PROPOSITION XI.
Reading edition
Concerning Worship.
What the true Worship is, that is acceptable to God.All true and acceptable Worship to God is offered in the inward and immediate Moving and Drawing of his own Spirit, which is neither limited to Places, Times, nor Persons. For though we are to worship him always, and continually to fear before him; How to be performed.yet as to the outward Signification thereof, in Prayers, Praises, or Preachings, we ought not to do it in our own Will, where and when we will; but where and when we are moved thereunto by the Stirring and secret Inspiration of the Spirit of God in our Hearts; which God heareth and accepteth of, and is never wanting to move as thereunto, when Need is; of which he himself is the alone proper Judge. All other Worship then, both Praises, Prayers or Preachings, which Man sets about in his own Will, and at his own Appointment, which he can both begin and end at his Pleasure, do or leave undone as himself seeth meet, whether they be a prescribed Form, as a Liturgy, &c. or Prayers conceived extempore by the natural Strength and Faculty of the Mind, they are all but Superstition, Will-worship, and abominable Idolatry in the Sight of God, which are now to be denied and rejected, and separated from, in this Day of his spiritual Arising: Superstition and Will-worship, Idolatry.However it might have pleased him (who winked at the Times of Ignorance, with a Respect to the Simplicity and Integrity of some, and of his own innocent Seed, which lay as it were buried in the Hearts of Men under that Mass of Superstition) to blow upon the dead and dry Bones, and to raise some Breathings of his own, and answer them; and that until the Day should more clearly dawn and break forth.
§. I.
The
Duty of Man
towards God lieth chiefly in these two Generals. 1.
In an holy Conformity to the pure Law and Light of God, so as both to forsake the Evil, and be found in the Practice of those perpetual and moral Precepts of Righteousness and Equity.
And 2.
In rendering that Reverence, Honour and Adoration to God, that he requires and demands of us
; which is comprehended under
Worship
. Of the
former
we have already spoken, as also of the different Relations of
Christians
, as they are distinguished by the several Measures of Grace received, and given to every one; and in that Respect have their several Offices in the
Body of Christ
, which is the
Church
. Now I come to speak of
Worship
, or of those Acts, whether private or publick, general or particular, whereby Man renders to God that Part of his Duty which relates immediately to him: And as
Obedience is better than Sacrifice
, so neither is any Sacrifice
acceptable
, but that which is done according to the Will of him to whom it is
offered
. But Men, finding it easier to
sacrifice
in their own Wills, than obey God’s Will, have heaped up
Sacrifices
without
Obedience
;
True
Worship and Duty to God-wards corrupted.
and thinking to deceive God, as they do one another, give him a Shew of Reverence, Honour and Worship, while they are both inwardly estranged and alienated from his holy and righteous Life, and wholly Strangers to the pure Breathings of his Spirit, in which the acceptable Sacrifice and Worship is only offered up. Hence it is, that there is not any Thing relating to Man’s Duty towards God, which among all Sorts of People hath been more vitiated, and in which the Devil hath more prevailed, than in abusing Man’s Mind concerning this Thing: And as among many others, so among those called
Christians
, nothing hath been more out of Order, and more corrupted, as some
Papists
and all
Protestants
, do acknowledge. As I freely approve whatsoever the
Protestants
have reformed from
Papists
in this Respect; so I meddle not at this Time with their Controversies about it:
The
Popish Mass (Idolatry)
denied, with all their
Trumpery.
Only it suffices me with them to deny, as no Part of the true Worship of God, that abominable Superstition and Idolatry the
Popish Mass
, the
Adoration of Saints and Angels
, the
Veneration of Relicks
, the
Visitation of Sepulchres
, and all those other superstitious Ceremonies,
Confraternities
, and
endless Pilgrimages
of the
Romish Synagogue
. Which all may suffice to evince to
Protestants
, that
Antichrist
hath wrought more in this than in any other Part of the
Christian Religion
;
If
Protestants
have made a
perfect Reformation.
and so it concerns them narrowly to consider, whether herein they have made a clear and perfect Reformation; as to which stands the Controversy betwixt them and us. For we find many of the Branches lopt off by them, but the Root yet remaining; to wit, a
Worship
acted in and from Man’s Will and Spirit, and not by and from the Spirit of God: For the true
Christian
and
Spiritual Worship of God
hath been so early lost, and Man’s Wisdom and Will hath so quickly and throughly mixed itself herein, that both the
Apostasy
in this Respect hath been greatest, and the
Reformation
herefrom, as to the evil Root, most difficult. Therefore let not the
Reader
suddenly stumble at the Account of our
Proposition
in this Matter, but patiently hear us explain ourselves in this Respect, and I hope (by the Assistance of God) to make it appear, that though our Manner of Speaking and Doctrine seem most singular and different from all other Sorts of
Christians
; yet it is most according to the purest
Christian Religion
, and indeed most needful to be observed and followed. And that there be no Ground of Mistake (for that I was necessitated to speak in few Words, and therefore more obscurely and dubiously in the
Proposition
itself) it is fit in the first Place to declare and explain our Sense, and clear the
State of the Controversy
.
§. II.
I.
What
Worship
here is spoken of.
And first, let it be considered, that what is here affirmed, is spoken of the
Worship of God
in these
Gospel-times
, and not of the Worship that was under or before the
Law
: For the particular Commands of God to Men
then
, are not sufficient to authorize us
now
to do the same Things; else we might be supposed at present acceptably to offer Sacrifice as they did, which all acknowledge to be ceased. So that what might have been both commendable and acceptable under the
Law
, may justly now be charged with Superstition, yea, and Idolatry. So that impertinently, in this Respect, doth
Arnoldus
rage against this Proposition, [
Exercit. Theolog.
Sect. 44.] saying;
That I deny all publick Worship, and that according to me, such as in
Enoch
’s Time publickly began to call upon the Name of the Lord; and such as at the Command of God went thrice up to
Jerusalem
to worship; and that
Anna
,
Simeon
,
Mary
, &c. were Idolaters, because they used the publick Worship of those Times
; such a Consequence is most impertinent; and no less foolish and absurd, than if I should infer from
Paul
’s expostulating with the
Galatians
for their returning to the
Jewish Ceremonies
, that he therefore condemned
Moses
and all the
Prophets
as foolish and ignorant, because they used those Things: The forward Man, not heeding the different Dispensation of Times, ran into this Impertinency.
Ceremonies under the Law were not essential to true
Worship.
Though a spiritual Worship might have been, and no Doubt was practised by many under the
Law
in great Simplicity; yet will it not follow, that it were no Superstition to use all those
Ceremonies
that they used, which were by God dispensed to the
Jews
, not as being essential to
true Worship
, or necessary as of themselves for transmitting and entertaining an
holy Fellowship
betwixt him and his People; but in Condescension to them, who were inclinable to Idolatry. Albeit then in this, as in most other Things, the Substance was enjoyed under the
Law
by such as were spiritual indeed; yet was it veiled and surrounded with many
Rites
and
Ceremonies
, which it is no Ways lawful for us to use now under the
Gospel
.
§. III.
II. True Worship
is not limited to Place or Person.
Secondly
, Albeit I say, that this
Worship
is neither limited to Times, Places nor Persons; yet I would not be understood, as if I intended the putting away of all set Times and Places to worship: God forbid I should think of such an Opinion. Nay, we are none of those that
forsake the Assembling of ourselves
together; but have even certain Times and Places, in which we carefully meet together (nor can we be driven therefrom by the Threats and Persecutions of Men) to
wait upon God
, and
worship him
.
Necessity of Meetings.
To
meet together
we think necessary for the People of God; because, so long as we are clothed with this outward Tabernacle, there is a Necessity to the entertaining of a joint and visible Fellowship, and bearing of an outward Testimony for God, and seeing of the Faces of one another, that we concur with our Persons as well as Spirits: To be accompanied with that inward Love and Unity of Spirit, doth greatly tend to encourage and refresh the Saints.
1. Will-worship doth limit the Spirit of God.But the Limitation we condemn is, that whereas the Spirit of God should be the immediate Actor, Mover, Persuader and Influencer of Man in the particular Acts of Worship, when the Saints are met together, this Spirit is limited in its Operations, by setting up a particular Man or Men to preach and pray in Man’s Will; and all the rest are excluded from so much as believing that they are to wait for God’s Spirit to move them in such Things: And so they neglecting that in themselves which should quicken them, and not waiting to feel the pure Breathings of God’s Spirit, so as to obey them, are led merely to depend upon the Preacher, and hear what he will say.
2. True Teaching of the Word of God.Secondly, In that these peculiar Men come not thither to meet with the Lord, and to wait for the inward Motions and Operations of his Spirit; and so to pray as they feel the Spirit to breathe through them, and in them; and to preach, as they find themselves actuated and moved by God’s Spirit, and as he gives Utterance, so as to speak a Word in Season to refresh weary Souls, and as the present Condition and State of the People’s Hearts require; suffering God by his Spirit both to prepare People’s Hearts, and also give the Preacher to speak what may be fit and seasonable for them: But he (viz. the Preacher) hath hammered together in his Closet, according to his own Will, by his human Wisdom and Literature, and by stealing the Words of Truth from the Letter of the Scriptures, and patching together other Men’s Writings and Observations, so much as will hold him speaking an Hour, while the Glass runs; Priests preach by Hap-hazard their studied Sermons.and without waiting or feeling the inward Influence of the Spirit of God, he declaims that by Hap-hazard, whether it be fit or seasonable for the People’s Condition, or not; and when he has ended his Sermon, he saith his Prayer also in his own Will; and so there is an End of the Business. Which customary Worship, as it is no Ways acceptable to God, so how unfruitful it is, and unprofitable to those that are found in it, the present Condition of the Nations doth sufficiently declare. It appears then, that we are not against set Times for Worship, as Arnoldus against this Proposition, Sect. 45. no less impertinently allegeth; offering needlesly to prove that which is not denied: Only these Times being appointed for outward Conveniency, we may not therefore think with the Papists, that these Days are holy, and lead People into a superstitious Observation of them; being persuaded that all Days are alike holy in the Sight of God. Whether Days are holy.And although it be not my present Purpose to make a long Digression concerning the Debates among Protestants about the first Day of the Week, commonly called the Lord’s Day, yet forasmuch as it comes fitly in here, I shall briefly signify our Sense thereof.
