Part 36

§. XVI. And though this _Worship_ be indeed very different from the divers established invented Worships among _Christians_, and therefore may seem strange to many, yet hath it been testified of, commended and practised, by the most pious of all Sorts, in all Ages, as by many evident Testimonies might be proved. So that from the professing and practising thereof, the Name of _Mysticks_ hath arisen, as of a certain Sect, generally commended by all, whose _Writings_ are full both of the Explanation and of the Commendation of this Sort of _Worship_; [Sidenote: _A certain Sect of _Mysticks_ among the _Papists_, their _inward Exercise_. See _Sancta Sophia_, printed_ An. Dom. 1657.] where they plentifully assert this _inward Introversion_ and _Abstraction of the Mind_, as they call it, _from all Images and Thoughts_, and the _Prayer of the Will_: [Sidenote: _The _English Benedictines_ Testimony for the spiritual Worship, against their Masses and set Devotions._] Yea, they look upon this as the _Height_ of _Christian Perfection_; so that some of them, though professed _Papists_, do not doubt to affirm, _That such as have attained this Method of Worship, or are aiming at it_, (as in a Book, called _Sancta Sophia_, put out by the _English Benedictines_, printed at _Doway_, _Anno 1657_. Tract. I. Sect. 2. Cap. 5.) _need not, nor ought to trouble or busy themselves with frequent and unnecessary Confessions, with exercising corporal Labours and Austerities, the using of vocal voluntary Prayers, the hearing of a Number of Masses, or set Devotions, or Exercises to Saints, or Prayers for the Dead, or having solicitous and distracting Cares to gain Indulgences, by going to such and such Churches, or adjoining one’s Self to Confraternities, or intangling one’s Self with Vows and Promises; because such Kind of Things hinder the Soul from observing the Operations of the divine Spirit in it, and from having Liberty to follow the Spirit whither it would draw her_. And yet who knows not that in such Kind of Observations the very Substance of the _Popish Religion_ consisteth? Yet nevertheless, it appears by this, and many other Passages, which out of their _Mystick Writers_ might be mentioned, how they look upon this _Worship_ as excelling all other; and that such as arrived hereunto, had no absolute Need of the others: Yea, (see the Life of _Balthazar Alvares_, in the same _Sancta Sophia_, Tract. III. Sect. 1. Cap. 7.) such as tasted of this, quickly confessed, that the other _Forms_ and _Ceremonies of Worship_ were useless as to them; neither did they perform them as Things necessary, but merely for Order or Example’s Sake. And therefore, though some of them were so overclouded with the common Darkness of their Profession, yet could they affirm that this _spiritual Worship_ was still to be retained and sought for, even though it should become necessary to omit their outward Ceremonies. [Sidenote: Bernard _preferring the_ Spirit _above_ Popish Orders.] Hence _Bernard_, as in many other Places, so in his _Epistle_ to _William_, Abbot of the same Order, saith, _Take Heed to the Rule of God; the Kingdom of God is within you_: And afterwards, saying, That their outward Orders and Rules should be observed, he adds; _But otherwise, when it shall happen that one of these two must be omitted, in such a Case these are much rather to be omitted than those former: For by how much the Spirit is more excellent and noble than the Body, by so much are spiritual Exercises more profitable than corporal_. Is not that then the best of Worships, which the best of Men in all Ages, and of all Sects, have commended, and which is most suitable to the Doctrine of Christ? I say, Is not that Worship to be followed and performed? And so much the rather, as God hath raised a People to testify for it, and preach it, to their great Refreshment and Strengthening, in the very Face of the World, and notwithstanding much Opposition; who do not, as these _Mysticks_, make of it a Mystery, only to be attained by a few Men or Women in a Cloister; [Sidenote: _Those _Mysticks_ did confine that Mystery to a Cloister._] or, as their Mistake was, after wearying themselves with many outward _Ceremonies_ and _Observations_, as if it were the Consequence of such a Labour; but who in the free Love of God (who respects not Persons, and was near to hear and reveal himself, as well to _Cornelius_, a Centurion and a Roman, as to _Simeon_ and _Anna_; and who discovered his Glory to _Mary_, a poor Handmaid, and to the poor _Shepherds_, rather than to the _High Priests_ and _devout Proselytes_ among the _Jews_) in and according to his _free Love_, finding that God is revealing and establishing this Worship, and making many poor Tradesmen, yea, young Boys and Girls, Witnesses of it, do intreat and beseech all to lay aside their own Will-worships, and voluntary Acts, performed in their own Wills, and by their own mere natural Strength and Power, without retiring out of their vain Imaginations and Thoughts, or feeling the _pure Spirit of God_ to move and stir in them; that they may come to practise this acceptable Worship, which is _in Spirit and in Truth_. But against this Worship they object.

