Quakerism the Path-Way to Paganism, Chapter 22

Quakerism the Path-Way to Paganism · Chapter 22

p. 411CHAP. XXII. Of the Quakers silent worshipe.

1. THe summe of his Eleventh Thesis, which is concerning Worshipe, is That all acts of worshipe, must be performed, as to manner, duration, times and places, by inward Inspirations, and immediat Enthusiasmes, which are the only rule and principle thereof: And that all worshipe, that is otherwayes performed, is but will worshipe and abominable idolatry; which now, in the day of Christs Spiritual Resurrection, is to be rejected and separated from, howbeit, it hath pleased the Lord (who wincked at the times of ignorance, having respect to the simplicity and integrity of some, because of his owne innocent seed, buried in mens hearts, under the masse of superstition) to breath upon these, raise up an… heare some groanes, for a little, untill the day should clear up] Whereby he would give us to understand, that Christs spiritual resurrection was never till now; and that God never was worshiped aright, till the generation of Quakers arose; but hithertil Superstition and Idolatry hath raged, in all the Churches, no times, no places excepted, though God was pleased to breath upon some, here and there, raise up some groans in them, and hear them, (possibly he meaneth the Anabaptists of Germany, or some such like Phanaticks, that History giveth us some account of) and to winck at the rest until now, because of his seed, that is in the heart of all Pagans, as well as Christians, and lay burried under the rubbish of Superstition and Idolatry. The maine thing, which according to what is held forth in the Thesis, we might expect to finde cleared, and confirmed in his Apology, is, the being acted and moved to, and in all acts of worship, by Immediat Inspirations and Enthusiastical motions of the Spirit; and the unlawfulness of entering upon Worshipe, at what time, in what place, and upon what occasion so ever, or continueing in it, without these Previous Physical, and Immediat Inspirations, Impulses, and Enthusiastical Motions: but we shall see some other things spoken to, and more insisted upon by him; and but little spoken to this, which mainly called for proof.

2. However, we must see what he says; & leaving his preamble, wherein, according to his usual manner, he layeth an imputation on the Reformed Churches, as keeping still the root of false worshipe, when they cut off the branches of Romish worshipe: We shall consider what he sayes, for clearing of the Quakers way: first he tels us Pag. 222. §. 2. That he speaketh here of worship now under the Gospel, & not as requisite, under the Law. Yet I suppose he is speaking of worshipe, as a moral duty, or in reference to what is moral or natural, which hath place in all ages of the Church; and of what is essentially and necessarily requisite to all moral worship: for he saith here expresly, that the ceremonies under the Law were not essential to true worshipe, nor necessary of themselves. I suppose also, he should speak of Institute Worshipe under the Gospel; but all that is by the Quakers rejected and denied; as we shall hear. p. 412He tels us next §. 3. That they do not condemne all prescribed times and places for worshipe; for they have such. But may I not ask, whether they assemble, at these times, and in these places, by the Immediat Acting, Motion and Impulse of the Spirit, or not? It seemeth not; but when they are assembled, they must waite for these motions: But is not that a limiteing of the Spirit, as if he could not Act & Move to publick worshipe, at other times, & in other places? And is not the time of their abode together, at these several occasiones, limited also?

3. What do they then condemne? They condemne our having a Preacher to preach, excludeing others: But the lawfulness of this we evinced above. Next they are not satisfied, that these ministers come not to meet with the Lord. Neither am I. and attend not unto his inward motions and operations. Nor am I satisfied with this. Nor pray not, preach not, as the Spirit moveth and breatheth in them, and giveth utterance. What if I say, that I am not satisfied with this either, more then they? But the mystery of the business is; They acknowledge no Motion or inward Breathing of the Spirit, but what is Extraordinary and meerly Enthusiastick, without all previous study or preparation, and abstract from all meanes; as if the Lord could not move and operate, in and by the meanes, and could not help a minister, who had studied his sermon, by his breathing and inward assistance, to preach the Gospel, and give utterance and helpe to the carrying on of the work to edification. This is to oppose the Spirit of God and his motions, to all meanes of his owne appointment; condemneth all study and meditation on the Scriptures; taketh away all paines and laboure for abilities; and putteth men upon a sure way of tempting of God, and of inviteing the devil to deceive and delude, as was shown above.

4. That nothing may be wanting to compleat their Systeme of errour, they proclame all dayes alike, and so reject the Lords day, our Christian Sabbath; concerning which, if this man have any minde to dispute on that head, I will wait his Answer, to what I have said on it elsewhere. What he saith Pag. 225. §. 5. of their charitie towards many living in Popery, is no very great business, seing he will grant as much to Pagans, notwithstanding of their palpable and manifest Idolatry and Heathenisme: But why will he not give us charity too?