§. IV.
Of the
First Day
of the
Week
, commonly called the
Lord’s Day.
We, not seeing any Ground in Scripture for it, cannot be so superstitious as to believe, that either the
Jewish Sabbath
now continues, or that the
first Day
of the
Week
is the
Anti-type
thereof, or the true
Christian Sabbath
; which with
Calvin
we believe to have a more
spiritual Sense
: And therefore we know no moral Obligation by the
fourth Command
, or elsewhere, to keep the
first Day of the Week
more than any other, or any Holiness inherent in it. But
First
, forasmuch as it is necessary that there be some Time set apart for the Saints to meet together to wait upon God; and that
Secondly
, it is fit at some Times they be freed from their other outward Affairs; and that
Thirdly
, Reason and Equity doth allow that Servants and Beasts have some Time allowed them to be eased from their continual Labour; and that
Fourthly
, it appears that the Apostles and Primitive Christians did use the
first Day of the Week
for these Purposes; we find ourselves sufficiently moved for these Causes to do so also, without superstitiously straining the Scriptures for another Reason: Which, that it is not to be there found, many
Protestants
, yea,
Calvin
himself, upon the
fourth Command
, hath abundantly evinced. And though we therefore meet, and abstain from working upon this
Day
, yet doth not that hinder us from having
Meetings
also for
Worship
at other Times.
§. V.
Thirdly
, Though according to the Knowledge of God, revealed unto us by the Spirit, through that more
full Dispensation of Light
which we believe the Lord hath brought about in this Day, we judge it our Duty to hold forth that pure and spiritual Worship which is acceptable to God, and answerable to the Testimony of Christ and his Apostles, and likewise to testify against and deny not only manifest Superstition and Idolatry, but also all formal Will-worship, which stands not in the Power of God;
The
Worship
in the Apostasy.
yet, I say, we do not deny the whole Worship of all those that have borne the Name of
Christians
even in the Apostasy, as if God had never heard their Prayers, nor accepted any of them: God forbid we should be so void of Charity! The latter Part of the Proposition sheweth the Contrary. And as we would not be so
absurd
on the one Hand to conclude, because of the Errors and Darkness that many were covered and surrounded with in
Babylon
, that none of their Prayers were heard or accepted of God, so will we not be so
unwary
on the other, as to conclude, that because God heard and pitied them, so we ought to continue in these Errors and Darkness, and not come out of
Babylon
, when it is by God discovered unto us.
The Popish Mass or Vespers.
The
Popish Mass
and
Vespers
I do believe to be, as to the Matter of them,
abominable Idolatry
and
Superstition
, and so also believe the
Protestants
; yet will neither
I
or
they
affirm, that in the Darkness of
Popery
no Upright-hearted Men, though zealous in these Abominations, have been heard of God, or accepted of him:
Bernard
and
Bonaventure, Taulerus, Tho. à Kempis,
have tasted of the Love of God.
Who can deny, but that both
Bernard
and
Bonaventure, Taulerus, Thomas à Kempis,
and divers others have both known and tasted of the Love of God, and felt the Power and Virtue of God’s Spirit working with them for their Salvation? And yet ought we not to forsake and deny those Superstitions which they were found in? The
Calvinistical Presbyterians
do much upbraid (and I say not without Reason) the Formality and Deadness of the
Episcopalian
and
Lutheran Liturgies
;
The Bishops Liturgy.
and yet, as they will not deny but there have been some good Men among them, so neither dare they refuse, but that when that good Step was brought in by them, of turning the publick Prayers into the vulgar Tongues, though continued in a
Liturgy
, it was acceptable to God, and sometimes accompanied with his Power and Presence: Yet will not the
Presbyterians
have it from thence concluded, that the
Common Prayers
should still continue; so likewise, though we should confess, that, through the Mercy and wonderful Condescension of God, there have been upright in Heart, both among
Papists
and
Protestants
, yet can we not therefore approve of their Way in the General, or not go on to the upholding of that
spiritual Worship
, which the Lord is calling all to, and so to the testifying against whatsoever stands in the Way of it.
§. VI.
Assemblies of Worship in Publick described.
Fourthly
, To come then to the
State of the Controversy
, as to the
publick Worship
, we judge it the Duty of all to be diligent in the Assembling of themselves together (and what we have been, and are, in this Matter, our Enemies in
Great Britain
, who have used all Means to hinder our assembling together to worship God, may bear Witness) and when assembled, the great Work of one and all ought to be to wait upon God; and returning out of their own Thoughts and Imaginations, to feel the Lord’s Presence, and know a
Gathering into his Name
indeed, where he is
in the Midst
, according to his Promise. And as every one is thus gathered, and so met together inwardly in their Spirits, as well as outwardly in their Persons, there the secret Power and Virtue of Life is known to refresh the Soul, and the pure Motions and Breathings of God’s Spirit are felt to arise; from which, as Words of Declaration, Prayers or Praises arise, the acceptable Worship is known, which edifies the Church, and is well-pleasing to God. And no Man here limits the Spirit of God, nor bringeth forth his own conned and gathered Stuff; but every one puts that forth which the Lord puts into their Hearts: And it is uttered forth not in Man’s Will and Wisdom, but
in the Evidence and Demonstration of the Spirit, and of Power
.
Its glorious
Dispensation.
Yea, though there be not a Word spoken, yet is the true spiritual Worship performed, and the Body of Christ edified; yea, it may, and hath often fallen out among us, that divers Meetings have past without one Word; and yet our Souls have been greatly edified and refreshed, and our Hearts wonderfully overcome with the secret Sense of God’s Power and Spirit, which without Words hath been ministered from one Vessel to another. This is indeed strange and incredible to the mere natural and carnally-minded Man, who will be apt to judge all Time lost where there is not something spoken that is obvious to the outward Senses; and therefore I shall insist a little upon this Subject, as one that can speak from a certain Experience, and not by mere Hearsay, of this wonderful and glorious Dispensation; which hath so much the more of the Wisdom and Glory of God in it, as it is contrary to the Nature of Man’s Spirit, Will, and Wisdom.
§. VII.
The silent waiting upon God obtained.
As there can be nothing more opposite to the natural Will and Wisdom of Man than this
silent Waiting upon God
, so neither can it be obtained, nor rightly comprehended by Man, but as he layeth down his own Wisdom and Will, so as to be content to be throughly subject to God. And therefore it was not preached, nor can be so practised, but by such as find no outward Ceremony, no Observations, no Words, yea, not the best and purest Words, even the Words of Scripture, able to satisfy their weary and afflicted Souls: Because where all these may be, the Life, Power, and Virtue, which make such Things effectual, may be wanting. Such, I say, were necessitated to cease from all Externals, and to be silent before the Lord; and
being directed to that inward Principle of
Life
and
Light
in themselves, as the most excellent Teacher, which
can never be removed into a Corner
, came thereby to be taught to wait upon God in the Measure of
Life
and
Grace
received from him, and to cease from their own forward Words and Actings, in the natural Willing and Comprehension, and feel after this inward Seed of Life; that, as it moveth, they may move with it, and be actuated by its Power, and influenced, whether to pray, preach or sing. And so from this Principle of Man’s being silent, and not acting in the Things of God of himself, until thus actuated by God’s
Light
and
Grace in the Heart
, did naturally spring that Manner of sitting silent together, and waiting together upon the Lord. For many thus principled, meeting together in the pure Fear of the Lord, did not apply themselves presently to speak, pray, or sing,
&c.
being afraid to be found acting forwardly in their own Wills, but each made it their Work to retire inwardly to the Measure of Grace in themselves, not being only silent as to Words, but even abstaining from all their own Thoughts, Imaginations and Desires; so watching in a holy
Dependence
upon the Lord, and meeting together not only outwardly in one Place,
What it is to meet in
Jesus
Name.
but thus inwardly in
one Spirit
, and in
one Name of Jesus
, which is his Power and Virtue, they come thereby to enjoy and feel the Arisings of this Life, which, as it prevails in each Particular, becomes as a Flood of Refreshment, and overspreads the whole Meeting: For Man, and Man’s Part and Wisdom, being denied and chained down in every Individual, and God exalted, and his Grace in Dominion in the Heart, thus his
Name
comes to be
one
in
all
, and his Glory breaks forth, and covers all; and there is such a holy Awe and Reverence upon every Soul, that if the natural Part should arise in any, or the wise Part, or what is not one with the Life, it would presently be chained down, and judged out. And when any are, through the Breaking forth of this Power, constrained to utter a Sentence of Exhortation or Praise, or to breathe to the Lord in Prayer, then all are sensible of it; for the same Life in them answers to it,
as in Water Face answereth to Face
. This is that
divine
and
spiritual Worship
, which the World neither knoweth nor understandeth, which the
Vulture
’s Eye seeth not into.
Advantages of
silent Meetings.
