in the Church concerning Preachers Is it fit that only one or two speak or many more if moved thereto 1 Cor. 14.30 31 32 33. A. If any thing be Revealed to another that sitteth by let the first hold his Peace For ye may all prophesie one by one that all may learn and that all may be comforted And the Spirits of the Prophets are subject to the Prophets for God is not the Author of Confusion but of Peace as in all the Churches of the Saints Q. Is there any Promise that Daughters as well as Sons shall Prophesie under the Gospel Joel 2.28 A. And it shall come to pass afterwards that I will pour out of my Spirit upon all Flesh and your Sons and your Daughters shall prophesie your old Men shall dream Dreams your young Men shall see Visions Q. Is that Promise fulfilled and to be fulfilled Acts â—â— 17. A. But this is that which was spoken by the Prophet Joel and it shall come to pass in the last days saith God I will pour out my Spirit upon all Flesh and your Sons and your Daughters shall prophesie and your Young men shall see Visions and your Old Men shall dream Dreams Q. Is there any such Instance of Old in the Scripture Acts 21.9 A. And the same Man had four Daughters Virgins which did prophesie Q. But may All Women speak or are any commanded to keep Silence in the Church 1 Cor. 14.34 35. A. Let your Women keep Silence in the Church for it is not permitted unto them to speak but they are commanded to be under Obedience as also saith the Law And if they will learn any thing let them ask their Husbands at Home for it is a Shame for Women to speak in the Church 1 Tim. 2.11 12. Let the Woman learn in Silence with all Subjection But I suffer not a Woman to teach or usurp Authority over the Man but to be in Silence Q. The first of these seems only to relate to Women that have Husbands What comes of them that have none The second speaks nothing of the Church but only that she ought not to usurp Authority over the Man hath this no Limitation Doth not the same Apostle give Directions how Women that speak should behave themselves in the Church 1 Cor. 11.4 5. A. Every man Praying or Prophesying having his Head covered dishonoureth his Head But every Woman that Prayeth or Prophesieth with her Head uncovered dishonoureth her Head for that is even all one as if she were shaven CHAP. X. Concerning Worship Question WHat is the Worship that is Acceptable to God Answer But the Hour cometh and now is John 4.23 24. 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 Q. Seeing Prayer is a part of Worship when ought we to Pray A. And he spake a Parable unto them to this End Luke 18.1 That men ought Always to Pray and not to faint Pray without ceasing 1 Thes. 5.17 Q. Hath God no respect to the Manner of Calling upon him For there is no Difference between the Jew and the Greek Rom. 10.12 for the same Lord over all is Rich unto all that call upon him Q. Doth God hear the Prayers of all that call upon him A. The Lord is nigh unto all them that call upon him Psal. 145.18 to all that call upon him in Truth The Lord is far from the Wicked Prov. 15.29 but he hears the Prayer of the Righteous Now we know that God heareth not Sinners John 9.38 but if any man be a Worshipper of God and doth his Will him he heareth And this is the Confidence that we have in him 1 John 5.14 that if we ask any thing according to his Will he heareth us Q After what Mannner doth the Apostle then declare he will Pray A. What is it then I will pray with the Spirit and I will pray with the Vnderstanding also I will sing with the Spirit 1 Cor. 14.15 and I will sing with the Vnderstanding also Q. Must we then pray always in the Spirit A. Praying always Ephes. 6.18 with all Prayer and Supplication in the Spirit and Watching thereunto with all Preseverance and Supplication for all Saints Q. Since we are commanded to pray always in it can we do it of our selves without the Help thereof A. Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought Rom. 8.26 27. but the Spirit it self maketh Intercession for us with Groanings which cannot be utter'd And he that searcheth the Hearts knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Q. I perceive that without the Leadings and Help of the Spirit prayers are altogether unprofitable may not a man truly utter these things that are Spiritual without the Spirit 's Assistance A. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus Accursed and that no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 18.3 Q. That is strange It seems the Spirit is much more necessary than many called Christians suppose it to be some of which can scarce give a good Account whether they have it or want it But if a man speak things true upon the Matter are they not true as from him if spoken without the Spirit Jer. 5.2 A. And though they say The Lord liveth surely they swear falsly Q. It is apparent from all these Scriptures that the True Worship of God is in Spirit and as it is not limited to a certain place neither to any certain time what shall we think of them that plead for the Observation of certain Days A. But now after that ye have known God or rather are known of God Gal. 4 9 10 11. how turn ye again to the weak and beggarly Elements whereunto ye desire again to be in Bondage Ye observe Days and Months and Times and Years I am afraid of you lest I have bestowed upon you Labour in vain Col. 2.16 17. Let no man therefore judge you in Meat or Drink or in respect of an Holy Day or of the New Moon or of the Sabbath Day which are a Shadow of things to come but the Body is of Christ. Q. Seeing it is so may not some Christians as lawfully esteem all Days alike as others may esteem some Days above another What Rule giveth the Apostle in this Case A. One man esteemeth one Day above another another esteemeth every Day alike Rom. 14.5 6. let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not
preparing War against all such as put not in their Mouths teaching for Hire and divining for Money p Mich. 3.5 11. Nor yet of those which teach things which they ought not for filthy Lucre's sake q Tit. 1.11 That run greedily after the Error of Balaam for Reward loving the Wages of Vnrighteousness r 2 Pet. 2.15 And through Covetousness with feigned Words making Merchandise of Souls s 2 Pet. 2.3 Men of corrupt Minds destitute of the Truth supposing that Gain is Godliness t 1 Tim. 6.5 but they know that Godliness with Contentment is great Gain u 1 Tim 6 6. and having Food and Raiment they are therewith content x 1 Tim. 6.8 ARTICLE XVII Concerning Worship 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 y John 4.23 God is a Spirit and they which worship must worship him in Spirit and in Truth z John 4 24. For the Lord is nigh to all them that call upon him to all that call upon him in Truth a Psal. 145.18 He is far from the wicked but he heareth the Prayer of the Righteous b Prov. 15.29 And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us c 1 John 5.14 What is it then We must pray with the Spirit and with the Vnderstanding also d 1 Cor. 14.15 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered And he that searcheth the Heart knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God e Rom. 8.26 27. ARTICLE XVIII Concerning Baptism AS there is One Lord One Faith so there is One Baptism f Ephes. 4.5 which doth also now save us not the putting away of the Filth of the Flesh but the Answer of a Good Conscience towards God by the Resurrection of Jesus Christ g 1 Pet. 3.21 22. For John indeed baptized with Water but Christ with the Holy Ghost and with Fire h Matth. 3.1 Therefore as many as are baptized into Jesus Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so they also should walk in Newness of Life i Rom. 6.34 having put on Christ k Gal. 3.27 ARTICLE XIX Concerning Eating of Bread and Wine Washing of one anothers Feet Abstaining from things Strangled and from Blood and Anointing of the Sick with Oil. THe Lord Jesus the same Night in which he was betrayed took Bread and when he had given Thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood this do ye as oft as ye drink it in Remembrance of me For as oft as ye do eat this Bread and drink this Cup ye do shew forth the Lord's Death till he come l Cor. 11.23 24 25. Jesus knowing that the Father had given all things into his Hands and that he was come from God and went to God he raiseth from Supper and laid aside his Garments and took a Towel and girded himself after that he poured Water into a Bason and began to wash the Disciples Feet and to wipe them with the Towel wherewith he was girded So after he had washed their Feet and had taken his Garments and set down again he said unto them Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example that ye should do as I have done unto you m John 13 2 3 4 12 13 14 15. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these Necessary Things That ye abstain from Meats offered to Idols from Blood and from things Strangled and from Fornication from which if ye keep your selves ye do well n Acts 15.28 29. Is any man sick among you let him call for the Elders of the Church and let them Pray over him Anointing him with Oil o James 5.14 ARTICLE XX. Concerning the Liberty of such Christians as are come to know the Substance as to the Vsing or not Vsing of these Rites and of the Observation of Days THe Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost p Rom. 14 17. Let no man therefore judge us in Meat or Drink or in Respect of an Holy-Day or of the New-Moon or the Sabbath-Days q Col. 2.16 For if we be dead with Christ from the Rudiments of the World why as though living in the World are We subject to Ordinances Let us not touch or taste or handle which all are to perish with the Using after the Commandments and Doctrines of Men r Col. 2.20 21 22. For now after we have known God or rather are known of him why should we turn again unto the Weak and Beggarly Elements or desire again to be in Bondage to observe Dayes and Months and Times and Years lest Labour have been bestowed on us in vain s Gal. 4.9 10 11. If one man esteem a Day above another another esteemeth every day alike let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not regard it t Rom. 14.5 6. ARTICLE XXI Concerning Swearing Fighting and Persecution IT hath been said by them of Old Thou shalt not Forswear thy self but shalt perform unto the Lord thine Oaths But Christ says unto us Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Foot-stool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one Hair white or black But let your Communication be Yea Yea Nay Nay for whatsoever is more than these cometh of Evil u Mat. 5 33 34 35 36 37. And James chargeth us Above all things not to swear neither by Heaven neither by the Earth neither by any other Oath but let your Yea be Yea and your Nay Nay lest ye fall into Condemnation x Jam. 5.12 Though we walk in the Flesh we are not to War after the Flesh for the Weapons of our Warfare are not to be
themselves with the Arm of Flesh but we at the same time exercise Worship towards God and also patiently bear the Reproaches and Ignominies which Christ prophesied should be so incident and frequent to Christians For how can the Papists say their Mass if there be any there to disturb and interrupt them Do but take away the Mass-book The Worship of the Papists soon Interrupted the Calice the Host or the Priest's Garments yea do but spill the Water or the Wine or blow out the Candles a thing quickly done and the whole Business is marred and no Sacrifice can be offered The Protestants the like and Anabaptists Take from the Lutherans or Episcopalians their Liturgy or Common prayer-book and no service can be said Remove from the Calvinists Arminians Socinians Independents or Anabaptists the Pulpit the Bible and the Hour-glass or make but such a Noise as the Voice of the Preacher cannot be heard or disturb him but so before he come or strip him of his Bible and 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 meerly 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 publickly in our own hired Houses for that purpose both Death Banishments Imprisonments Finings Beatings Whippings The Sufferings of the Quakers for their Religious Meetings and other such Devilish Inventions have proved ineffectual to Terrify us from our holy Assemblies I say And we having 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-scowrings of men who by all manner of inhumane beastly and brutish behaviour have sought to provoke us weary us and molest us but in vain It would be almost incredible to declare and indeed a Shame that among men pretending to be Christians it should be mentioned what things of this kind mens Eyes have seen and I my self 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 our selves gathered into the Name of the Lord which is the strong Tower of the Righteous Prov. 18.10 whereby we felt our selves 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 these bitter and cursed Fruits Yea sometimes in the midst of this Tumult and Opposition God would powerfully move some or other of us by his Spirit both to Testify of that Joy which notwithstanding their Malice we enjoyed and powerfully to declare in the Evidence and Demonstration of the Spirit against their Folly and Wickedness so as the Power of Truth hath brought them to some measure of Quietness and Stilness and stopped the impetuous Streams of their Fury and Madness The Rod of Moses did Divide the Sea through Raging waves the Spirit maketh way that as ever of old Moses by his Rod divided the Waves of the Red Sea that the Israelites might pass so God hath thus by his Spirit made a way for us in the midst of this Raging Wickedness peaceably to enjoy and possess him and accomplish our Worship to him So that sometimes upon such occasions several of our Opposers and Interrupters have hereby been Convinced of the Truth and gathered from being Persecutors to be Sufferers with us And let it not be forgotten but let it be inscribed and abide for a constant Remembrance of the thing What Brutish Pranks did not commit that young Fry of the Clergy that in these beastly and brutish pranks used to molest us in our Spiritual Meetings none have been more Busie than the Young Students of the Vniversities 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 Vniversities are can well bear witness How the Old covenant-Covenant-worship doth differ from the New § XIV Moreover in this we know that we are partakers of the New Covenant's Dispensation and Disciples of Christ indeed sharing with him of 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 tied to an outward particular place even the outward Mount Zion and those that prayed behoved to pray with their Faces towards that outward Temple And therefore all this be hoved to be protected by an outward Arm. Nor could the Jews peaceably have enjoyed it but when they were secured from the Violence of their outward Enemies and therefore when at any time their Enemies prevailed over them their Glory was darkened and their Sacrifices stopped and the Face of their Worship marred Hence they complain lament and bewail the destroying of the Temple as a Loss Irreparable But Jesus Christ the Author and Institutor of the New covenant-Covenant-Worship testifies The New covenant-Covenant-Worship is Inward John 18.36 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 notwithstanding all Opposition Violence and Malice of men because it being purely Spiritual it is out of the reach of Natural men to interrupt or molest it Even as Jesus Christ the Author thereof did enjoy and possess his Spiritual Kingdom while oppressed persecuted and rejected of men and as in despite of the Malice and Rage of the Devil he spoiled principalities and powers Triumphing over them and through death destroyed him that had the power of death that is the Devil so also all his Followers both can and do Worship him Col. 2.15 not only without the Arm of flesh to protect them but even when oppressed For their Worship being Spiritual is by the Power of the Spirit defended and maintained but such Worships as are carnal and consist in carnal and outward Ceremonies and Observations Carnal Worships cannot stand without the Arm of Flesh. need a Carnal and outward Arm to protect them and defend them else they cannot stand and subsist And therefore it appears that the several Worships of our Opposers both Papists and Protestants are of this kind and not the true Spiritual and New Covenant-worship of Christ because as hath been observed they cannot stand without the Protection or Countenance of the outward Magistrate neither can be performed if there be the least Opposition For they are not in the Patience of Jesus to serve and worship him with sufferings ignominies calumnies and reproaches And from hence have sprung all those Wars Fightings and Blood-shed 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 IV. True Worship in Spirit Establisht by Christ. which is performed by the Operation of the Spirit the Natural man being silent doth appear from these words of Christ Joh. 4.23 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 contradistinguished from that under the Law For first he sheweth that the Season is now come wherein the Worship must be in Spirit and in Truth for the Father seeketh such to Worship him so then it is no more a Worship consisting in outward Observations to be performed by man at set Times or Opportunities which he can do in his own will and by his own natural strength for else it would not differ in Matter but only in some Circumstances from that under the Law Next as for a Reason of this Worship we need not to give any other and indeed none can give a better than that which Christ giveth The Reason Christ gives for a Worship in Spirit which I think should be sufficient to satisfy every Christian to wit GOD is a SPIRIT and they that Worship him must Worship him in Spirit and in Truth As this ought to be received because it is the words of Christ so also it is founded upon so clear a Demonstration of Reason as sufficiently evidenceth its Verity For Christ excellently argues from the Analogy that ought to be betwixt the Object and the Worship directed thereunto God is a Spirit Arg. 