulsion, Excitation, and Influence with liberty, come, an•• set the soul and all its wheels agoing? And what will this say, against calling upon God at times and seasons by him appointed? His saying Pag 254. that praying to God without the feeling of the Influences of the Spirit, were a coming unto God, without due preparation and so a tempting of him: Is but a groundless imagination; and is ill helped by his Introversion; for the Lord no where requireth such a preparation in us, before we pray; He no where saith, that we must not pra••, but when we feel his influences; yea the sense of the want of them, is ground and warrand for his children to go and seek to him for them; Hence we finde David so oft Psal. 119. crying for quickening vers. 25, 40, 88, 107, 154, 159. See also the Church crying for this preparation, Psal. 80: vers. 18. quicken us, and we will call upon thy name, as also Psal. 143: vers. 11. But this mans preparation is a meer Pelagian preparation, wrought by the strength of nature, and which a Pagan may attaine unto, by his owne industry and paines: Nay, if this were true, all the commands to pray, which are innumerable in Scripture, were use∣less, and might be eluded by this; we dar not pray, till we feel the influences of the Spirit; and when they come, to excite us and drive us to the duty, then we shall goe: but then where would obe••ience appear? for to goe when the Spirit driveth, is not filial obedience; for then nothing is done out of conscience to a command. This way is the loose way of Libertines, making the law of God of none effect, taking away all conscience of sin, in this matter, looseing the wicked from obedience to the Law, putting the blame of all not-praying, on the Spirit, who breatheth not, and breatheth not so, as we may feel it. This excuse of the Quaker; to wit, fear of tempting God, is like Ahaz's colouring his disobedience to the command of God, with this, I will not ask, neither will I tempt the Lord Iesa. 7:12. The ground of all this, is the Pelagian maxime, which this man hath laid downe as a principal ground of all his Religion, to wit, That God requireth no duty of us, but what we have full and compleat strength to do, if we will use it. Yet he tels us afterward, that they sin, who neglect to pray. But wherein lyeth their sin? In this, sayes he, that they turne

not into that place, where they may feel that, whereby they may be led to pray. Ans. Though I plead not for rash and inconsidera•• rushing into the presence of God, knowing that this is another extremity to be shunned; yet there is a midst be∣twixt this, and a waiting till extraordinary Impulses come; or till we feel the Influences of the Spirit: And as for that Introversion, or turning-in to that place, which he speaketh of, he must cleare it, and prove it better to me, than he hath done, before I can say that it is any mans duty to do so; and that in order to prayer, or any other commanded duty. And then, seing he told us before, that they may be long Introverted, and yet the Spirit not suffer them to pray; the duty is not done, and they want not the preparation, and so are guiltles. How then can all the non-performance of this duty be charged on this? He saith afterward, God may ofttimes call and invite to prayer, an•• th••y through negligence do not heare. Which is very true; whether we speak of the call and invitation of his word, or by passages of his providence, clearing up the present exigent: but will he say, that this was all, which he meaned by the inspiration, superadded motion and influence, powerfully inflowing strength and liberty to pray, given by the Spirit to the soul, sisted in this Introversion? And is this the exciteing with the poureing out the Spirit of prayer, which he talketh of? Is this the drawing of the Spirit, which he spoke of, in this same Pag? What in∣cons••stancies are the••e?

8. After this confused and inconsistent, yea self-destroying stating of the question, he cometh Pag. 225. §. 22. to prove their method in praying. And first he citeth these passages, where watching is joyned with prayer, such as Mat. 2:42. Mark 13:33. & 14:38. Luk. 21:36 Ans. Put Mat 24:42. maketh no mention of prayer. We willingly grant, that Watching and Prayer should go together, and that we sh••uld watch in prayer, Col. 4: vers. 2. and unto prayer. 1 Pet. 4:7. But this waching is not Introversion, but quite opposite thereunto. This watching is an exerciseing of all the sanctified powers and faculties of the soul, to keep the heart in a right frame, to guard against all temptations tend∣ing to slacken diligence in this duty, or to marre the right discharge of it; and a watching unto all opportunities of setting about this duty, and so a plaine & careful circumspection, and eyeing of adversaries, both within and without: And so hath no affinity with their abstracting from all Exercises, Thoughts, and Motions of soul a••d minde, and going- in to consult we know not well what. No, sayes he, this watching can be nothing but the souls attending on the Spirit, that it may feel him leading unto prayers; and so watch that opportunity. Ans. This is the thing which he should prove, and not poorly beg. Though we willingly grant, there are kindly motions of the Spirit, fixing the heart, and oyling it for this duty, and stirring up the leazie sleeping soul, through preventing grace; and such sweet opportunities should not be carelesly looked to: but the thing, which he should prove is, that the soul should never set about this duty of Prayer, till it feel all this, and be sure of it: and that this may be attained and felt, the soul is to go in, by his Introversion, to natures light, or to common ••ifts within, which Pagans have, as well as Christians; or to some Demon. And when he shall bring some Scripture evidence to prove this, we shall consider it.

