An Apology for the True Christian Divinity: Being an Explanation and Vindication of the Principles and Doctrines of the People Called Quakers

PROPOSITION XI.

Concerning Worship.

⁷⁸⁰⁷⁸⁰What 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; ⁷⁸¹⁷⁸¹How 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 us 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 ⁷⁸²⁷⁸²Superstition and will-worship, idolatry. 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: 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 for 345 sake 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 public, 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, ⁷⁸³⁷⁸³True worship and duty Godwards corrupted. have heaped up sacrifices without obedience; and thinking to deceive God, as they do one another, give him a show 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 fiom Papists in this respect; so I meddle not at this time with their controversies ⁷⁸⁴⁷⁸⁴The Popish mass (idolatry) denied, with all their trumpery. about it: 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 346 of saints and angels, the veneration of relics, 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 ⁷⁸⁵⁷⁸⁵If Protestants have made a perfect reformation? religion; 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 thoroughly mixed itself herein, that both the apostacy 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, & 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.

⁷⁸⁶⁷⁸⁶I. §. Il. And first, let it be considered, that what is ⁷⁸⁷⁷⁸⁷What worship here is spoken of. 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 they347 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 public worship, and that according to me, such as in Enoch's time publicly 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 public worship of those times; such a consequence is most impertinent, and no less foolish and absurd, than if l 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. Though a spiritual ⁷⁸⁸⁷⁸⁸Ceremonies under the law were not essential to true worship. 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. Secondly; Albeit I say, that this worship ⁷⁸⁹⁷⁸⁹II. is neither limited to times, places, nor persons; yet ⁷⁹⁰⁷⁹⁰True worship is not limited to place or person. 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 all opinion. Nay, 348 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. ⁷⁹¹⁷⁹¹Necessity 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.

⁷⁹²⁷⁹²1. 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, & hear what he will say.

⁷⁹³⁷⁹³2. 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) 349 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; and without waiting or feeling the inward influence of the Spirit ⁷⁹⁴⁷⁹⁴Priests preach by hap-hazard their studied sermons. 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 needlessly 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. And although it be not my present purpose to make a ⁷⁹⁵⁷⁹⁵Whether days are holy. 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. We, not seeing any ground in scripture ⁷⁹⁶⁷⁹⁶Of the first day of the week commonly called the Lords day. 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 that 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 350 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, ⁷⁹⁷⁷⁹⁷The worship in the apostacy. which stands not in the power of God; yet, I say, we do not deny the whole worship of all those that have borne the name of Christians even in the apostacy, 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 showeth 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 351 to continue in these errors and darkness, and not come out of Babylon, when it is by God discovered unto us. The Popish mass and vespers I do believe ⁷⁹⁸⁷⁹⁸The Popish mass and vespers. 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: Who can deny, but that both Bernard ⁷⁹⁹⁷⁹⁹Bernard & Bonaventure, Taulerus, Tho. a Kempis, have tasted of the love of God. and Bonaventure, Taulerus, Thomas a 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; and yet, as ⁸⁰⁰⁸⁰⁰The bishops liturgy 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 public 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 too, and so to the testifying against whatsoever stands in the way of it.

§. VI. Fourthly; To come then to the state of ⁸⁰¹⁸⁰¹Assemblies of worship in public described. the controversy, as to the public worship, we judge it the duty of all to be diligent in the assembling of themselves together, (and what we have been, and 352 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 ⁸⁰²⁸⁰²Its glorious dispensation. will and wisdom, but in the evidence and demonstration of the Spirit, and of power. 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 passed 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 353 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. As there can be nothing more opposite ⁸⁰³⁸⁰³The silent waiting upon God obtained. 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 thoroughly 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 ⁸⁰⁴⁸⁰⁴ Isa. xxx. 20. 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 354 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, but thus inwardly ⁸⁰⁵⁸⁰⁵What it is to meet in Jesus' name. 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 ⁸⁰⁶⁸⁰⁶ Prov. xxvii. 19. 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 ⁸⁰⁷⁸⁰⁷Advantages of silent meetings. eye seeth not into. 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, ⁸⁰⁸⁸⁰⁸ Isa. x. 20. & xxvi. 3. 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 355 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 ⁸⁰⁹⁸⁰⁹ Eph. iv. 3. 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 ⁸¹⁰⁸¹⁰Speaking to edification. brethren, and the pure life hath a free passage through them, and what is thus spoken edifieth the body indeed. 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 356 same power, to the melting and warming of his heart; even as the warmth would take hold upon a man that is cold coming in to 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; ⁸¹¹⁸¹¹A 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 ⁸¹²⁸¹²The mocker struck with terror when no word is spoken. 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, 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 357 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 ⁸¹³⁸¹³ I Sam. x. 12. 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; for when I came into the silent assemblies of ⁸¹⁴⁸¹⁴The true convincement. 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. For this is that cement whereby we are joined as to the Lord, so to one another, 1 Cor. vi. 17. ⁸¹⁵⁸¹⁵The life of righteousness doth join us to the Lord. 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 358 this life were wanting, it would not edify us at all, but be as sounding brass, or a tinkling cymbal, 1 Cor. xiii. 1.

