_Silence_ and Manner of _Worship_; [Sidenote: _Yet Silence is no Law,
but Words may follow._] yet I do not so much commend and speak of
_Silence_ as if we had bound ourselves by any Law to exclude _Praying_
or _Preaching_, or tied ourselves thereunto; not at all: For as our
_Worship_ consisteth not in _Words_, so neither in _Silence_, as
_Silence_; but _in an holy Dependence of the Mind upon God_: From
which Dependence _Silence_ necessarily follows in the first Place,
until _Words_ can be brought forth, which are from God’s Spirit. And
God is not wanting to move in his _Children_ to bring forth Words
of Exhortation or Prayer, when it is needful; so that of the many
Gatherings and Meetings of such as are convinced of the Truth, there
is scarce any in whom God raiseth not up some or other to minister to
his Brethren; and there are few Meetings that are altogether _silent_.
For when many are met together in this one Life and Name, it doth most
naturally and frequently excite them to _pray_ to and _praise God_,
and stir up one another by mutual Exhortation and Instructions; yet we
judge it needful there be in the first Place some Time of _Silence_,
during which every one may be gathered _inwardly_ to the Word and Gift
of Grace, from which he that ministereth may receive Strength to bring
forth what he ministereth; and that they that hear may have a Sense
to discern betwixt the _Precious_ and the _Vile_, and not to hurry
into the Exercise of these Things so soon as the Bell rings, as other
_Christians_ do. Yea, and we doubt not, but assuredly know, that the
Meeting may be good and refreshful, though from the sitting down to the
rising up thereof there hath not been a Word as outwardly spoken, and
yet _Life_ may have been known to abound in each Particular, and an
inward growing up therein and thereby, yea, so as Words might have been
spoken acceptably, and from the Life: [Sidenote: _No absolute Necessity
for Words, though from the Life at Times._] Yet there being no absolute
Necessity laid upon any so to do, all might have chosen rather
_quietly_ and _silently_ to possess and enjoy the Lord in themselves,
which is very sweet and comfortable to the Soul that hath thus learned
to be gathered out of all its own Thoughts and Workings, to feel the
Lord to bring forth both the Will and the Deed, which many can declare
by a blessed Experience: Though indeed it cannot but be hard for the
natural Man to receive or believe this _Doctrine_, and therefore it
must be rather by a sensible Experience, and by coming to make Proof of
it, than by Arguments, that such can be convinced of this Thing, seeing
it is not enough to _believe_ it, if they come not also to _enjoy_ and
_possess_ it; yet in Condescension to, and for the Sake of, such as may
be the more willing to apply themselves to the Practice and Experience
hereof, if they found their Understandings convinced of it, and that
it is founded upon Scripture and Reason, I find a Freedom of Mind to
add some few Considerations of this Kind, for the Confirmation hereof,
besides what is before mentioned of our Experience.
§. X. [Sidenote: _To _wait_ and _watch_ commanded in the Scripture._]
That _to wait upon God_, and to _watch before him_, is a Duty incumbent
upon all, I suppose none will deny; and that this also is _a Part of
Worship_ will not be called in Question, since there is scarce any
other so frequently commanded in the holy Scriptures, as may appear
from _Psalm_ xxvii. 14. and xxxvii. 7. 34. _Prov._ xx. 22. _Isa._
xxx. 18. _Hosea_ xii. 6. _Zech._ iii. 8. _Matt._ xxiv. 42. and xxv.
13. and xxvi. 41. _Mark_ xiii. 33. 35. 37. _Luke_ xxi. 36. _Acts_
i. 4. and xx. 31. 1 _Cor._ xvi. 13. _Col._ iv. 2. 1 _Thess._ v. 6.
2 _Tim._ iv. 5. 1 _Pet._ iv. 7. Also this Duty is often recommended
with very great and precious Promises, as _Psalm_ xxv. 3. and xxxvii.