§. XVII. [Sidenote: Obj. 1.] First, _It seems to be an unprofitable Exercise for a Man to be doing or thinking nothing; and that one might be much better employed, either in meditating upon some good Subject, or otherwise praying to or praising God_.

[Sidenote: _Answ._] I answer; That is not unprofitable, which is of absolute Necessity before any other Duty can be acceptably performed, as we have shewn this _Waiting_ to be. Moreover, those have but a carnal and gross Apprehension of God, and of the Things of his Kingdom, who imagine that Men please him by their own Workings and Actings: Whereas, as hath been shewn, the _first Step_ for a Man to fear God, is to cease from his own Thoughts and Imaginations, and suffer God’s Spirit to work in him. [Sidenote: _We must cease to do ill, _ere_ we learn to do well._] [108]For we must _cease to do evil_, ere we _learn to do well_; and this meddling in Things _spiritual_ by Man’s own natural Understanding, is one of the greatest and most dangerous Evils that Man is incident to; being that which occasioned our _first Parents_ Fall, to wit, a Forwardness to desire to know Things, and a Meddling with them, both without and contrary to the Lord’s Command.

[108] Isa. 1. 16, 17.

[Sidenote: Obj. 2.] [Sidenote: _Set Times and Places for Meetings._] _Secondly_, Some object, _If your Worship merely consists in inwardly retiring to the Lord, and feeling of his Spirit arise in you, and then to do outward Acts as ye are led by it, what need ye have publick Meetings at set Times and Places, since every one may enjoy this at Home? Or should not every one stay at Home, until they be particularly moved to go to such a Place at such a Time; since to meet at set Times and Places seems to be an outward Observation and Ceremony, contrary to what ye at other Times assert?_

[Sidenote: _Answ._] I answer, _First_, To meet at set Times and Places is not any _religious Act_, or Part of _Worship_ in itself; [Sidenote: _Publick Meetings their Use and Reason asserted._] but only an _outward Conveniency_, necessary for our seeing one another, so long as we are clothed with this _outward Tabernacle_: And therefore our _meeting_ at set Times and Places is not a Part of our _Worship_, but a preparatory Accommodation of our outward Man, in order to a publick visible _Worship_; since we set not about the visible Acts of _Worship_ when we meet together, until we be led thereunto by the _Spirit of God_. _Secondly_, God hath seen meet, so long as his _Children_ are in this _World_, to make use of the outward Senses, not only as a Means to convey _spiritual Life_, as by _Speaking_, _Praying_, _Praising_, &c. which cannot be done to mutual Edification, but when we hear and see one another; but also to entertain an outward, visible _Testimony_ for his Name in the World: He causeth the inward Life (which is also many Times not conveyed by the _outward Senses_) the more to abound, when his Children assemble themselves diligently together to wait upon him; [109]so that as _Iron sharpeneth Iron_, the Seeing of the Faces one of another, when both are inwardly gathered unto the _Life_, giveth Occasion for the _Life_ secretly to rise, and pass from _Vessel_ to _Vessel_. And as many Candles lighted, and put in one Place, do greatly augment the _Light_, and make it more to shine forth, so when many are gathered together into the same _Life_, there is more of the Glory of God, and his Power appears, to the Refreshment of each Individual; for that he partakes not only of the _Light_ and _Life_ raised in himself, but in all the rest. And therefore _Christ_ hath particularly promised a Blessing to such as assemble together in his _Name_, seeing he will be _in the Midst of them_, Matt. xviii. 20. And the Author to the _Hebrews_ doth precisely prohibit the Neglect of this Duty, as being of very dangerous and dreadful Consequence, in these Words; _Heb._ x. 24. [Sidenote: _Assembling of ourselves is not to be neglected._] _And let us consider one another, to provoke unto Love, and to good Works; not forsaking the Assembling of ourselves together, as the Manner of some is;--For if we sin wilfully, after that we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins._ And therefore the Lord hath shewn that he hath a particular Respect to such as thus assemble themselves together, because that thereby a publick Testimony for him is upheld in the Earth, and his Name is thereby glorified; and therefore such as are right in their _Spirits_, are naturally drawn to keep the _Meetings_ of _God’s People_, and never want a _spiritual Influence_ to lead them thereunto: And if any do it in a mere customary Way, they will no Doubt suffer Condemnation for it. Yet cannot the Appointing of Places and Times be accounted a _Ceremony_ and _Observation_, done in Man’s _Will_, in the _Worship_ of _God_, seeing none can say that it is an _Act_ of _Worship_, but only a mere _Presenting_ of our _Persons_ in order to it, as is abovesaid. Which that it was practised by the _Primitive Church_ and _Saints_, all our Adversaries do acknowledge.