Yet many and great are the Advantages which my Soul, with many others, hath tasted of hereby, and which would be found of all such as would seriously apply themselves hereunto: For, when People are gathered thus together, not merely to hear Men, nor depend upon them, but
all are inwardly taught to stay their Minds upon the Lord, and wait for his Appearance in their Hearts
; thereby the forward Working of the Spirit of Man is stayed and hindered from mixing itself with the Worship of God; and the Form of this Worship is so naked and void of all outward and worldly Splendor, that all Occasion for Man’s Wisdom to be exercised in that Superstition and Idolatry hath no Lodging here; and so there being also an inward Quietness and Retiredness of Mind, the
Witness of God
ariseth
in the Heart
, and the
Light of Christ
shineth, whereby the Soul cometh to see its own Condition. And there being many joined together in the same Work, there is an inward Travail and Wrestling; and also, as the Measure of Grace is abode in, an Overcoming of the Power and Spirit of Darkness; and thus we are often greatly strengthened and renewed in the Spirits of our Minds without a Word, and we enjoy and possess the
holy Fellowship
and
Communion of the Body and Blood of Christ
, by which our inward Man is nourished and fed; which makes us not to dote upon outward
Water
, and
Bread
and
Wine
, in our spiritual Things. Now as many thus gathered together grow up in the Strength, Power, and Virtue of Truth, and as Truth comes thus to have Victory and Dominion in their Souls, then they receive an Utterance, and speak steadily to the Edification of their Brethren, and the
pure Life
hath a free Passage through them, and what is thus spoken edifieth the Body indeed.
Speaking to Edification.
Such is the evident Certainty of that divine Strength that is communicated by thus meeting together, and waiting in Silence upon God, that sometimes when one hath come in that hath been unwatchful and wandering in his Mind, or suddenly out of the Hurry of outward Business, and so not inwardly gathered with the rest, so soon as he retires himself inwardly, this Power being in a good Measure raised in the whole Meeting, will suddenly lay Hold upon his Spirit, and wonderfully help to raise up the Good in him, and beget him into the Sense of the same Power, to the Melting and Warming of his Heart; even as the Warmth would take Hold upon a Man that is cold coming into a Stove, or as a Flame will lay Hold upon some little combustible Matter being near unto it. Yea, if it fall out that several met together be straying in their Minds, though outwardly silent, and so wandering from the Measure of Grace in themselves (which through the Working of the Enemy, and Negligence of some, may fall out) if either one come in, or may be in, who is watchful, and in whom the
Life
is raised in a great Measure, as that one keeps his Place, he will feel a secret Travail for the rest in a Sympathy with the
Seed
which is oppressed in the other, and kept from arising by their Thoughts and Wanderings;
A secret Travail one for another in silent Meetings
.
and as such a faithful one waits in the
Light
, and keeps in this
divine Work
, God oftentimes answers the secret Travail and Breathings of his own
Seed
through such a one, so that the rest will find themselves
secretly smitten
without Words, and that one will be as a
Midwife
through the secret Travails of his Soul to bring forth the Life in them, just as a little Water thrown into a Pump brings up the rest, whereby Life will come to be raised in all, and the vain Imaginations brought down; and such a one is felt by the rest to minister Life unto them without Words. Yea, sometimes when there is not a Word in the Meeting, but all are silently waiting, if one come in that is rude and wicked, and in whom the Power of Darkness prevaileth much, perhaps with an Intention to mock or do Mischief, if the whole Meeting be gathered into the
Life
, and it be raised in a good Measure, it will strike Terror into such an one,
The Mocker struck with
Terror
when no Word is spoken
.
and he will feel himself unable to resist; but by the secret Strength and Virtue thereof, the Power of Darkness in him will be chained down: And if the Day of his Visitation be not expired, it will reach to the Measure of Grace in him, and raise it up to the Redeeming of his Soul. And this we often bear Witness of, so that we have had frequent Occasion in this Respect, since God hath gathered us to be a People, to renew this old Saying of many,
Is
Saul
also among the Prophets?
For not a few have come to be convinced of the Truth after this Manner, of which I myself, in Part, am a true Witness, who not by Strength of Arguments, or by a particular Disquisition of each Doctrine, and Convincement of my Understanding thereby, came to receive and bear Witness of the Truth, but by being secretly reached by this
Life
;
The true Convincement.
for when I came into the
silent Assemblies
of God’s People, I felt a
secret Power
among them, which touched my Heart, and as I gave Way unto it, I found the Evil weakening in me, and the Good raised up, and so I became thus knit and united unto them, hungering more and more after the Increase of this Power and Life, whereby I might feel myself perfectly redeemed. And indeed this is the surest Way to become a
Christian
, to whom afterwards the Knowledge and Understanding of
Principles
will not be wanting, but will grow up so much as is needful, as the natural Fruit of this good Root, and such a Knowledge will not be
barren
nor
unfruitful
. After this Manner we desire therefore all that come among us to be proselyted, knowing that though Thousands should be convinced in their Understanding of all the
Truths
we maintain, yet if they were not sensible of this
inward Life
, and their Souls not changed from Unrighteousness to Righteousness, they could add nothing to us.
1 Cor. 6. 17.
The Life of Righteousness doth join us to the Lord.
For this is that
Cement
whereby we are joined
as to the Lord
, so to one another, and without this none can worship with us. Yea, if such should come among us, and from that Understanding and Convincement they have of the
Truth
, speak ever so true Things, and utter them forth with ever so much Excellency of Speech, if this
Life
were wanting, it would not edify us at all, but be as
sounding Brass, or a tinkling Cymbal
, 1 Cor. xiii. 1.
§. VIII.
Our Work and Worship in our Meetings.
Our
Work
then and
Worship
is, when we meet together, for every one to
watch and wait upon God in themselves
, and to be
gathered
from all Visibles thereunto. And as every one is thus stated, they come to find the
Good
arise over the
Evil
, and the
Pure
over the
Impure
, in which God reveals himself, and draweth near to every Individual, and so he is in the Midst in the General, whereby each not only partakes of the particular Refreshment and Strength which comes from the Good in himself, but is a Sharer in the whole Body, as being a living Member of the Body, having a joint Fellowship and Communion with all. And as this Worship is stedfastly preached and kept to, it becomes easy, though it be very hard at first to the natural Man, whose roving Imaginations and running worldly Desires are not so easily brought to Silence. And therefore the Lord Often-times, when any turn towards him, and have true Desires thus to Wait upon him, and find great Difficulty through the Unstayedness of their Minds, doth in Condescension and Compassion cause his Power to break forth in a more strong and powerful Manner. And when the Mind sinks down, and waits for the Appearance of
Life
, and that the Power of Darkness in the Soul wrestles and works against it, then the good Seed, as it ariseth, will be found to work as Physick in the Soul, especially if such a weak one be in the Assembly of divers others in whom the Life is arisen in greater Dominion, and through the contrary Workings of the Power of Darkness there will be found an inward Striving in the Soul as really in the Mystery as ever
Esau
and
Jacob
strove in
Rebecca
’s Womb.
Esau
and
Jacob
strove in
Rebecca
’s Womb.
And from this inward Travail, while the
Darkness
seeks to obscure the
Light
, and the
Light
breaks through the
Darkness
, which it always will do, if the Soul gives not its Strength to the Darkness, there will be such a painful Travail found in the Soul, that will even work upon the outward Man, so that Often-times, through the Working thereof, the Body will be greatly shaken, and many Groans, and Sighs, and Tears, even as the Pangs of a Woman in Travail, will lay hold upon it; yea, and this not only as to one, but when the Enemy, who when the
Children of God
assemble together is not wanting to be present, to see if he can let their Comfort, hath prevailed in any Measure in a whole Meeting, and strongly worketh against it by spreading and propagating his dark Power, and by drawing out the Minds of such as are met from the Life in them, as they come to be sensible of this Power of his that works against them, and to wrestle with it by the
Armour of Light
,
The Travail crowned with a victorious Song.
sometimes the Power of God will break forth into a whole Meeting, and there will be such an inward Travail, while each is seeking to overcome the Evil in themselves, that by the strong contrary Workings of these opposite Powers, like the Going of two contrary Tides, every Individual will be strongly exercised as in a Day of Battle, and thereby Trembling and a Motion of Body will be upon most, if not upon all, which, as the Power of Truth prevails, will from Pangs and Groans end with a
sweet Sound of Thanksgiving
and
Praise
.
The Name of
Quakers
whence it sprung.
And from this the Name of
Quakers
, i. e.
Tremblers
, was first reproachfully cast upon us; which though it be none of our Choosing, yet in this Respect we are not ashamed of it, but have rather Reason to rejoice therefore, even that we are sensible of this Power that hath oftentimes laid hold of our Adversaries, and made them yield unto us, and join with us, and confess to the Truth, before they had any distinct or discursive Knowledge of our
Doctrines
, so that sometimes many at one Meeting have been thus convinced: And this Power would sometimes also reach to and wonderfully work even in little Children, to the Admiration and Astonishment of many.
§. IX.
Many are the blessed Experiences which I could relate of this
Silence
and Manner of
Worship
;
Yet Silence is no Law, but Words may follow.
yet I do not so much commend and speak of
Silence
as if we had bound ourselves by any Law to exclude
Praying
or
Preaching
, or tied ourselves thereunto; not at all: For as our
Worship
consisteth not in
Words
, so neither in
Silence
, as
Silence
; but
in an holy Dependence of the Mind upon God
: From which Dependence
Silence
necessarily follows in the first Place, until
Words
can be brought forth, which are from God’s Spirit. And God is not wanting to move in his
Children
to bring forth Words of Exhortation or Prayer, when it is needful; so that of the many Gatherings and Meetings of such as are convinced of the Truth, there is scarce any in whom God raiseth not up some or other to minister to his Brethren; and there are few Meetings that are
altogether
silent
. For when many are met together in this one Life and Name, it doth most naturally and frequently excite them to
pray
to and
praise God
, and stir up one another by mutual Exhortation and Instructions; yet we judge it needful there be in the first Place some Time of
Silence
, during which every one may be gathered
inwardly
to the Word and Gift of Grace, from which he that ministereth may receive Strength to bring forth what he ministereth; and that they that hear may have a Sense to discern betwixt the
Precious
and the
Vile
, and not to hurry into the Exercise of these Things so soon as the Bell rings, as other
Christians
do. Yea, and we doubt not, but assuredly know, that the Meeting may be good and refreshful, though from the sitting down to the rising up thereof there hath not been a Word as outwardly spoken, and yet
Life
may have been known to abound in each Particular, and an inward growing up therein and thereby, yea, so as Words might have been spoken acceptably, and from the Life:
No absolute Necessity for Words, though from the Life at Times.