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 The Glory of the Outward Temple and filling 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 both more easie and familiar and also purposing to disappoint Carnal and Outward Observations that his may have an Eye more to an Inward Glory and Kingdom than to an Outward he hath given us for an Example hereof the Appearance of his Beloved Son the Lord Jesus Christ who instead that Moses delivered the Israelites out of their outward Bondage Like Moses did from Outward so Christ delivers his from Inward Slavery and by outwardly destroying their Enemies hath delivered and doth deliver us by suffering and dying by the hands of his Enemies thereby Triumphing over the Devil and his and our inward Enemies and delivering us therefrom He hath also instituted an Inward and Spiritual Worship so that God now tieth not his people to the Temple of Jerusalem nor yet unto outward Ceremonies and Observations but taketh the Heart of every Christian for a Temple to dwell-in and there immediately appeareth and giveth him directions how to serve him in any outward Acts Since as Christ argueth God is a Spirit he will now be Worshipped in the Spirit where he reveals himself and dwelleth with the Contrite in heart Now since it is the Heart of Man that now is become the Temple of God in which he will be Worshipped and no more in particular Outward Temples since as blessed Stephen said out of the Prophet to the professing Jews of old The Most High dwelleth not in Temples made with hands as before the Glory of the Lord descended to fill the outward Temple it behoved to be purified and cleansed and all polluted stuff removed out of it yea and the place for the Tabernacle was overlaid with Gold the most precious clean and clearest 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 acted 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
that Christ enlightens men in such a way of outward distance as the Body of the Sun being so many thousand miles above the Clouds enlightens our natural Eyes but comes not near us otherwise than by its influence and rayes for Christ is near unto every one no less than his influence for in him we live and move and have our being And this nearness of his unto all men in a day is more than that general Presence in respect whereof he abides with all the works of his hands for as much as he is in them to enlighten them that they may believe John 1.9 compared with Vers. 7. Page 11. Here because thou canst not deny but that there is Light in all men thou sayst It is commonly called the Light of Nature and that some remainders of Knowledge and Principles of Good remain in Man after the ruins of God's Image in him as when a City is demolished some Foundations of Houses do still remain But how is this consistent with what you say to wit That there is no good thing at all in men unconverted and that man fell wholly from God and that Adam 's fall was not in part but wholly as to all things that are good And that we derive nothing from him but that which is corrupted and defiled But the Scriptures Testimony is plain that since the fall the free Gift or Grace of God is come upon all unto Justification of Life It is not said Justification is come upon all but the free Gift or Grace of God is come upon all unto Justification so that all may be justified if they did close with it Rom. 5.8 And God so loved the World John 3.16 And this is the condemnation of the World that Light is come into it verse 19. which is after the fall And whatever any may conceive that remained in Man of the Image of God after the fall that could not have any power to convince man of evil or enable him to do any thing that is good if it were not visited and influenced a-new from the Fountain of Light and Life but it would remain as a thing without all Life and Vertue as a Candle extinguished For by the fall the Lamb the Witness came to be slain and remained so until the Spirit of Life again was sent from God into it to give it life and power to witness against mens Transgressions for a witness that is wholly dead cannot witness unto particular things of Fact against men as this inward Witness in all men doth who do not again crucifie it in themselves And seeing Christ tasted Death for every man and the Grace that brings Salvation hath appeared to every man and the Gospel is preached in every Creature as it is according to the Greek in Hebr. 2. Tit. 2. Col. 1.23 It is manifest that the Illumination given to every man is a new and fresh Visitation of God's love in Christ freely given unto them for Salvation Now as to the word Nature if it be rightly understood there shall be no great difference about it For if by Nature thou understandest the Nature that is corrupt and fallen and that which simply is derived from Adam then we deny that that Nature can claim any right to this Light or that it can be said to proceed from that Nature But if thou understandest by Nature the Nature that is spiritual and heavenly and is derived from Christ the second Adam the quickning Spirit the Lord from Heaven then I say the Light may properly be called the Light of that Nature in which sense is to be understood that place of the Apostle Rom. 2. verse 14. cited by thee where he saith The Gentiles which have not the Law did by Nature the things contained in the Law For who will be so gross as to say that the Gentiles by the corrupt Nature could do the things contained in the Law which is pure and holy But by that Nature which is one with the Law to wit Divine and Heavenly they might do them So that thou canst not but still be accounted a wilful Enemy to the Light whilst thou opposest it and dost not turn to it and by it come to see the evil of thy ways and forsake them Page 12. Though it be here asserted in name of the Quakers that the Scriptures are of excellent and blessed use yet thou wilt not believe it and alledgest They will not make the due use of them for these Reasons First Because a Bible thou sayst is not to be seen in all our Meetings But that will infer nothing at all for we meet not to read the Scripture but to wait on the Lord and be taught of him and receive from his Spirit what he pleaseth to administer either in our selves or through the Mouths of his Servants and we meet to worship God whose worship is to be performed in Spirit and in Truth and not in External Reading Thou say'st Christ took the Book of the Prophet Isaiah and read out of it But was not this the performance of a Legal Duty and in condescendency to the Jews manner for it was in the Synagogue But did he ever constitute it as a part of the Christian Worship for one man to take the Bible and speak upon it and all the rest to be excluded from speaking while he prattles his own barren empty Notions about it shew me where that was the practice or order among the Apostles and primitive Christians In the Churches way 1 Cor. 14. there is no such thing but on the contrary vers 29. Let the Prophets speak two or three and let the other judge if any thing be revealed to another that â—its by let the first hold his peace for ye may all prophecy one by one that all may learn and all may be comforted By which it plainly appears there was no such setled custom among them but it is one of the main Inventions brought-in in the Apostacy whereby barrenness and driness hath entred and whereby the quickning unlimited Life has been stopped from flowing through many Vessels It is true the Apostles at times cited Scriptures out of the Law and the Prophets to shew their fulfilling or to open the mind of the Spirit concerning them which is frequent in our Meetings to cite Scriptures and open them in the same Life and Spirit that gave them forth in the order of the Spirit but not in the order and way of man's Wisdom and Spirit as is your way which savours more of Aristotle's School than of the Church of Christ. Secondly As to what thou sayst That it is not our way to encourage the People to read the Scriptures and to try Doctrines by them 't is utterly false for we desire that all may come to try Doctrines even by the Scripture but we bid them also come to the Light in them to read and try Doctrines and understand the true sense of the Scriptures therein and if People did so we
self-fained Righteousness which has no better Root to bring them forth then Man 's own Will and Spirit and by such Works we deny to be justified yea we deny all such Works and the justification by them and desire to stand in a continual denial unto them and forbearance from them But again there are such Works which are so ours that they are Christ's also who works them in us and by us and are ours by his Free Grace and by such Works we affirm men are justified Page 23. Thou pleadest That men cannot be justified by any Works of Christ's working in them because they are Imperfect And for their Imperfection thou instancest 1. Faith because it is said O ye of little Faith why doubt ye Answ. True Faith By this thou may'st as well exclude Faith from Justification every way as Works if it were granted that their Faith was Imperfect but that Scripture nor no other speaks not of imperfect Faith but of little Faith Now little Faith is perfect in the measure of it as a little Gold is perfect Gold And though the Disciples had doubting yet the Faith was not the doubting nor was it made impure by it for the least measure of true Faith can never be defiled otherwise it could not purify the heart it is like the fire which cannot be defiled with the impurities of those things it works upon And as for the Disciples at that time as they were in part justified or approved by the Lord in relation to their Faith so were they reproved and not justified of him in relation unto or because of their doubting But this Scripture nor none other proves not that Faith was or is always accompanied with doubting Abraham believed God's promise without doubting and was strong in the Faith giving glory to God and it was imputed unto him for Righteousness Rom. 4.20 21 22. And said James His Faith was perfected by Works Chap. 2.22 For that which is perfect in a less measure can be further perfected in a greater Secondly Thou pleadest that Knowledge is Imperfect because the Apostle saith We know but in part 1 Cor. 13.9 But the Apostle does not say our Knowledge is imperfect or impure We may know a thing in part and yet that which we know of it we may know perfectly Thirdly Thou pleadest for the Imperfection and Vncleanness of the Saints Obedience from Eccles. 7. But that place is not to be understood concerning all men in all states and times There is an earthly unrenewed state and while men are here there is not a just man among them as Rom. 3. verse 10. There is none righteous no not one And there is an heavenly renewed state wherein a Man is born of God and sinneth not John 3. verse 9. And said the Apostle Let no Man deceive you he that doth Righteousness is righteous which imports that there are righteous Men who do good And said the Lord to the Servants that used their Talents Well done good and faithful Servant Matth. 25. vers 21 23. And that other Scripture thou citest Isai 64.6 serves nothing thy turn Self-righteousness as filthy Rags For the Prophet saith not All our Righteousness which is of thy working in us who are Saints is as filthy rags but All our Righteousness which we even the best of the Saints can perform of and from themselves are as filthy rags man's best Works his best Righteousness which is of and from himself is filthiness and unrighteousness before God and he is to cease from all his own Works Hebr. 4. vers 10. And it is plain that when the Prophet in that place saith We are all as unclean and there is none that calleth upon thy Name He does understand the multitude of the Jews who generally were a carnal People and relied upon their outward Observations and did not Worship God in Spirit and in Truth but did not understand it of all and every one among them For he himself did call upon his Name And that the Saints were washed and cleansed see 1 Cor. 6.11 But ye are washed are sanctified are justified in the Name of the Lord Jesus and by the Spirit of our God And John 15.3 Now ye are clean through the Word which I have spoken to you And Ezekiel 37.33 At which time I shall cleanse you from all your Iniquities I shall also cause the Cities to be inhabited Which imports a time upon Earth wherein they should be made clean from all their Iniquities And how art not thou and you ashamed to affirm That the best Works of the Spirit of Christ in his Saints are as a filthy rag Does not the Apostle say That a meek and quiet Spirit is an Ornament which is of a great price even in the sight of God How then can it be a filthy or menstruous rag A filthy and menstruous rag is good for nothing but must be thrown away upon all Accounts and if that Holiness and Righteousness and Meekness which is of Christ his working in men be as filthy rags then according to your Doctrine men should throw them away as being not only unprofitable to Justification but to any other use Yea a filthy and menstruous Rag men do hide from the sight of another and do never wear it as an Ornament whereas the Saints put on the meek and quiet and sober and righteous Spirit as an Ornament of great price not only in the sight of the Saints but even in the sight of God Page 24. Thou pleadest That the Good Works of Christ in the Saints are defiled and imperfect because the Saints who are subservient and instrumental in them are unclean and who can bring a clean thing out of an unclean Job 14.4 Answ. It is granted that the Saints are subordinate Co-workers with Christ but yet it follows not that his Works in them and by them are defiled And though it is said Who can bring a clean thing out of an unclean This hinders not but that the Lord can and doth make Clean those The Lord makes clean the unclean who have been unclean and so out of them who are made clean bring forth clean things And though every one in whom the work of Sanctification is begun be not wholly cleansed but that there may be an unclean part in them for a time yet there is also a clean part in them who are in the least measure sanctified and so these who work with the Spirit of Christ work with him according to this clean part and it is the clean part in them which he maketh use of as his Instrument And as for the unclean part it is not to work with Christ but to be chained down and fettered and bound up from working to the end it may be wrought upon that it may be cleansed and thus by degrees the clean part encreaseth and the unclean is diminished till all the uncleanness be wrought out And where the unclean part is let loose to work the