5. He cometh more home to the business Pag. 226. §. 6. and tels us, that when they assemble, every ones work is, to attend on God, to goe out of their own thoughts, and imaginations, or rather to thrust these away, to feel Gods presence, and in his name to acknowledge that assembly, where He is in the midst, according to his promise: And where every one is thus assembled in Spirit, as well, as in body, the secret power and vertue of life is known to refresh the soul, and they feel pure motions and breathings of the Spirit of God flowing, from which issue words of declaration, prayer and praise, and thus acceptable worshipe is performed, by which the Church is edified, and God is pleased,—yea though not one word be spoken or heard outwardly, yet true spiritual …orship is performed, and the Church is edified. Answ. This is a short account of their manner of worship, which, in his following discourse, he largely laboureth to explicat and vindicate. I shall only propose these few exceptions against it. (1.) Spiritual worshipe, which only is acceptable with God, who is a Spirit, and will be worshiped in spirit and truth, being a p. 413matter of no small difficulty, for sinners to get performed aright, would require some preparation before hand, that the heart might be put in some frame for such an high and noble work, being made sensible of its distance from, and unsuteableness for approching unto such an holy and spiritual God, and of the necessity of some impression of that divine Majesty with whom they have to do, and of divine help for the right discharge of that duty: now I finde no mention made by them of any such thing, or of the necessity of wrestling with God in private for a right frame of Spirit, in going about that work, and for the assistence of his grace and Spirit, in the discharge of it, and for his blessing upon it. It seemeth their heart is alway in a like good frame, and they are alwayes in case for this solemne addresse unto God; or they come together, to get preparation and all, from the inward motions, without which nothing must de done. (2.) When the members of the Church are assembled, and publick worshipe to beginne, Nature it self would teach, that there should be a solemne address made unto God by Prayer, acknowledging their unworthiness of such an honour and favour; their unfitness for such a solemne work; their necessity of his divine help and assistance therein, and his blessing thereupon, that He may be glorified, and they edified: but here no such thing appeareth; no invocating of the great God, no supplication made to him, no prostrating of themselves in prayer before him, at the entry of their work: can this then be accounted an assembling for the solemne Adoration, Worshiping and Invocation of God? (3.) No word is there here, in all their Assemblies, of the Scriptures, as the Law of God, which should be read, interpreted, and applyed for the Instruction, Reproof, Consolation and Edification of the people: No, as the Scriptures are no rule to them, in their walk, so nor are they any rule to them in their worship: as their worship is not grounded upon the Scriptures, So nor have the Scriptures any place, in their worshipe, contrare to the practice of Christ and his Apostles Luk 4: vers. 16.—21. Act. 17:2, 3. & 8: vers. 4, 25, 35. & 9: vers. 22. & 10:43. & 13:5, 15, 16. &c. 33, 34, 35, 36, 37, 40, 41. & 18:28. (4.) Though there be no approaching now for sinners unto God, but in and through a Mediator, and all our service, and worshipe must be performed in him, & through him Col. 3:17. Eph. 2:18. Ioh. 14:6. 1 Tim. 2:5. Ioh. 14:13, 14. 1 Pet. 2:5. Yet I hear nothing of Jesus Christ, in all their worshipe: It can therefore be no Gospel Worshipe, which they goe about; for as all that, must be in the name of Jesus, the Mediator, as having his warrand, so it must be offered to the Lord through him. Hence (5:) all their Solemne Worshipe is nothing else, then may be gone about by Pagans and Heathens, that never heard of Christ: for there is no Gospel Worshipe, no Gospel Duty, no Gospel Ordinance to be found in all their most solemne service, neither Preaching, nor Prayer, nor Praise, nor Administration of sacraments, nor any Duty instituted in the Gospel. (6.) Nay, in this they seem to come short of the orderly devotion, that is exercised by some Heathens, who have their Priests & publick Officers, to carry on their worshipe with a piece of order and solemnity; But they know no such thing, their worshipe, we see, is carryed on without the orderly leading and foregoing of any Person, peculiarly designed thereunto p. 414unto. (7.) They speak of going out from their owne thoughts, or of expelling them; and it is convenient and ne…essary, I confess, that all carnal and worldly thoughts be laid aside, when we are to approach unto the great and living God; for our minds ought then wholly to be abstracted from all Impediments, and taken up alone with God: But how comprehensive their own thoughts may be, I know not, and whether he may not meane a laying aside of all use of Reason and Humanity, that so they may be fitter receptacles of the In workings of Satan, and of the Impressions of his delusions: we may possibly heare something hereafter, which may give ground for this supposal. (8.) He tels us, that when t…ey are thus conveened, they meet with a secret vertue and power of life, refreshing their souls &c. But is this common and ordinary to them all? and is it so at all times? Then they are all, and that alwayes, while about the worshipe of God, in a good frame; and the Spirit, who bloweth where and when he listeth, never withdraweth from them; but is alwayes present, in Love and in Power; But what is this Life that hath such Power and Vertue? If we call to minde the principles of the Quakers, formerly considered and examined, we will finde, that it is not the true and real Grace of God, bestowed upon them, through Jesus Christ; and wrought in them by his Spirit; but the mere Operation and Product of nature: and therefore all the refreshing of soul, that they feel thereby, must be but Natural and Carnal, how sensible so ever it may be. (9.) He talks of Motions & Respirations of the Spirit of God, which flow forth: but whence flow they? From their owne Spirits; or from that refreshing of soul, or from the power and vertue of that life, he spoke of? But the chiefe thing I would have noticed here, is, How shall we know, or how do they know, that these Motions and Breathings, are the motions and breathings of the Spirit of God? The reason of the enquiry is, because they have laid aside the Scripture, the only sure teste for tryal of Spirits, and of the motions of Spirits; and not only so, but they are now gone out of themselves, and are no more Men, having laid aside Humanity & all the Cogitations & Imaginations of Men: How shall they, how can they, or any other, know whether these motions be motions of the Spirit of God, or of the Spirit of darkness? Cannot Satan play his game in persons thus prepared for, and laid open unto his workings and insinuations? Hath he not thus wrought in many, who thus gave up themselves unto his Power and Delusions? (10.) when these, who are thus acted and moved, by a Spirit (blake or white) utter words of declaration, prayer or praise; how shall it be known, that these words are words of truth and righteousness? It seemeth all is good coine that cometh that way, and no doubt is to be made thereof; no examination or tryal is to be made, all is to be received by an implicite faith: and sure, if these Declarations, Prayer & Praises be suteable to, and corresponding with their Doctrine and Principles, we have ground to think, that they are such: as no Christian can with a good conscience receive, or joyn with: and though he think, that what is so spoken, is delivered in the evidence and demonstration of the Spirit and of power; yet if we judge by the Scriptures of truth, we must say, that it is rather in the evidence & demonstration of the Devil. (11.) When one is so moved and speaketh, p. 415what do the rest? Must they attend thereunto, and joyn there with? But what if they be, at that very instant, prompted by what is within them, to utter words of declaration, prayer or praise? (and this is not impossible) must they all speak together? where is then order and edification? or must they be silent, and listen to what the other speaketh, till he have done? How will he salve this from a limiting of the Spirit? But next can the rest hearken and joyne, without an inward motion thereunto? If so, then that part of worshipe is performed by them, without the previous inward motion of the Spirit. Or must the rest waite for their proper and particular motions? then there is no publick worshipe performed by the Assembly. (12.) But, as to that mumry and dumb service, when nothing is uttered, how can that be call…d a Publick Worshipe of God? what publick worshipe is there and then performed by the Assembly? and where doth he read of any such Publick Worshipe performed unto God, in all the Old, or New Testam? How differeth this from the dumb service of some Heathens, performed to their Idols? And what mutual edification is there had hereby? He tels us, it is true, that even then, their souls are exceedingly satiated. But where with, or whereby? Not by any publick exhortation, prayer or praises; for there are none; & that which is not cannot edifie. He tels us also, that their hearts are wonderfully replenished with the secret sense of the divine power and Spirit. But how is this brought about? This power (sayes he) is transmitted without words from vessel to vessel. Sure this is no usual way of the Lord's working: and why should he imagine, in this case, a transmission from vessel to vessel? Can not the Lord work immediatly upon every vessel? But thus, it seemeth, it must be, that it may be called at least, a joynt worshipe; for other wayes the Lord might worke immedatly upon them all, when asunder in their own particular houses.