Yet there being no absolute Necessity laid upon any so to do, all might have chosen rather
quietly
and
silently
to possess and enjoy the Lord in themselves, which is very sweet and comfortable to the Soul that hath thus learned to be gathered out of all its own Thoughts and Workings, to feel the Lord to bring forth both the Will and the Deed, which many can declare by a blessed Experience: Though indeed it cannot but be hard for the natural Man to receive or believe this
Doctrine
, and therefore it must be rather by a sensible Experience, and by coming to make Proof of it, than by Arguments, that such can be convinced of this Thing, seeing it is not enough to
believe
it, if they come not also to
enjoy
and
possess
it; yet in Condescension to, and for the Sake of, such as may be the more willing to apply themselves to the Practice and Experience hereof, if they found their Understandings convinced of it, and that it is founded upon Scripture and Reason, I find a Freedom of Mind to add some few Considerations of this Kind, for the Confirmation hereof, besides what is before mentioned of our Experience.
§. X.
To
wait
and
watch
commanded in the Scripture.
That
to wait upon God
, and to
watch before him
, is a Duty incumbent upon all, I suppose none will deny; and that this also is
a Part of Worship
will not be called in Question, since there is scarce any other so frequently commanded in the holy Scriptures, as may appear from
Psalm
xxvii. 14. and xxxvii. 7. 34.
Prov.
xx. 22.
Isa.
xxx. 18.
Hosea
xii. 6.
Zech.
iii. 8.
Matt.
xxiv. 42. and xxv. 13. and xxvi. 41.
Mark
xiii. 33. 35. 37.
Luke
xxi. 36.
Acts
i. 4. and xx. 31. 1
Cor.
xvi. 13.
Col.
iv. 2. 1
Thess.
v. 6. 2
Tim.
iv. 5. 1
Pet.
iv. 7. Also this Duty is often recommended with very great and precious Promises, as
Psalm
xxv. 3. and xxxvii. 9. and lxix. 6.
Isa.
xlii. 23.
Lam.
iii. 25, 26.
They that wait upon the Lord shall renew their Strength
, &c.
Isa.
xl. 31. Now how is this
waiting upon God
, or
watching before him
, but by this
Silence
of which we have spoken? Which as it is in itself a
great
and
principal Duty
, so it necessarily in order both of
Nature
and
Time
precedeth all other. But that it may be the better and more perfectly understood, as it is not only an
outward Silence
of the Body, but an
inward Silence
of the Mind from all its own Imaginations and Self-cogitations, let it be considered according to
Truth
, and to the
Principles
and
Doctrines
heretofore affirmed and proved, that Man is to be considered in a twofold Respect, to wit, in his
natural, unregenerate, and fallen State
, and in his
spiritual and renewed Condition
; from whence ariseth that Distinction of the
natural
and
spiritual Man
so much used by the Apostle, and heretofore spoken of. Also these
two Births
of the Mind proceed from the
two Seeds
in Man respectively, to wit, the
good Seed
and the
evil
; and from the
evil Seed
doth not only proceed all Manner of gross and abominable Wickedness and Profanity, but also Hypocrisy, and those
Wickednesses
which the Scripture calls
spiritual
,
Whence Wickednesses
arise that are spiritual.
because it is the
Serpent
working in and by the natural Man in Things that are
spiritual
, which having a Shew and Appearance of Good, are so much the more hurtful and dangerous, as it is
Satan transformed
and
transforming himself into an Angel of Light
; and therefore doth the Scripture so pressingly and frequently, as we have heretofore had
Occasion
to observe, shut out and exclude the natural Man from meddling with the
Things of God
, denying his Endeavours therein, though acted and performed by the most eminent of his Parts, as of Wisdom and Utterance.
Also this spiritual Wickedness is of two Sorts, though both one in Kind, as proceeding from one Root, yet differing in their Degrees, and in the Subjects also sometimes. The one is, when as the natural Man, meddling with and working in the Things of Religion, doth from his own Conceptions and Divinations affirm or propose wrong and erroneous Notions and Opinions of God and Things spiritual, and invent Superstitions, Ceremonies, Observations, and Rites in Worship, from whence have sprung all the Heresies and Superstitions that are among Christians. From whence all Heresies did spring.The other is, when as the natural Man, from a mere Conviction of his Understanding, doth in the Forwardness of his own Will, and by his own natural Strength, without the Influence and Leading of God’s Spirit, go about either in his Understanding to imagine, conceive, or think of the Things of God, or actually to perform them by preaching or praying. True Christianity, wherein it consists not.The First is a Missing both in Matter and Form; the Second is a Retaining of the Form without the Life and Substance of Christianity; because Christian Religion consisteth not in a mere Belief of true Doctrines, or a mere Performance of Acts good in themselves, or else the bare Letter of the Scripture, though spoken by a Drunkard, or a Devil, might be said to be Spirit and Life, which I judge none will be so absurd as to affirm; and also it would follow, that where the Form of Godliness is, there the Power is also, which is contrary to the express Words of the Apostle. For the Form of Godliness cannot be said to be, where either the Notions and Opinions believed are erroneous and ungodly, or the Acts performed evil and wicked; for then it would be the Form of Ungodliness, and not of Godliness: But of this more hereafter, when we shall speak particularly of Preaching and Praying. Now though this last be not so bad as the former, yet it hath made Way for it; for Men having first departed from the Life and Substance of true Religion and Worship, to wit, from the inward Power and Virtue of the Spirit, so as therein to act, and thereby to have all their Actions enlivened, have only retained the Form and Shew, to wit, the true Words and Appearance; and so acting in their own natural and unrenewed Wills in this Form, the Form could not but quickly decay, and be vitiated. For the working and active Spirit of Man could not contain itself within the Simplicity and Plainness of Truth, but giving Way to his own numerous Inventions and Imaginations, began to vary in the Form, and adapt it to his own Inventions, until by Degrees the Form of Godliness for the most Part came to be lost, as well as the Power. Idolatry does hug its own Conceivings.For this Kind of Idolatry, whereby Man loveth, idolizeth, and embraceth his own Conceptions, Inventions, and Product of his own Brain, is so incident unto him, and feared in his fallen Nature, that so long as his natural Spirit is the first Author and Actor of him, and is that by which he only is guided and moved in his Worship towards God, so as not first to wait for another Guide to direct him, he can never perform the pure spiritual Worship, nor bring forth any Thing but the Fruit of the first, fallen, natural, and corrupt Root. Wherefore the Time appointed of God being come, wherein by Jesus Christ he hath been pleased to restore the true spiritual Worship, and the outward Form of Worship, which was appointed by God to the Jews, and whereof the Manner and Time of its Performance was particularly determined by God himself, being come to an End, No Form of Worship but the Spirit prescribed by Christ.we find that Jesus Christ, the Author of the Christian Religion, prescribes no set Form of Worship to his Children, under the more pure Administration of the New Covenant,[102] save that he only tells them, That the Worship now to be performed is spiritual, and in the Spirit. And it is especially to be observed, that in the whole New Testament there is no Order nor Command given in this Thing, but to follow the Revelation of the Spirit, save only that general one of meeting together; a Thing dearly owned and diligently practised by us, as shall hereafter more appear. Pray, preach, and sing in Spirit.True it is, Mention is made of the Duties of Praying, Preaching, and Singing; but what Order or Method should be kept in so doing, or that presently they should be set about so soon as the Saints are gathered, there is not one Word to be found: Yea, these Duties, as shall afterwards be made appear, are always annexed to the Assistance, Leadings, and Motions of God’s Spirit. Since then Man in his natural State is thus excluded from acting or moving in Things spiritual, how or what Way shall he exercise this first and previous Duty of waiting upon God but by Silence, and by bringing that natural Part to Silence? To wait on God, by what it is performed.Which is no other Ways but by abstaining from his own Thoughts and Imaginations, and from all the Self-workings and Motions of his own Mind, as well in Things materially good as evil; that he being silent, God may speak in him, and the good Seed may arise. This, though hard to the natural Man, is so answerable to Reason, and even natural Experience in other Things, that it cannot be denied. He that cometh to learn of a Master, if he expect to hear his Master and be instructed by him, must not continually be speaking of the Matter to be taught, and never be quiet, otherwise how shall his Master have Time to instruct him? A Simile of a Master and his Scholar.Yea, though the Scholar were never so earnest to learn the Science, yet would the Master have Reason to reprove him, as untoward and indocile, if he would always be meddling of himself, and still speaking, and not wait in Silence patiently to hear his Master instructing and teaching him, who ought not to open his Mouth until by his Master he were commanded and allowed so to do. Of a Prince and his Servant.So also if one were about to attend a great Prince, he would be thought an impertinent and imprudent Servant, who, while he ought patiently and readily to wait, that he might answer the King when he speaks, and have his Eye upon him to observe the least Motions and Inclinations of his Will, and to do accordingly, would be still deafening him with Discourse, though it were in Praises of him; and running to and fro, without any particular and immediate Order, to do Things that perhaps might be good in themselves, or might have been commanded at other Times to others. Would the Kings of the Earth accept of such Servants or Service? To wait in Silence.Since then we are commanded to wait upon God diligently, and in so doing it is promised that our Strength shall be renewed, this Waiting cannot be performed but by a Silence or Cessation of the natural Part on our Side, since God manifests himself not to the outward Man or Senses, so much as to the inward, to wit, to the Soul and Spirit. The thinking busy Soul excludes the Voice of God.If the Soul be still thinking and working in her own Will, and busily exercised in her own Imaginations, though the Matters as in themselves may be good concerning God, yet thereby she incapacitates herself from discerning the still, small Voice of the Spirit, and so hurts herself greatly, in that she neglects her chief Business of waiting upon the Lord: Nothing less than if I should busy myself, crying out and speaking of a Business, while in the mean Time I neglect to hear one who is quietly whispering into my Ear, and informing me in those Things which are most needful for me to hear and know concerning that Business. And since it is the chief Work of a Christian to know the natural Will in its own proper