yea saith plainly in the next page That Prayer without the Spirit is Abomination And whereas he adds That forbearing of Prayer is also Abomination we do not deny it but freely confess that forbearing of Prayer in the Wicked is sinful But the way to prevent this is not to commit a second evil viz. to Pray without the Spirit they ought first to come to the Spirit that thereby they may Pray acceptably according to that of Paul Rom. 8.26 Prayer without the Spirit availeth not Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groans that cannot be uttered 1 Cor. 14.15 I will pray with the Spirit which being brought by me in my last he hath wholly omitted so much as to mention far less to answer And though omitting of Prayer be sinful yet to bid a man Pray without the Spirit is as much as to desire a man to see without opening his eyes This thing may appear by a familiar Example thus Suppose a Servant turn sluggard and sleep while he should be about his Master's work if when he is raised out of his bed he should run naked to it without taking along those Tools or Instruments which are absolutely needful for the doing of it what will he profit either himself or his Master Yea he will but hinder the work more Even so the Wicked as they ought to Pray so they ought first to come to the Spirit whereby they may do it to the glory of God and their own Souls good Now though this be so undeniable that he cannot gainsay it yet in Contradiction to the Truth and his own Concessions he goes about to Cavil against it alledging It might take off men as well from their necessary works because the ploughing of the Wicked is Sin and that also it might follow from this That Children should not honour their Parents and Husbands love their Wives but when they have a motion of the Spirit for it Answ. This Objection hath no weight to overturn the Truth for there is a great difference betwixt these things that relate to the Worship of God and what relates to Outward things either concerning our selves or our Neighbours The Worship of God is Spiritual The Worship of God is a Spiritual thing relating to himself which we are commanded to perform in the Spirit and God doth offer us his Spirit for the performance of it And because it is that which is meerly relative betwixt God and the Soul he doth not accept of it but as so offered we cannot Pray as we ought saith the Apostle But the Spirit helpeth c. Now though these other things would no doubt be the more acceptable to God and more frequently accompanied with his blessing that they were done in the sense of his Fear and in the drawings of his Spirit yet they are materially good in themselves answering really their End to them unto whom they immediately Relate without it But it is not so of Prayer which as it immediately Relates to God so W. M. himself confesseth without the Spirit to be Abomination The Prayer of the Wicked is sin Thus is also solved his Supposition page 124. That if a wicked Man contract guilt he may provoke the Lord to withdraw the Motions of the Spirit and then his Not Praying is not Sin For I have asserted that the Not Praying of the Wicked is sinful And this doth not Lull People in a sinful Security on the contrary they are alike rather to be Lulled in such a Security by being told they may be set about Prayer when they please whereby they foster themselves in a groundless hope because of their now and then repeating their words of Prayer neither expecting nor looking for the Spirit 's Assistance whereby instead of advancing in Grace and Righteousness they do but reiterate Abominations and so aggravate their own Guilt And whereas here he is forced to acknowledge that Motives of the Spirit will not be wanting to the Saints to Pray when they are at the Gates of Death or in danger of present Drowning He asks me Let the Wicked Repent c. What shall the Wicked do in this case Shall they not follow the Advice which Peter gave to Simon Magus Acts 8.22 Pray God if perhaps the thoughts of thy heart may be forgiven thee But here he minceth the Apostle's words which are Repent therefore of thy Wickedness and pray c. here the Apostle puts Repentance before Prayer it shall not be denied but when the Wicked have Repented of their Wickedness the Spirit will not be wanting to assist them to Pray Craving a blessing before Meat It is therefore to little purpose that page 120 and 121. he pleads for Craving a Blessing when we use the Creatures of God calling the neglect of it a Profane Custom For we do not deny it and Condemn a Profane Neglect of it as much as themselves And as Christ had the Spirit without and above measure having always a ready Access to the Father so we are glad and willing at such Occasions to express Words if we find the Spirit assisting us so to do yea we reckon that we ought not to use the Creatures without our hearts be in some measure retired to the sense of God's presence and stayed in his Fear whereby we may secretly breath for a Blessing for to speak audible words is not Essential And therefore it is apparently malitious for him to say That when we are not stayed in God 's fear we have liberty and freedom to fall to Meat my words had no such Importance though he seeks to turn them And yet can wholly omit much of page 44. of mine where I shew their Abuses in this matter how they mock God in it and provoke him to withdraw his Blessing And whereas he says One of us Confessed That he had not called together nor Prayed in his Family for a Twelve-month past He should have produced the Person 's Name that we might have inquired concerning it and therefore until he so do we can lay no stress upon it but reject it as False especially considering that W.M. being particularly challenged upon this refuseth absolutely to do it nor durst he aver he had any better ground for it than Hear-say Upon this occasion he asks If Abraham must not keep up Religion in his Family because an Ishmael is in it But this maketh nothing against us for none of us that are Masters of Families have forborn to keep up the Worship of God though Enemies of Truth have been in it whom we have not barred from being present Praying for Enemies and for whom we have not been wanting to Pray though we cannot join with them in their Prayers as W. M. adviseth us until first they Repent of their Wickedness This was the Method of Peter's Advice to Simon Magus first to Repent
and the Gift by Grace which is by one Man Jesus Christ. Therefore as by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free Gift came upon all Men unto Justification of Life Q. That proves abundantly that Christ's Death is of sufficient Extent to make up any Hurt Adam 's Sin brought upon Mankind What is then the cause of Condemnation A. He that believeth on him is not Condemned but he that believeth not is Condemned already 1 John 3 18. because he hath not believed in the Name of the Only Begotten Son of God And with all Deceivableness of Unrighteousness in them that Perish because they received not the Love of the Truth 2 Thess 2 10 11 12. that they might be saved And for this Cause God shall send them strong Delusions that they should believe a Lie that they all might be damned who believe not the Truth but had Pleasure in Unrighteousness Q. Seeing it is so of a Truth according to the Scriptures Testimony that God has purposed Love and Mercy to all in the appearance of his Son Jesus Christ Is the Gospel or Glad Tidings of this Salvation brought nigh unto all by which they are put into a Capacity of receiving the Grace and being saved by it A. If ye continue in the Faith grounded and setled Col. 1.23 and be not moved away from the Hope of the Gospel which ye have heard and which was preached to every Creature which is under Heaven whereof I Paul am made a Minister Q. What is the Gospel A. I am not ashamed of the Gospel for It is the Power of God unto Salvation Rom. 1.16 unto every one that believeth Q. Is this Gospel hid 2 Cor. 4.3 4. A. If our Gospel be hid It is hid to them that are Lost in whom the God of this World hath blinded the Minds of them which believe not lest the Light of the Glorious Gospel of Christ should shine unto them Q. Is this Light then come into the World And are not Men condemned because they love it not and not because it is hid from them John 3.19 A. And this is the Condemnation that Light is come into the World and Men love Darkness rather than Light Q. Why do they so A. Because their Deeds are Evil. Q. Is every Man enlightened by this Light John 1.8 9. A. He was not that Light but was sent to bear witness of that Light that was the True Light which enlighteneth every Man that cometh into the World Q. Doth this Light discover all things A. All things that are reproved are made manifest by the Light for whatsoever doth make manifest Ephes. 5.13 is Light Q. Do Evil Men preach up this Light or mind it John 3 20. A. Every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be reproved Job 24.13 They are of those that Rebel against the Light Q. Do good Men love it and follow it John 3.21 A. He that doth Truth comes to the Light that his Deeds may be made manifest that they are wrought in God Q What Benefit doth redound to such as love the Light and walk in it 1 John 1.7 A. If we walk in the Light as he is in the Light we have Fellowship one with another and the Blood of Jesus Christ his Son cleanses us from all Sin Q. Doth Christ command to take heed to the Light A. While ye have the Light believe in the Light that ye may be the Children of the Light John 12.36 Q. Were the Apostles Commanded to turn People to the Light Acts 26.17 18. A. Delivering thee from the People and from the Gentiles unto whom now I send thee to open their Eyes and to turn them from Darkness unto Light and from the Power of Satan unto God that they may receive Forgiveness of Sins and Inheritance among them which are sanctified through Faith that is in me Q. Doth this Light abide with every man all his Life time in order to save or only during the Day of his Visitation John 12.25 A. Yet a little while is the Light with you walk while ye have the Light lest Darkness come upon you Again He limiteth a certain Day saying in David To day after so long time Hebr. 4.7 as it is said To day if ye will hear his Voice harden not your Hearts Q. How can it be proved that there is a Day wherein People may know things concerning their Peace which afterwards may be hid from them A. And when he was come near he beheld the City Luke 19.41 42. and wept over it saying If thou hadst known even thou at least in this thy Day the things which belong unto thy Peace but now they are hid from thine Eyes Q. Is there any further Scripture-Proof of the Lord's willingness to gather a People who would not and therefore were Condemned A. Oh Jerusalem Jerusalem thou that killest the Prophets Matth. 23.37 Luke 13.34 and stonest them which are sent unto thee How oft would I have gathered thy Children together even as a Hen gathereth her Chickens under her Wings and ye would not Then his Lord after that he had called him said unto him Matth. 18.32 33 34. O thou wicked Servant I forgave thee all the Debt because thou desiredst me shouldst not thou also have had Compassion on thy Fellow-Servant even as I had Pity on thee And his Lord was wroth and delivered him to the Tormentors till he should pay all that was due unto him Then Paul and Barnabas waxed bold and said It was necessary Acts 13.46 that the Word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of Everlasting Life lo we turn to the Gentiles Because I have called and ye refused Prov. 1.24 25 26. I have stretched out my Hand and no man regarded But ye have set at nought all my Counsel and would none of my Reproof I also will laugh at your Calamity Jer. 18.9 10. I will mock when your Fear cometh And at what Instance I shall speak concerning a Nation and concerning a Kingdom to build and to plant it If it do Evil in my Sight that it obey not my Voice then will I Repent of the Good wherewith I said I would benefit them Q. Doth God's Spirit strive then for a season and afterwards forbear A. And the Lord said Gen. 3.9 My Spirit shall not always strive with man Q. May it then be resisted A. Ye Stiff-necked and Uncircumcised in Heart and Ears ye do always Resist the Holy Ghost as your Fathers did so do ye Acts 7.51 For the Wrath of God is Revealed from Heaven against all Ungodliness and Unrighteousness of man Rom. 1.18 who hold the Truth in Vnrighteousness Q. Hath God manifested to Man
Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins and not for ours only but also for the Sins of the whole World q 1 Joh 2.1 2. For by the Grace of God he hath tasted Death for every Man r Hebr 2.9 And gave himself a Ransom for all to be testified in due Time s 1 Tim. 2.6 Willing all Men to be saved and to come to the Knowledge of the Truth t 1 Tim. 2.4 Not willing that any should perish but that all should come to Repentance u 2 Pet. 3.9 For God sent not his Son into the World to Condemn the World but that the World through him might be saved x John 3 17. And Christ came a Light into the World that whosoever believeth in him should not abide in Darkness y John 12.46 Therefore as by the Offence of One Judgment came upon All Men to Condemnation even so by the Righteousness of One the free Gift came upon all Men to Justification of Life z Rom. 5.18 ARTICLE XI Concerning the Light that enlightneth every Man THe Gospel was preached to every Creature under Heaven a Col. 1.23 which Gospel is the Power of God unto Salvation to them that believe b Rom. 1.16 And if it be hid it is hid to them that are lost in whom the God of this World hath blinded the Minds of them which believe not lest the Light of the glorious Gospel of Christ should shine into them c 2 Cor. 4.3 4. And this is the Condemnation that Light is come into the World and Men love Darkness rather than Light because their Deeds are Evil d John 3.19 And this was the true Light which lightneth every Man that cometh into the World e John 1.9 By which all things that are reproveable are made manifest for whatsoever maketh manifest is Light f Ephes. 5.11 Every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be reproved but he that doth Truth cometh to to the Light that his Deeds may be made manifest that they are wrought in God g Joh. 3 20 21. And they that walk in the Light as Christ is in the Light have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth them from all Sin h 1 John 1. Therefore ought we to believe in the Light while we have the Light that we may be the Children of the Light i John 12.36 Therefore to Day if we will hear his Voice let us not harden our Hearts k Hebr. 4 7. For Christ wept over Jerusalem saying If thou hadst known even thou at least in this thy Day the Things which belong unto thy Peace But now they are hid from thine Eyes l Luke 19.42 And he would often have gathered her Children as a Hen gathereth her Chickens but they would not m Matth. 23.37 for the stiff-necked and uncircumcised in Heart and Ears do always Resist the Holy Ghost n Acts 7.51 And are of those that Rebel against the Light o Job 24.13 Therefore God's Spirit will not always strive with Man p Gen. 7.3 For the Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men who hold the Truth in Unrighteousness q Rom. 1.18 Because what is to be known of God is manifest in them for God hath shewed it unto them r Rom. 1.19 And a Manifestation of the Spirit is given to every Man to profit withal s 1 Cor. 12.7 For the Grace of God that brings Salvation hath appeared to all Men teaching us that denying Ungodliness and Worldly Lusts we should live Soberly Righteously and Godly in this present World t Tit. 2.11 12. And this Word of this Grace is able to build up and give an Inheritance among all those that are Sanctified u Acts 20.32 For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of the Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart x Hebr. 4.12 Is that more sure Word of Prophesy whereunto we do well that we take heed as unto a Light that shineth in a dark place until the Day dawn and the Day-Star arise in the Heart y 2 Pet. 1. â—9 And this is the Word of Faith which the Apostles Preached which is nigh in the Mouth and in the Heart z Rom. 10.8 For God who commanded Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ a 2 Cor. 4.6 But we have this Treasure in Earthen Vessels that the Excellency of the Power may be of God b 2 Cor. 4.7 and not of us for the Kingdom of God cometh not by Observation but is within us ARTICLE XII Concerning Faith and Justification FAith is the Substance of things hoped for and the Evidence of things not seen d Hebr. 11.1 Without which it is impossible to please God e Hebr. 11.6 Therefore we are justified by Faith which worketh by Love f Gal. 5.6 For Faith without Works being dead is by Works made perfect g Jam. 2.23 26. By the Deeds of the Law there shall no Flesh be justified h Rom. 3.20 Nor yet by the Works of Righteousness which we have done but according to his Mercy we are saved by the Washing of Regeneration and renewing of the Holy Ghost i 1 Tit. 3.5 For we are both washed sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God k 1 Cor. 6.11 ARTICLE XIII Concerning Good Works IF we live after the Flesh we shall die but if we through the Spirit do mortifie the Deeds of the Body we shall live l Rom. 8.13 For they which believe in God must be careful to maintain good Works m T it 3.8 For God will render to every Man according to his Deeds according to his Righteous Judgment to them who by patient Continuance in well-doing seek for Glory Honour and Immortality Eternal Life n Rom. 2.6 7. For such are counted worthy of the Kingdom of God o 2 Thess. 1.5 and cast not away their Confidence which hath great Recompence of Reward p Hebr. 10.35 Blessed then are they that do his Commandments that they may have Right to the Tree of Life and may enter in through the Gates into the City q Rev. 22.14 ARTICLE XIV Concerning Perfection SIn shall not have Dominion over such as are not under the Law but under Grace r Rom. 6.14 For there is no Condemnation to those that are in Christ Jesus who walk not after the Flesh but after the Spirit for the Law of the