⁸¹⁶⁸¹⁶Our work and worship in our meetings. §. VIII. 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 oftentimes, when any turn towards him, and have true desires thus to wait upon him, and find great difficulty through the unstaidness 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 physic 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 ⁸¹⁷⁸¹⁷Esau and Jacob strove in Rebecca's womb. really in the mystery as ever 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 359 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 oftentimes, 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, sometimes the power of God will break forth into a whole meeting, and there will be such an inward travail, ⁸¹⁸⁸¹⁸The travail crowned with a victorious song. 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. And from this the name of ⁸¹⁹⁸¹⁹The name of Quakers whence it sprung. 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 360 work even in little children, to the admiration and astonishment of many.

⁸²⁰⁸²⁰Yet silence is no law, but words may follow. §. IX. Many are the blessed experiences which I could relate of this silence and manner of worship; 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 consisted 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 inward 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 ⁸²¹⁸²¹No absolute necessity for words, though from the life at times. 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: yet there being no 361 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. That to wait upon God, and to watch ⁸²²⁸²²To wait & watch commanded in the scripture. 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. Isai. xxx. 18. Hosea xii. 6. Zech. iii. 8. Mat. 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 Thes. 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. Isai. xlii. 23. Lam. iii. 25, 26. They that wait upon the Lord shall renew their strength. &c. Isai. xl. 31. Now how is this waiting upon God, or watching before him, but by this silence of which362 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 ⁸²³⁸²³Whence wickednesses arise that are spiritual. which the scripture calls spiritual, because it is the serpent working in and by the natural man in things that are spiritual, which having a show 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 & 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, 363 and invent superstitions, ceremonies. observations, ⁸²⁴⁸²⁴From whence all heresies did spring. and rites in worship, from whence have sprung all the heresies and superstitions that are among Christians. 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 irifluence 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. The first is a missing both in matter and form; the second is a retaining of the form without the ⁸²⁵⁸²⁵True Chrisianity, wherein it consists not. 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 arid virtue of the Spirit, so as therein to act, and thereby to have all their actions enlivened, have only retained the form and show, 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 364 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 ⁸²⁶⁸²⁶Idolatry does hug its own conceivings. came to be lost, as well as the power. 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 seated 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 ⁸²⁷⁸²⁷No form of worship but the Spirit prescribed by Christ. performance was particularly determined by God himself, being come to an end, we find that Jesus Christ, the author of the Christian religion, prescribes no set form of worship to his children, under the more pure administratlon of the new covenant, ⁸²⁸⁸²⁸If any object here, That the Lord's Prayer is a prescribed form of prayer, and therefore of Worship given by Christ to his children:

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 show 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 otherwords, 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. 365 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. True it is, mention is made of the duties of praying, preaching, and singing; ⁸²⁹⁸²⁹Pray, preach, & sing in Spirit. 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 ⁸³⁰⁸³⁰To wait on God, by what it is performed. bringing that natural part to silence? 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, ⁸³¹⁸³¹A simile of a master and his scholar. 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? 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 366 commanded and allowed so to do. So also if one ⁸³²⁸³²Of a prince & his servant. 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 ⁸³³⁸³³To wait in silence. service? 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. If the soul be still thinking and working ⁸³⁴⁸³⁴The thinking busy soul excludes the voice of God. 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. Arid 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. For some men 367 please themselves as much, and gratify their own sensual wills and humours in high and curious ⁸³⁵⁸³⁵Religious speculations. 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, as others gratify ⁸³⁶⁸³⁶Sensual recreations. 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. 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, ⁸³⁷⁸³⁷Thoughts of death and hell to keep out sin are fig-leaves. 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 rnan, as natural, while he stands in that state, is, with all his arts, parts, and actings, reprobated by him. This great duty then of waiting upon God, must needs be exercised in man's denying self, both ⁸³⁸⁸³⁸Denial of one's self. 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 thoroughly crucified to the natural products thereof, he may be fit to receive the Lord, 368 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 ⁸³⁹⁸³⁹The holy birth. and imaginations, receives a place to arise, and becometh a holy birth and geniture in man; 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 ⁸⁴⁰⁸⁴⁰No Quakers are against a meditating mind. praying. And so it may hence appear we are not against meditation, as some have sought falsely to infer frorn our doctrine; but we are against the thoughts and imaginations of the natural man >From nature's thoughts all errors rise. 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 the 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 expe369 rience, the soul is more strengthened, renewed, and confirmed in the love of God, and armed ⁸⁴¹⁸⁴¹The soul renewed, by what? against the power of sin, than any way else; this being a fore-taste of that real and sensible enjoyment ⁸⁴²⁸⁴²The holy life of God. 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.