Motions crucified, that God may both move in the Act and in the Will, the Lord chiefly regards this profound Subjection and Self-denial. Religious Speculations.For some Men please themselves as much, and gratify their own sensual Wills and Humours in high and curious Speculations of Religion, affecting a Name and Reputation that Way, or because those Things by Custom or otherways are become pleasant and habitual to them, though not a Whit more regenerated or inwardly sanctified in their Spirits, Sensual Recreations.as others gratify their Lusts in Acts of Sensuality, and therefore both are alike hurtful to Men, and sinful in the Sight of God, it being nothing but the mere Fruit and Effect of Man’s natural and unrenewed Will and Spirit. Thoughts of Death and Hell to keep out Sin are Fig-leaves.Yea, should one, as many no Doubt do, from a Sense of Sin, and Fear of Punishment, seek to terrify themselves from Sin, by multiplying Thoughts of Death, Hell, and Judgment, and by presenting to their Imaginations the Happiness and Joys of Heaven, and also by multiplying Prayers and other religious Performances, as these Things could never deliver him from one Iniquity, without the secret and inward Power of God’s Spirit and Grace, so would they signify no more than the Fig-leaves wherewith Adam thought to cover his Nakedness. And seeing it is only the Product of Man’s own natural Will, proceeding from a Self-love, and seeking to save himself, and not arising purely from that divine Seed of Righteousness which is given of God to all for Grace and Salvation, it is rejected of God, and no Ways acceptable unto him; since the natural Man, as natural, while he stands in that State, is, with all his Arts, Parts, and Actings, reprobated by him. Denial of one’s Self.This great Duty then of waiting upon God, must needs be exercised in Man’s denying Self, both inwardly and outwardly, in a still and mere Dependence upon God, in abstracting from all the Workings, Imaginations, and Speculations of his own Mind, that being emptied as it were of himself, and so throughly crucified to the natural Products thereof, he may be fit to receive the Lord, who will have no Co-partner nor Co-rival of his Glory and Power. And Man being thus stated, the little Seed of Righteousness which God hath planted in his Soul, and Christ hath purchased for him, even the Measure of Grace and Life, which is burdened and crucified by Man’s natural Thoughts and Imaginations, receives a Place to arise, and becometh a holy Birth and Geniture in Man; The holy Birth.and is that divine Air in and by which Man’s Soul and Spirit comes to be leavened; and by waiting therein he comes to be accepted in the Sight of God, to stand in his Presence, hear his Voice, and observe the Motions of his holy Spirit. And so Man’s Place is to wait in this; and as hereby there are any Objects presented to his Mind concerning God, or Things relating to Religion, his Soul may be exercised in them without Hurt, and to the great Profit both of himself and others; because those Things have their Rise not from his own Will, but from God’s Spirit: And therefore as in the Arisings and Movings of this his Mind is still to be exercised in thinking and meditating, so also in the more obvious Acts of Preaching and Praying. No Quakers are against a meditating Mind.And so it may hence appear we are not against Meditation, as some have sought falsely to infer from our Doctrine; From Nature’s Thoughts all Errors rise.but we are against the Thoughts and Imaginations of the natural Man in his own Will, from which all Errors and Heresies concerning the Christian Religion in the whole World have proceeded. But if it please God at any Time, when one or more are waiting upon him, not to present such Objects as give them Occasion to exercise their Minds in Thoughts and Imaginations, but purely to keep them in this holy Dependence, and as they persist therein, to cause his secret Refreshment and the pure Incomes of his holy Life to flow in upon them, then they have good Reason to be content, because by this, as we know by good and blessed Experience, the Soul is more strengthened, renewed, and confirmed in the Love of God, and armed against the Power of Sin, than any Way else; The Soul renewed, by what? The holy Life of God.this being a Fore-taste of that real and sensible Enjoyment of God, which the Saints in Heaven daily possess, which God frequently affords to his Children here for their Comfort and Encouragement, especially when they are assembled together to wait upon him.
I answer, First, This cannot be objected by any Sort of Christians that I know, because there are none who use not other Prayers, or that limit their Worship to this. Secondly, This was commanded to the Disciples, while yet weak, before they had received the Dispensation of the Gospel; not that they should only use it in praying, but that he might shew them by one Example how that their Prayers ought to be short, and not like the long Prayers of the Pharisees. And that this was the Use of it, appears by all their Prayers, which divers Saints afterwards made use of, whereof the Scripture makes mention; for none made use of this, neither repeated it, but used other Words, according as the Thing required, and as the Spirit gave Utterance. Thirdly, That this ought to be so understood, appears from Rom. viii. 26. of which afterwards Mention shall be made at greater Length, where the Apostle saith, We know not what we should pray for as we ought, but the Spirit itself maketh Intercession for us, &c. But if this Prayer had been such a prescribed Form of Prayer to the Church, that had not been true, neither had they been ignorant what to pray, nor should they have needed the Help of the Spirit to teach them.
§. XI.
Whatever Man does act without the Power of God, is not accepted.
For there are
two contrary Powers
or
Spirits
, to wit, the
Power
and
Spirit of this World
, in which the Prince of Darkness bears Rule, and over as many as are acted by it, and work from it; and the
Power
or
Spirit of God
, in which God worketh and beareth Rule, and over as many as act in and from it. So whatever be the Things that a Man thinketh of, or acteth in, however
spiritual
or
religious
as to the Notion or Form of them, so long as he acteth and moveth in the natural and corrupt Spirit and Will, and not from, in, and by the Power of God, he sinneth in all, and is not accepted of God. For hence both the
Plowing
and Praying
of the Wicked is Sin
; as also whatever a Man acts in and from the Spirit and Power of God, having his Understanding and Will influenced and moved by it, whether it be Actions
religious
,
civil
, or even
natural
, he is accepted in so doing in the Sight of God, and is
blessed in them
. From what is said it doth appear how frivolous and impertinent their
Objection
is, that say they
wait upon God in Praying and Preaching
, since
Waiting
doth
of itself imply a
passive Dependence
, rather than an
acting
.
To pray and preach without the Spirit is Offence to God.
And since it is, and shall yet be more shewn, that
Preaching
and
Praying
without the Spirit is an Offending of God, not a Waiting upon him, and that
Praying
and
Preaching
by the Spirit pre-supposes necessarily a
silent Waiting
to feel the Motions and Influence of the Spirit to lead thereunto; and
Lastly
, that in several of these Places where Praying is commanded, as
Matt.
xxvi. 41.
Mark
xiii. 33.
Luke
xxi. 36. 1
Peter
iv. 7. Watching is specially prefixed as a previous Preparation thereunto; we do well and certainly conclude, that since
Waiting
and
Watching
are so particularly commanded and recommended, and cannot be truly performed but in this
inward Silence
of the Mind from Men’s own Thoughts and Imaginations, this
Silence
is and must necessarily be a special and principal Part of
God’s Worship
.
§. XII.
II.
This
silent Waiting
the Devil cannot counterfeit.
But
Secondly
, The
Excellency
of this
silent Waiting upon God
doth appear, in that it is impossible for the
Enemy
, viz. the
Devil
, to counterfeit it, so as for any Soul to be deceived or deluded by him in the Exercise thereof. Now in all other Matters he may mix himself with the natural Mind of Man, and so by
transforming
himself he may deceive the Soul, by busying it about Things perhaps innocent in themselves, while yet he keeps them from beholding the
pure Light of Christ
, and so from knowing distinctly their Duty, and doing of it. For that envious Spirit of Man’s eternal Happiness knoweth well how to accommodate himself, and fit his Snares for all the several Dispositions and Inclinations of Men; if he find one not fit to be engaged with gross Sins, or worldly Lusts, but rather averse from them, and religiously inclined, he can fit himself to beguile such a one, by suffering his Thoughts and Imaginations to run upon
spiritual Matters
, and so hurry him to work, act, and meditate in his own Will. For he well knoweth that so long as
Self
bears Rule, and the
Spirit of God
is not the principal and chief Actor, Man is not put out of his Reach;
Altar, Prayers, Pulpit, Study, cannot shut the Devil out.
so therefore he can accompany the
Priest
to the
Altar
, the
Preacher
to the
Pulpit
, the
Zealot
to his
Prayers
, yea, the
Doctor
and
Professor of Divinity
to his
Study
, and there he can chearfully suffer him to labour and work among his Books, yea, and help him to find out and invent subtile Distinctions and Quiddities, by which both his Mind, and others through him, may be kept from heeding
God’s Light in the Conscience
, and waiting upon him. There is not any Exercise whatsoever, wherein he cannot enter, and have a chief Place, so as the Soul many Times cannot discern it, except in this alone: For he can only work in and by the natural Man, and his Faculties, by secretly acting upon his Imaginations and Desires,
&c.
and therefore, when he (to wit, the natural Man) is silent, there he must also stand. And therefore when the Soul comes to this
Silence
, and as it were is brought to Nothingness, as to her own Workings, then the Devil is shut out; for the
pure Presence of God
and
Shining
of his
Light
he cannot abide, because so long as a Man is thinking and meditating as of himself, he cannot be sure, but the Devil is influencing him therein; but when he comes wholly to be silent, as the
pure Light of God
shines in upon him, then he is sure that the Devil is shut out; for beyond the Imaginations he cannot go, which we often find by sensible Experience. For he that of old is said to have come to the
Gathering together
of the
Children of God
, is not wanting to come to our
Assemblies
. And indeed he can well enter and work in a Meeting, that is silent only as to Words, either by keeping the Minds in various Thoughts and Imaginations, or by stupifying them, so as to overwhelm them with a Spirit of Heaviness and Slothfulness: But when we retire out of all, and are turned in, both by being
diligent
and
watchful
upon the one Hand, and also
silent
and
retired
out of all our Thoughts upon the other, as we abide in this sure Place, we feel ourselves out of his Reach. Yea, oftentimes the
Power
and
Glory
of God will break forth and appear, just as the bright Sun through many Clouds and Mists, to the Dispelling of that Power of Darkness; which will also be sensibly felt, seeking to cloud and darken the Mind, and wholly to keep it from
purely waiting
upon God.