needful for the good Ordering and Disposing all things in their proper Place and for preserving and keeping all things in their right Station did in the Dispensation and Communication of his holy Spirit Minister unto every Member a Measure of the same Spirit yet divers according to Operation for the Edification of the Body some Apostles some Teachers some Pastors some Elders there are Old Men there are Young Men there are Babes For all are not Apostles neither are all Elders neither are all Babes yet are all Members And as such all have a Sense and Feeling of the Life of the Body which from the Head flows unto all the Body as the Ointment of Aaron 's Beard unto the Skirts of his Garment and every Member has its place and Station in the Body so long as it keeps in the Life of the Body and all have need one of another yet is no Member to assume another Place in the Body than God has given it nor yet to grudg or repine its Fellow-member's Place but to be content with its own For the Vncomely Parts are no less needful than the Comely and the less-Honourable than the more-Honourable which the Apostle Paul holds forth in 1 Cor. 12. from Verse 13 to 30. Now the Ground of all Schisms Divisions or Rents in the Body is The Ground of Rents and Divisions when-as any Member assumes another Place than is allotted it or being gone from the Life and Vnity of the Body and loosing the Sense of it le ts in the Murmurer the Eye that watches for Evil and not in holy Care over its Fellow-members And then instead of coming down to Judgment in it self will stand up and judge its Fellow-members yea the whole Body or those whom God has set in a more Honourable and Eminent Place in the Body than it self Such suffer not the Word of Exhortation and term the Reproofs of Instruction which is the Way of Life Imposition and Oppression and are not aware how far they are in the things they Condemn others for while they spare not to reprove and revile all their Fellow-members Yet if they be but admonished themselves they cry out as if their Great Charter of Gospel-Liberty were broken Now though such and the Spirit by which they are acted The Subtilty of that Spirit be sufficiently seen and felt by Thousands whose Hearts God has so established as they are out of Danger of being intangled in that Snare and who have Power and Strength in themselves to judge that Spirit even in its most subtil Appearances yet there are who cannot so well withstand the Subtilty and seeming Sincerity some such pretend to though in measure they have a sight of them and others that cannot so rightly distinguish betwixt the Precious and the Vile and some there are that through Weakness and want of true Discerning may be deceived and the Simplicity in them betrayed for a season as it is written With Fair Speeches and Smooth Words they deceive the Hearts of the Simple Therefore having according to my measure received an Opening in my Understanding as to these things from the Light of the Lord and having been for some time under the weighty sense of them I find at this instant a Freedom to commit them to Writing for the more Universal Benefit and Edification of the Church of CHRIST Now The Heads treated of viz. for the more plain and clear opening and understanding of these things it is fit to sum up this Treatise in these following general Heads to be considered of First From whence the Ground and Cause of this Controversy is the Rise and Root of it Secondly Whether there be now any Order and Government in the Church of Christ Thirdly What is the Order and Government which we plead for in what Cases and how far it may extend in whom the Power decisive is and how it differeth and is wholly another than the Oppressing and Persecuting Principality of the Church of Rome and other Anti-christian Assemblies SECTION II. Concerning the Ground and Cause of this CONTROVERSIE WHenas the Lord God by his mighty Power began to visit the Nations with the Dawning of his Heavenly Day for thus I write unto those The first Dawning of the Heavenly Day of the Lord described that have received and believed the Truth and that he sent forth his Instruments whom he had fitted and prepared for his Work having fashioned them not according to the Wisdom and Will of Man but to his own heavenly Wisdom and Counsel they went forth and preached the Gospel in the Evidence and Demonstration of the Spirit not in the Enticing Words of Man's Wisdom but in Appearance as Fools and Mad And breaking forth to those that judged according to Man But their Words and Testimony pierced through into the Inner Man in the Heart and reached to that of God in the Conscience whereby as many as were simple-hearted and waited for the Redemption of their Souls received them as the Messengers of the Most High God and their Words were unto them not as the Words of Men but as the Words of God for in the receiving and embracing the Testimony of Truth through them they felt their Souls eased and the Acceptable Day began to dawn in and upon them Now what Evidence brought these Men to make their Testimony to be received did they Entice did they flatter did they daub up did they preach Liberty to the Flesh or Will of Man Nay verily they used no such Method their Words were as Thunder-Bolts knocking down all that stood in their Way and pouring down the Judgment of God upon the Head of the Transgressor every where Did they spare the Zealous Professor more than the open Profane Nay verily they condemned equally the Hypocrisy of the one as well as the Profanity of the other yet wanted they not Regard to the tender Seed and Plant of God in either Did they give way Did they yield to the Wisdom of Man To the Deceitfulness of the Serpent that would reason Truth for themselves saying I must stay until I be Convinced of this and that and the other thing I see not yet this to be wrong or the other thing to be my Duty How did they knock down this manner of Reasoning by the Spirit of God which wrought mightily in them shewing and holding forth that this is the Day of the Lord that is dawned that all are invited to come that none ought to tarry behind that that which so pleadeth is the same Spirit which of old time said in those that were invited I cannot come yet I must first marry a Wife I must go prove my Yoke of Oxen I must go visit my Possessions let me first bury my dead Father Did not the Lord through them testify and declare against these things and is there not a Cloud of Witnesses who felt the Enemy thus reasoning to keep us in the Forms Fellowships false Worships and
from it and turn it to wantonness making shipwrack of Faith and after having tasted of the Heavenly Gift and being made partakers of the Holy Ghost again fall away Yet such an increase and stability in the Truth may in this life be attained from which there cannot be any Apostacy The Tenth Proposition Concerning the Ministry As by this Gift or Light of God all true Knowledge in things Spiritual is Received and Revealed so by the same as it is manifested and received in the heart by the strength and power thereof every true Minister of the Gospel is Ordained prepared and supplied in the Work of the Ministry and by the leading moving and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel both as to the Place where as to the Person to whom and as to the Times when he is to Minister Moreover who have this Authority may and ought to Preach the Gospel though without humane Commission or Literature as on the other hand who want the Authority of this Divine Gift however Learned or Authorized by the Commissions of Men and Churches are to be esteemed but as Deceivers and not true Ministers of the Gospel Also who have received this holy and unspotted Gift as they have freely received so are they freely to give without Hire or Bargaining far less to use it as a Trade to get Money by it Matth. 10. Yet if God hath called any from their Imployments or Trades by which they acquire their Livelihood it may be lawful for such according to the Liberty which they feel given them in the Lord to receive such Temporals to wit what may be needful to them for Meat and Cloathing as are freely given them by those to whom they have Communicated Spirituals The Eleventh Proposition Concerning Worship 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 or Persons For though we be to Worship him always in that we are to fear before him yet as to the outward signification thereof in Prayers Praises or Preachings we ought not to do it where and when we will but where and when we are moved thereunto by the secret Inspirations of his Spirit 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 and 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 sees meet whether they be a prescribed Form as a Liturgy or Prayers conceived Extemporarily by the natural strength and faculty of the mind they are all but Superstitions Will-worship and abominable Idolatry in the sight of God which are to be denied Ezek. 13. Matth. 10.20 Acts 2.4 18 5. 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 John 3.6 4.21 and of his own Innocent Seed which lay as it were buried in the hearts of men under the Mass of Superstition To blow upon the dead and dry bones Jude 19. Acts 17.23 and to raise some Breathings and Answer them and that until the Day should more clearly dawn and break forth The Twelfth Proposition Concerning Baptism As there is one Lord and one Faith so there is one Baptism Eph. 4.5 1 Pet. 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 John 3.30 which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our sins we may walk in Newness of Life 1 Cor. 1.17 Of which the Baptism of John was a figure which was Commanded for a Time and not to Continue for ever As to the Baptism of Infants it is a meer human Tradition for which neither Precept nor Practice is to be found in all the Scripture The Thirteenth Proposition Concerning the Communion or Participation of the body and blood of Christ. The Communion of the Body and Blood of Christ is Inward and Spiritual which is the participation of this flesh and Blood 1 Cor. 10.16 17. John 6.32 33 55. 1 Cor. 5.8 by which the Inward man is daily nourished in the hearts of those in whom Christ dwells Of which things the breaking of Bread by Christ with his Disciples was a Figure which they even used in the Church for a time who had received the Substance for the Cause of the Weak even as Abstaining from things strangled and from blood Acts 15.20 the Washing one anothers feet and the Anointing of the Sick with Oil all which are Commanded with no less Authority and Solemnity than the former John 13.14 yet seeing they are but the shadows of better things James 5.14 they Cease in such as have obtained the Substance The Fourteenth Proposition Concerning the Power of the Civil Magistrate in Matters purely Religious and pertaining to the Conscience Since God hath assumed to himself the Power and Dominion of the Conscience who alone can rightly instruct and govern it therefore it is not lawful for any whatsoever Luke 9.55 56. Matth. 7.12 29. Tit. 3.10 by virtue of any Authority or Principality they bear in the Government of this World To force the Consciences of others And therefore all Killing Banishing Fining Imprisoning and other such things which men are Afflicted with for the alone Exercise of their Conscience or difference in Worship or Opinion proceedeth from the Spirit of Cain the Murtherer and is contrary to the Truth Providing always that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive to or inconsistent with Human Society in which Case the Law is for the Transgressor and Justice is to be administred upon all without Respect of Persons The Fifteenth Proposition Concerning Salutations and Recreations c. Seeing the Chief End of all Religion is To Redeem Man from the Spirit and vain Conversation of this World and to lead into inward Communion with God before whom if we Fear always we are accounted Happy Eph. 5.11 1 Pet. 1.14 John 5.44 Jer. 10.3 Acts 10.26 Matth. 15.13 Col. 2.8 Therefore all the vain Customs and Habits thereof both in word and deed are to be rejected and forsaken by those who come to this Fear Such as the Taking off the Hat to a Man the Bowings and Cringings of the Body and other such Salutations of that kind with all the foolish and superstitious
touching those who according to the common Opinion of Protestants have been Converted whom albeit they confess they persist always in some Misdeeds and sometimes in hainous Sins as is manifest in David's Adultery and Murder yet they assert to be perfectly and wholly Justified How comes he then so often to Complain to Expostulate so much throughout the whole Scripture with such as our Adversaries Confess to be Justified telling them That their sins separate betwixt him and them Isa. 59.2 For where there is a perfect and full Reconciliation there is no Separation Yea from this Doctrine it necessarily follows either that such for whom Christ died and whom he hath thus Reconciled never Sin or that when they do so they are still Reconciled and their Sins make not the least Separation from God yea that they are Justified in their Sins From whence also would follow this Abominable Consequence That the good Works and greatest Sins of such are alike in the sight of God seeing neither the one serves to Justify them nor the other to break their Reconciliation which occasions great Security and opens a door to every lewd Practice †Proof III. Thirdly This would make void the whole practical Doctrine of the Gospel and make Faith it self Needless For if Faith and Repentance and the other Conditions called for throughout the Gospel be a Qualification upon our part necessary to be performed then before this be performed by us we are either fully reconciled to God or but in a Capacity of being Reconciled to God he being ready to Reconcile and Justify us as these Conditions are performed Which latter if granted is according to the Truth we profess And if we are already perfectly Reconciled and Justified before these Conditions are performed which Conditions are of that Nature that they cannot be performed at one time but are to be done all one's life time then can they not be said to be absolutely Needful Which is contrary to the very express Testimony of Scripture which is acknowledged by all Christians For * Hebr. 11.6 John 3.18 Luke 13.3 Apoc. 2.5 Rom. 8.13 without Faith it is Impossible to please God They that believe not are Condemn'd already because they believe not in the Only begotten Son of God Except ye Repent ye cannot be Saved For if ye live after the flesh ye shall die And of those that were Converted I will Remove your Candlestick from you unless ye Repent Should I mention all the Scriptures that positively and evidently prove this I might transcribe much of all the Doctrinal Part of the Bible For since Christ said It is finished and did finish his Work sixteen hundred years ago and upwards if he so fully perfected Redemption then and did then actually Reconcile every one that is to be Saved not simply opening a Door of Mercy for them A Door of Mercy opened by Christ upon Repentance offering the Sacrifice of his Body by which they may obtain Remission of their Sins when they Repent and Communicating unto them a measure of his Grace by which they may see their sins and be able to Repent but really make them to be Reputed as Just The Antinomians Opinion of Reconciliation and Justification either before they believe as say the Antinomians or after they have Assented to the Truth of the History of Christ or are sprinkled with the Baptism of Water while nevertheless they are actually Vnjust so that no part of their Redemption is to be wrought by him now as to their Reconciliation and Justification then the whole doctrinal Part of the Bible is useless and of no profit in vain were the Apostles sent forth to preach Repentance and Remission of Sins and in vain do all the Preachers bestow their labour spend their lungs and give forth Writings yea much more in vain do the people spend their money which they give them for preaching seeing it is all but Actum agere but a vain and