6. But it were good, we heard more of this, that we may come to know it better: And he promiseth to speak to us of it from his own certain experience. Let us therefore listen. None can, sayes he, thus waite upon God, till he lay aside his owne will and wisdome, and be content wholly to be subjected unto God. This I should well approve of, were I sure, that it w…re a real waiting upon God; & not rather, a laying themselves open unto the Enthusiasmes of Satan. None attaineth to this, (sayes he,) or performeth it, but he that knoweth, that no outward thing, no ceremonies, no words, not the best words, nay nor the words of Scripture, can satisfie their weary and languishing souls; for, though these be all present, the power life and vertue, that maketh them effectual, can be away. Answ ▪ It is like he hath learned this out of the popish books, stiled Theologia Germanica and the Bright Star, commended to us by Randal, a Familist. But though those outward things cannot do it alone; Yet he is not waiting upon God aright, who layeth these outward things, appointed of God for this end, aside; as they do: As God will be worshiped, so will he be waited upon, in the way he hath prescribed, and no other. They must be, sayes he, abstracted from all external things; and be silent before God, and turne within unto the inward principle within them, as unto the most excellent doctor. Answ. This is plaine: And so I see, that all their waiting upon God, is to renunce all his Appointments, and betake themselves wholly unto the blinde guide of Natural Light, which is within every man; and this is p. 416their God, and most excellent Doctor; And that the Devil may have a fairer opportunity to work upon their phancies, and plye the darkened Light within, they must become no Christians, renuncing all the outward meanes; and no Men, renuncing the use of Reason and Humanity. What will this excellent Doctor of theirs teach? He will teach them, saith he, to attend upon God, in the measure of life and grace received, and so to cease from their owne words and acts, in their natural will and comprehension, and to feel this inward seed of life, that thereby they might be moved, or acted whether to pray, preach, or sing. Ans. That is, Nature, the most excellent Teacher, seconded with Satans Operations, teacheth them to attend upon, in the strength of Nature, and according to the measure of that Light (rather Darkness,) and to feel what this Natural thing, or worse, working on the fancie, will prompt them to do: So that this can be nothing else but Heathenish, or Pagan-worshipe, taught and regulated by silly Nature, made alittle active by a strong Phancy, together with the concurrence of a Spirit of delusion, blinding the very eyes of Nature, and stirring up to utter this, or that, false or true, as the rarified braine, and tickled phancy is first inclined unto: And till this be, they sit mute as so many stones: and this is the ground of their silent sitting so long, as he saith himself: What judgment to passe upon this Worshipe, so Founded, so Regulated, so Principled, so Carryed-on, & Issued, the Christian Reader needeth not long deliberate.

7. When one is thus moved to speak, what cometh of the rest, who are yet busie entering within themselves and consulting their Demon, their Teacher and Bible? The life, sayes he, the riseing whereof some do thus perceive and possesse, as it prevaileth in every one, so as afloud of refreshment, it runneth over the whole Congregation—for Gods name is one in all, and his glory breaketh out and floweth forth, and covereth all, and such a reverence and veneration possesseth all, that if the natural part should arise in any, or mans wisdom, or any thing, that is not one with this life, it would presently be depressed and condemned. This is indeed wonderful and strange, that the various degrees of Natural Power and Light should be screwed up to such an exact harmony, that in all the Congregation there should not be one jarring sound: but who would not suspect the hand of some cunning artist, tuneing all these strings, to his owne advantage? We cannot suppose this to be the work of the Spirit of God, thus constantly making life break-in & overflow the whole Congregation, upon the riseings thereof in some one particular person, or other; for there is no promise of any such thing; and we have no example or instance of any such dispensation: And beside it is manifest enough, that the Natural part predomineth here, and that which hath no affinity with, but is opposite unto, the kindly workings of the Spirit of life: Their doctrine, and af…er practices sufficiently declare it.

8. But you may say, This cannot be, for he addeth Pag. 228. The forme of this Worshipe is so naked and devoide of all external and worldly glory, that it cutteth of all occasion, whereby mans wisdome should be excercised: and superstition and Idolatry have no place. Answ. Its being naked, as to all external and worldly glory, is not my quarrel against it, but that it shutteth out all the Ordinances and Institutions of Christ. And though all external pompe be away; yet Carnal Wisdome p. 417hath a faire occasion to worke, when the prime and only rise of all this devotion is Nature; and all the conduct thereof is by Nature; save where it is spirited and principled by a superiour malignant ghost. We know, there is Inward Superstition and Idolatry, as well as Outward: and here I can see nothing but the Superstitious and Idolatrous excercise of the carnal heart, doteing and depending upon, adoreing and worshiping a natural created thing within, which, at best, is not God, but the Light and Power of a Natural Conscience, impregnated by the Spirit of errour and delusion, the Spirit that worketh in the children of disobedience. What else can this …ntroversion be, whereof he speaketh? Where are we commanded thus to turne in-to a light within us, that we may finde God, and worshipe and adore him? Is not this, at best, to make that light, or whatever name he will give it, our Idol or Image, in the worshiping of God? He tels us next, that they get hereby such washing and nourishment, that they have no use for baptisme, or the Lords supper. Which is a plaine and palpable demonstration, that their way of worshipe hath no correspondence with that, which was in use, in the primitive times, and hath been in use in the Church, ever since, and was instituted by Christ; but is meerly Paganish.