9. and lxix. 6. _Isa._ xlii. 23. _Lam._ iii. 25, 26. _They that wait
upon the Lord shall renew their Strength_, &c. _Isa._ xl. 31. Now how
is this _waiting upon God_, or _watching before him_, but by this
_Silence_ of which we have spoken? Which as it is in itself a _great_
and _principal Duty_, so it necessarily in order both of _Nature_ and
_Time_ precedeth all other. But that it may be the better and more
perfectly understood, as it is not only an _outward Silence_ of the
Body, but an _inward Silence_ of the Mind from all its own Imaginations
and Self-cogitations, let it be considered according to _Truth_, and to
the _Principles_ and _Doctrines_ heretofore affirmed and proved, that
Man is to be considered in a twofold Respect, to wit, in his _natural,
unregenerate, and fallen State_, and in his _spiritual and renewed
Condition_; from whence ariseth that Distinction of the _natural_ and
_spiritual Man_ so much used by the Apostle, and heretofore spoken of.
Also these _two Births_ of the Mind proceed from the _two Seeds_ in
Man respectively, to wit, the _good Seed_ and the _evil_; and from the
_evil Seed_ doth not only proceed all Manner of gross and abominable
Wickedness and Profanity, but also Hypocrisy, and those _Wickednesses_
which the Scripture calls _spiritual_, [Sidenote: Whence Wickednesses
_arise that are spiritual._] because it is the _Serpent_ working in and
by the natural Man in Things that are _spiritual_, which having a Shew
and Appearance of Good, are so much the more hurtful and dangerous, as
it is _Satan transformed_ and _transforming himself into an Angel of
Light_; and therefore doth the Scripture so pressingly and frequently,
as we have heretofore had _Occasion_ to observe, shut out and exclude
the natural Man from meddling with the _Things of God_, denying his
Endeavours therein, though acted and performed by the most eminent of
his Parts, as of Wisdom and Utterance.
Also this _spiritual Wickedness_ is of two Sorts, though both one in
Kind, as proceeding from one Root, yet differing in their Degrees,
and in the Subjects also sometimes. The one is, when as the natural
Man, meddling with and working in the Things of _Religion_, doth
from his own Conceptions and Divinations affirm or propose wrong and
erroneous Notions and Opinions of God and Things spiritual, and invent
Superstitions, Ceremonies, Observations, and Rites in Worship, from
whence have sprung all the Heresies and Superstitions that are among
_Christians_. [Sidenote: _From whence all Heresies did spring._] The
other is, when as the natural Man, from a mere Conviction of his
Understanding, doth in the Forwardness of his own Will, and by his own
natural Strength, without the Influence and Leading of God’s Spirit,
go about either in his Understanding to imagine, conceive, or think
of the Things of God, or actually to perform them by preaching or
praying. [Sidenote: _True_ Christianity, _wherein it consists not_.]
The _First_ is a Missing both in Matter and Form; the _Second_ is a
Retaining of the Form without the Life and Substance of _Christianity_;
because _Christian Religion_ consisteth not in a mere Belief of true
_Doctrines_, or a mere Performance of _Acts_ good in themselves, or
else the bare Letter of the Scripture, though spoken by a _Drunkard_,
or a _Devil_, might be said to be _Spirit_ and _Life_, which I judge
none will be so absurd as to affirm; and also it would follow, that
where the Form of Godliness is, there the Power is also, which is
contrary to the express Words of the Apostle. For the Form of Godliness
cannot be said to be, where either the Notions and Opinions believed
are erroneous and ungodly, or the Acts performed evil and wicked; for
then it would be the Form of Ungodliness, and not of Godliness: But
of this more hereafter, when we shall speak particularly of Preaching
and Praying. Now though this last be not so bad as the former, yet it
hath made Way for it; for Men having first departed from the Life and
Substance of true _Religion_ and _Worship_, to wit, from the inward
Power and Virtue of the Spirit, so as therein to act, and thereby to
have all their Actions enlivened, have only retained the Form and
Shew, to wit, the true Words and Appearance; and so acting in their
own natural and unrenewed Wills in this Form, the Form could not but
quickly decay, and be vitiated. For the working and active Spirit of
Man could not contain itself within the Simplicity and Plainness of
Truth, but giving Way to his own numerous Inventions and Imaginations,
began to vary in the Form, and adapt it to his own Inventions, until