9. He citeth next Rom. 8:26, 27. by which indeed we learne, that it is the Spirit that must helpe, and teach us how and for what to pray, and must quick∣en those graces in us, which are requisite unto the right performance of this duty; but how it can prove his method by Introversion, and there waiting for the drawings and impulses of the Spirit, which we must feel before we set about the duty, I see not; Yea, I think the text clearly enough importeth the con∣trary; to wit, that when the honest believer, out of conscience to the com∣mand, with the little strength and ability he hath, is aimeing at the duty, and setting about it, the Spirit cometh with seasonable help, and helpeth his infir∣mities, and maketh intercession for him, with groanes, that cannot be uttered, and this the greek word importeth, to wit, the Spirit's lifting at the load, lest the beleever should be crushed under it: see Calvin and Beza, on the place. But he frameth an argument thus Pag. 256. If man knoweth not how he should pray, nor can he pray without the help of the Spirit, then he prayeth in vaine without him: But the former is true. Therefore. Ans. What will this conclusion do for his purpose? It cometh not neare to what he should prove, by many stages. Will he hence inferre; Therefore man should not pray until he feel the Impulses, Motions, Influences and Drawings of the Spirit? By the like consequence one might prove from Psal. 127:1, 2. That no man should put to his hand to build, and no man should set a watch upon the wales of a besieged city; and no man should laboure in his ordinary calling, till he finde the influenceing mo∣tions, and concurrence of the Spirit pouseing him forward, and driveing him to the work. But how ridiculous this is, every one knoweth: To tell a dream is sufficient to refute it.

10. He citeth next Ephes. 6:18. and Iud vers 20. And inferreth, that that is as much, as if he had said, ye must never pray without watching unto it. Ans. Because we are commanded to love the Lord withall our heart, soul and minde, &c. will he say, that that is as much as if it were said, ye must never love the Lord except it be with all your heart, &c? So he may say, we should never pray, except we pray with all prayer; and we should never watch unto prayer, except we watch with all perseverance, and supplication for all saints; for these things are in the text too. But againe, though we should never pray without the Spi∣rit, will it hence follow, that we should never set about the duty, till first we feel the Leadings, Driveings, Motions and Inspirations of the Spirit? And then lastly. Though we should never pray without watching unto it, how will it fol∣low, that we should never pray without an Introversion? These things hang together like ropes of sand. What sayes he to the place of Iude? Iude, sayes he, demonstrateth, that prayers in the holy Ghost are those, whereby the Saints are built up in their most holy faith. And what then? Are no prayers meanes to build up saints in their most holy faith, but such as are gone about, after we have Introverted, and felt the Influence, Inspirations, Leadings and Drawings of the holy Ghost? This is like the rest of the Quakers consequences, loose and sandy.

11. He citeth, 1 Cor. 12:3.—No man can say, that Iesus is the Lord, but by the holy Ghost. And thence inferreth, far less can he be called upon acceptably,