§. XIII.
III.
The Worship of the
Quakers
not stopt or interrupted by Men or Devils.
Thirdly
, The
Excellency
of this
Worship
doth appear, in that it can neither be stopt nor interrupted by the Malice of Men or Devils, as all others can. Now Interruptions and Stoppings of Worship may be understood in a twofold Respect, either as we are hindered from
meeting
, as being outwardly by Violence separated one from another; or when permitted to
meet together
, as we are interrupted by the Tumult, Noise, and Confusion which such as are malicious may use to molest or distract us. Now in both these Respects, this Worship doth greatly surpass all others: For how far soever People be separate or hindered from coming together, yet as every one is inwardly gathered to the Measure of
Life
in himself, there is a secret Unity and Fellowship enjoyed, which the Devil and all his Instruments can never break or hinder. But,
Secondly
, It doth as well appear, as to those Molestations which occur, when we are met together, what Advantage this
true
and
spiritual Worship
gives us beyond all others; seeing in Despite of a thousand Interruptions and Abuses, one of which were sufficient to have stopt all other Sorts of
Christians
, we have been able, through the Nature of this
Worship
, to keep it uninterrupted as to God, and also at the same Time to shew forth an Example of our
Christian Patience
towards all, even oftentimes to the Reaching and Convincing of our Opposers. For there is no Sort of Worship used by others which can subsist (though they be permitted to meet) unless they be either authorized and protected by the Magistrate, or defend themselves with the Arm of Flesh: But we at the same Time exercise Worship towards God, and also patiently bear the Reproaches and Ignominies which
Christ prophesied
should be so incident and frequent to Christians.
The
Worship
of the Papists soon interrupted.
For how can the
Papists
say their
Mass
, if there be any there to disturb and interrupt them? Do but take away the
Mass-book
, the
Chalice
, the
Host
, or the
Priest’s Garments
, yea, do but spill the
Water
, or the
Wine
, or blow out the
Candles
(a Thing quickly done) and the whole Business is marred, and no Sacrifice can be offered.
The
Protestants
the like, and
Anabaptists.
Take from the
Lutherans
or
Episcopalians
their
Liturgy
or
Common-Prayer-Book
, and no Service can be said. Remove from the
Calvinists
,
Arminians
,
Socinians
,
Independents
, or
Anabaptists
, the
Pulpit
, the
Bible
, and the
Hour-glass
, or make but such a Noise as the Voice of the
Preacher
cannot be heard, or disturb him but so before he come, or strip him of his
Bible
or his
Books
, and he must be dumb: For they all think it an Heresy to wait to speak as the Spirit of God giveth Utterance; and thus easily their whole Worship may be marred. But when People meet together, and their Worship consisteth not in such outward Acts, and they depend not upon any one’s Speaking, but merely sit down to wait upon God, and to be gathered out of all Visibles, and to feel the Lord in Spirit, none of these Things can hinder them, of which we may say of a Truth,
We are sensible Witnesses
.
The Sufferings of the
Quakers
for their religious Meetings.
For when the
Magistrates
, stirred up by the Malice and Envy of our Opposers, have used all Means possible (and yet in vain) to deter us from meeting together, and that openly and publickly in our own hired Houses for that Purpose, both Death, Banishments, Imprisonments, Finings, Beatings, Whippings, and other such devilish Inventions, have proved ineffectual to terrify us from our
holy Assemblies
. And we having, I say, thus oftentimes purchased our Liberty to meet, by
deep Sufferings
, our Opposers have then taken another Way, by turning in upon us the worst and wickedest People, yea, the very Off-scourings of Men, who by all manner of
inhuman, beastly
, and
brutish Behaviour
, have sought to provoke us, weary us, and molest us, but in vain. It would be almost incredible to declare, and indeed a Shame, that among Men pretending to be
Christians
, it should be mentioned, what Things of this Kind Men’s Eyes have seen, and I myself, with others, have shared of in Suffering! There they have often beaten us, and cast Water and Dirt upon
us
; there they have danced, leaped, sung, and spoken all manner of profane and ungodly Words; offered Violence and shameful Behaviour to grave Women and Virgins; jeered, mocked and scoffed, asking us,
If the Spirit was not yet come?
And much more, which were tedious here to relate: And all this while we have been seriously and silently sitting together, and waiting upon the Lord. So that by these Things our inward and spiritual Fellowship with God, and one with another, in the
pure Life of Righteousness
, hath not been hindered. But on the contrary, the Lord knowing our Sufferings and Reproaches for his Testimony’s Sake, hath caused his Power and Glory more to abound among us, and hath mightily refreshed us by the Sense of his Love, which hath filled our Souls; and so much the rather, as we found ourselves gathered into the
Name of the Lord
, which is the
strong Tower of the Righteous
; whereby we felt ourselves sheltered from receiving any inward Hurt through their Malice: And also that he had delivered us from that vain Name and Profession of
Christianity
, under which our Opposers were not ashamed to bring forth those bitter and cursed Fruits. Yea, sometimes in the Midst of this Tumult and Opposition, God would
powerfully move
some or other of us by his Spirit, both to testify of that
Joy
, which notwithstanding their Malice we enjoyed, and powerfully to declare, in the Evidence and Demonstration of the Spirit, against their
Folly
and
Wickedness
; so as the Power of Truth hath brought them to some Measure of Quietness and Stillness, and stopt the impetuous Streams of their
Fury
and
Madness
:
The
Rod
of
Moses
divided the
Sea: The Spirit maketh Way through the raging Waves.
That even as of old
Moses
by his Rod divided the Waves of the Red Sea, that the
Israelites
might pass; so God hath thus by his
Spirit
made a Way for us in the Midst of this
raging Wickedness
, peaceably to enjoy and possess him, and accomplish our
Worship
to him: So that sometimes upon
such
Occasions several of our
Opposers
and
Interrupters
have hereby been convinced of the
Truth
, and gathered from being
Persecutors
to be
Sufferers
with us.
What brutish Pranks did not that
young Fry
of the
Clergy
commit?
And let it not be forgotten, but let it be inscribed and abide for a constant Remembrance of the Thing, that in these beastly and brutish Pranks, used to molest us in our
spiritual Meetings
, none have been more busy than the
young Students
of the
Universities
, who were learning
Philosophy
and
Divinity
(so called) and many of them preparing themselves for the
Ministry
. Should we commit to Writing all the
Abominations
committed in this Respect by the
young Fry
of the
Clergy
, it would make no small Volume; as the
Churches of Christ
, gathered into his pure Worship in
Oxford
and
Cambridge
in
England
, and
Edinburgh
and
Aberdeen
in
Scotland
, where the
Universities
are, can well bear Witness.
§. XIV.
How the
Old Covenant-worship
doth differ from the
New.
Moreover, in this we know, that we are Partakers of the
New Covenant’s Dispensation
, and
Disciples of Christ
indeed, sharing with him in that
spiritual Worship
, which is performed in the
Spirit
and in
Truth
; because as he was, so are we in this World. For the
Old Covenant-worship
had an outward
Glory, Temple
and
Ceremonies
, and was full of outward
Splendor
and
Majesty
, having an outward
Tabernacle
and
Altar
, beautified with
Gold, Silver
, and
precious Stones
; and their
Sacrifices
were confined to a particular Place, even the outward
Mount Sion
; and those that prayed, were to pray with their Faces towards that outward
Temple
: And therefore all this was to be protected by an outward Arm. Nor could the
Jews
peaceably have enjoyed it, but when they were secured from the
Violence
of their outward
Enemies
: And therefore when at any Time their
Enemies
prevailed over them, their
Glory
was darkened, and their
Sacrifices
stopt; and the
Face
of their
Worship
marred: Hence they complain, lament, and bewail the Destroying of the
Temple
, as a Loss irreparable.
The New Covenant-worship is inward.
But
Jesus Christ
, the Author and Institutor of the
New Covenant-worship
, testifies, that
God
is neither to be
worshiped
in this nor that Place, but in the
Spirit
and in
Truth
:
And forasmuch as his
Kingdom is not of this World
, neither doth his
Worship
consist in it, or need either the
Wisdom
,
Glory
,
Riches
or
Splendor
of this World to beautify or adorn it; nor yet the outward
Power
or
Arm
of
Flesh
to maintain, uphold, or protect it; but it is and may be performed by those that are
spiritually-minded
, notwithstanding all the
Opposition
,
Violence
, and
Malice
of Men; because being purely
spiritual
, it is out of the Reach of natural Men to interrupt or obstruct it. Even as
Jesus Christ
, the Author thereof, did enjoy and possess his
spiritual Kingdom
, while oppressed, persecuted, and rejected of
Men
; and as, in despite of the Malice and Rage of the
Devil
,
he spoiled Principalities and Powers, triumphing over them, and through Death destroyed him that had the Power of Death, that is, the Devil
; so also all his Followers both can and do
worship
him, not only without the Arm of Flesh to protect them, but even when oppressed. For their
Worship
being
spiritual
, is by the Power of the Spirit defended and maintained;
Carnal Worships cannot stand without the Arm of Flesh.
but such
Worships
as are
carnal
, and consist in
carnal
and
outward Ceremonies
and
Observations
, need a carnal and outward Arm to protect and defend them, else they cannot stand and subsist. And therefore it appears, that the several
Worships
of our
Opposers
, both
Papists
and
Protestants
, are of this Kind, and not the true
spiritual
and
New Covenant-worship
of
Christ
; because, as hath been observed, they cannot stand without the Protection or Countenance of the outward
Magistrate
, neither can be performed, if there be the least Opposition: For they are not in the Patience of
Jesus
, to serve and worship him with
Sufferings
,
Ignominies
,
Calumnies
, and
Reproaches
. And from hence have sprung all those
Wars
,
Fightings
, and
Bloodshed
among
Christians
, while each by the Arm of Flesh endeavoured to defend and protect their own
Way
and
Worship
: And from this also sprung up that monstrous Opinion of
Persecution
; of which we shall speak more at length hereafter.