by Degrees the Form of Godliness for the most Part came to be lost, as
well as the Power. [Sidenote: Idolatry _does hug its own Conceivings._]
For this Kind of _Idolatry_, whereby Man loveth, idolizeth, and
embraceth his own Conceptions, Inventions, and Product of his own
Brain, is so incident unto him, and feared in his fallen Nature, that
so long as his natural Spirit is the first Author and Actor of him, and
is that by which he only is guided and moved in his Worship towards
God, so as not first to wait for another Guide to direct him, he can
never perform the pure spiritual Worship, nor bring forth any Thing but
the Fruit of the first, fallen, natural, and corrupt Root. Wherefore
the Time appointed of God being come, wherein by _Jesus Christ_ he
hath been pleased to restore the true _spiritual Worship_, and the
outward Form of _Worship_, which was appointed by God to the _Jews_,
and whereof the Manner and Time of its Performance was particularly
determined by God himself, being come to an End, [Sidenote: _No Form of
_Worship_ but the Spirit prescribed by Christ._] we find that _Jesus
Christ_, the Author of the _Christian Religion_, prescribes no _set
Form of Worship_ to his Children, under the more pure Administration
of the _New Covenant_,[102] save that he only tells them, That the
_Worship now to be performed is spiritual_, and _in the Spirit_. And
it is especially to be observed, that in the whole _New Testament_
there is no Order nor Command given in this Thing, but to follow the
Revelation of the Spirit, save only that general one of _meeting
together_; a Thing dearly owned and diligently practised by us, as
shall hereafter more appear. [Sidenote: Pray, preach, _and_ sing _in
Spirit._] True it is, Mention is made of the Duties of _Praying_,
_Preaching_, and _Singing_; but what Order or Method should be kept
in so doing, or that presently they should be set about so soon as
the Saints are gathered, there is not one Word to be found: Yea,
these Duties, as shall afterwards be made appear, are always annexed
to the Assistance, Leadings, and Motions of God’s Spirit. Since then
Man in his natural State is thus excluded from acting or moving in
Things _spiritual_, how or what Way shall he exercise this first and
previous Duty of _waiting upon God_ but by _Silence_, and by bringing
that natural Part to _Silence_? [Sidenote: _To _wait on God_, by what
it is performed._] Which is no other Ways but by abstaining from his
own Thoughts and Imaginations, and from all the Self-workings and
Motions of his own Mind, as well in Things materially _good_ as _evil_;
that he being _silent_, God may _speak in him_, and the _good Seed_
may arise. This, though hard to the natural Man, is so answerable to
Reason, and even natural Experience in other Things, that it cannot be
denied. He that cometh to learn of a Master, if he expect to hear his
Master and be instructed by him, must not continually be speaking of
the Matter to be taught, and never be quiet, otherwise how shall his
Master have Time to instruct him? [Sidenote: _A Simile of a Master and
his Scholar._] Yea, though the Scholar were never so earnest to learn
the _Science_, yet would the Master have Reason to reprove him, as
untoward and indocile, if he would always be meddling of himself, and
still speaking, and not wait in Silence patiently to hear his Master
instructing and teaching him, who ought not to open his Mouth until by
his Master he were commanded and allowed so to do. [Sidenote: _Of a
Prince and his Servant._] So also if one were about to attend a great
Prince, he would be thought an impertinent and imprudent Servant, who,
while he ought patiently and readily to wait, that he might answer the
King when he speaks, and have his Eye upon him to observe the least
Motions and Inclinations of his Will, and to do accordingly, would be
still deafening him with Discourse, though it were in Praises of him;
and running to and fro, without any particular and immediate Order, to
do Things that perhaps might be good in themselves, or might have been
commanded at other Times to others. Would the Kings of the Earth accept
of such Servants or Service? [Sidenote: _To wait in Silence._] Since
then we are commanded to _wait upon God diligently_, and in so doing
it is promised that our _Strength shall be renewed_, this _Waiting_
cannot be performed but by a _Silence_ or _Cessation_ of the natural
Part on our Side, since God manifests himself not to the outward Man
or Senses, so much as to the inward, to wit, to the Soul and Spirit.