uneffectual Essay to do that which is already perfectly done without them Proof IV But lastly To pretermit their humane Labours as not worth the disputing whether they be needful or not since as we shall hereafter shew themselves Confess the Best of them is Sinful this also makes void the present Intercession of Christ for men What shall become of that great Article of Faith Christ's daily making Intercession for us by which we Affirm That he sits at the right hand of God daily making Intercession for us and for which end the Spirit it self maketh Intercession for us with groanings which cannot be uttered For Christ maketh not Intercession for those that are not in a possibility of Salvation that is absurd Our Adversaries will not admit that he prayed for the World at all and to pray for those that are already Reconciled and perfectly Justified is to no purpose To pray for Remission of Sins is yet more Needless if all be Remitted past present and to come Indeed there is not any solid Solving of this but by acknowledging according to the Truth that Christ by his Death removed the Wrath of God so far as to obtain Remission of sins for as many as Receive that Grace and Light that he communicates unto them and hath purchased for them by his Blood which as they believe in they come to know Remission of sins past and power to save them from sin and to wipe it away so often as they may fall into it by unwatchfulness or weakness if applying themselves to this Grace they truly Repent For to as many as receive him he gives power to become the sons of God So none are sons none are justified none reconciled until they thus receive him in that little Seed in their hearts and life Eternal is offered to those who by patient continuance in well-doing seek glory honour and immortality For if the righteous man depart from his righteousness his righteousness shall be remembred no more And therefore on the other part none are longer Sons of God and justified than they patiently continue in righteousness and well-doing And therefore Christ lives always making Intercession during the day of every man's Visitation that they may be Converted and when men are in some measure Converted he makes Intercession that they may Continue and go-on and not faint nor go back again Much more might be said to Confirm this Truth but I go on to take notice of the Common Objections against it which are the Arguments made use of to propagate the Errors Contrary to it § VI. The First and Chief is drawn from that saying of the Apostle before-mentioned 2 Cor. 5.18 19. God hath reconciled us to himself by Jesus Christ God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them Object 1 From hence they seek to Infer That Christ fully perfected the Work of Reconciliation while he was on Earth I Answer If by Reconciliation be understood the Removing of Wrath
and not false The Example of the Pharisees and Priests under the Law will not answer to the Gospel-times because God set apart a particular Tribe for that Service and particular Families to whom it belonged by a Lineal Succession and also their Service and Work was not purely Spiritual but only the performance of some outward and carnal Observations and Ceremonies which were but a shadow of the Substance that was to come The Service under the Law was not purely Spiritual but Figurative for the performance of which as they behoved to be purified from their outward Pollutions so the Ministers of the Gospel must be inwardly without blemish and therefore their Work made not the Comers thereunto perfect as pertaining to the Conscience seeing they were appointed only according to the Law of a carnal Commandment and not according to the Power of an endless Life Notwithstanding as in the Figure they behoved to be without blemish as to their outward man and in the performance of their Work they behoved to be Washed and Purified from their outward pollutions so now under the Gospel-times the Ministers in the Anti-type must be inwardly without blemish in their Souls and Spirits being as the Apostle requires blameless and in their work and service must be pure and undefiled from their inward pollutions and so clean and holy that they may offer up Spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 As to Judas the Season of his Ministry was not wholly Evangelical as being before the Work was finished and while Christ himself The Ministry of the Disciples of Christ before the Work was finished was more Legal than Evangelical and his Disciples were yet subject to the Jewish Observances and Constitutions and therefore his Commission as well as that which the Rest received with him at that time was only to the house of Israel Matth. 10.5 6. which made that by virtue of that Commission the Rest of the Apostles were not Impowered to go forth and preach after the Resurrection until they had waited at Jerusalem for the pouring-forth of the Spirit So that it appears Judas's Ministry was more Legal than Evangelical Secondly Judas's Case as all will acknowledge was singular and extraordinary Judas was Immediately Called of Christ and preached freely which our Adversaries will not do although they make of him a Pattern of their Graceless Ministry saying he had not the least Measure of God's Grace at that time he being Immediately Called by Christ himself and accordingly furnished and impowered by him to Preach and do Miracles which Immediate Commission our Adversaries do not so much as pretend to and so fall short of Judas who trusted in Christ's Words and therefore went forth and preached without Gold or Silver or Scrip for his Journey Giving freely as he had freely received which our Adversaries will not do as hereafter shall be observed Also that Judas at that time had not the least measure of God's Grace I have not as yet heard proved But is it not sad that even Protestants should lay aside the Eleven good and faithful Apostles and all the Rest of the holy Disciples and Ministers of Christ and betake them to that one of whom it was testified that he was a Devil for a Pattern and Example to their Ministry Alas it is to be Regretted that too many of them resemble this Pattern over much Another Objection is usually made against the Necessity of Grace Object * Ibid. Nic. Arnoldus That in case it were necessary then such as wanted it could not truly administer the Sacrament and consequently the people would be left in doubts and infinite scruples as not knowing certainly whether they had truly received them because not knowing infallibly whether the Administrators were truly gracious men But this Objection hitteth us not at all Answ. because the Nature of that Spiritual and Christian Worship which we according to the Truth plead for is such as is not necessarily attended with these carnal and outward Institutions from the administring of which the Objection ariseth and so hath not any such Absurdity following upon it as will afterwards more Clearly appear § XVIII Though then we make not Humane Learning necessary § II. What True Learning is yet we are far from Excluding true Learning to wit that Learning which proceedeth from the Inward Teachings and Instructions of the Spirit whereby the Soul learneth the secret Ways of the Lord becomes acquainted with many inward Travels and Exercises of the Mind and learneth by a living Experience how to overcome Evil and the Temptations of it by following the Lord and walking in his Light and waiting daily for Wisdom and Knowledge immediately from the Revelation thereof and so layeth up these Heavenly and Divine Lessons in the good Treasure of the heart as honest Mary did the sayings which she heard and things which she observed and also out of this Treasure of the Soul as the good Scribe brings forth things new and old according as the same Spirit moves and gives a true Liberty and as need is for the Lord's Glory whose the Soul is and for whom and with an Eye to whose Glory she which is the Temple of God The good Learning which is necessary to a true Minister learneth to do all things This is that Good Learning which we think necessary to a true Minister by and through which Learning a man can well Instruct Teach and Admonish in due season and Testify for God from a certain Experience as did David Solomon and the holy Prophets of old and the blessed Apostles of our Lord Jesus Christ who testified of what they had seen heard felt and handled of the Word of Life 1 Joh. 1.1 ministring the Gift according as they had received the same as good stewards of the manifold Grace of God and preached not the uncertain Rumors of others by hear-say which they had gathered meerly in the Comprehension while they were strangers to the thing in their own Experience in themselves as to Teach people how to believe while themselves were unbelieving or how to overcome sin while themselves are slaves to it as all Vngracious men are or to believe and hope for an Eternal Reward which themselves have not as yet Arrived at c. Literature is first the Knowledge of Latine Greek and Hebrew to the Scriptures § XIX But let us Examin this Literature which they make so necessary to the being of a Minister as in the first place the Knowledge of the Tongues at least of the Latine Greek and Hebrew The reason for this is that they may Read the Scriptures which is their Only Rule in the Original Languages and thereby be the more capable to Comment upon it and Interpret it c. That also which made this Knowledge be the more prized by the primitive Protestants was indeed that dark Barbarity that was over the World in the Centuries immediately
smitten without words and that one will be as a Midwife through the secret Travel of his Soul to bring forth the Life in them just as a little Water thrown into a Pump brings up the rest whereby Life will come to be raised in all and the vain Imaginations brought down and such a one is felt by the rest to Minister Life unto them without words Yea sometimes when there is not a word in the Meeting but all are silently Waiting if one come in that is Rude and Wicked and in whom the power of darkness prevaileth much perhaps with an intention to Mock or do Mischief if the whole Meeting be gathered into the Life and it be raised in a good measure The Mocker struck with Terror when no word is spoken it will strike Terror into such an one and he will feel himself unable to resist but by the secret strength and vertue thereof the power of darkness in him will be chained down and if the day of his Visitation be not expired it will reach to the measure of Grace in him and raise it up to the Redeeming of his Soul And this we often bear witness of so as we had hereby 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 1 Sam. 10.12 For not a few have come to be Convinced of the Truth after this manner of which I my self in a part am a true Witness who not by strength of Arguments or by a particular Disquisition of each Doctrine The true Convincement and Convincement of my Vnderstanding 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 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 weakning 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 my self 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 therefore we desire all that come among us to be proselyted knowing that though Thousands should be Convinced in their understandings of all the Truths we maintain yet if they were not sensible of this inward Life and their Souls not Changed from Vnrighteousness 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 and without this none can Worship with us Yea 1 Cor. 6. ver 17. if such should come among us The Life of Righteousness doth join us to the Lord. and from that Vnderstanding and Convincement they have of the Truth speak ever so true things and utter them forth with ever so much Excellency of Speech if this Life were wanting it would not Edify us at all but be as sounding Brass or a tinkling Cymbal 1 Cor. 13.1 § VIII Our Work then and Worship is when we Meet together Our Work and Worship in our Meetings for every one to Watch and Wait upon God in themselves and to be gathered from all Visibles thereinto 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 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 of 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 Easie though it be very hard at first to the Natural Man whose roving Imaginations and running worldly Desires are not so easily brought to silence And therefore the Lord often-times when any turn towards him and have true desires thus to Wait upon him and find great difficulty through the unstayedness of their minds doth in Condescension and Compassion cause his Power to break forth in a more strong and powerful manner And when the Mind sinks down and waits for the appearance of Life and that the power of darkness in the Soul wrestles and works against it then the good Seed as it ariseth will be found to work as Physick in the Soul especially if such a Weak one be in the Assembly of divers others in whom the Life is arisen in greater dominion and through the contrary Workings of the power of darkness there will be found an inward striving in the Soul as really in the Mystery as ever Esau and Jacob strove in Rebekkah's Womb. And from this Inward Travel while the Darkness seeks to obscure the Light Esau and Jacob strove in Rebeccah's Womb. and the Light break through the Darkness which always it will do if the Soul give not its strength to the Darkness there will be such a painful Travel found in the Soul that will even work upon the outward man so that often-times through the working thereof the Body will be greatly shaken and many Groans and Sighs and Tears even as the Pangs of a Woman in Travail will lay hold upon it Yea and this not only as to one but when the Enemy who when the Children of God Assemble together is not wanting to be present to see if he can let their Comfort hath prevailed in any measure in a whole Meeting and strongly worketh against it by spreading and propagating his dark Power and by drawing out the minds of such as are Met from the Life in them as they come to be sensible of this power of his that Works against them and to wrestle with it by the armour of Light sometimes the Power of God will break forth into a whole Meeting The Travel crown'd with a victorious song and there will be such an Inward Travel 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 Battel and thereby Trembling and a Motion of Body will be upon most if not upon all which as the Power of Truth prevails will from pangs and groans end with a sweet Sound of Thanksgiving and Praise The name of Quakers whence it sprung And from this the name of Quakers i. e. Tremblers was first reproachfully cast upon us which though it be none of our Choosing yet in this respect we are not Ashamed of it but have rather reason