§. XV.
IV.
True Worship in Spirit established by Christ.
But
Fourthly
, The Nature of this Worship, which is performed by the Operation of the
Spirit
, the natural Man being silent, doth appear from these Words of Christ,
John
iv. 23, 24.
But the Hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: For the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth.
This Testimony is the more specially to be observed, for that it is both the
first
,
chiefest
, and
most ample Testimony
, which
Christ
gives us of his
Christian Worship
, as different and contra-distinguished from that under the
Law
. For first, he sheweth that the Season is now come, wherein the
Worship must be in Spirit and in Truth; for the Father seeketh such to worship him
: So then it is no more a Worship consisting in outward Observations, to be performed by Man at set
Times
or
Opportunities
, which he can do in his own Will, and by his own natural Strength; for else it would not differ in Matter, but only in some Circumstances from that under the
Law
.
The Reason Christ gives for a
Worship
in
Spirit.
Next, as for a Reason of this
Worship
, we need not give any other, and indeed none can give a better than that which
Christ
giveth, which I think should be sufficient to satisfy every
Christian
, to wit, GOD IS A SPIRIT,
and they that worship him, must worship him in Spirit and in Truth
. As this ought to be received, because it is the Words of
Christ
, so also it is founded upon so clear a Demonstration of Reason, as sufficiently evidenceth its
Verity
. For Christ excellently argues from the
Analogy
that ought to be betwixt the
Object
, and the
Worship
directed thereunto:
Arg.God is a Spirit:
Therefore he must be worshipped in Spirit.
This is so certain, that it can suffer no Contradiction; yea, and this Analogy is so necessary to be minded, that under the Law, when God instituted and appointed that ceremonial Worship to the Jews, because that Worship was outward, that there might be an Analogy, he saw it necessary to condescend to them as in a special Manner, to dwell betwixt the Cherubims within the Tabernacle, and afterwards to make the Temple of Jerusalem in a Sort his Habitation, and cause something of an outward Glory and Majesty to appear, by causing Fire from Heaven to consume the Sacrifices, and filling the Temple with a Cloud: The Glory of the outward Temple.Through and by which Mediums, visible to the outward Eye, he manifested himself proportionably to that outward Worship which he had commanded them to perform. So now under the New Covenant, he seeing meet in his heavenly Wisdom to lead his Children in a Path more heavenly and spiritual, and in a Way more easy and familiar, and also purposing to disappoint carnal and outward Observations, that his may have an Eye more to an inward Glory and Kingdom than to an outward, he hath given us for an Example hereof the Appearance of his beloved Son, the Lord Jesus Christ, As Moses did from outward, so Christ delivers us from inward Slavery.who (as Moses delivered the Israelites out of their outward Bondage, and by outwardly destroying their Enemies) hath delivered and doth deliver us by suffering, and dying by the Hands of his Enemies; thereby triumphing over the Devil, and his and our inward Enemies, and delivering us therefrom. He hath also instituted an inward and spiritual Worship: So that God now tieth not his People to the Temple of Jerusalem, nor yet unto outward Ceremonies and Observations; but taketh the Heart of every Christian for a Temple to dwell in; and there immediately appeareth, and giveth him Directions how to serve him in any outward Acts. Since, as Christ argueth, God is a Spirit, he will now be worshipped in the Spirit, where he reveals himself, and dwelleth with the contrite in Heart. Now, since it is the Heart of Man that now is become the Temple of God, in which he will be worshipped, and no more in particular outward Temples, (since, as blessed Stephen said, out of the Prophet, to the professing Jews of old, The most High dwelleth not in Temples made with Hands) as before the Glory of the Lord descended to fill the outward Temple, it behoved to be purified and cleansed, and all polluted Stuff removed out of it; yea, and the Place for the Tabernacle was overlaid with Gold, the most precious and cleanest of Metals; so also before God be worshipped in the inward Temple of the Heart, it must also be purged of its own Filth, and all its own Thoughts and Imaginations, that so it may be fit to receive the Spirit of God, and to be actuated by it. And doth not this directly lead us to that inward Silence, of which we have spoken, and exactly pointed out? And further, This Worship must be in Truth; intimating, that this spiritual Worship, thus actuated, is only and properly a true Worship; as being that which, for the Reasons above observed, cannot be counterfeited by the Enemy, nor yet performed by the Hypocrite.
§. XVI.
And though this
Worship
be indeed very different from the divers established invented Worships among
Christians
, and therefore may seem strange to many, yet hath it been testified of, commended and practised, by the most pious of all Sorts, in all Ages, as by many evident Testimonies might be proved. So that from the professing and practising thereof, the Name of
Mysticks
hath arisen, as of a certain Sect, generally commended by all, whose
Writings
are full both of the Explanation and of the Commendation of this Sort of
Worship
;
A certain Sect of
Mysticks
among the
Papists
, their
inward Exercise
. See
Sancta Sophia
, printed
An. Dom. 1657.
where they plentifully assert this
inward Introversion
and
Abstraction of the Mind
, as they call it,
from all Images and Thoughts
, and the
Prayer of the Will
:
The
English Benedictines
Testimony for the spiritual Worship, against their Masses and set Devotions.
Yea, they look upon this as the
Height
of
Christian Perfection
; so that some of them, though professed
Papists
, do not doubt to affirm,
That such as have attained this Method of Worship, or are aiming at it
, (as in a Book, called
Sancta Sophia
, put out by the
English Benedictines
, printed at
Doway
,
Anno 1657
. Tract. I. Sect. 2. Cap. 5.)
need not, nor ought to trouble or busy themselves with frequent and unnecessary Confessions, with exercising corporal Labours and Austerities, the using of vocal voluntary Prayers, the hearing of a Number of Masses, or set Devotions, or Exercises to Saints, or Prayers for the Dead, or having solicitous and distracting Cares to gain Indulgences, by going to such and such Churches, or adjoining one’s Self to Confraternities, or intangling one’s Self with Vows and Promises; because such Kind of Things hinder the Soul from observing the Operations of the divine Spirit in it, and from having Liberty to follow the Spirit whither it would draw her
. And yet who knows not that in such Kind of Observations the very Substance of the
Popish Religion
consisteth? Yet nevertheless, it appears by this, and many other Passages, which out of their
Mystick Writers
might be mentioned, how they look upon this
Worship
as excelling all other; and that such as arrived hereunto, had no absolute Need of the others: Yea, (see the Life of
Balthazar Alvares
, in the same
Sancta Sophia
, Tract. III. Sect. 1. Cap. 7.) such as tasted of this, quickly confessed, that the other
Forms
and
Ceremonies of Worship
were useless as to them; neither did they perform them as Things necessary, but merely for Order or Example’s Sake. And therefore, though some of them were so overclouded with the common Darkness of their Profession, yet could they affirm that this
spiritual Worship
was still to be retained and sought for, even though it should become necessary to omit their outward Ceremonies.
Bernard
preferring the
Spirit
above
Popish Orders.
Hence
Bernard
, as in
many
other Places, so in his
Epistle
to
William
, Abbot of the same Order, saith,
Take Heed to the Rule of God; the Kingdom of God is within you
: And afterwards, saying, That their outward Orders and Rules should be observed, he adds;
But otherwise, when it shall happen that one of these two must be omitted, in such a Case these are much rather to be omitted than those former: For by how much the Spirit is more excellent and noble than the Body, by so much are spiritual Exercises more profitable than corporal
. Is not that then the best of Worships, which the best of Men in all Ages, and of all Sects, have commended, and which is most suitable to the Doctrine of Christ? I say, Is not that Worship to be followed and performed? And so much the rather, as God hath raised a People to testify for it, and preach it, to their great Refreshment and Strengthening, in the very Face of the World, and notwithstanding much Opposition; who do not, as these
Mysticks
, make of it a Mystery, only to be attained by a few Men or Women in a Cloister;
Those
Mysticks
did confine that Mystery to a Cloister.
or, as their Mistake was, after wearying themselves with many outward
Ceremonies
and
Observations
, as if it were the Consequence of such a Labour; but who in the free Love of God (who respects not Persons, and was near to hear and reveal himself, as well to
Cornelius
, a Centurion and a Roman, as to
Simeon
and
Anna
; and who discovered his Glory to
Mary
, a poor Handmaid, and to the poor
Shepherds
, rather than to the
High Priests
and
devout Proselytes
among the
Jews
) in and according to his
free Love
, finding that God is revealing and establishing this Worship, and making many poor Tradesmen, yea, young Boys and Girls, Witnesses of it, do intreat and beseech all to lay aside their own Will-worships, and voluntary Acts, performed in their own Wills, and by their own mere natural Strength and Power, without retiring out of their vain Imaginations and Thoughts, or feeling the
pure Spirit of God
to move and stir in them; that they may come to practise this acceptable Worship, which is
in Spirit and in Truth
. But against this Worship they object.
§. XVII.
Obj. 1.
