An Apology for the True Christian Divinity / Being an explanation and vindication of the principles and doctrines of the people called Quakers

by Robert Barclay

§. XXIV.

Obj. 1.But here ariseth a Controversy, Whether it be lawful to join with others by those external Signs of Reverence, albeit not in Heart, who pray formally, not waiting for the Motion of the Spirit, nor judging it necessary.

Answ.We answer, Not at all; and for our Testimony in this Thing we have suffered not a little. The Reason why we cannot join in Prayer.For when it hath fallen out, that either accidentally, or to witness against their Worship, we have been present during the same, and have not found it lawful for us to bow with them thereunto, they have often persecuted us, not only with Reproaches, but also with Strokes and cruel Beatings. For this Cause they used to accuse us of Pride, Profanity, and Madness, as if we had no Respect or Reverence to the Worship of God, and as if we judged none could pray, or were heard of God, but ourselves. Unto all which, and many more Reproaches of this Kind, we answer briefly and modestly, That it sufficeth us that we are found so doing, neither through Pride, nor Madness, nor Profanity, but merely lest we should hurt our Consciences; the Reason of which is plain and evident: For since our Principle and Doctrine oblige us to believe that the Prayers of those who themselves confess they are not actuated by the Spirit are Abominations, how can we with a safe Conscience join with them?

Obj. 2.If they urge, That this is the Height of Uncharitableness and Arrogancy, as if we judged ourselves always to pray by the Spirit’s Motion, but they never; as if we were never deceived by praying without the Motions of the Spirit, and that they were never actuated by it, seeing albeit they judge not the Motion of the Spirit always necessary, they confess nevertheless that it is very profitable and comfortable, and they feel it often influencing them; which that it sometimes falls out we cannot deny.

Answ.To all which I answer distinctly, If it were their known and avowed Doctrine not to pray without the Motion of the Spirit, and that, seriously holding thereunto, they did not bind themselves to pray at certain prescribed Times precisely, at which Times they determine to pray, though without the Spirit, then indeed we might be accused of Uncharitableness and Pride, if we never joined with them; and if they so taught and practised, I doubt not but it would be lawful for us so to do, unless there should appear some manifest and evident Hypocrisy and Delusion. Shall we confirm the Hypocrites when praying?But seeing they confess that they pray without the Spirit, and seeing God hath persuaded us that such Prayers are abominable, how can we with a safe Conscience join with an Abomination? That God sometimes condescends to them, we do not deny; although now, when the spiritual Worship is openly proclaimed, and all are invited unto it, the Case is otherwise than in those old Times of Apostasy and Darkness; and therefore, albeit any should begin to pray in our Presence, not expecting the Motion of the Spirit; yet if it manifestly appear that God in Condescension did concur with such a one, then according to God’s Will we should not refuse to join also; but this is rare, lest thence they should be confirmed in their false Principle. And although this seems hard in our Profession, nevertheless it is so confirmed by the Authority both of Scripture and right Reason, that many convinced thereof have embraced this Part before other Truths, which were easier, and, as they seemed to some, clearer. Among whom is memorable of late Years Alexander Skein, a Magistrate of the City of Aberdeen, a Man very modest, and very averse from giving Offence to others, who nevertheless being overcome by the Power of Truth in this Matter, behoved for this Cause to separate himself from the publick Assemblies and Prayers, and join himself unto us; who also gave the Reason of his Change, and likewise succinctly, but yet substantially, comprehended this Controversy concerning Worship in some short Questions, which he offered to the publick Preachers of the City, and which I think meet to insert in this Place.

Some Questions of A. Skein proposed to the Preachers in Aberdeen.1. Whether or not should an Act of God’s Worship be gone about without the Motions, Leadings, and Actings of the Holy Spirit?

2. If the Motions of the Spirit be necessary to every particular Duty, whether should he be waited upon, that all our Acts and Words may be according as he gives Utterance and Assistance?

3. Whether every one that bears the Name of a Christian, or professes to be a Protestant, hath such an uninterrupted Measure thereof, that he may, without waiting, go immediately about the Duty?

4. If there be an Indisposition and Unfitness at some Times for such Exercises, at least as to the spiritual and lively Performance thereof, whether ought they to be performed in that Case, and at that Time?

5. If any Duty be gone about, under Pretence that it is in Obedience to the external Command, without the spiritual Life and Motion necessary, whether such a Duty thus performed can in Faith be expected to be accepted of God, and not rather reckoned as a [111]Bringing of strange Fire before the Lord, seeing it is performed at best by the Strength of natural and acquired Parts, and not by the Strength and Assistance of the Holy Ghost, which was typified by the Fire that came down from Heaven, which alone behoved to consume the Sacrifice, and no other?

[111] Lev. 16. 1.

6. Whether Duties gone about in the mere Strength of natural and acquired Parts, whether in Publick or Private, be not as really, upon the Matter, an Image of Man’s Invention as the Popish Worship, though not so gross in the outward Appearance? And therefore whether it be not as real Superstition to countenance any Worship of that Nature, as it is to countenance Popish Worship, though there be a Difference in the Degree?

7. Whether it be a Ground of Offence or just Scandal to countenance the Worship of those whose professed Principle it is neither to speak for Edification, nor to pray, but as the Holy Ghost shall be pleased to assist them in some Measure less or more; without which they rather choose to be silent, than to speak without this Influence?

Unto these they answered but very coldly and faintly, whose Answers likewise long ago he refuted.

We must not lose our Witnessing for God.Seeing then God hath called us to his spiritual Worship, and to testify against the human and voluntary Worships of the Apostasy, if we did not this Way stand immoveable to the Truth revealed, but should join with them, both our Testimony for God would be weakened and lost, and it would be impossible steadily to propagate this Worship in the World, whose Progress we dare neither retard nor hinder by any Act of ours; though therefore we shall lose not only worldly Honour, but even our Lives. And truly many Protestants, through their Unsteadiness in this Thing, for politic Ends complying with the Popish Abominations, have greatly scandalized their Profession, and hurt the Reformation; Elector of Saxony’s Scandal given to Protestants.as appeared in the Example of the Elector of Saxony; who, in the Convention at Augsburgh, in the Year 1530, being commanded by the Emperor Charles the Fifth to be present at the Mass, that he might carry the Sword before him, according to his Place; which when he justly scrupled to perform, his Preachers taking more Care for their Prince’s Honour than for his Conscience, persuaded him that it was lawful to do it against his Conscience. Which was both a very bad Example, and great Scandal to the Reformation, and displeased many; as the Author of the History of the Council of Trent, in his first Book, well observes. Secondly, Objections against spiritual Prayer answered.But now I hasten to the Objections of our Adversaries against this Method of Praying.