Truth intimating that this Spiritual Worship thus acted is only and properly a true Worship as being that which for the Reasons above observed cannot be Counterfeited by the Enemy nor yet Performed by the Hypocrite § XVI And though this Worship be indeed very different from the divers established Invented Worships among Christians and therefore may seem strange to many yet hath it been testified of commended and practised by the most pious of all sorts in all Ages as by many evident Testimonies might be proved So that from the professing and practising thereof the Name of Mysticks hath arisen as of a Certain Sect generally commended by all A certain Sect of Mysticks among the Papists their Inward Exercise See Sancta Sophia Printed Ad. Dom. 1657. 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 heighth of Christian Perfection so that some of them though professed Papists do not doubt to affirm that such as have attained this Method of Worship or are aiming at it as in a Book called Sancta Sophia put out by the English Benedictines printed at Dovay Anno 1657. Tract 1. Sect. 2. cap. 5. need not The English Benedictines Testimony for the Spiritual Worship against their Masses and set Devotions nor ought to trouble or busie 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 ones self to Confraternities or entangling ones 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 but that in such kind of Observations the very Substance of the Popish Religion consisteth Yet nevertheless it appears by this and many other passages which out of their Mystick Writers might be mentioned how they look upon this Worship as Excelling all other and that such as arrived hereunto had no absolute Need of the others yea see the Life of Balthazar Alvares in the same Sancta Sophia Tract 3. Sect. 1. cap. 7. such as tasted of this quickly Confessed that the other Forms and Ceremonies of Worship were useless as to them neither did they perform them as things necessary but meerly for Order or Example's sake And therefore though some of them were so Over-clouded with the common darkness of their Profession yet could they affirm that this Spiritual Worship was still to be retained and sought for though there be a necessity of omitting their outward Ceremonies Hence Bernard Bernard preferring the Spirit above Popish Orders as in many other places so in his Epistle to one William Abbot of the same Order saith Take heed to the Rule of God the Kingdom of God is within you and afterwards saying That their outward Orders and Rules should be observed he adds But otherwise when it shall happen that one of these two must be omitted in such a Case these are much rather to be omitted than those former For by how much the Spirit is more excellent and noble than the Body by so much Spiritual Exercises are more profitable than Corporal Is not that then the best of Worships which the best of Men in all Ages and of all Sects have commended and which is most suitable to the Doctrine of Christ I say is not that Worship to be followed and performed And so much the rather as God hath raised a People to Testify for it and Preach it to their great Refreshment and Strengthening in the very Face of the World and notwithstanding much Opposition who do not as these Mysticks Those Mysticks did confine that Mystery to Cloisters make of it a Mystery only to be attained by a few Men or Women in a Cloister or as their Mistake was after wearying themselves with many Outward Ceremonies and Observations as if it were the Consequence of such a Labour but who in the free Love of God who respects not Persons and was near to hear and reveal himself as well to Cornelius a Centurion and a Roman as to Simeon and Anna and who discovered his Glory to Mary a poor Handmaid and to the poor Shepherds rather than to the High-Priests and devout Proselytes among the Jews in and according to his free Love finding that God is revealing and establishing this Worship and making many poor Tradesmen yea young Boys and Girls Witnesses of it Do Intreat and beseech all to lay aside all their own Will-Worships and voluntary Acts performed in their own Wills and by their own meer natural Strength and Power without retiring out of their own vain Imaginations and Thoughts or feeling the pure Spirit of God to move and stir in them that they may come to practise this acceptable Worship which is in Spirit and in Truth But against this Worship they Object § XVII First It seems to be an unprofitable Exercise for a Man to be Object 1 doing or thinking nothing and that one might be much better imployed either in meditating upon some good Subject or otherwise praying to or praising God I Answer That is not Vnprofitable which is of absolute Necessity before any other Duty can be acceptably performed Answ. as we have shewen this Waiting to be Moreover those have but a carnal and gross Apprehension of God and of the things of his Kingdom that imagine that Men please him by their own Workings and Actings whereas as hath been shewn the first step for Man to fear God is To cease from his own thoughts and imaginations Isa. 1.16 17. and suffer God's Spirit to work in him For we must Cease to do evil ere we learn to do well and this medling in things Spiritual by man's own natural Vnderstanding is one of the greatest and most dangerous Evils We must Cease to do ill ere we learn to do well that man is incident to being that which occasioned our first Parents Fall to wit a Forwardness to desire to know things and a medling with them both without and contrary to the Lord's Command Object 2 Secondly some Object If your Worship meerly consist in inwardly retiring to the Lord and feeling of his Spirit arise in you and then to do outward Acts Set times and places for Meetings as ye are led by it what need ye have publick Meetings at set times and places since every one may enjoy this at home Or should not every one stay at home until they be particularly moved to go to such a place at such a
as if we had no Respect or Reverence to the Worship of God and as if we judged none could pray or were heard of God but our selves Unto all which and many more Reproaches of this kind we Answer briefly and modestly That it sufficeth us that we are found so doing neither through Pride nor Madness nor Profanity but meerly lest we should hurt our Consciences The Reason of which is plain and evident for since our Principle and Doctrine obligeth us to believe that the Prayers of those who themselves confess they are not acted by the Spirit are Abominations how can we with a safe Conscience Join with them If they urge That this is the Heighth of Vncharitableness and Arrogancy Object II as if we judged our selves always to Pray by the Spirit 's Motion but they never as if we were never deceived by Praying without the Motion of the Spirit and that they were never acted by it seeing albeit they judge not the motion of the Spirit always necessary they confess nevertheless that it is very profitable and comfortable and they feel it often influencing them which that it sometimes falls out we cannot deny To all which I Answer distinctly If it were their known and avowed Doctrine not to Pray without the motion of the Spirit and that seriously holding thereunto they did not bind themselves to Pray at certain prescribed Times precisely at which Times they determine to Pray though without the Spirit Answ. then indeed we might be accused of Vncharitableness and Pride Shall we confirm the Hypocrite when praying if we never Joined with them and if they so taught and practised I doubt not but it should be lawful for us so to do unless there should appear some manifest and evident Hypocrisy or Delusion But seeing they profess that they pray without the Spirit and seeing God hath perswaded us that such Prayers are abominable how can we with a safe Conscience join with an Abomination That God sometimes Condescends to them we do not deny albeit now when the Spiritual Worship is openly proclaimed and all are invited unto it the Case is otherwise than in those Old Times of Apostasy and Darkness and therefore albeit any should begin to Pray in our presence not expecting the Motion of the Spirit yet if it manifestly appear that God in Condescension did concur with such a one then according to God's Will we should not refuse to Join also But this is rare lest thence they should be Confirmed in their false Principle And albeit this seem hard in our Profession nevertheless it is so Confirmed by the Authority both of Scripture and right Reason that many Convinced thereof have embraced this Part before other Truths which were Easier and as they seemed to some Clearer Among whom is memorable of late years Alexander Skein a Magistrate of the City of Aberdeen a man very modest and very averse from giving Offence to others who nevertheless being overcome by the Power of Truth in this matter behoved for this Cause to separate himself from the Publick Assemblies and Prayers and join himself unto us Who also gave the Reason of his Change and likewise succinctly but yet substantially comprehended this Controversy concerning Worship in some short Questions which he offered to the publick Preachers of the City which I think meet to insert in this place Query 1. Whether or not should any Act of God's Worship be gone about without the Motions Some Questions of A. Skein proposed to the Preachers that are in Aberdâ—en leadings and actings of the Holy Spirit 2. If the Motions of the Spirit be necessary to every particular Duty whether should he be waited upon that all our acts and words may be according as he gives utterance and assistance 3. Whether every one that bears the Name of a Christian or professes to be a Protestant hath such an uninterrupted measure thereof that he may without Waiting go immediately about the Duty 4. If there be an Indisposition and Unfitness at some times for such Exercises at least as to the Spiritual and lively Performance thereof whether ought they to be performed in that case and at that time 5. If any Duty be gone about under pretence that it is in Obedience to the External Command without the Spiritual Life and Motion necessary whether such a Duty thus performed can in Faith be expected to be accepted of God and not rather reckoned as a bringing of strange fire before the Lord Levit. 16.1 seeing it is performed at best by the strength of Natural and Acquired Parts and not by the strength and assistance of the Holy Ghost which was Typified by the Fire that came down from Heaven which alone behoved to consume the Sacrifice and no other 6. Whether Duties gone about in the meer strength of Natural and Acquired Parts whether in publick or in private be not as really upon the Matter an Image of Man's Invention as the Popish Worship though not so gross in the outward appearance And therefore whether it be not as real Superstition to countenance any Worship of that nature as it is to countenance Popish Worship though there be a difference in the Degree 7. Whether it be a ground of Offence or just Scandal to countenance the Worship of those whose professed principle it is neither to speak for Edification nor to Pray but as the Holy Ghost shall be pleased to assist them in some measure less or more without which they rather choose to be silent than to speak without this Influence Unto these they answered but very coldly and faintly whose Answers likewise long ago he Refuted Seing then God hath called us to his Spiritual Worship and to testify against the humane and voluntary Worships of the Apostasy if we did not this way stand Immoveable to the Truth Revealed but should Join with them both our Testimony for God would be weakened and lost We must not loose our Witnessing for God and it would be impossible steadily to propagate this Worship in the World whose Progress we dare neither retard nor hinder by any act of ours though therefore we should lose not only worldly Honour but even our Lives And truly many Protestants through their Vnsteadiness in this thing for Politick ends complying with the Popish Abominations have greatly scandalized their profession and hurt the Reformation as appeared in the example of the Elector of Saxony who Elector of Saxony his Scandal given to Protestants in the Convention at Augsburg in the year 1530 being commanded by the Emperour Charles the Fifth to be present at the Mass that he might carry the Sword before him according to his place which when he justly scrupled to perform his Preachers taking more care for their Prince's Honour than for his Conscience perswaded him that it was Lawful to do it against his Conscience Secondly Objections against Spiritual Prayer Answer'd Which was both a very bad Example and great Scandal to the
harmonious Sound or words suitable to the present Condition whether they be words formerly used by the Saints and recorded in Scripture such as the Psalms of David or other words as were the Hymns and Songs of Zacharias Simeon and the blessed Virgin Mary But as for the formal Customary Way of singing But formal Singing has no Scripture-Ground it hath in Scripture no foundation nor any Ground in true Christianity yea besides all the Abuses incident to Prayer and Preaching it hath this more peculiar that often-times great and horrid lies are said in the sight of God For all manner of wicked Profane Singing of David's Conditions Rejected profane people take upon them to personate the Experiences and Conditions of blessed David which are not only false as to them but also as to some of more Sobriety who utter them forth As where they will sing sometimes Psal. 22.14 My heart is like wax it is melted in the midst of my bowels And verse 15. My Strength is dried up like a pot-sherd and my Tongue cleaveth to my Jaws and thou hast brought me into the dust of death And Psal. 6.6 I am weary with my groanings all the night make I my bed to swim I water my Couch with my tears And many more which those that speak know to be false as to them And sometimes will confess just after in their Prayers that they are Guilty of the Vices opposite to those Vertues which but just before they have asserted themselves Endued with Who can suppose that God accepts of such Jugling And indeed such Singing doth more please the Carnal Ears of Men than the pure Ears of the Lord who abhors all Lying and Hypocrisy That Singing then that pleaseth him must proceed from that which is PVRE in the heart even from the Word of Life therein in and by which richly dwelling in us spiritual Songs and Hymns are returned to the Lord according to that of the Apostle Col. 3.16 But as to their Artificial Musick either by Organs Artificial Musick or other Instruments or Voice we have neither Example nor Precept for it in the New Testament § XXVII But Lastly The great Advantage of this true Worship of God which we profess and practise is that it consisteth not in Man's Wisdom Arts or Industry neither needeth the Glory Pomp Riches nor Splendor of this World to beautify it as being of a Spiritual and Heavenly Prop. 12 Nature and therefore too simple and contemptible to the Natural Mind and Will of Man that hath no delight to abide in it because he finds no room there for his Imaginations and Inventions No Splendor of this World attends this Inward Worship and hath not the opportunity to gratify his outward and carnal Senses so that this Form being observed is not like to be long kept pure without the Power for it is of it self so naked without it that it hath nothing in it to invite and tempt Men to Dote upon it further than it is accompanied with the Power Whereas the Worship of our Adversaries being performed in their own Wills The Carnal Worship pleases Self is self-pleasing as in which they can largely exercise their Natural Parts and Invention and as to most of them having somewhat of an Outward and Worldly Splendor delectable to the Carnal and Worldly Senses they can pleasantly continue in it and satisfy themselves though without the Spirit and Power which they make no ways Essential to the performance of their Worship and therefore neither wait for nor expect it The Worship of the Quakers § XXVIII So that to conclude The Worship preaching praying and singing which we plead for is such as proceedeth from the Spirit of God and is always accompanied with its Influence being begun by its Motion and carried on by the Power and Strength thereof and so is a Worship purely Spiritual such as the Scripture holds forth Joh. 4.23 24. 1 Cor. 14.15 Eph. 6.18 c. Our Adversaries Worship But the Worship preaching praying and singing which our Adversaries plead for and which we oppose is a Worship which is both begun carried on and concluded in Man's own Natural Will and Strength without the motion or influence of God's Spirit which they judge they need not Wait for and therefore may be truly acted both as in the matter and manner by the Wickedest of Men. Such was the Worship and vain Oblations which God always rejected as appears from Isa. 66.3 Jer. 14.12 c. Isa. 1.13 Prov. 15.29 Joh. 9.31 PROPOSITION XII Concerning Baptism As there is one Lord and one Faith so there is one Baptism which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing Eph. 4.5 1 Pet. 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 John 3.30 1 Cor. 1.17 to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our Sins we may walk in newness of Life Of which the Baptism of John was a Figure which was Commanded for a time and not to continue for ever As to the Baptism of Infants it is a meer Humane Tradition for which neither Precept nor Practice is to be found in all the Scripture § I. I Did sufficiently demonstrate in the Explanation and Probation of the former Proposition how greatly the Professors of Christianity as well Protestants as Papists were degenerated in the matter of Worship and how much strangers to and averse from that true and acceptable Worship that is performed in the Spirit of Truth because of Man's Natural Propensity in his fall'n State to exalt his own Inventions and to intermix his own Work and Product in the Service of God and from this Root sprung all the idle Worships Idolatries From whence Idolatries and Heathen-Superstitions did spring and numerous Superstitious Inventions among the Heathens For when God in Condescension to his chosen people the Jews did prescribe to them by his Servant Moses many Ceremonies and Observations as Types and Shadows of the Substance which in due time was to be Revealed which consisted for the most part in Washings outward Purifications and Cleansings which were to continue until the time of the Reformation until the Spiritual Worship should be set up and that God by the more powerful pouring forth of his Spirit and guiding of that Anointing should lead his Children into all Truth and teach them to Worship him in a way more Spiritual and acceptable to him though less agreeable to the Carnal and Outward Senses Yet notwithstanding God's Condescension to the Jews in such things we see that that part in man which delights to follow its own Inventions could not be restrained nor yet satisfied with all these Observations but that often-times they would be either declining to the other Superstitions of the Gentiles or adding some New