[109] Prov. 27. 17.

[Sidenote: Obj. 3.] _Lastly_, Some object, _That this Manner of Worship in Silence is not to be found in all the Scripture_:

[Sidenote: _Answ._] I answer; We make not Silence to be the sole Matter of our _Worship_; since, as I have said above, there are many _Meetings_, which are seldom altogether silent; some or other are still moved either to _preach_, _pray_, or _praise_: [Sidenote: _In waiting for the Spirit’s Guidance, Silence is supposed._] And so in this our _Meetings_ cannot be but like the _Meetings_ of the _Primitive Churches_ recorded in Scripture, since our _Adversaries_ confess that they did _preach_ and _pray_ by the _Spirit_. And then what Absurdity is it to suppose, that at some Times the _Spirit_ did not move them to these outward _Acts_, and that then they were silent? Since we may well conclude they did not speak until they were moved; and so no Doubt had sometimes Silence. _Acts_ ii. 1. before the Spirit came upon them, it is said,--_They were all with one Accord in one Place_; and then it is said, _The Spirit suddenly came upon them_; but no Mention is made of any one speaking at that Time; and I would willingly know what _Absurdity_ our _Adversaries_ can infer, should we conclude they were a While silent?

[Sidenote: Inst.] But if it be urged, That a whole _silent Meeting cannot be found in Scripture_;

[Sidenote: _Answ._] I answer; Supposing such a Thing were not recorded, it will not therefore follow that it is not lawful; since it naturally followeth from other _Scripture Precepts_, as we have proved this doth. [Sidenote: Silent Meetings_ are proved from _Scripture_ and _Reason.] For seeing the _Scripture_ commands to meet together, and when met, the Scripture prohibits _Prayers_ or _Preachings_, but as the Spirit moveth thereunto; if People meet together, and the Spirit move not to such Acts, it will necessarily follow that they must be silent. But further, there might have been many such Things among the _Saints_ of _old_, though not recorded in _Scripture_; and yet we have enough in _Scripture_, signifying that such Things were. For _Job_ sat silent _seven Days with his Friends together_; here was a long _silent Meeting_: See also _Ezra_ ix. 4. and _Ezekiel_ xiv. 1. and xx. 1. Thus having shewn the Excellency of this _Worship_, proving it from _Scripture_ and _Reason_, and answered the Objections which are commonly made against it, which, though it may suffice to the Explanation and Proof of our _Proposition_, yet I shall add something more particularly of _Preaching_, _Praying_, and _Singing_, and so Proceed to the following _Proposition_.