9. Yet to perswade us, that this is all the work of divine power: he tels us, That if it happen at any time, that one enter among them, who is not vigilant, nor entered within himself, with the rest, he is no sooner entered, then that power, if it be a little raised in the meeting, layeth hold upon him, and begetteth in him the sense of this vertue, to the softning and warming of his heart; just as fire will warme a man, and burne combustible mater, that is neare. Answ. Here is a further confirmation of the power of that deluding Spirit, that acteth in their meetings: But how is it known, that that person was not entred within himself? Doth this Introversion cause such an alteration on the body, that all on lookers may see it? Why might not this Power, if it were indeed a divine power, work this effect, howbeit it were not as yet alittle raised in the meeting? What are the consequences of this softning and warming of heart? Are they only a confirmation of them in their errours and delusions? We see no ground then to think, that all this is of the Spirit of God. And it is known, how easy it is for the Devil to play the Ape, and transforme himself, as to the manner of his operations, into an Angel of Light, that he may deceive poor souls, that foolishly give up themselves to be led and acted by him. All which is sufficiently confirmed by what he addeth; yea, sayes he, if it happen, that many of these that are assembled wander in their mindes, and be turned out from the measure of grace, and wander in their imaginations, one, in whom the life is raised. shall feel labour for the rest, by co-suffering with the seed, that is oppressed in them; and if he abide attending upon the Light, and persisting in the divine work, the Lord oft times heareth that secret labour, and the secret breathings of his owne seed by such an one, so that the rest may finde themselve secretly pricked, albeit there be no words spoken; and hereby that one is as a midwife unto the rest, to produce life in them, by the secret labour of his owne soul, Who seeth not hereby the strength and power of Satan, working in the souls and imaginations of Men, given up to strong delusion? Who ever heard of such Operations among men, not under the power of the Devil? The midwife here must have p. 418the child-birth paines. Nay more he telleth us, Th…t if all the meeting be introverted into the life (pardon these termes, for they are his owne, as near as I can translate them; an uncouth Religion must be set forth to us in uncouth and unintelligible termes, which the Spirit of God never taught us) and the life be a little raised, though not one word be spoken, but all be silent, yet a stranger, come to gaze, it may be, or to mock, is so terrified, that he cannot resist, but the power of darkness is depressed by this power and vertue; which, if his day of visitation be not gone, will penetrate into the measure of grace within him, and raise it up to the redeeming of his soul. That is, maketh him convert after their manner, viz. without the Spirit of God infuseing the seed and habite of grace, and turning him from darkness to light by a new creation. But whence can this wonderful change come? It is when, and not before, the whole meeting is introverted, and all of them are now formally under the terrible Power and Movings of the Devil, which causeth such a change on their countenances, and such shakeings in their bodies, as we shall heare, that on-lookers cannot but be affrighted: and the Lord may, in his righteous judgment, for a further judicial upgiving of them unto a reprobate minde; and for a punishment of such, as out of a sinful curiosity, and without a call, did cast themselves within the reach of a rageing Devil, suffer some such curious spectators to be carried away with the same Spirit of delusion; whereof this man is a manifest instance, as himself relateth in the following words. But withal it is remarkable by what he saith, that if a person be not thus changed, at the first sight of them, in this condition, his day is gone, and it is impossible he can be saved, should he be present an hundered times thereafter.

10. If we enquire at him, whence their quakeing and shakeing of body cometh, which is the ground of their being called Quakers. He tels us P. 230. §. S. That when the minde is introverted, and looking for the apparition of the Life (this is no other, then their waiting for the operation of the devil) and the power of darkness is resisting in the soul (whereby you may judge of their perfection) then the good seed (this is either blake nature, or worse) riseth up, and is felt working like medicine; and by these contrary workings, there is a strugling felt in the soul, as really in the mysterie, as Rebecca found the striveing of the twines in her womb; and such a travail and labour in the soul that the outward man is affected, and the body wonderfully agitated, many sighs and groanes sent forth, yea the very paines of a woman in travail is felt: And this cometh not only upon one, but sometimes upon many, yea upon all, Which may further confirme any sober Christian, that there is at least much of the work of the Devil here, these being the very passions of the old Phythonicks; and the Devil dealing with them, much after the same manner, as he dealth with the Old Pagan Prophets and Priests. Where read we of the Lords exerciseing thus his people, in all the New Testament, who were meeting about his solemne worshipe. All this strugling can be nothing, but the strugling of contrare humores in the body, if it be not more immediatly, by Satan, who useth to be a merciless Master even to such, as formally serve him; such a hater is he of mankinde, and such delight taketh he to afflict and torment even those, who pay him all homage and devotion, as hath been demonstrated, p. 419by many instances, in America, and other parts of the world: And this cannot but be looked upon, as a righteous judgment in God, giving them so up unto this cruel handling, who, wearying of the easy yoke of his Ordinances, and Institutions, shake all off at once, and so declare themselves to be no more Christians. We need not forget the Story of Gilpin, in the Town of Kendal, attested by the Magistrats thereof. Where read we, that the true Prophets of old, even in their Trances and Ecstasies, wherein their outward senses were bound, had such wild, anticque and unnatural motions of body, as these Quakers sometimes have, who will foame, swell and froath at the mouth, like persons in an Epilepsie? Where read we of any such bodily shakeings, quakeings, tremblings, and that from any such cause, as is here given, in all the primitive Churches, or in any orthodox Church since, meeting for the solemne worshipe of God? I do not say, that the deep exercises of the minde will have no influence on the body; but such have no resemblance or affinity with the Quakers unnatural and anticque motions, at their set times and solemnities, which are here spoken of. But I wonder whence this power of darkness cometh unto them, to cause this inward battel, and occasion this quaking? we heard before that he said, they were freed from the body of death, and it was taken away, so that they were made free from the Suggestions and Temptations of Satan, and from actual sinning. See his Eight Thesis, and our Chap. XIV. of Perfection: or he must say, that the immaculate birth, he spoke of, is not yet produced in them; and consequently, that they are not yet Justified, nor Sanctified; and so not yet Church-members, according to his former doctrine: But seing he will not acknowledge this; But rather that they are the purest and only Church of Christ, and are Justified and Sanctified, yea and Perfected, whence, I say, can this power of darkness come, to oppose the workings of life, and that when they are most devote, turning-in unto themselves to waite upon God, and upon the light; and never but then, when they are about this their solemne worshipe? (for we hear not much of their quakings, at other times:) or is there alwayes a battel, but they feel it not, till they be about this Introversion? And cometh this trembling alwayes, upon their retireing inward? or if not, whence is it, that it cometh more at one time, that another? Is it from the greatness of the opposition made by the power of darkness, or from the greater sense thereof? or both? And whence doth the one or the other come, more at one time, than at another? These things I would have cleared, if he thought fit. Againe, is there no striveing betwixt light and darkness, grace and corruption, flesh and the Spirit in any, beside them? If not; then all others must eitheir be all flesh, or all Spirit; and if this last, these must be more perfect, then they are: If yea, how cometh it, that that combate in others causeth not such trembling and quaking, as in them? Is it because corruption in them is more violent, then in others? then their perfection is less; Or is it because they are more sensible, and their life is more quick, & their mindes more agitated, and their spirits more stirred? Yet I am sure there might be trembling and quaking of limbes and joynts, more or less, proportionably to the opposition, or to the sense of it, in others: But the truth is, p. 420whatever he feigne, this trembling and quaking hath another cause, and may confirme all rational men, that their way is more of the Devil, than of God, let themselves think what they please.