Christ's own Practice or Command as to obey all the Commandments which comprehend both our Duty towards God and Man c. and where the Gospel requires more than the Law which is abundantly signified in the 5 th and 6 th Chapters of Matthew and elsewhere Besides as to the Duties of Worship he exhorts us to Meet promising his Presence commands to Pray Preach Watch c. and gives Precepts concerning some Temporary things as the Washing of one anothers Feet the breaking of Bread hereafter to be discussed only for this one thing of baptising with Water though so earnestly contended for we find not any Precept of Christ. § VI. But to make Water-baptism a necessary Institution of the Christian Religion which is pure and Spiritual and not carnal and ceremonial is to derogate from the New Covenant-Dispensation and set up the Legal Rites and Ceremonies of which this of Baptism or Washing with Water was one III. The Gospel puts an end to Carnal Ordinances as appears from Heb. 9.10 where the Apostle speaking thereof saith that it stood only in meats and drinks and divers Baptisms and Carnal Ordinances imposed until the time of Reformation If then the Time of Reformation or the Dispensation of the Gospel which puts an end to the Shadows be come then such Baptisms and Carnal Ordinances are no more to be imposed For how Baptism with Water comes now to be a Spiritual Ordinance more than before in the time of the Law doth not appear seeing it is but Water still and a Washing of the Outward Man and a putting away of the filth of the flesh still and as before those that are so Washed were not thereby made perfect as pertaining to the Conscience neither are they at this day as our Adversaries must needs acknowledge and Experience abundantly sheweth So that the matter of it which is a Washing with Water and the Effects of it which is only an Outward Cleansing being still the same how comes Water-baptism to be less a Carnal Ordinance now than before If it be said That God confers inward Grace upon some that are now Object 1 baptized So no doubt he did also upon some Answ. that used those Baptisms among the Jews Or if it be said Because 't is commanded by Christ now under the New Object 2 Covenant I Answer First That 's to beg the Question of which hereafter Answ. But Secondly We find That where the Matter of Ordinances is the same and the End the same they are never accounted more or less Spiritual because of their different times Now was not God the Author of the Purifications and Baptisms under the Law Was not Water the Matter of them which is so now Was not the End of them to signify an Inward Purifying by an Outward Washing And is not that alledged to be the End still And are the necessary Effects or Consequences of it any better now Men are no more now than before by Water-baptism inwardly cleansed than before since men are now by vertue of Water-baptism as a necessary Consequence of it no more than before made Inwardly Clean And if some by God's Grace that are baptized with Water are inwardly purified so were some also under the Law so that this is not any Necessary Consequence nor Effect neither of this nor that Baptism It is then plainly Repugnant to Right Reason as well as to the Scripture-Testimony to affirm that to be a Spiritual Ordinance now which was a Carnal Ordinance before if it be still the same both as to its Author Matter and End however made to vary in some small Circumstances The Spirituality of the New Covenant and of its Worship established by Christ consisted not in such superficial Alterations of Circumstances but after another manner Therefore let our Adversaries shew us if they can without begging the Question and building upon some one or other of their own Principles denied by us wherever Christ appointed or ordained any Institution or Observation under the New Covenant as belonging to the Nature of it or such a necessary part of its Worship as is perpetually to Continue which being one in Substance and Effects I speak of necessary not accidental Effects yet because of some small difference in Form or Circumstance was before Carnal notwithstanding it was commanded by God under the Law but now is become Spiritual became commanded by Christ under the Gospel And if they cannot do this then if Water-baptism was once a Carnal Ordinance as the Apostle positively affirms it to have been it remains a Carnal Ordinance still and if a Carnal Ordinance then no necessary part of the Gospel or New Covenant-Dispensation and if no necessary part of it then not needful to Continue nor to be Practised by such as live and walk under this Dispensation But in this as in most other things according as we have often observed our Adversaries Judaize and renouncing the Glorious and Spiritual Priviledges of the New Covenant are sticking in and cleaving to the Rudiments of the Old both in Doctrine and Worship as being more suited and agreeable to their Carnal Apprehensions and Natural Senses But we on the contrary travel above all to lay hold upon and cleave unto the Light of the Glorious Gospel Revealed unto us And the Harmony of the Truth we profess in this The Law distinguisht from the Gospel may appear by briefly observing how in all things we follow the Spiritual Gospel of Christ as contradistinguished from the Carnality of the Legal Dispensation while our Adversaries through rejecting this Gospel are still labouring under the burthen of the Law which neither they nor their Fathers were able to bear For the Law and Rule of the Old Covenant and Jews was Outward written in Tables of Stone and Parchments The Outward Baptism Worship Law distinguisht from the Inward So also is that of our Adversaries But the Law of the New Covenant is Inward and Perpetual written in the heart So is ours The Worship of the Jews was Outward and Carnal limited to set Times Places and Persons and Performed according to Set Prescribed Forms and Observations so is that of our Adversaries But the Worship of the New Covenant is neither limited to Time Place nor Person but is performed in the Spirit and in Truth and is not acted according to set Forms and Prescriptions but as the Spirit of God immediately acts moves and leads whether it be to Preach Pray or Sing and such is also our Worship So likewise the Baptism among the Jews under the Law was an outward Washing with outward Water only to Typifie an inward Purification of the Soul which did not necessarily follow upon those that were thus baptized But the Baptism of Christ under the Gospel is the Baptism of the Spirit and of Fire not the putting away of the filth of the flesh but the Answer of a good Conscience towards God and such is the Baptism that we labour to be baptized
was not Changed yet the Body was there c. And indeed Calvin's ingenuous Confession Commended I am inclinable very favourably to Judge of Calvin in this particular in that he deals so ingenuously to confess he neither Comprehends nor can Express it in Words but yet by a feeling Experience can say The Lord is spiritually present Now as I doubt not but Calvin sometimes had a Sense of this Presence without the Vse of this Ceremony so as the Understanding given him of God made him justly reject the false Notions of Transubstantiation and Consubstantiation though he knew not what to establish instead of them if he had fully Waited in that Light Eph. 5.13 that makes all things manifest and had not laboured in his own Comprehension to settle upon that External Ceremony by affixing the Spiritual Presence as chiefly or principally though not only as he well knew by Experience there or especially to relate to it he might have reached further unto the Knowledge of this Mystery than many that went before him § XI Lastly If any now at this day from a true Tenderness of Spirit In tenderness of Conscience at Ignorance God winketh and with real Conscience towards God did practise this Ceremony in the same Way Method and Manner as did the Primitive Christians recorded in Scripture which yet none that I know now do I should not doubt to affirm but they might be Indulged in it and the Lord might regard them and for a season Appear to them in the Vse of these things as many of us have known him to do to us in the Time of our Ignorance providing always they did not seek to Obtrude them upon others nor Judge such as found themselves Delivered or that they do not pertinaciously Adhere to them For we certainly know that the Day is Dawned in which God hath arisen and hath dismissed all those Ceremonies and Rites The Day is Dawn'd that God is Risen and Worshipped in Spirit and is only to be Worshipped in Spirit and that he Appears to them who Wait upon him and that to Seek God in these things is with Mary at the Sepulchre To seek the Living among the Dead For we know that he is Arisen and Revealed in Spirit leading his Children out of these Rudiments that they may Walk with him in his Light To whom be Glory for ever Amen PROPOSITION XIV Concerning the Power of the Civil Magistrate in Matters purely Religious and pertaining to the Conscience Since God hath assumed to himself the Power and Dominion of the Conscience who alone can rightly instruct and govern it therefore it is not lawful for any whosoever by vertue of any Authority or Principality they bear in the Government of this World Luke 9.55 56. Matth. 7.12 13 29. Tit. 3.10 to force the Consciences of others and therefore all Killing Banishing Fining Imprisoning and other such things which are inflicted upon Men for the alone exercise of their Conscience or Difference in Worship or Opinion proceedeth from the Spirit of Cain the Murtherer and is contrary to the Truth Providing always That no Man under the Pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive to or inconsistent with Human Society in which Case the Law is for the Transgressor and Justice is to be administred upon all without respect of Persons § I. LIberty of Conscience from the Power of the Civil Magistrate hath been of late Years so largely and learnedly handled that I shall not need but to be brief in it yet it is to be lamented that few have walked answerable to this Principle each pleading it for themselves but scarce allowing it to others as hereafter I shall have occasion more at length to observe It will be fit in the first Place for clearing of Mistakes to say something of the State of the Controversy that what follows may be the more clearly understood By CONSCIENCE then as in the Explanation of the Fifth and Sixth Propositions I have observed is to be understood That Persuasion of the Mind which arises from the Vnderstanding's being possessed with the Belief of the Truth or Falsity of any thing Which though it may be False or Evil upon the Matter yet if a Man should go against his Persuasion or Conscience he should commit a Sin because what a Man doth contrary to his Faith though his Faith be wrong is no ways acceptable to God Hence the Apostle saith Whatsoever is not of Faith is Sin and he that doubteth Rom. 14.23 is damned if he eat Though the thing might have been lawful to another and that this doubting to eat some kind of Meats since all the Creatures of God are good and for the Use of Man if received with Thanksgiving might be a Superstition or at least a Weakness which were better removed Hence Ames de Cas. Cons. saith The Conscience although erring doth evermore bind so as that he sinneth who doth contrary to his Conscience because he doth contrary to the Will of God although not materially and truly yet formally and interpretatively So the Question is First Whether the Civil Magistrate hath power to force Men in things Religious to do contrary to their Conscience and if they will not to punish them in their Goods Liberties or Lives This we hold in the Negative But Secondly as we would have the Magistrate avoiding this Extream of Incroaching upon Mens Consciences so on the other Hand we are far from joyning with or strengthening such Libertines as would stretch the Liberty of their Consciences to the Prejudice of their Neighbours or to the Ruin of Human Society We understand therefore by Matters of Conscience such as immediately relate betwixt God and Man or Men and Men that are under the same Persuasion As To meet together and worship God in that way which they judge is most acceptable unto him and not to incroach upon or seek to force their Neighbours otherwise than by Reason or such other Means as Christ and his Apostles used viz. preaching and instructing such as will hear and receive it but not at all for Men under the Notion of Conscience to do any thing contrary to the moral and perpetual Statutes generally acknowledged by all Christians In which Case the Magistrate may very lawfully use his Authority as on those who under a Pretext of Conscience make it a Principle to kill and destroy all the Wicked id est all that differ from them that they to wit the Saints may rule and that therefore seek to make all things Common and would force their Neighbours to share their Estates with them and many such wild Notions as is Reported of the Anabaptists of Munster which evidently appears to proceed from Pride and Covetousness and not from Purity or Conscience And therefore I have sufficiently guarded against that in the latter part of the Proposition But the Liberty we lay claim to is such as the
relating to Doctrine and Worship I am now to speak of some Practices which have been the Product of this Principle in those Witnesses whom God hath raised up in this Day to testifie for his Truth It will not a little commend them I suppose in the Judgment of Sober and Judicious Men that taking them generally even by the Confession of their Adversaries they are found to be free of those Abominations which abound among other Professors such as are Swearing Drunkenness Whoredom Riotousness c. and that generally the very coming among this People doth naturally work such a Change so that many Vitious and Profane Persons have been known by coming to this Truth to become Sober and Vertuous and many Light Vain and Wanton ones to become Grave and Serious as our Adversaries dare not deny Yet that they may not want something to detract us for cease not to accuse us for those things which when â—ound among themselves After this manner the Papists used to disapprove the Sobriety of the Waldenses of whom Reinerius a Popish Author so writeth But this Sect of the Leonists hath a great shew of Truth for that they live Righteously before Men and believe all things well of God and all the Articles which are contain'd in the Creed only they blaspheme and hate the Church of Rome they highly commend thus our Gravity they call Sullenness our Seriousness Melancholy our Silence Sottishness Such as have been Vitious and Profane among them but by coming to us have left off those Evils lest they should commend the Truth of our Profession they say That whereas they were profane before they are now become worse in being Hypocritical and Spiritually proud If any before dissolute and Profane among them by coming to the Truth with us become frugal and diligent then they will charge them with Covetousness And if any Eminent among them for Seriousness Piety and Discoveries of God come unto us then they will say They were always subject to Melancholy and to Enthusiasm Though before when among them it was esteemed neither Melancholy nor Enthusiasm in an evil Sense but Christian Gravity and Divine Revelation Our Boldness and Christian Suffering they call Obstinacy and Pertinacy though half as much if among themselves they would account Christian Courage and Nobility And though thus by their Envy they strive to read all relating to us backwards counting these things Vices in us which in themselves they would extol as Vertues yet hath the Strength of Truth extorted this Confession often from them That we are generally a pure and clean People as to the outward Conversation But this they say is but in policy to commend our Heresy But such Policy it is say I as Christ and his Apostles made use of and all good Christians ought to do yea so far hath Truth prevailed by the Purity of its Followers that if one that is called a Quaker do but that which is common among them as to laugh and be wanton speak at large and keep not his Word punctually or be overtaken with Hastiness or Anger they presently say O! this is against your Profession As if indeed so to do were very consistent with