§. XVIII. [Sidenote: I.] _Preaching_, as it is used both among _Papists_ and _Protestants_, is for one Man to take some Place or Verse of Scripture, and thereon _speak_ for an Hour or two, [Sidenote: _What Preaching is with the_ Protestants _and_ Papists.] what he hath studied and premeditated in his Closet, and gathered together from his own Inventions, or from the Writings and Observations of others; and then having got it by Heart, (as a _School-boy_ doth his _Lesson_) he brings it forth, and repeats it before the People: [Sidenote: _A studied Talk an Hour or two_.] And how much the more fertile and strong a Man’s _Invention_ is, and the more industrious and laborious he is in collecting such _Observations_, and can utter them with the _Excellency_ of _Speech_ and _human Eloquence_, so much the more is he accounted an able and excellent Preacher.

[Sidenote: _True _Preaching_ by the _Spirit.] To this we oppose, that when the _Saints_ are met together, and every one gathered to the _Gift_ and _Grace_ of God in themselves, he that ministereth, being actuated thereunto by the Arising of the _Grace_ in himself, ought to speak forth what the Spirit of God furnisheth him with; not minding the _Eloquence_ and _Wisdom_ of _Words_, but the _Demonstration_ of the _Spirit_ and of _Power_: And that either in the Interpreting some Part of _Scripture_, in case the Spirit, which is the good Remembrancer, lead him so to do, or otherwise _Words_ of _Exhortation_, _Advice_, _Reproof_, and _Instruction_, or the Sense of some _spiritual Experiences_: All which will still be agreeable to the _Scripture_, though perhaps not relative to, nor founded upon any particular _Chapter_ or _Verse_, as a _Text_. Now let us examine and consider which of these two Sorts of Preaching is most agreeable to the _Precepts_ of _Christ_ and his _Apostles_, and the _Primitive Church_, recorded in Scripture? For, _First_, as to their _Preaching_ upon a _Text_, if it were not merely customary or premeditated, but done by the immediate Motion of the _Spirit_, we should not blame it; but to do it as they do, there is neither _Precept_ nor _Practice_, that ever I could observe, in the _New Testament_, as a Part of the _instituted Worship_ thereof.

[Sidenote: Object.] But they _allege_, _That Christ took the Book of_ Isaiah, _and read out of it, and spake therefrom_; _and that_ Peter _preached from a Sentence of the Prophet_ Joel.

[Sidenote: _Answ._] [Sidenote: 1. Christ_’s and_ Peter_’s Speaking was not by Premeditation._] I _answer_, That _Christ_ and _Peter_ did it not but as immediately actuated and moved thereunto by the Spirit of God, and that without Premeditation, which I suppose our Adversaries will not deny; in which Case we willingly approve of it. But what is this to their customary conned Way, without either waiting for or expecting the Movings or Leadings of the Spirit? Moreover, that neither _Christ_ nor _Peter_ did it as a settled Custom or Form, to be constantly practised by all the Ministers of the Church, appears, in that most of all the Sermons recorded of _Christ_ and his _Apostles_ in Scripture were without this, as appears from _Christ_’s Sermon upon the Mount, _Matt._ v. 1. &c. _Mark_ iv. 1. _&c._ and _Paul_’s Preaching to the _Athenians_, and to the _Jews_, &c. As then it appears that this Method of Preaching is not grounded upon any Scripture Precept, so the Nature of it is contrary to the Preaching of Christ under the _New Covenant_, as expressed and recommended in Scripture; for Christ, in sending forth his Disciples, expresly mentioneth, that they are not to speak _of_ or _from_ themselves, or to forecast beforehand, but that which the _Spirit in the same Hour shall teach them_, as is particularly mentioned in the three Evangelists, _Matt._ x. 20. _Mark_ xiii. 11. _Luke_ xii. 12. Now if _Christ_ gave this Order to his Disciples before he departed from them, as that which they were to practise during his Abode outwardly with them, much more were they to do it after his Departure, since then they were more especially to receive the Spirit, _to lead them in all Things_, and to _bring all Things to their Remembrance_, John xiv. 26. And if they were to do so when they appeared before the Magistrates and Princes of the Earth, much more in the Worship of God, when they stand specially before him; seeing, as is above shewn, his Worship is to be performed in Spirit; and therefore after their Receiving of the _Holy Ghost_ it is said, _Acts_ ii. 4. _They spake as the Spirit gave them Utterance_, not what they had studied and gathered from Books in their Closets in a premeditated Way.