11. We have now heard of all the parts of their solemne Worshipe. (1.)Silence, which is alwayes necessary, and beginneth the action. (2.)speaking, praying or singing, as is immediatly suggested: but this is not necessary: for it may be wanting, & yet the whole solemne Worshipe be performed to edification; neither is their speaking, praying or singing such as is used in the Churches, as we will hear afterward. (3.) Their Trembling & Quaking: & though this, it may be, is not alwayes necessary, yet it is peculiar unto them. Let us hear how he explaineth, or confirmeth these: for, it may be, no other confutation will be necessary. He saith §. 9. p. 23. That their worshipe doth not consist, in silence, as silence. Wherein then? but in an holy and humble dependance of soul on God; from which necessarily floweth silence, in the first place. Ans. Dependance on God is good and necessary, and is a part of inward worshipe; but we are here speaking of Outward and solemne worshipe; and this silence must make a necessary part thereof; for he sayes afterward, we judge in the first place, that there is a necessity of silence, for some time, both for speaker and hearer: And he told us before, that this silence may be continued all the time, and not one word spoken, and yet the worshipe be solemne and edifying; and he saith the same immediatly thereafter. Must not this be a fruitless and unedifying silence to others, at least present? But when he calleth it thus necessary, there must be some thing more in it, then we can at the first see or he, will think fit to acquant us with, as yet. What more? life (saith he Pag. 232.) might flow in every one, and be increased, so as words may also well be spoken, by the influence of life; and yet because it was imposed upon none necessarily, they might all for the time, rather choose to possesse God in quietness, Ans. What this life is, and what the flowings and increasings of it are, we have seen: But as to this Silence, we say, how cometh it, that such, in whom this life floweth, do not speak? Is not this a call sufficient? how then dar they sit and disobey this call? how dar they follow their owne choise? Or is it no call, & that because a necessity was not imposed? why then saith he, that words might well be spoken by the influence of life? Might words be spoken without an inward impulse and call? no certainly, according to his principles. Where are we then?

12. He goeth about to prove this their silence §. 10. And for this end, he tels us, that to attend and waite upon God is a duty incumbent upon all, and is a part of Worshipe. And who denieth it? Yet he citeth a number of Scriptures, whereof none speak of such a waiting, as he hath before pointed forth unto us, accompanied with silence, in the publick Worshipe of God: for Ps. 27:14. speaketh of a waiting opposite to fainting, through unbeleef, or doubting to see the goodness and deliverance of God in the land of the living: Psal. 37:7, 34. speaketh of a waiting opposite to freting because of the prosperity of the wicked, and a freting to do evil; and so is a waiting for Gods pleading the oppressed mans cause; & is accompanied with a keeping of Gods way v. 34. not his waiting, that layeth aside Gods way and Ordinances. Prov. 20:22. speaketh of a waiting opposite to recompensing of evil. Esai. 30:18. is meant of a waiting for God…s p. 421coming with redemption to Zion, Hos. 12:6. speaketh of a waiting accompanied with keeping mercy & judgment, which is more than doing nothing. Zach. 3:8. speaketh nothing of waiting. These are out of the Old T. whereby I see, that O. T. Scriptures will prove N. T. worshipe. Now follow passages out of the New Test. Mat 24:42. & 25:13. & 26:41. Mark. 13 33, 35, 37. Luk. 21:36. 1 Cor. 16:13. 1 Thes. 5:6. 2 Tim. 4:5. 1 Pet. 4:7. which speak of Watching, of and such a Watching, as is accompanyed with Prayer and all Christian Duties. Col. 4:2. speaketh of a watching in Prayer; and not of a wai… ing that puteth away Prayer. Act. 1:4. is a waiting at Ierusalem, till the promise of the Father came. Act. 20:31. is a watching over the flock, that it mi…ht be keept from wolves. The same line may be drawn over the rest, to wit Ps. 25:3. & 37:9. & 69:6. Esai. 40 v. 31. & 42:23. Lam. 3:25. His concordance hath helped him here to no purpose. He must not think for all this, that I speak against that noble duty of waiting on the Lord, in all our wayes; which is accompanied with a care to keep all his wayes. I speak only against his Waiting, which is not upon the Lord; but a waiting for an unhallowed motion of an evil Spirit; like those of ol…, who were consulting the Oracles of the Devil; & waiting for Enthusiasmes, & diabolick Inspirations: which needeth no other confirmation but this, that this waiting is pleaded for, to shut out the Ordinances of Jesus C…rist; and to give God no more, for all the solemne Worshipe & service, w…ich he requireth, but a dumb mumtie Nay, this is such a waiting as, first requireth that the man lay aside all Christianity, yea and Rationality and Humanity, that he may become a perfect prey to the Spirit of Delusion: for he addeth, that this silence is not only outward, but inward, from all imaginations and thoughts; So that the man must lay aside his very sanctified intell…ct (if he have it) and rational faculty; and so first un-man himself, that the Devil may make him a beast, or worse. What he saith of the two seeds in men, hath been spoken to long ago, and what he saith further of natural men, and of their various kindes, or actings, is nothing to the purpose; for we confess that a natural man, for all his parts and enduements, cannot Worshipe God in the Spirit; And for any thing I can finde, in all this mans writing, concerning Regeneration, I must needs say, that if it be really with the Quakers, according to this mans doctrine, they know no more of Regeneration and true Sanctification, than a Turk or a Pagan doth. Further what will all his speaking Pag. 235. of a necessity of a natural mans retireing from himself, as such, & going into his good seed (which is a non-ens, & nothing but the ill and wicked se…d of Nature) availe here? Can a natural man do this of himself? Can the blakamore change his colour, or the Leopard his spotes? And finally, what saith all this for the dumb Worshipe, that he calleth for, even from the Regenerate? Though the rambling discourse, which he hath Pag. 233. be utterly impertinent; Yet I wish him to take notice of some expressions. He saith, that one kinde of spiritual wickedness, is when a natural man, in matters of Religion, affirmeth and proposeth from his own conceptions and divinations, erroneous notions and opinions. And whether he be not guilty of this, let all sober understanding persons judge. And againe he saith. It cannot be said, that there is so much, as a forme of goodliness, where there are erroneous opinions and p. 422notions. Let him look to it. And I must retorte his owne words Pag. 234. upon himself. This kinde of Idolatry, whereby a man loveth, & Idolizeth the Conceptions. Inventions and Products of his owne braine, is so incident to him, and so seated in his lapsed nature, that, while his natural Spirit is his leader and chiefe Governour, and while he is acted, moved and led by it, in the Worshipe of God, and attendeth to no other, he can never act any spiritual Worshipe, n…r produce any thing, but what is the fruite of his corruption; For, reflecting upon his false Principles, and Carnal Natural grounds of Religion, opposite to all true Religion and Christianity, I know none, beside him…elf and his party, of whom this may be more truely verified.