[Sidenote: _The thinking busy Soul excludes the Voice of God._] If
the Soul be still thinking and working in her own Will, and busily
exercised in her own Imaginations, though the Matters as in themselves
may be _good_ concerning God, yet thereby she incapacitates herself
from discerning the _still, small Voice_ of the Spirit, and so hurts
herself greatly, in that she neglects her chief Business of _waiting
upon the Lord_: Nothing less than if I should busy myself, crying out
and speaking of a Business, while in the mean Time I neglect to hear
one who is quietly whispering into my Ear, and informing me in those
Things which are most needful for me to hear and know concerning that
Business. And since it is the chief Work of a _Christian_ to know the
_natural Will_ in its own proper Motions _crucified_, that God may both
move in the Act and in the Will, the Lord chiefly regards this profound
Subjection and Self-denial. [Sidenote: _Religious Speculations._] For
some Men please themselves as much, and gratify their own sensual
Wills and Humours in high and curious _Speculations_ of _Religion_,
affecting a Name and Reputation that Way, or because those Things by
Custom or otherways are become pleasant and habitual to them, though
not a Whit more regenerated or inwardly sanctified in their Spirits,
[Sidenote: _Sensual Recreations._] as others gratify their Lusts in
_Acts_ of _Sensuality_, and therefore both are alike hurtful to Men,
and sinful in the Sight of God, it being nothing but the mere Fruit
and Effect of Man’s natural and unrenewed Will and Spirit. [Sidenote:
Thoughts _of Death and Hell to keep out _Sin_ are Fig-leaves._]
Yea, should one, as many no Doubt do, from a Sense of Sin, and Fear
of Punishment, seek to terrify themselves from Sin, by multiplying
Thoughts of Death, Hell, and Judgment, and by presenting to their
Imaginations the Happiness and Joys of Heaven, and also by multiplying
Prayers and other religious Performances, as these Things could never
deliver him from one Iniquity, without the secret and inward Power
of God’s Spirit and Grace, so would they signify no more than the
_Fig-leaves_ wherewith _Adam_ thought to cover his _Nakedness_. And
seeing it is only the Product of Man’s own natural Will, proceeding
from a Self-love, and seeking to save himself, and not arising purely
from that _divine Seed_ of _Righteousness_ which is given of God to all
for Grace and Salvation, it is rejected of God, and no Ways acceptable
unto him; since the natural Man, as natural, while he stands in that
State, is, with all his Arts, Parts, and Actings, reprobated by him.
[Sidenote: _Denial of one’s Self._] This great Duty then of waiting
upon God, must needs be exercised in Man’s denying Self, both inwardly
and outwardly, in a still and mere Dependence upon God, in abstracting
from all the Workings, Imaginations, and Speculations of his own Mind,
that being emptied as it were of himself, and so throughly crucified
to the natural Products thereof, he may be fit to receive the Lord,
who will have no Co-partner nor Co-rival of his Glory and Power. And
Man being thus stated, the little Seed of Righteousness which God
hath planted in his Soul, and Christ hath purchased for him, even
the Measure of _Grace_ and _Life_, which is burdened and crucified
by Man’s natural _Thoughts_ and _Imaginations_, receives a Place to
arise, and becometh a holy Birth and Geniture _in_ Man; [Sidenote:
_The holy Birth._] and is that _divine Air_ in and by which Man’s Soul
and Spirit comes to be leavened; and by waiting therein he comes to
be accepted in the Sight of God, to stand in his Presence, hear his
Voice, and observe the Motions of his holy Spirit. And so Man’s Place
is to wait in this; and as hereby there are any Objects presented to
his Mind concerning God, or Things relating to Religion, his Soul
may be exercised in them without Hurt, and to the great Profit both
of himself and others; because those Things have their Rise not from
his own Will, but from God’s Spirit: And therefore as in the Arisings
and Movings of this his Mind is still to be exercised in thinking and
meditating, so also in the more obvious Acts of Preaching and Praying.
