Kersey's Treatise--On Prayer and Singing

[P. 40] Having given an account of our belief concerning the spirituality of worship, I shall now speak of prayer; though it is not a part of the worship of God, and not to be dispensed with by the Christian, appears to me, cannot be acceptable, when performed in the will or wisdom of man. But prayer, performed by direction of the Divine Spirit, is profitable; and should not be neglected. The disciples, sensible of this, applied to the only proper instructor, and we believe that they who at this day apply to him, will be rightly directed in this solemn act;--that others who have their forms of prayer committed to memory, and are formal in the act, not knowing the instruction and puttings forth of the Divne Spirit, are not asking in his name, and therefore will not receive. Perhaps there is scarcely an act sanctioned by the religion of Jesus Christ, less understood, and therefore none more abused than that of prayer. Those who [P. 41] think they are within the meaning of this duty, because they are governed by the boundries set in the Lord's prayer, are too generally deficient. They do not consider that to adopt the first sentance in that solemn compedium requires qualification.Who are they that they may call God father? Certainly not those who are the servants of sin; who reject the light of Christ, and are enemies to his spirit; these are not his children. "But as many as are led by the spirit of God, they are the sons of God." Rom. 8:14. Such may say, our Father which art in heaven: but of the vast multitude who are daily addressing him by that paternal title, there is reason to doubt, few are his obedient children; and all others are saying that which is not true in relation to themselves. They have not lived in nor received the spirit of adoption, authorising them to cry Abba, Father. neither are the disobedient willing that his kingdom should be set up in their hearts, nor that the divine will should be done but they live inthe pride and obstinancy of their own self-will. Instead of forgiving men their tresspasses, they watch for opportunities for revenge, and are joyful when they succeed in punishing those who they imagine have injured them; [P. 42] and yet some of these are forward to pray in the assemblies of the people; and would willingly persuade men, that they have a claim to true devotion. Others again seem to suppose they shall be heard for their much speaking, and therefore are crowding togather all the subjects od deisre which the imagination can reach, calling upon the Almighty to grant them this vast assemblage of requests. If we were to take a correct account of the multitude of petitions, which are vocally offered up, and strictly to examine and reflect upon them, I have sometimes thought there are few of common understanding, but what would be of opinion that many of them were extravagant. This part of devotion, it seems, was practiced by the Pharisees of old. Our Lord has taken notice of them, and evidently condemned them and their prayers together. No doubt they had their admirers in that day, as well as many in the present. But what were the remarks which the Saviour of the world made upon them? "And when thou prayest thou shalt not be as the hypocrites are, for they love to pray, standing in the synagogues, and in the corners of the streets, that they may be seen of men; verily I say unto you, they have [P. 43] their reward." Matt. 6:5. Having shown the motives of these supplicants, and noticed that a primary object with them was to be seen of men, he gives his disciples an instructive lesson on the subject, a lesson which ought to be deeply pondered by all those who think themselves called to vocal prayer, in the assemblies of the people, as well as by those who in their closets attempt to address the Almighty. "But when ye pray, use not vain repetitions as the heathen do, for they think that they shall be heard for their much speaking. Be not ye therefore like unto them, for your Father knoweth what things ye have need of before ye ask him. Matt. 78. These cautions are sufficient to prove that though our Lord has invited to prayer, yet he requires that they who pray should know that the motive is pure, that it is free from all creaturely passions and affections, and therefore he has said for the encouragement of such, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." Matt. 87. Prayer being thus governed by purity of motive, and offered according to the direction of the Spirit, is an acceptable act, and as it is not seeking, or asking, in the will of the creature, but in the will of [P. 44] God, so we believe that which he by His Spirit puts into the souls of his children to ask for, he will certainly grant. The natural man, with all his studied forms of prayer is ignorant of the Spirit, and therefore knows not what to ask for, but is in darkness and spiritual death; and he never can pray acceptably until he is brought under the redeeming power of' Truth, and made subject to the cross of Christ; having the old and fallen nature humbled, by the righteous judgments of God upon it. In this state, the soul is sensible of the need it has of a supply of daily bread, and there is begotten in it a true hunger and thirst after righteousness; the spiritual feelings are quickened and made alive unto God; and all the temptations of the enemy are resisted, In this conflict, the weight of human infirmities is felt, and prayers are always alive in the soul; hence it may be said of such, agreeably to the exhortation of the Apostle Paul, they "pray without ceasing." Now this living travail from under the power of darkness, and the dominion of sin, is not a superficial, or outward business; but it is a work known in the presence of God, and his gracious ear is always open to all the groanings and prayers of those who endure it; because they breathe in his [P. 45] own Divine Spirit, and live to him, and not to themselves. To such he is pleased to make manifest his will, not only concerning themselves, and the things that are present, but also concerning others, and the things that are to come. Such was the condition of the prophet Elijah, who "prayed earnestly that it might not rain; and it rained not upon the earth, by the space of three years, and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." James 517-18. No one can suppose that the dearth here spoken of was separately the effect of the natural will of the prophet; and therefore, in this, we have an instance that true prayer is an entrance into, and concurrence with the Divine mind. Hence we believe that it cannot be performed, but only as we are led thereto by the Spirit of God; by which the things of God, and his will are made manifest.