13. He imagineth Pag. 235. that God is speaking in every man, as one man is quietly talking in the eare of another, or as a Master teaching his schooler, or a Prince is speaking to a person; and that therefore the natural man should not be so rude, and indocile, as not to be silent and hearken, and retire from all the operations of his soul, that he may heare, and the good seed may rise in him. Ans. That is, the natural man, that he may hear and learne of God, must lay aside all his senses, inward and outward, all his operations as a man, good and evil; and so fall into something like or rather deeper then a trance and ecstasie, that he may receive the visions of God; And till this be done, he can goe about no act of commanded Worshipe. Is not this a noble phancie? We are waiting for the proof of this: and how long shall we waite till we see it? Is this the meaning of all these passages of Scripture, that spoke of waiting and watching: Is not this like Socrates his Demon, that attended him, and to which he must Introvert to hearken? What shall the renewed man do? Is not God as well talking thus in and to him? and must he not also retire from his Humane or Christian acts, and lay all aside, that he may hearken? Sure, it is not seemly even for a courtier, to be talking to his Prince, while his Prince is speaking to him: he should waite till his Prince had done. And so, because we may suppose that the Lord is alway speaking, the whole Worshipe shall be this silent hearkening, And indeed Pag. 236. he taketh-in with the rest of the actions, that must be laid by, Sense and Fear of sin; Thoughts of Death, Hell and Iudgment, thoughts of Glory, Prayers, and other Religious Exercises. Have we not then a clear delineation of this Quakeristick ecstasie; and of this silent Worshipe of theirs? And as if all this were not enough, he saith agai…. This great duty of waiting upon God, must be exercised in denying of themselves, and in sole and meer dependance upon God, within and without, in being abstracted from all operations, imaginations and ejaculations of their soul, that being made void of themselves, and wholly crucified to their natural productions, they may be fit to receive God. Is not this a clear thing? The man then must become no man, nay not an animal; he must not be a living wight, such an ecstasie must he give himself up unto. But I am yet to learne, if this be in mans owne power; or if the Prophets of old were so far master of themselves, as to fall into a trance or ecstasie, (to speak nothing of such an ecstasie as this is, which taketh away all the use of the intellect, and inward motions of soul,) when they pleased; And yet more, if this was called for at their hands alwayes, when they went to Worshipe God; or if this was their solemne worshipe, or a chiefe part thereof. Will this Quaker do me the favour, to prove these things, and clear his way from Devilrie by undoubted marks of distinction.

p. 42314. But now let us suppose the man is brought to this state, either by his owne wonderful dexterity of metamorphosin… himself, or by some superiour Spirit, or other; what next? Then, saith he Pag. 236. the little seed of righteousness, which God planted in the heart, and which Christ procured for man; that is, the measure of grace and life, getteth place to arise, and becometh an holy birth in man? And that divine aireis it with which mans Spirit is fermented, and in which waiting he is accepted in the presence of God, and is fitted (this word I must supply, or his words have no sense) to stand in his presence, to hear his voice, and to observe the motions of his holy Spirit. Answ. But (1.) We have evinced above, that there is no seed planted by God in all men, or purchased by Christ, that is a measure of saving grace and life. Nature, and its light and power, we grant to be in all; but this will never become a new birth. (2.) Then this work being the same with Regeneration and Sanctification, as we saw above, every man must fall into an ecstasie, and become no man, as to any operation, before he be converted. (3.) Then (and this is the maine thing here considerable:) Every Quaker, at every time he cometh to worshipe God solemnely, (it is of this he knoweth, that we are now speaking) must have this change wrought in him; for it is to this end, that he must retire within him self, and be abstracted from all his Operations, that he may be in case to worshipe: But then observe what will follow; Quakers, before they come to worshipe, are unregenerated, without the holy birth; and as oft as they come to worshipe, they must be regenerated, and get this divine aire to ferment their spirits: But how agreeth this with the state of Perfection, he talked of, one degree whereof was; they were able not to sin; and the other, wherein they could not sin? I suppose man, even a Quaker, is in case to sin, & cannot but sin, till he be regenerated. Where is this man now? I see, though persons dreaming see not the inconsistency and repugnancy of their dreames, persons awake will see, and smile at fancies, hanging together like ropes of sand.