First,
It seems to be an unprofitable Exercise for a Man to be doing or thinking nothing; and that one might be much better employed, either in meditating upon some good Subject, or otherwise praying to or
praising
God
.
Answ.I answer; That is not unprofitable, which is of absolute Necessity before any other Duty can be acceptably performed, as we have shewn this Waiting to be. Moreover, those have but a carnal and gross Apprehension of God, and of the Things of his Kingdom, who imagine that Men please him by their own Workings and Actings: Whereas, as hath been shewn, the first Step for a Man to fear God, is to cease from his own Thoughts and Imaginations, and suffer God’s Spirit to work in him. We must cease to do ill, ere we learn to do well.[108]For we must cease to do evil, ere we learn to do well; and this meddling in Things spiritual by Man’s own natural Understanding, is one of the greatest and most dangerous Evils that Man is incident to; being that which occasioned our first Parents Fall, to wit, a Forwardness to desire to know Things, and a Meddling with them, both without and contrary to the Lord’s Command.
Obj. 2.Set Times and Places for Meetings. Secondly, Some object, If your Worship merely consists in inwardly retiring to the Lord, and feeling of his Spirit arise in you, and then to do outward Acts as ye are led by it, what need ye have publick Meetings at set Times and Places, since every one may enjoy this at Home? Or should not every one stay at Home, until they be particularly moved to go to such a Place at such a Time; since to meet at set Times and Places seems to be an outward Observation and Ceremony, contrary to what ye at other Times assert?
Answ.I answer, First, To meet at set Times and Places is not any religious Act, or Part of Worship in itself; Publick Meetings their Use and Reason asserted.but only an outward Conveniency, necessary for our seeing one another, so long as we are clothed with this outward Tabernacle: And therefore our meeting at set Times and Places is not a Part of our Worship, but a preparatory Accommodation of our outward Man, in order to a publick visible Worship; since we set not about the visible Acts of Worship when we meet together, until we be led thereunto by the Spirit of God. Secondly, God hath seen meet, so long as his Children are in this World, to make use of the outward Senses, not only as a Means to convey spiritual Life, as by Speaking, Praying, Praising, &c. which cannot be done to mutual Edification, but when we hear and see one another; but also to entertain an outward, visible Testimony for his Name in the World: He causeth the inward Life (which is also many Times not conveyed by the outward Senses) the more to abound, when his Children assemble themselves diligently together to wait upon him; [109]so that as Iron sharpeneth Iron, the Seeing of the Faces one of another, when both are inwardly gathered unto the Life, giveth Occasion for the Life secretly to rise, and pass from Vessel to Vessel. And as many Candles lighted, and put in one Place, do greatly augment the Light, and make it more to shine forth, so when many are gathered together into the same Life, there is more of the Glory of God, and his Power appears, to the Refreshment of each Individual; for that he partakes not only of the Light and Life raised in himself, but in all the rest. And therefore Christ hath particularly promised a Blessing to such as assemble together in his Name, seeing he will be in the Midst of them, Matt. xviii. 20. And the Author to the Hebrews doth precisely prohibit the Neglect of this Duty, as being of very dangerous and dreadful Consequence, in these Words; Heb. x. 24. Assembling of ourselves is not to be neglected.And let us consider one another, to provoke unto Love, and to good Works; not forsaking the Assembling of ourselves together, as the Manner of some is;—For if we sin wilfully, after that we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins. And therefore the Lord hath shewn that he hath a particular Respect to such as thus assemble themselves together, because that thereby a publick Testimony for him is upheld in the Earth, and his Name is thereby glorified; and therefore such as are right in their Spirits, are naturally drawn to keep the Meetings of God’s People, and never want a spiritual Influence to lead them thereunto: And if any do it in a mere customary Way, they will no Doubt suffer Condemnation for it. Yet cannot the Appointing of Places and Times be accounted a Ceremony and Observation, done in Man’s Will, in the Worship of God, seeing none can say that it is an Act of Worship, but only a mere Presenting of our Persons in order to it, as is abovesaid. Which that it was practised by the Primitive Church and Saints, all our Adversaries do acknowledge.
Obj. 3.Lastly, Some object, That this Manner of Worship in Silence is not to be found in all the Scripture:
Answ.I answer; We make not Silence to be the sole Matter of our Worship; since, as I have said above, there are many Meetings, which are seldom altogether silent; some or other are still moved either to preach, pray, or praise: In waiting for the Spirit’s Guidance, Silence is supposed.And so in this our Meetings cannot be but like the Meetings of the Primitive Churches recorded in Scripture, since our Adversaries confess that they did preach and pray by the Spirit. And then what Absurdity is it to suppose, that at some Times the Spirit did not move them to these outward Acts, and that then they were silent? Since we may well conclude they did not speak until they were moved; and so no Doubt had sometimes Silence. Acts ii. 1. before the Spirit came upon them, it is said,—They were all with one Accord in one Place; and then it is said, The Spirit suddenly came upon them; but no Mention is made of any one speaking at that Time; and I would willingly know what Absurdity our Adversaries can infer, should we conclude they were a While silent?
Inst.But if it be urged, That a whole silent Meeting cannot be found in Scripture;
Answ.I answer; Supposing such a Thing were not recorded, it will not therefore follow that it is not lawful; since it naturally followeth from other Scripture Precepts, as we have proved this doth. Silent Meetings are proved from Scripture and Reason.For seeing the Scripture commands to meet together, and when met, the Scripture prohibits Prayers or Preachings, but as the Spirit moveth thereunto; if People meet together, and the Spirit move not to such Acts, it will necessarily follow that they must be silent. But further, there might have been many such Things among the Saints of old, though not recorded in Scripture; and yet we have enough in Scripture, signifying that such Things were. For Job sat silent seven Days with his Friends together; here was a long silent Meeting: See also Ezra ix. 4. and Ezekiel xiv. 1. and xx. 1. Thus having shewn the Excellency of this Worship, proving it from Scripture and Reason, and answered the Objections which are commonly made against it, which, though it may suffice to the Explanation and Proof of our Proposition, yet I shall add something more particularly of Preaching, Praying, and Singing, and so Proceed to the following Proposition.
§. XVIII.
I.
Preaching
, as it is used both among
Papists
and
Protestants
, is for one Man to take some Place or Verse of Scripture, and thereon
speak
for an Hour or two,
What Preaching is with the
Protestants
and
Papists.
what he hath studied and premeditated in his Closet, and gathered together from his own Inventions, or from the Writings and Observations of others; and then having got it by Heart, (as a
School-boy
doth his
Lesson
) he brings it forth, and repeats it before the People:
A studied Talk an Hour or two
.
And how much the more fertile and strong a Man’s
Invention
is, and the more industrious and laborious he is in collecting such
Observations
, and can utter them with the
Excellency
of
Speech
and
human Eloquence
, so much the more is he accounted an able and excellent Preacher.
True Preaching by the Spirit.To this we oppose, that when the Saints are met together, and every one gathered to the Gift and Grace of God in themselves, he that ministereth, being actuated thereunto by the Arising of the Grace in himself, ought to speak forth what the Spirit of God furnisheth him with; not minding the Eloquence and Wisdom of Words, but the Demonstration of the Spirit and of Power: And that either in the Interpreting some Part of Scripture, in case the Spirit, which is the good Remembrancer, lead him so to do, or otherwise Words of Exhortation, Advice, Reproof, and Instruction, or the Sense of some spiritual Experiences: All which will still be agreeable to the Scripture, though perhaps not relative to, nor founded upon any particular Chapter or Verse, as a Text. Now let us examine and consider which of these two Sorts of Preaching is most agreeable to the Precepts of Christ and his Apostles, and the Primitive Church, recorded in Scripture? For, First, as to their Preaching upon a Text, if it were not merely customary or premeditated, but done by the immediate Motion of the Spirit, we should not blame it; but to do it as they do, there is neither Precept nor Practice, that ever I could observe, in the New Testament, as a Part of the instituted Worship thereof.
Object.But they allege, That Christ took the Book of Isaiah, and read out of it, and spake therefrom; and that Peter preached from a Sentence of the Prophet Joel.
Answ.1. Christ’s and Peter’s Speaking was not by Premeditation. I answer, That Christ and Peter did it not but as immediately actuated and moved thereunto by the Spirit of God, and that without Premeditation, which I suppose our Adversaries will not deny; in which Case we willingly approve of it. But what is this to their customary conned Way, without either waiting for or expecting the Movings or Leadings of the Spirit? Moreover, that neither Christ nor Peter did it as a settled Custom or Form, to be constantly practised by all the Ministers of the Church, appears, in that most of all the Sermons recorded of Christ and his Apostles in Scripture were without this, as appears from Christ’s Sermon upon the Mount, Matt. v. 1. &c. Mark iv. 1. &c. and Paul’s Preaching to the Athenians, and to the Jews, &c. As then it appears that this Method of Preaching is not grounded upon any Scripture Precept, so the Nature of it is contrary to the Preaching of Christ under the New Covenant, as expressed and recommended in Scripture; for Christ, in sending forth his Disciples, expresly mentioneth, that they are not to speak of or from themselves, or to forecast beforehand, but that which the Spirit in the same Hour shall teach them, as is particularly mentioned in the three Evangelists, Matt. x. 20. Mark xiii. 11. Luke xii. 12. Now if Christ gave this Order to his Disciples before he departed from them, as that which they were to practise during his Abode outwardly with them, much more were they to do it after his Departure, since then they were more especially to receive the Spirit, to lead them in all Things, and to bring all Things to their Remembrance, John xiv. 26. And if they were to do so when they appeared before the Magistrates and Princes of the Earth, much more in the Worship of God, when they stand specially before him; seeing, as is above shewn, his Worship is to be performed in Spirit; and therefore after their Receiving of the Holy Ghost it is said, Acts ii. 4. They spake as the Spirit gave them Utterance, not what they had studied and gathered from Books in their Closets in a premeditated Way.