[P. 40] Having given an account of our belief concerning the spirituality of Worship, I shall now speak of prayer; which, though it is a part of the Worship of God, and not to be dispensed with by the christian, appears to me, cannot be acceptable, when performed in the will or wisdom of man. But prayer, performed by direction of the Divine Spirit, is profitable; and should not be neglected. The disciples, sensible of this, applied to the only proper instructor, and we believe that they who at this day apply to him, will be rightly directed in this solemn act;--that others who have their forms of prayer committed to memory, and are formal in the act, not knowing the instruction and puttings forth of the Divine Spirit, are not asking in his name, and therefore will not receive. Perhaps there is scarcely an act sanctioned by the religion of Jesus Christ, less understood, and therefore none more abused than that of prayer. Those who [P. 41] think they are within the meaning of this duty, because they are governed by the boundaries set in the Lord's prayer, are too generally deficient. They do not consider that to adopt the first sentence in that solemn compendium requires a qualification. Who are they that may call God Father? Certainly not those who are the servants of sin; who reject the Light of Christ, and are enemies to his Spirit; these are not his children. "But as many as are led by the Spirit of God, they are the sons of God." Rom. 8:14. Such may say, our Father which art in heavenbut of the vast multitude who are daily addressing him by that paternal title, there is reason to doubt, few are his obedient children; and all others are saying that which is not true in relation to themselves. They have not lived in nor received the Spirit of adoption, authorizing them to cry Abba, Father. Neither are the disobedient willing that his kingdom should be set up in their hearts, nor that the Divine will should be done; but they live in the pride and obstinacy of their own self will. Instead of forgiving men their trespasses, they watch the opportunity for revenge, and are joyful when they succeed in punishing those who they imagine have injured them; [P. 42] and yet some of these are forward to pray in the assemblies of the people; and would willingly persuade men, that they have a claim to true devotion. Others again seem to suppose they shall be heard for their much speaking, and therefore are crowding together all the subjects of desire which the imagination can reach, and

Now when an assembly are gathered for the purpose of Divine Worship, and any believe they are called to vocal prayer; many present being led into the will of God; the prayer itself will be owned, and united with by such, [P. 46]as being from the dictates of the Spirit; but if the person speaking does not keep to the leadings of the Spirit, then what is said, is not true prayer, and will not be accepted. If again he is guided in what is said by the Spirit of God, then all they of the assembly who are gathered into the Divine will are united in the prayer. But in our solemn assemblies there may be different states and different growths, and each may be gathered into the Divine will concerning themselves, but owing to their various wants, they may not be led to unite in one petition; though all may be brought into the will of God, and all engaged in spiritual prayer. In this view of prayer, we believe our silent opportunities together must appear really important and adapted to the purposes of spiritual and acceptable Worship. That prayer can only be opened in the understanding, and rightly directed by the Divine Spirit, there are many passages in the Scriptures to prove. "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 [P. 47] he maketh intercession for the saints, according to the will of God." Rom. 8:26-27. Again the same Apostle saith, "I will pray with the Spirit and I will pray with the understanding also." 1 Cor. 14:15. I shall not detain the reader with further quotations from the Scriptures, on this solemn subject. But if the foregoing may be accepted as a correct account of the nature of prayer, then no custom, however it may be sanctioned by multitudes, which is not consistent therewith, merits the name of prayer. That true prayer is of a spiritual nature appears to have been the judgment of others as well as Friends. Dr. Gell says, "words conceived only in all earthly mind, and uttered out of the memory by man's voice, which make a noise in the ears of flesh and blood, are not, nor can be accounted a prayer before our Father which is in heaven." Dr. Smaldridge, Bishop of Bristol, has the following expressions"Devotion of mind is itself a silent prayer, which wants not to be clothed in words, that God may better know our desires. He regards not the service of our lips, but the inward disposition of our hearts." Monro speaks to the same effect in his Just Measures of Pious Institutions of Youth. "I am [P. 48] persuaded," says he, "that it would be vastly advantageous for youth if care were taken to train them up to this method of prayer; that is, if they were taught frequently to place themselves in the Divine presence, and there silently to adore their Creator, Redeemer, and Sanctifier. For thereby they would become habitually recollected. Devotion would be their element, and they would know by experience what our blessed Saviour, and his great Apostle means, when they enjoin us to pray without ceasing. It was, I suppose, by some such method of devotion as I am now speaking of, that Enoch walked with God; that Moses saw him that is invisible; that the royal psalmist set the Lord always before him; and that our Lord Jesus himself, continued whole nights in prayer to God. No man, I believe, will imagine, that his prayer, during all that space in which it