without him. And what is this to the pointe? Say we, that any can pray accep∣tably without the Spirit? It is one thing to pray without the gracious and ordi∣nary influences of the Spirit, helping our infirmities; and another thing to pray with the feelings of the Impulses, Motions, Leadings, Pouseings and Driveings of the Spirit: When will he conclude this last; which is the thing he should conclude? He addeth Paul 1 Cor. 14t 15. said, he would pray in the Spi∣rit. And so should we all do, and with understanding too. But this is an evident Testimony, saith he, that he did not use to Pray without the Spirit. Answ. Though the consequence be not good; yet I think the consequent is true. But where sayes the Apostle, that except he felt the Motions and Drawings & Inspirations of the Spirit, & that after he had Introverted, he would not pray? And when he writteth to the Churches, and press••th them to pray for him 1 Thes, 5: vers. 25. 2 Thes. 3:1. Heb. 13:18. 2 Cor. 1:11, Phil. 1:19. Rom. 15:30. Philem. 22. Col, 4:3. Where addeth he that clause, If ye feel, after an Introversion, the Inspirations Motions, Influences, and powerfully inflowing might and liberty: so that they might not attempt it otherwayes? Let him cleare this, and win the cause.

12. He addeth All prayers without the Spirit are abomination Prov. 28: vers. 9. Answ. Though that be true of the wicked, yet I durst not say, they were not called to pray; seing it is a command of Natures Law. See Esai. 55:6. Ps. 107:19, 28. Exod 22:23 Iob 8:5. & 36:13. Ier. 36:7. & 42:9. Not to mention the word of Peter to Simon Magus, of which afterward. I know the plowing of the wicked is sin Prov. 21:4. Must therefore say, the wicked man must never plow? The sacrifice of the wicked was also an abomination Prov. 15: v. 8. & 21:27. was it therefore a good consequence, under the Law, that such persons should have brought no sacrifices? Knoweth he not, that the substance of an act may be good, and yet for want of several things, not be accepted at the hands of the wicked? We know, that in many things we offend all, but he dreameth of perfection. He addeth 1 Ioh. 5:14. and thence inferreth, but if they seek not according to his will, they have no cause to be confident, that he will heare them. Which is very true, when they seek any thing, that is not consonant to his revealed will. But what then? His adversaries, sayes he, grant that prayers without the Spirit, are not according to the will of God. We grant indeed, that as to the manner, such prayers are not according to the command; but Iohn is not speaking of the manner of prayer, but of the thing prayed for. What will he say next? To command any to pray without the Spirit, is to command them to see with∣out eye, work without hands, or walk without feet. Answ. I knew, we should land at Pelagianisme; Nay he is worse than Pelagius, for Pelagius only said, that whatever God commanded us to do, he gave us sufficient strength to do it with all; but this man saith, except we know and feel that we have not only suf∣ficient, but all working strength, we have nothing to do with the command; nay, except the Spirit, which must do all, come and move, carry and drive us forward; yea and we feel it and know it, we are not once to take notice of the command. This is Quakerisme indeed.

13. What he addeth Pag. 256. §. 23. of some turning superstitious, some ido∣latrous and others formal, upon this account; if he meane it of all that op∣pose

him, and contradict his opinion, I look upon it, as a groundless calumny if he meane it only of some, I have no minde to defend them in it: Nor shall I need to retaliat, and say, that their leaning to these false Inspirations, and dia∣bolick Excitations, having forsaken the good old way, are direct meanes, through the judgment of God, to confirme them in their Paganisme, and Pa∣ganish Antichristianisme; for the matter is notoure enough, though I mention none of their other miscarriages, even after their Enthusiasmes, wicked Inspira∣tions, and Introversions.

14, Before he come to answer Objections, he speaketh Pag. 25••. § 24. to the defence of their irreligious▪ profane and contemptuous carriage, in our As∣semblies for worshipe, where they love to come, to do open affront both ••o God and men: for even in time of prayer or praise, they will remaine covered, He saith, they do this only to keep their conscience unhurt. But if there were such hazard of sin in joyning with us in our worshipe; why come they to the place of Wor∣shipe? Their end can be nothing else, but to do open contempt: if they beleeve, as he saith, that our worshipe is an abomination, they should keep far aback from it; But the truth is, their Antichristian Spirit, which acteth them to an hight of rage, will not suffer them to see Christ worshiped in his way, And how knoweth he that our ministers pray alwayes without the Spirit? Hath he the gift of discerning Spirits? And can he go in to the heart, and see how maters stand there? We profess that we pray without the Spirit, and have therefore our limited times, sayes he. But he is a liar, we say no such thing. The gift and the grace of Prayer both is of the Spirit, and though it too often falleth out, that there is not that faith in de∣pendance on the Spirit, that there ought to be, both for the gift and for the grace; yet it is not our profession, that prayer should be without the Spirit; and this pray∣ing with the Spirit, can well consist with praying at such and such times. But that Spirit, without which, we say, we pray, is your Spirit of delusion, or your fan∣tastical Dreames, Impulses, Drawings and Inspirations; which for any thing we can see, are diabolical. But it seemeth, they have a sagacious Spirit of dis∣cerning, when one prayeth in the Spirit, and when not: for he sayes, though one in our presence, should beginne to pray, not expecting the Spirit; yet if it appeared that the Spirit of the Lord concurred with him, we would also joyn. And what is that, I pray, that will make this manifest unto them? Is it talking in the Quakers dialect; Or the Mimical posture of the body? Or what is it? I am apt to beleeve, it must only be something of that nature. As for Alexander Skeins Propositions, I meddle not with them, because some other hath answered them; and the substance of them I have already confuted.