15. He denieth Pag. 237. §. 11. That we can waite upon God, in prayer & preaching; For, saith he, waiting rather denoteth a passive dependance, than any action. Answ. I confess his waiting is a very passive thing, and inconsistent with any action of Soul or Body; but we are waiting for proof of such a waiting, as he talks of. We know, Prayer and Preaching is one thing, and waiting on God by Faith, Patience and Hope, in these duties, is another thing; And if he think these inconsistent, he knoweth neither Religion, nor Scripture. To pray and preach (saith he) by the Spirit, presupposeth this silent waiting, that the motions, leading unto these, might be felt. Answ. This is the thing, that is under debate: How can the godly pray for the motions & leadings of the Spirit, if they must first feel them and have them, before they pray for them? Or must they not pray that prayer at all? But the mo…ions of the Spirit they pray for, are not these they have, but others, fitting them for other duties, he will say. I answ. The saints even pray for the Spirit to teach them to pray. But he will say; They must have the motion of the Spirit for the first prayer, or it will not be accepted. Answ. They may have it, and yet not feel it; and so these motions are not their Rule, The Law of God is the Rule, and what is, not done in obedience to a p. 424Command, is no Obedience; for obedience respecteth a command; And thus the Quakers destroy all Obedience. If they cannot Pray, nor Preach without a previous impulse of the Spirit; how can they waite without such a previous motion? Waiting, sure, is a commanded duty, as well as Prayer, and cannot be performed without the Spirit, aright and acceptably, more then Prayer. And if they cannot waite without the previous motion of the Spirit, how shall they waite for that previous motion to wait? I see not how this man can loose this knot.

16. But he proveth, that this silence is a special and principal part of divine worshipe, and that necessarly (though he told us before Pag. 23…. that worship did not consist in silence, as silence) because in many places, where prayer is commanded as, Mat, 26:41. Mark. 13:33. Luk. 21:26. 1 Pet. 4:7. watching is prescribed, as previous and preparatory. Answ. But how proveth he, that that Watching is the silence and waiting, he speaketh of? That Watching is not a turning inward but a looking outward also, and a looking to all hands, from whence temptations can come: It is a Watching joyned with Prayer, and a Christian Vigilancy and Circumspection, taking in the lively exercise of all graces, and is accompanied with all Christian duties, as was cleared above, so far is it from having any affinity with his mute Mumry.

17. The more to enforce this Silence, he tels us Pag. 238 §. 12. that it hath this excellency, that nothing else hath, to wit, It is impossible for the devil to simulate it; and therefore no soul in this exercise can be deceived by him. This is wonderful if true: but how proveth he it; I would be afrayed, that when a Man hath laid aside not only his Senses outward and inward, but his very Rational Judgment, Intellect & all that he hath as a man, or as a Christian, the Devil should then most play master; and I am not sure, but it is so with them. Let us therefore heare his reason. The devil can only work in and by a natural man. I had thought that he could also work in a Spiritual man, as in Peter, when the Lord said to him, get thee behinde me Satan; or else he must say, that Peter was then but a carnal man: And what was the messenger of Satan, that buffeted Paul 2 Cor. 12. what more? Therefore, saith he, where the natural man is silent, he (that is the Devil) must stand. But why must he stand off, when the natural man is silent? and how proveth he, that there is nothing of a natural man acting in this silence? When the soul (saith he) is come to this silence, and, as to its owne operations, brought, as it were, to nothing, then the devil is excluded. How is this confirmed? for he cannot endure the pure presence of God then ariseing and the clearness of his light, saith he. But we doubt; if the pure presence of God then arise, or such a light, as shall quite banish the Devil away. This is the maine thing to be confirmed; nay the sequel proveth to us, that all this presence and light is but of the Devils owne making: & how that shall banish him away, I know not? But moreover, though it were granted, that this were the pure presence of God, and a light, that the Devil could not stand before, but behoved to flee from seven wayes; yet he might stay until that light appeared; and according to this mans owne doctrine, this cannot be; until the seed get room to arise, and become an holy birth, and this is not alwayes at the beginning of this silence: but this silence may continue p. 425a while, before this birth be, and so though the new bith will affright the devil away; yet he may stay while it is out a forming, and so may worke his work, and play his game, in the time of that silence. Himself granteth Pag. 232 that this may be, while there is but a silence as to words; but when they once introverte, & receed from all things, then they are in a castle, and feel themselves to be without his reach. But this is the maine thing to be proved: and I am ready to think, that then they are most in his power; for when the strong man keepeth the house, all is in peace. Let them see to it then, that this their greatest security, be not their greatest bondage.