is said to have continued, was altogether vocal. When he was in his agony in the garden, he used but few words. His vocal prayer then consisted only of one petition, and an act of pure resignation, thrice repeated. But I hope all will allow, that his devotion lasted longer than while he was employed in the uttering of a few sentences." [P. 49] Prayer, therefore, being purely of Divine origin, and only brought forth in man by the immediate openings and leadings of the Spirit of God, Friends believe, that all who enter upon it, without such direction and government, are only fulfilling the will of the creature; and though they may repeat the best of words, even the prayer which Christ taught his disciples, it is not prayer to them, nor will it enter the ears of the Most. High. As in regard to prayer, we hold that no human acquirements can qualify for it, or in any degree be equal to it; so also we believe with respect to singing of hymns, and spiritual songs. On this subject we differ from many other professors of Christianity; and we have reason to believe that some pious and well disposed professors have not seen how to reconcile our omission of this practice. But the Society of Friends do not believe that songs of thanksgiving or praise are, of necessity, vocal. If by the Divine Spirit, any are favoured to feel praise, to spring in their souls, let them sing their spiritual song in Spirit, where it properly originates; and we doubt not God, who is a Spirit, will understand their spiritual song. But we do not see that those inward joys of the soul at all stand in need of any outward [P. 50] or musical tone, to render them acceptable to God. And though we were sometimes to admit the outward voice to be incorporated with this spiritual impression, yet we are not of the judgment that this would be proper in our religious assemblies, because we are aware that all could not in Truth sing the same song; some would be likely to be unqualified. Indeed it could seldom occur, that the whole congregation would be raised into the same Spiritual song, and if any should outwardly sing that which was not inwardly brought forth in them by the Spirit of God, such would be acting contrary to Truth, and could not be edified thereby. From this view of the subject we apprehend all those who are not prepared in Spirit to sing, had better be silent. And those who are opened in Spirit, into the songs of the Lord, let them sing to the Lord in Spirit; and not to men, lest they become the instruments of spiritual death to those whom the Lord has not yet given a song; and who, according to his righteousness are yet to pass under the just dispensation of condemnation. But if the whole assembly were born of the Spirit; and each of them were in consequence prepared for the true Worship of God; we have elsewhere said, that this does [P. 51] not require the aid of the human voice; but being an inward and Divine qualification known unto God, because brought forth by him, we are not sensible that it is made any more acceptable, by being proclaimed outwardly in songs to men. And if the outward singing does not add to the spiritual virtue of the thanksgiving or praises, then there is no advantage gained by it. That singing then, which is pleasing to the Almighty, must proceed from that which is pure in the heart, even from the Divine Life, and manifestation of the Spirit; and all those will, no doubt, as they are moved thereby, have spiritual songs and hymns, to return unto the Lord. But we do not find in the New Testament, any thing to warrant the use of instruments of music or artificial singing in the Worship of God; and being satisfied that he is, and may be worshiped in Spirit, and in Truth, we leave all those outward acts, which are often attended with danger to the cause of sincerity, out of our practice. According to the usual method of those, who unite with vocal singing, a Psalm is offered to the assembly, and then they join in singing them. But let us, for the sake of further understanding the subject, suppose the following is to be sung"I am weary [P. 52] with my groaning, all the night make I my bed to swim; I water my couch with my tears." Psalm 6:6. It must be evident that those only could sing this Psalm, who had been in the same state; all others would be singing that which they had not known. And thus it must be in every instance, where any join in the songs of the faithful, who have not themselves been faithful. We, therefore, believe, that as the Worship we are called to is of Divine origin there is no mistake in its operations; but all the living may harmonize together in the same Spirit, and Worship God, "according as he has dealt, to every man, the measure of faith." Rom. 12:3. Nor do we believe the rebellious, and enemies to the Truth, can join, while they remain in that state, in the true and spiritual Worship. But we know they may unite their voices, where an outward form of Worship is embraced; and such may even suppose they are doing God service. The Society of Friends are therefore satisfied with their silent and spiritual meetings, and abundantly prefer them to any formal mode of Worship, which is outward, and not accordingto the leadings and manifestations of the Divine Spirit. From what has been said, the reader will observe, that we are by profession bound to [P. 53] wait for the calls and direction of the Spirit, and not to proceed to preaching, praying, or singing in our solemn meetings, unless we are thereunto led; and that in the two last cases there may be many engaged according to their different wants and growths, even at the same time, and in the same assembly; which would not be the case, if all were called to join in the same form, either of prayer, or of singing. We therefore believe, that we are called upon to hold up a testimony against all those performances, in the solemn act of Worship, which are entered upon, in the will, wisdom, and time of man, and to exalt by precept and example, our testimony, to the spirituality of the Gospel dispensationwell knowing that it is a dispensation, in which the substance is to be enjoyed in the Spirit and Life of the dear Son of God; who is building up a spiritual Church, founded upon him in all things.

OF PRAYER AND SPIRITUAL SINGING TO THE LORD