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

§. XIX. [Sidenote: _2. The Words Man’s Wisdom brings beget not Faith._] _Secondly_, This Manner of Preaching as used by them (considering that they also affirm, _That it may be and often is performed by Men who are wicked, or void of true Grace_) cannot only not edify the Church, beget or nourish true Faith, but is destructive to it, being directly contrary to the Nature of the _Christian_ and _Apostolick Ministry_ mentioned in the Scriptures: For the _Apostle preached the Gospel not in the Wisdom of Words, lest the Cross of Christ should be of none Effect_, 1 Cor. i. 17. But this Preaching, not being done by the Actings and Moving of God’s Spirit, but by Man’s Invention and Eloquence, in his own Will, and through his natural and acquired Parts and Learning, is in the Wisdom of Words, and therefore the _Cross of Christ_ is thereby made of none Effect. The Apostles _Speech_ and _Preaching_ was not _with enticing Words of Man’s Wisdom, but in Demonstration of the Spirit and of Power_, that the Faith of their Hearers _should not stand in the Wisdom of Men, but in the Power of God_, 1 Cor. ii. 3, 4, 5. But this Preaching having nothing of the Spirit and Power in it, both the Preachers and Hearers confessing they wait for no such Thing, nor yet are oftentimes sensible of it, must needs stand in the enticing Words of Man’s Wisdom, since it is by the mere Wisdom of Man it is sought after, and the mere Strength of Man’s Eloquence and enticing Words it is uttered; and therefore no Wonder if the Faith of such as hear and depend upon such Preachers and Preachings stand in the Wisdom of Men, and not in the Power of God. The Apostles declared, That they _spake not in the Words which Man’s Wisdom teacheth, but which the Holy Ghost teacheth_, 1 Cor. ii. 13. But these Preachers confess that they are Strangers to the _Holy Ghost_, his Motions and Operations, neither do they wait to feel them, and therefore they speak in the Words which their own natural Wisdom and Learning teach them, mixing them in, and adding them to, such Words as they steal out of the Scripture and other Books, and therefore speak not what the _Holy Ghost_ teacheth.

[Sidenote: 3. _The Church’s Method was to speak by _Revelation.] _Thirdly_, This is contrary to the Method and Order of the _Primitive Church_ mentioned by the Apostle, 1 _Cor._ xiv. 30, _&c._ where in _Preaching_ every one is to wait for his _Revelation_, and to give Place one unto another, according as Things are revealed; but here there is no waiting for a _Revelation_, but the Preacher must speak, and not that which is revealed unto him, but what he hath prepared and premeditated beforehand.

[Sidenote: 4. _The Spirit is shut out by Priests from being the Teacher._] _Lastly_, By this Kind of Preaching the Spirit of God, which should be the chief Instructor and Teacher of God’s People, and whose Influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls, is shut out, and Man’s natural Wisdom, Learning, and Parts set up and exalted; which no Doubt is a great and chief Reason why the Preaching among the Generality of _Christians_ is so unfruitful and unsuccessful. Yea, according to this Doctrine, the Devil may preach, and ought to be heard also, seeing he both knows the Truth, and hath as much Eloquence as any. But what avails Excellency of Speech, if the Demonstration and Power of the Spirit be wanting, which toucheth the Conscience? We see that when the Devil confessed to the Truth, yet Christ would have none of his Testimony. And as these pregnant Testimonies of the Scripture do prove this Part of Preaching to be contrary to the Doctrine of Christ, so do they also prove _that of ours_ before affirmed to be conformable thereunto.