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

§. XXV.

Answ.I answer; That which was said in the State of the Controversy cleareth this; because, as to those general Duties, there never wants an Influence, so long as the Day of a Man’s Visitation lasteth; during which Time God is always near to him, and wrestling with him by his Spirit, to turn him to himself; so that if he do but stand still, and cease from his evil Thoughts, the Lord is near to help him, &c. But as to the outward Acts of Prayer, they need a more special Motion and Influence, as hath been proved.

Obj. 2.Secondly, They object, That it might be also alleged, that Men ought not to do moral Duties, as Children to honour their Parents, Men to do right to their Neighbours, except the Spirit move them to it.

Answ.I answer; There is a great Difference between these general Duties betwixt Man and Man, and the particular express Acts of Worship towards God: The one is merely spiritual, and commanded by God to be performed by his Spirit; the other answer their End, as to them whom they are immediately directed to and concern, though done from a mere natural Principle of Self-love; even as Beasts have natural Affections one to another, and therefore may be thus performed. Though I shall not deny, but that they are not Works accepted of God, or beneficial to the Soul, but as they are done in the Fear of God, and in his Blessing, in which his Children do all Things, and therefore are accepted and blessed in whatsoever they do.

Obj. 3.Thirdly, They object, That if a wicked Man ought not to pray without a Motion of the Spirit, because his Prayer would be sinful; neither ought he to plow by the same Reason, because the [112]Plowing of the Wicked, as well as his Praying, is Sin.

[112] Prov. 21. 4.

Answ.This Objection is of the same Nature with the former, and therefore may be answered the same Way; How Acts of Nature differ from the Spirit’s.seeing there is a great Difference betwixt natural Acts, such as Eating, Drinking, Sleeping, and seeking Sustenance for the Body (which Things Man hath common with Beasts) and spiritual Acts. And it doth not follow, because Man ought not to go about spiritual Acts without the Spirit, that therefore he may not go about natural Acts without it. The Analogy holds better thus, and that for the Proof of our Affirmation, That as Man for the going about natural Acts needs his natural Spirit; so to perform spiritual Acts he needs the Spirit of God. That the natural Acts of the Wicked and Unregenerate are sinful, is not denied; though not as in themselves, but in so far as Man in that State is in all Things reprobated in the Sight of God.

Obj. 4.Fourthly, They object, That wicked Men may, according to this Doctrine, forbear to pray for Years together, alleging, They want a Motion to it.

Answ.I answer; The false Pretences of wicked Men do nothing invalidate the Truth of this Doctrine; for at that Rate there is no Doctrine of Christ, which Men might not set aside. That they ought not to pray without the Spirit, is granted; but then they ought to come to that Place of Watching, where they may be capable to feel the Spirit’s Motion. That wicked Men neglect the Motions of the Spirit to pray.They sin indeed in not Praying; but the Cause of this Sin is their not Watching: So their Neglect proceeds not from this Doctrine, but from their Disobedience to it; seeing if they did pray without this, it would be a double Sin, and no Fulfilling of the Command to pray: Nor yet would their Prayer, without this Spirit, be useful unto them. And this our Adversaries are forced to acknowledge in another Case: For they say, It is a Duty incumbent on Christians to frequent the Sacrament of the Lord’s Supper, as they call it; yet they say, No Man ought to take it unworthily: Yea, they plead, That such as find themselves unprepared, must abstain; and therefore do usually excommunicate them from the Table. Now, though according to them it be necessary to partake of this Sacrament; yet it is also necessary that those that do it, do first examine themselves, lest they eat and drink their own Condemnation: And though they reckon it sinful for them to forbear, yet they account it more sinful for them to do it without this Examination.

Obj. 5.Fifthly, They object, Acts viii. 22. where Peter commanded Simon Magus, that wicked Sorcerer, to pray; from thence inferring, That wicked Men may and ought to pray.

Answ.I answer; That in the citing of this Place, as I have often observed, they omit the first and chief Part of the Verse, which is thus, Acts viii. Ver. 22. The Sorcerer may pray, but not without Repentance.Repent therefore of this thy Wickedness, and pray God, if perhaps the Thought of thine Heart may be forgiven thee: So here he bids him first Repent. Now the least Measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of: And indeed where true Repentance goeth first, we do not doubt but the Spirit of God will be near to concur with, and influence such to pray to and call upon God.

Obj. 6.And Lastly, They object, That many Prayers begun without the Spirit have proved effectual; and that the Prayers of wicked Men have been heard, and found acceptable, as Ahab’s.

Answ.This Objection was before solved. For the Acts of God’s Compassion and Indulgence at some Times, and to some Persons, upon singular extraordinary Occasions, are not to be a Rule of our Actions. For if we should make that the Measure of our Obedience, great Inconveniences would follow; as is evident, and will be acknowledged by all. Next, We do not deny, but wicked Men are sensible of the Motions and Operations of God’s Spirit oftentimes, before their Day be expired; from which they may at Times pray acceptably; not as remaining altogether wicked, but as entering into Piety, from whence they afterwards fall away.