§. XXI.
II.Having hitherto spoken of Preaching, now it is fit to speak of Praying, concerning which the like Controversy ariseth. 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; 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. 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. 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.
Inward Prayer necessary at all Times.As then inward Prayer is necessary at all Times, so, so long as the Day of every Man’s Visitation lasteth, he never wants some Influence, less or more, for the Practice of it; because he no sooner retires his Mind, and considers himself in God’s Presence, but he finds himself in the Practice of it.
Outward Prayer doth require a superadded Influence.The outward Exercise of Prayer, as needing a greater and superadded Influence and Motion of the Spirit, as it cannot be continually practised, so neither can it be so readily, so as to be effectually performed, until his Mind be some Time acquainted with the Inward; therefore such as are diligent and watchful in their Minds, and much retired in the Exercise of this inward Prayer, are more capable to be frequent in the Use of the Outward, because that this holy Influence doth more constantly attend them, and they being better acquainted with, and accustomed to, the Motions of God’s Spirit, can easily perceive and discern them. And indeed, as such who are most diligent have a near Access to God, and he taketh most Delight to draw them by his Spirit to approach and call upon him, so when many are gathered together in this watchful Mind, God doth frequently pour forth the Spirit of Prayer among them and stir them thereunto, to the edifying and building up of one another in Love. But because this outward Prayer depends upon the inward, as that which must follow it, and cannot be acceptably performed but as attended with a superadded Influence and Motion of the Spirit, We cannot fix set Times to speak and pray.therefore we cannot prefix set Times to pray outwardly, so as to lay a Necessity to speak Words at such and such Times, whether we feel this heavenly Influence and Assistance or no; for that we judge were a Tempting of God, and a Coming before him without due Preparation. We think it fit for us to present ourselves before him by this inward Retirement of the Mind, and so to proceed further, as his Spirit shall help us and draw us thereunto; and we find that the Lord accepts of this, yea, and seeth meet sometimes to exercise us in this silent Place for the Trial of our Patience, without allowing us to speak further, that he may teach us not to rely upon outward Performances, or satisfy ourselves, as too many do, with the Saying of our Prayers; and that our Dependence upon him may be the more firm and constant, to wait for the Holding out of his Sceptre, and for his Allowance to draw near unto him, with greater Freedom and Enlargement of Spirit upon our Hearts towards him. Yet nevertheless we do not deny but sometimes God, upon particular Occasions, very suddenly, yea, upon the very first turning in of the Mind, may give Power and Liberty to bring forth Words or Acts of outward Prayer, so as the Soul can scarce discern any previous Motion, but the Influence and Bringing forth thereof may be as it were simul & semel: Nevertheless that Saying of Bernard is true, that all Prayer is lukewarm, which hath not an Inspiration preceding it. Though we affirm that none ought to go about Prayer without this Motion, yet we do not deny but such sin as neglect Prayer; Such sin as are neglecting Prayer.but their Sin is in that they come not to that Place where they may feel that which would lead them thereunto. And therefore we question not but many, through Neglect of this inward Watchfulness and Retiredness of Mind, miss many precious Opportunities to pray, and thereby are guilty in the Sight of God; yet would they sin if they should set about the Act until they first felt the Influence. A forward and a careless Servant answers not his Duty.For as he grosly offends his Master that lieth in his Bed and sleeps, and neglects to do his Master’s Business; yet if such a one should suddenly get up, without putting on his Clothes, or taking along with him those necessary Tools and Instruments, without which he could not possibly work, and should forwardly fall a doing to no Purpose, he would be so far thereby from repairing his former Fault, that he would justly incur a new Censure: And as one that is careless and otherways busied may miss to hear one speaking unto him, or even not hear the Bell of a Clock, though striking hard-by him, so may many, through Negligence, miss to hear God oftentimes calling upon them, and giving them Access to pray unto him; yet will not that allow them, without his Liberty, in their own Wills to fall to Work.
And Lastly, Though this be the only true and proper Method of Prayer, as that which is alone acceptable to God, In Times of Darkness God did often hear their Prayers.yet shall we not deny but he oftentimes answered the Prayers and concurred with the Desires of some, especially in Times of Darkness, who have greatly erred herein; so that some that have sat down in formal Prayer, though far wrong in the Matter as well as Manner, without the Assistance or Influence of God’s Spirit, yet have found him to take Occasion therethrough to break in upon their Souls, and wonderfully tender and refresh them; yet as in Preaching, and elsewhere hath afore been observed, that will not prove any such Practices, or be a just Let to hinder any from coming to practise that pure, spiritual, and acceptable Prayer, which God is again restoring and leading his People into, out of all Superstitions and mere empty Formalities. The State of the Controversy, and our Sense thereof, being thus clearly stated, will both obviate many Objections, and make the Answer to others more brief and easy. First, Spiritual Prayer proved from Scripture.I shall first prove this spiritual Prayer by some short Considerations from Scripture, and then answer the Objections of our Opposers, which will also serve to refute their Method and Manner thereof.