[Sidenote: _No _Quakers_ are against a meditating Mind._] And so it
may hence appear we are not against Meditation, as some have sought
falsely to infer from our Doctrine; [Sidenote: _From Nature’s Thoughts
all Errors rise._] but we are against the _Thoughts_ and _Imaginations_
of the natural Man in his own Will, from which all Errors and Heresies
concerning the Christian Religion in the whole World have proceeded.
But if it please God at any Time, when one or more are waiting upon
him, not to present such Objects as give them Occasion to exercise
their Minds in _Thoughts_ and _Imaginations_, but purely to keep
them in this holy Dependence, and as they persist therein, to cause
his secret Refreshment and the pure Incomes of his holy Life to flow
in upon them, then they have good Reason to be content, because by
this, as we know by good and blessed Experience, the Soul is more
strengthened, renewed, and confirmed in the Love of God, and armed
against the Power of Sin, than any Way else; [Sidenote: _The Soul
renewed, _by what?_ The holy Life of God._] this being a Fore-taste of
that real and sensible Enjoyment of God, which the Saints in Heaven
daily possess, which God frequently affords to his Children here for
their Comfort and Encouragement, especially when they are assembled
together to _wait upon him_.
[102] If 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 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. [Sidenote: _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_. [Sidenote: _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_.
[103] Prov. 21. 4.
[104] Ja. 1. 25.
§. XII. [Sidenote: II.] [Sidenote: _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; [Sidenote: _Altar, Prayers,
Pulpit, Study, cannot shut the Devil out._] so therefore he can
accompany the _Priest_ to the _Altar_, the _Preacher_ to the _Pulpit_,
the _Zealot_ to his _Prayers_, yea, the _Doctor_ and _Professor of
Divinity_ to his _Study_, and there he can chearfully suffer him
to labour and work among his Books, yea, and help him to find out
and invent subtile Distinctions and Quiddities, by which both his
Mind, and others through him, may be kept from heeding _God’s Light
in the Conscience_, and waiting upon him. There is not any Exercise
whatsoever, wherein he cannot enter, and have a chief Place, so as the
Soul many Times cannot discern it, except in this alone: For he can
only work in and by the natural Man, and his Faculties, by secretly
acting upon his Imaginations and Desires, _&c._ and therefore, when
he (to wit, the natural Man) is silent, there he must also stand. And
therefore when the Soul comes to this _Silence_, and as it were is
brought to Nothingness, as to her own Workings, then the Devil is shut
out; for the _pure Presence of God_ and _Shining_ of his _Light_ he
cannot abide, because so long as a Man is thinking and meditating as of
himself, he cannot be sure, but the Devil is influencing him therein;
but when he comes wholly to be silent, as the _pure Light of God_
shines in upon him, then he is sure that the Devil is shut out; for
beyond the Imaginations he cannot go, which we often find by sensible
Experience. For he that of old is said to have come to the _Gathering
together_ of the _Children of God_, is not wanting to come to our
_Assemblies_. And indeed he can well enter and work in a Meeting, that
is silent only as to Words, either by keeping the Minds in various
Thoughts and Imaginations, or by stupifying them, so as to overwhelm
them with a Spirit of Heaviness and Slothfulness: But when we retire
out of all, and are turned in, both by being _diligent_ and _watchful_
upon the one Hand, and also _silent_ and _retired_ out of all our
Thoughts upon the other, as we abide in this sure Place, we feel
ourselves out of his Reach. Yea, oftentimes the _Power_ and _Glory_ of
God will break forth and appear, just as the bright Sun through many
Clouds and Mists, to the Dispelling of that Power of Darkness; which
will also be sensibly felt, seeking to cloud and darken the Mind, and
wholly to keep it from _purely waiting_ upon God.