15. He cometh, after this digression, to examine Objections Pag. 260. §. 25. And the first is this. If such inward motions and impulses be necessary to Outward acts o•• worshipe, why not also to Inward? Nay much more they must be necessary; for the special motions of the Spirit are more necessary unto the grace of prayer, than unto the gift; and in the outward exercises of wor∣shipe, there is more of a gift required, than in inward. What answereth he? Vnto these general duties, the motion and influence of the Spirit, dureing the day of visi∣tation, is alwayes present, striveing with the man; so that, if he but stand, and be ab∣stracted

from his evil thoughts, God is near to help him: But external actions stand in need of greater and more particular influences Ans. Not to insist here on the confuta∣tion of the marrow of Pelagianisme, which is laid downe for his ground, tha•• being done sufficiently above; I only take notice here, that with our Pelagian Quakers, an Heathen, or a Pagan, can love God with all his heart, adore, fear, believe in him, and performe all inward worshipe of this kinde, easily, when he will; he hath divine influences at his command; nay, the Spirit is within already for that end; so that if he will but sist his course, and abstract from his evil thoughts, which he may very easily do, God is at his hand, and the work will go on; but as to uttering of words, much more is requisite; that is, if I be not far mistaken, Nature can help him to perform ••ll Inward wor∣shipe, but he must have the supervenient Influence of an evil Spirit to act him, before he performe any publick act of worshipe: Such an enemie is this Spirit, that acteth the Quakers, unto all Publick profession of the name of Jesus, and worshiping of him openly, that he will never suffer any thing, that looketh there away, to be done, until he have his hand so in it, that he shall be sure, it shall be more worshipe & service to himself, than to Christ:

16. It is Objected againe. That by this principle, no man should do a mo∣rall duty, as honour his parents, do justice to his neighbours, plow the land, until the Spirit move him: for no service else can be accepted: He answereth, There is a difference betwixt those general duties, and particular acts of worshipe. These are spiritual, and are commanded to be done by the Spirit. Those some way answere their end, as to them whom they immediatly concerne, though they proceed from a meer natural principle of self love Ans. Who denieth that there is a difference betwixt them: yet each of them must be performed in the right manner, else they are not acceptable; and the right manner cannot be without the Spirit. This he confesseth: And therefore must yeeld the argument: And we deny that wor∣shipe is to be done in the Spirit, according to his sense, and no other way: that is, only by the immediat Inspirations and Im••ulses and Drawings of the Spirit; we affirme worshipe ought to be performed in the Spirit, that is, by his gracious Assistance, graceing the soul, and breathing on his graces, that they may act seasonably. But sayes he further, As a natural Spirit is required to performe natu∣ral acts; so the Spirit of God is requisite to the performance of Spiritual acts. All is granted: yet he knoweth, that to performe natural acts in a spiritual manner, the Spirit of God is requisite; and if natural acts be not performed in a spiritual manner, they are not accepted of God: and therefore according to his princi∣ples, we must not eat, drink, sleep, walk, work, plow &c. till the Spirit stirre us up immediatly, and carry us to the duty; because without this previous moti∣on of the Spirit, we will but commit abomination, in all these actions; as well as in worshiping without the Spirit. So that, if this man will speak consequen∣tially, he must come to this at length; for he will never be able to loose the connexion.

