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
[103]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
[104]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 va
rious
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
[105]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:
[106]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,
[107]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.
Franciscus Lambertus’s Testimony against the Priests studied Inventions and Figments.Franciscus Lambertus, before cited, speaketh well and sheweth their
Hypocrisy, Tract. 5. of Prophecy, Chap. 3. saying, “Where are they
now, that glory in their Inventions, who say, A fine Invention!
A fine Invention! This they call Invention, which themselves
have made up; but what have the Faithful to do with such Kind
of Inventions? It is not Figments, nor yet Inventions, that we
will have, but Things that are solid, invincible, eternal, and
heavenly; not which Men have invented, but which God hath
revealed: For if we believe the Scriptures, our Invention profiteth
nothing, but to provoke God to our Ruin.” And afterwards,
“Beware, (saith he) that thou determine not precisely to
speak what before thou hast meditated, whatsoever it be; for
though it be lawful to determine the Text which thou art to expound,
yet not at all the Interpretation; lest if thou so dost, thou
take from the Holy Spirit that which is his, to wit, to direct thy
Speech, that thou mayest prophesy in the Name of the Lord, void
of all Learning, Meditation, and Experience, and as if thou hadst
studied nothing at all, committing thy Heart, thy Tongue, and
thyself wholly unto his Spirit, and trusting nothing to thy former
Studying or Meditation; but saying with thyself, in great Confidence
of the divine Promise, The Lord will give a Word with much
Power unto those that preach the Gospel. But above all Things be
careful thou follow not the Manner of Hypocrites, who have written
almost Word for Word what they are to say, as if they were
to repeat some Verses upon a Theatre, having learned all their
Preaching as they do that act Tragedies. And afterwards, when
they are in the Place of Prophesying, pray the Lord to direct their
Tongue; but in the mean Time, shutting up the Way of the
Holy Spirit, they determine to say nothing but what they have
written. O unhappy Kind of Prophets, yea, and truly cursed,
which depend not upon God’s Spirit, but upon their own
Writings or Meditation! Why prayest thou to the Lord, thou
false Prophet, to give thee his Holy Spirit, by which thou mayest
speak Things profitable, and yet thou repellest the Spirit? Why
preferrest thou thy Meditation or Study to the Spirit of God?
Otherwise why committest thou not thyself to the Spirit?”