§. XI. For there are two contrary powers or spirits, ⁸⁴³⁸⁴³Whatever man does act without the power of God is not accepted. 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 ploughing and praying of the wicked is ⁸⁴⁴⁸⁴⁴ Prov. xxi. 4. 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 ⁸⁴⁵⁸⁴⁵ Ja. i. 25. appear how frivolous and impertinent their objection is, that say they wait upon God in praying and preaching, since waiting does of itself imply a passive dependence, rather than an acting. And since it is, ⁸⁴⁶⁸⁴⁶To pray and preach without the Spirit is offence to God. and shall yet be more shown, 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 command 370 ed, as Mat. 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.

⁸⁴⁷⁸⁴⁷II. §. XII. But secondly, the excellency of this silent ⁸⁴⁸⁸⁴⁸This silent waiting the devil cannot counterfeit. 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; so therefore he can ⁸⁴⁹⁸⁴⁹Altar, prayers, pulpit, study, cannot shut the devil out. 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 cheerfully suffer him to labour and work among his books, yea, and help him to find out and invent sub 371 tile 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 372 darken the mind, and wholly to keep it from purely waiting upon God.

§. XIII. Thirdly, The excellency of this worship ⁸⁵⁰⁸⁵⁰III. ⁸⁵¹⁸⁵¹The worship of the Quakers not stopt or interrupted by men or devils. 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 overpass 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 his 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 show 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 authorised 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 373 Christians. For how can the Papists say their mass, if there be any there to disturb and interrupt ⁸⁵²⁸⁵²The worship of the Papists soon interrupted. 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. Take from the Lutherans or Episcopalians their ⁸⁵³⁸⁵³The Protestants the like, and Anabaptists. Liturgy or Common-Prayer-Book, and no service can be said. Remove from the Calvinists, Arminians, Sociniaras, 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. 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 publicly in our own hired houses for that purpose, both death, banishments, imprisonments, ⁸⁵⁴⁸⁵⁴The sufferings of the Quakers for their religious meetings. 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 374 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 ⁸⁵⁵⁸⁵⁵ Prov. xviii. 10. 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 them375 to some measure of quietness and stillness, and stopt the impetuous streams of their fury and madness: that even as of old Moses by his rod divided the ⁸⁵⁶⁸⁵⁶The rod of Moses divided the sea; the Spirit maketh way thro' the raging waves. 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. And let it not be forgotten, but let it be inscribed and abide for a constant remembrance of the thing, that in these ⁸⁵⁷⁸⁵⁷What brutish pranks did not that young fry of the clergy commit? 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. Moreover, in this we know, that we ⁸⁵⁸⁸⁵⁸How the old covenant-worship doth differ from the new. 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 376 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 sacrfices stopt; and the face of their worship marred: hence they complain, lament, and bewail the destroying of the ⁸⁵⁹⁸⁵⁹The new covenant worship is inward. temple, as a loss irreparable. But Jesus Christ, the author and institutor of the new covenant-worship, ⁸⁶⁰⁸⁶⁰ John xviii. 36. testifies, that God is neither to be worshipped 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, nothwithstantling all the opposition, violence, and malice of men; because it 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, ⁸⁶¹⁸⁶¹ Col. ii. 15. 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 ⁸⁶²⁸⁶²Carnal worships cannot stand without the arm of flesh. power of the spirit defended and maintained; 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 377 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. But Fourthly; The nature of this worship, ⁸⁶³⁸⁶³IV. which is performed by the operation of the ⁸⁶⁴⁸⁶⁴True worship in Spirit established by Christ. 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 showeth 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. Next, as for a reason of this worship, we need not give ⁸⁶⁵⁸⁶⁵The reason Christ gives for a worship in Spirit. 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 it378 is founded upon so clear a demonstration of reason, as sufficiently evinceth its verity. For Christ excellently argues from the analogy that ought to be betwixt the object, and the worship directed thereunto:

⁸⁶⁶⁸⁶⁶Arg. 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 ⁸⁶⁷⁸⁶⁷The glory of the outward temple. the temple with a cloud: 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 ⁸⁶⁸⁸⁶⁸As Moses did from outward, so Christ delivers his from inward slavery. Son, the Lord Jesus Christ, 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 379 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 tempIes 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 professing380 and practising thereof, the name of Mystics hath ⁸⁶⁹⁸⁶⁹A certain sect of Mystics among the Papists, their inward exercise. See Sancta Sophia, printed Anno Dom. 1657. 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; 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: 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 ⁸⁷⁰⁸⁷⁰The English Benedictines' testimony for the spiritual worship against their masses and set devotions. 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 entangling 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 Mystic writers might be mentioned, how they look upon thi