17. Another Objection is. That thus a man may neglect prayer all his dayes, alleiging the Spirit hath not moved him to it: And indeed the Quakers doctrine hath a direct tendency, to the utter neglect, and laying aside of all the wor∣shipe

of God, what answereth he? He should come to that place or state, where he may feel the Spirit leading him? That is, he should Introverte; but when he hath Intro∣verted, he can pretend the Spirit doth not yet breath; as themselves do some∣times. They sin, sayes he, in not praying, but the cause hereof is, they watch not. Nay, for themselves Watch and Introverte, and yet pray not. Our adversaries say, sayes he, that no unworthy person should come to the sacrament of the Supper, & such as know themselves unprepared should absteane; and so, though it be a duty to come to this sacrament, yet it is necessary, that they first examine themselves. Ans. (1.) The use of this Sacrament is a part of instituted worshipe, and so may have its owne limitations, conditions & restrictions according to the will of the Instituter; it is not so with prayer, which is a piece of moral natural worshipe; incumbent to all, by the very law of Nature. The Scripture saith indeed, let a man examine himself, and so let him eat; but the Scripture saith not, let a man Introverte, and so let him pray. Under the law, no stranger was to eate of the Paschal lamb, till he and his males were first circumcised; can he shew us any such condition put upon strangers, in reference to praying unto God? (2.) In the matter of the sacrament, there is a previous condition required of comers, and when that condition is performed, they must come, or else sinne: but the cond••tion, which he re∣quireth in the matter of prayer, may he performed, and yet the person may not, must not pray; For though a man introvert, and do all that is required of him in order to prayer; yet he must not pray until the Spirit draw and inspire him. So that his simile halteth miserably.

18. To the Objection, taken from Peters enjoyning prayer to Simon magus Act. 8:22. He saith. That Peter bids him first repent; and the least measure of this cannot be without some introversion. Ans. Peter bids him not repent in order to prayer; but repent and pray in order to pardon: and so though he was in the gall of bitterness, yet it was as well his duty to pray, as to repent: But, I see, with our Quaker, a graceless person can repent, but he cannot pray; nature can help him sufficiently to repent, but he must have some more before he be in case to pray, or under an obligation to pray, with him. (2.) Though the least measure of repentance could not be, without this Introversion; Yet what would that avail? Simon Magus, though he had Repented & Introverted too, might not pray until the Spirit Inspired him, and Acted and Drew him; if our Quaker speak truth: And so Peter was mistaken, to enjoyne him to pray; and shoul•• have said, Repent, and when thou art introverted, waite for the Spirit to draw, and inspire thee to prayer; and then pray, and not till then.

19. The last Objection is, Many prayers begun without the Spirit, become afterward affectual; yea the prayers of some wicked persons, as of Ahab, have been heard and accepted. Ans. Of Ahabs humbling himself and fasting, &c. I read, but I hear not of his prayers: but as to the first part of the Objection, I think it strong and considerable▪ For who of the saints have not found it true, that though they have gone about this duty, without these previous impulses, yet have gote a sat••sfying answere? Yet he answereth. Acts of divine indulgence, are no rule of our actions. The wicked are oft sensible of the motions and influences of the Spirit, bef••re their day of visitation expire, and by those motions they may some time

pray acceptably, not remaining wholly impious, but thus entering into the beginnings of piety, from which afterward they fall away. Ans. (1.) Acts of divine indulgence, so frequently manifested, are stron•• inducements and encouragments; and when they are conforme to a gracious promise they confirme the rule, which we walk by, and sufficiently evince that there is no rule to the contrary. (2.) The motions and influences, that wicked persons living without the Church are sensible of, are nothing but the stirrings of a natural conscience: and such as some within the Church meet with, who remaine ungodly, are but common, and not special and saving. (3.) If they be such, as will warrant acceptable prayer, they must be indeed special and saving, strong and mighty Influences and In∣spirations, giving great power and liberty, and that after a serious Introversion; according to his doctrine. (4.) Now at length we see, that all the great bu∣siness of preparation for prayer, by Introversion, by the Inspirations, Im∣pulses, Motions, Influences, and Drawings of the Spirit, is just nothing, but what a wicked wretch or a Pagan is capable of. (5.) As for his day of visitation, and falling away from grace, (which here he minceth, by calling it only be∣ginnings of piety) we have said enough above of both.