theirs Wherein though they speak the Truth yet they give away their Cause But if they can find any under our Name in any of those Evils common among themselves as who can imagine but among so many thousands there will be some Chaff since of twelve Apostles one was found to be a Devil O! how will they insult and make more Noise of the Escape of one Quaker than of an hundred among themselves § II. But there are some singular things which most of all our Adversaries plead for the lawfulness of and allow themselves in as no ways inconsistent with the Christian Religion which we have found to be no ways lawful unto us and have been commanded of the Lord to lay them aside though the doing thereof hath occasioned no small Sufferings and Buffetings and hath procured us much hatred and Malice from the World And because the Nature of these things is such that they do upon the very Sight distinguish us and make us known so that we cannot hide our selves from any without proving unfaithful to our Testimony our Tryals and Exercises have here through proved the more numerous and difficult as will after appear These I have laboured briefly to comprehend in this Proposition but they may more largely be exhibited in those six following Propositions 1. That it is not lawful to give to Men such flattering Titles as Flattering Titles Your Holiness Your Majesty Your Eminency Your Excellency Your Grace Your Lordship Your Honour c. nor use those flattering Words commonly called COMPLEMENTS 2. That it is not lawful for Christians to kneel or prostrate themselves to any Man or to bow the Body or to uncover the Head to them Hat and Knee 3. That it is not lawful for a Christian to use superfluities in Apparel as are of no use save for ornament and vanity Apparel 4. That it is not lawful to use Games Sports Plays Gaming nor among other things Comedies among Christians under the notion of Recreations which do not agree with Christian silence gravity and sobriety For Laughing Sporting Gaming Mocking Jesting Talking c. is not Christian Liberty nor harmless Mirth 5. That it is not lawful for Christians to Swear at all under the Gospel not only not vainly and in their common discourse Swearing which was also forbidden under the Mosaical Law but even not in Judgment before the Magistrate 6. That it is not lawful for Christians to Resist Evil or to war or fight in any case Fighting Before I enter upon a particular Disquisition of these things Degrees of Dignity and Precedency allowed I shall first premise some general Considerations to prevent all mistakes and next add some general Considerations which equally respect all of them I would not have any judge that hereby we intend to destroy the mutual Relation that either is betwixt Prince and People Master and Servant Parents and Children nay not at all We shall evidence that our Principle in these things hath no such tendency and that these natural Relations are rather better established than any ways hurt by it Next Let not any judge that from our opinion in these things any necessity of Levelling will follow or that all men must have things in Common Our Principle leaves every man to enjoy that peaceably which either his own Industry or Parents have purchased to him only he is thereby instructed to use it aright both for his own good and that of his Brethren and all to the Glory of God In which also his acts are to be voluntary and no ways constrained And further We say not hereby that no man may use the Creation more or less than another For we know that as it hath pleased God to dispense it diversly giving to some more
Worship God according as we Preached And therefore they said that He to wit God had wholly neglected the Salvation of all their Predecessors in permitting that these Miserable Souls should altogether be destitute to their utter Ruin of the Knowledge of Saving Truth This most odious Thought did much draw them back from the Worship of the True God but by the help of God this Error and Scruple was taken from them For we first did demonstrate unto them that the Divine Law was the Oldest of all yea before any Law was made by the Ancients Taught by Nature not to Kill c. The Japans knew by the Teaching of Nature that it was unlawful to Kill Steal Forswear and other things contained in the Ten Divine Laws as was evident in that when any of them Committed these Crimes they were tormented by the Pricks of their Consciences That hence Reason it self doth teach to flee the Evil and follow the Good and therefore was Implanted in the minds of all Men by Nature So that all have the Knowledge of the Divine Law from Nature and of God the Author of Nature before Discipline be added Of which were it doubted Trial might be made in some body altogether Void of Discipline who has been Educated in some Mountain or Wilderness without any Knowledge of the Laws of his Country For if such an one thus altogether Ignorant and Unacquainted with Humane Discipline were asked Whether to Kill a Man to Steal and these other things which the Law of God forbids were Sinful or not Or if it were not right to forbear these things Truly I say such an one utterly Ignorant of Humane Discipline would so answer that it would easily appear that he were not Void of the Law of God From whence then shall we judge he has drawn his Notion unless from God himself the Author of Nature If then this be manifest in Barbarous Men how much more in Men Civiliz'd and well-Educated Which being so it necessarily follows that the Divine Law was Implanted in Man's Heart before all Laws made by Man This Reason was so manifest to them that they were fully satisfied and so being delivered from these Snares did easily subject themselves to the sweet Yoak of Christ. Thus far Xaverius Thus it may seem that to satisfy these Japonians that their Fore-fathers were not all necessarily Damned and to shew that the Vniversal Love of God reached unto them to put them in a Capacity of Salvation This Cunning Jesuite could not find another way than by Asserting this Principle Albeit it be no ways Congruous to the Doctrine of the Church of Rome For these Antient Japonians could not be esteemed Members of the Church of Rome and as not being such according to the Romish Principle who say There is no Salvation without the Church that is without the Church of Rome must needs have been Damned II. That by vertue of that Light Men may be Converted and become Members of the Church without which is no Salvation Secondly That Notion and Definition of a Church which naturally arises from this Principle and is accordingly believed by the Assertors of it doth also both very well Agree to and Establish this Doctrine of Vniversal Love For by vertue of this Seed and Light Extended by Christ unto the Hearts of all it being supposed That Men may thereby be truly Converted and consequentially Vnited to Christ it naturally follows That such may become Members of the Church Else none of Old but the Families of the Patriarchs and of the Jews could have been judged to be Saved nor yet any during all the Time of the Apostacy Which as it is false in it self will be hardly affirmed by any And therefore since such might be Saved they must be esteemed Members of the Church without which in this large Sense there can be no Salvation as including the whole Body of Christ Of which Body who are not are certainly Excluded And therefore it is that the Church Catholick or Vniversal is not so confined to any Sect Form or External Profession as that those that are not Initiated in those Forms are Excluded absolutely from being Members of the Church unless it be upon Refusal or Resistance of the Will of God really manifest to them as drawing them to the Practice of particular Things For it hath pleased God at several Times to Require several things both of particular Churches and Persons which he has not of others As to the Jewish Converts To Abstain from things Strangled and Blood and to the Churches of the Gentiles Not to Circumcise which was permitted to the Christian Jews for a Time And from particular Persons many particular things have been Required Which albeit they were not general Obligations upon all Christians yet in so far as Manifested to and Required of them were sufficiently Obligatory And their Disobedience to them should have been in them a Breach of their General Obligation of Obedience which we owe to God in all things He Requires and consequently pernicious however others to whom they have never been Revealed nor Required might have been Saved without them III. That God by his Spirit Reveals his Will Immediately in the hearts of all true Christians Thirdly As the Asserting of Principles which commend the Love of God and shew the Great Extent of it to Mankind do most agree with Vniversal Love so this People in another Chief Principle of theirs do greatly shew it For as by the Preaching of this Vniversal Principle of the Light they shew the Extension of God's Love to all so by Preaching that God both doth and is willing to Reveal his Will Immediately by his own Spirit in the Hearts of all those that Receive his Light that so they may be guided acted and led thereby and know the Mind of God thus Inwardly Immediately in themselves they hold forth the Intension of God's Love to all those that follow and obey him so that they neither bind up this being led by the Spirit of God only to themselves nor stint it to singular and Extraordinary Occasions but hold it forth as a Common and Vniversal Priviledge to all true Christians and Members of the Church Now this Doctrine greatly Commends the Love of God and Establisheth the Principle of Vniversal Love in that it shews how Vniversally God hath offered this Blessed Priviledge to all in that He hath given his Light unto all upon the receiving of which this Immediate Guidance of the Spirit followeth as a necessary Concomitant For such as deny this Immediate Revelation of God's Will by his Spirit in the Hearts of his Children to be a Common and Vniversal Priviledge to all true Christians and Members of the Church must needs suppose the Knowledge of his Will Necessary for them to be Communicated to them by some other External Means as by outward Writings and Precepts insomuch that all such as are robbed of this Benefit are necessarily Excluded from
bring about the Peace of Christendom But this cannot be accomplished in you until you have first believed in the Light of Jesus Christ wherewithal you as well as all Men are Inlightned and which is given you as a sufficient Guide and Leader to lead out of Darkness to lead out Strife to lead out of the Lusts Jam. 4.1 from which the Wars come unto the Ways of Righteousness and Peace which leads not to destroy but to Love and forgive Enemies It is the minding of this and being led and guided by it that only can fit you for so great and good a Work for this is the Fruit of the Father's Love to Mankind and the Gift of God Isa. 49.6 Luc. 2.32 even Christ Jesus who was given for a Light to enlighten the Gentiles and for his Salvation unto the Ends of the Earth So it is by turning to this and following it and obeying it in which is sufficiency and which gives Power to the Receivers of it to become the Sons of God that the true Nature of Christianity can be brought forth and Restored and by which Kings and Princes Rulers and People may be brought out of Lust Envy Warring and Strife to true Peace with God and one with another And therefore the Cause of all the Mischief that is in Christendom is because this Light has not been minded nor regarded in the Heart but has been hated and overlooked as a low and insufficient thing and therefore the Seed of the Kingdom this Gift of the Father's Love this little Leaven this Pearl of great Prize and this Talent being hid in the Ground Condemned and Despised and the World and Worldly Mind being set over it notwithstanding all the Preaching and Praying and Professing of Christ in Words that has been only one outward Shew and Appearance by which Men might the more easily be deceived and live more securely in their Wickedness the Innocent Life of Christ hath not been known and all Christendom has brought forth bitter and sower Grapes under all their Talk and Forms of Worship and not the sweet and peaceable Fruits of Righteousness Which can never be brought until all come to him to the Light of Christ in their Consciences to follow and obey it and acknowledge it The Light of Christ leads to Life and to Truth and Peace as that which is given them of God and sufficient to lead them to Life and Salvation For as this is thus received and entertained the true Nature of Christ will be begotten and brought forth in People and then the Contrary Nature in which the Enmity and Strife is will die and pass away And so Truth and Peace will come to be settled and firmly established And for this End the Lord God Almighty is arisen and arising in his own Power and Glory who out of his Infinite Compassion having regard to the present distracted and desolate Condition of Christendom as seeing them Strangers to his Life and Power and led and guided at Will to the utter Ruine and Destruction both of Body and Soul by the Adversary of Mankind's true Happiness that he might Reveal the Light of his Truth even of True Christianity to those who have the Name only hath turned many who are Strangers and Enemies thereunto in their Minds by wicked Works to this precious Light by which Judgment has been laid to the Line Esa. 28.17 Mat. 12.20 and Righteousness to the Plummet in them and the evil Works and Nature in them have been Judged and Condemned and they have willingly abode under it until it hath been brought forth to Victory in them And many of them who have been Wise according to the Wisdom of the World have learned to lay it down at the Feet of Jesus that they might receive from him of his Pure and Heavenly Wisdom being contented in the Enjoyment of that by the World to be accounted Fools And also many of them who were Fighters and even Renowned for their Skill and Valour in Warring have come by the Influence of this Pure Light to Beat their Swords in Plough-shares Esa. 2.4 and their Spears in pruning-hooks and not learn Carnal War any more being Redeemed from the Lusts from which the Fighting comes And there are Thousands whom God hath brought here already who see to the End of all Contention and Strife and that for which the World Contends And albeit the Devil be Angry at them The Rage of the Devil against the Lord's Chosen and Rage against them in the meer Nominal and Literal Christians because he knows they strike at the very Root and Foundation of his Kingdom in Mens Hearts and therefore he prevails in his Followers to wit in these Literal Nominal Christians to Persecute Kill Beat Banish and Imprison and many ways vex them Yet because the Lord has Chosen them to be a First Fruit of that Glorious Work which he is bringing about in the Nations therefore they hitherto have notwithstanding of all that Opposition and yet shall Prosper By a Patient Enduring in the Spirit of Jesus they do and shall OVERCOME And therefore there is nothing can so much tend to the Good and Vniversal Peace of Christendom than for all and every one to mind this Gift of God in themselves and not only to suffer but to rejoyce at the Preaching and Promulgating of the Vniversality of this glorious Light whereunto God is now calling many For as the Resisting and Slaying of this in themselves as well as in those who come in the Name of God to declare it is the Cause of all the Mischief that Christendom labours under so also it s being received and taking Place would remove and do it away Be not therefore easily Engaged by the Enemy to slight and reject those things as foolish and weak and too low for you to Consider or give Place unto for thereby the Enemy always laboured to vail and darken the Counsel of God and hindred it from being received by Men. 1 King 2.8 Luc. 21.2 Mat. 27.20 Job 18.40 Thus the King of Israel despised the Counsel of Micah at the Instigation of his Mocking Prophets but Remember that you profess to be Followers of Jesus who was loaden with many Reproaches accounted a Disturber and to whom Barrabas a Murderer was preferred by the Counsel and Advice of the wise Rabbies and great Professors among the Jews and Remember that you profess your selves to be Owners of that Gospel whose First and Chief Ministers and Preachers were accounted Foolish and Illiterate Men Act. 2 7. ch 4 13. ch 17 18 19 20. ch 21 28. ch 24 5 6. ch 25 7. Movers of Sedition Idle Bablers and Turners of the World upside Down And therefore be not easily frighted by these and such like Reports and Reproaches from hearing those whom God hath Called and Chosen that in and amongst them he may be glorified and by them may Restore that in reality in the so called Christian