18 The next excellency of this silence, is, That it cannot be hindered, nor interrupted by the Devils malice, which he laboureth to clear §. 13. p, 239. for saith he, when we are scattered and separated, one from another, every one, as he introverteth to the measure of life within himself, keepeth a secret union and communion with the rest; which neither the devil nor any of his instruments can hinder. Ans. So can all true Christians have union with one another, in the Spirit, without this wilde introversion; and so this is no peculiar excellency of theirs: But yet sure, their publick worshipe is in so fair impeded and hindered, Againe he saith, Their worshipe cannot be interrupted, when assembled, even by outward molestations, which interrupt another worshipe. And what wonder, seing it is no worshipe, but a silente mutenesse; and a man may be mute in the midst of the greatest confusion. But all the publick worshipe, that we read of in the N. T. was such, as could have been interrupted by wicked men. Such as are possessed with a dumb and deafe Devil, can hardly be made to speak, or be interrupted in their silence: is this therefore the excellency of their Condition? He addeth Pag. 242. That as Christs kingdome is not of this world, neither is his worshipe; and so it needeth not the wisdom, glory, riches and splendor of this world. This is true; yet his solemne worshipe cannot be performed without visible and audible actions, which can also be impeded and interrupted by Satans and mens malice. It needeth not a carnal arme to defend, protect and establish it: Yet the Lord hath promised that Kings should be the Churches nursing Fathers, and Queens her nursing mothers: And when Saul's persecution was at an end, it is said Act. 9:21. Then had the Churches rest-and were edified, and were multiplied. And Paul exhorteth, that supplications, prayers and intercessions be made for kings, and for all that are in authority, that we may lead a quiet and peacable life, in all godliness and honesty 1 Tim. 2:1, 2. Quakers, need not do this, for they can enjoy all their publick worshipe, who will, who will not; for no man can hinder their silence: & yet he compleaneth elsewhere of wrong done them, by such hinderances. The worshipe of Christ's followers, saith he, is Spiritual, defended by the Spirit; but carnal worshipe hath need of a carnal arme to defend it. Spritual worshipe doth not stand in need of a carnal arme to promove it, but only to hold off injuries of wicked men, interruptin… its free and publick exercise: and as to this, all the publick worshipe, that ever God appointed, whether in the Old or New Test. had this necessity: But the Quakers worshipe seemeth to be that, wherewith the Devil is well pleased; and so cannot interrupt, because he will not; for a kingdom, devided against it self, cannot stand.

p. 42619. He thinketh §. 15. to prove this silent worshipe fro… Ioh. 4:23, 24. Let us see how, Worshipe now, saith he, is not to be in outward observations, gone about by man, in his own will and proper strength, at certain times. Answ. And what then? Doth Gospel worshipe put away all external actions? then their Speaking, Praying and Praising is no worshipe; and so all their worshipe is perfect silence: When Christ preached and prayed, he performed no Gospel worshipe, if this be true: Nor the Apostles, in any of their outward actions; and yet Paul saith Act. 24:…3. that after the way, which his enemies called heresiel, so worshiped he the God of his Fathers. And we finde that by external actions worship was performed to Christ Mat. 2:11. & 8:2. & 9:1…. & 15:25. & 14:33. & 28:9, 17. Mark. 5:6. Luk. 24:52. Ioh. 9:38. We finde in the book of the Revelation, the worshiping of God, opposed to worshiping of the Beast; and the Beast was worshiped by visible works and actions. But saith he, God hath now instituted a spiritual worshipe, opposite to the ceremonial worshipe under the law. Very true, but hath God discharged now all outward actions in worshipe? or cannot God be worshiped in Spirit and in Truth, w…ere there are any outward actions performed? Beside, that this argueing supposeth, that God gote no spiritual service under the Law, which is manifestly false; we desire him to prove, that spiritual worshipe is inconsistent with any outward action; and consisteth only in silence; and that Christ meaneth no other Ioh. 4. for all this we deny; and this he undertook to prove: but instead thereof he confuteth himself; For he tels us, in the end of Pag. 343. that God now taketh the heart of every Christian to be his temple, and there instructeth, how he will be worshiped in some (N. B.) external actions. Now external actions are no silent worshipe. We leave this self confutation, and proceed.

20. He tels us Pag. 244. § 16. That this way of worshipe of theirs was of old practised by some, who therefore were called Mysticks; and he citeth some sayings of papists: And though I finde nothing in the words by him cited, giving countenance to his opinion; yet I am apt to think, that his way oweth its original more to the Monkes Cels, than to the Apostles and primitive Churches; and am ready to fear, that as it came from thence, so it may lead back thither againe. And though these mystick Monkes & Friars had some ground to speak against the necessity of the Popish Observances, which were but inventions of Men; I can see no ground, why he and his fraternity should enveigh so much against the appointed Ordinances of Christ: And though they call themselves Witnesses for the Truth, and for God; yet it is manifest, that they are real witnesses for Errour and for Satan.

21. In the last place §. 17. Pag. 246. &c. he cometh to answere some Objections The first is, That its a very unprofitable thing to do nothing, and that it is better to be occupied in meditation & good exercises. And this is very true. What answereth he? That is not unprofitable, which is absolutely necessary, before any duty be done acceptably. This is very true too; but he hath not yet proved his Silence to be such a necessary Antecedent. They must (saith he) have but carnal apprehensions of God, who think, men can please him by their proper operations; when we have showne, that the first progress unto pleasing of God consisteth, in ceasing from our owne imaginations, p. 427that we may suffer God's Spirit to work in us. Ans. we have seen all that he hath showne; and have seen for all that, no proof or demonstration of what he undertook to prove: That Introversion is an Action, Operation or Imagination of a man, though it be attended with a Real or Imaginary, Humane or Satanical Abstraction from all Operation or Imagination. The man, who thus introverts, is not passive, but active; else he should not be said, to introvert, but to be introverted: so that I wonder that this man did not so worde his notions, that they might not destroy themselves. We must first cease to do evil, saith he, before we do good: Yet ceasing to do evil is not without all action of the minde and will, otherwise one might be said to cease from evil, in order to a doing of good, when he sleepeth, or when he is bound hand and foot, and his mouth stopped, though the Devil be rageing in his Soul, Intellect Will, & Affections.

22. The 2 Objection is. If this be all their worshipe, why have they set times and places of meeting; seing they might do all that at home, in their several houses? He answereth. It pleaseth the Lord, to make use of the outward senses of his people, while here, in communicating of spiritual life; and suteable means, as speaking, praying and praising. But all this is inconsistent with pure silence, which is often all their worshipe: and with them, Speaking, Praying and Praising a…e not so necessary. He addeth, God hath appointed Assemblies to preserve an outward visible testimony for his name. But there is no visible testimony given to his name, when the duties, which he hath appointed for that end, are not performed, nor the Ordinances observed. He maketh his life (saith he) to abound more unto his owne, when they meet together to waite upon Him. Answ. Well; but that is not by their simple seeing one anothers faces, which may be in the market place, and on the streets; but by faithful and conscientious observation of his ordinances, and not by mute mumrie. What he saith of Assemblies from Mat. 18:20. and Heb. 10:24. is true; but maketh nothing for their mute service, of which all the doubt remaineth.

23. The last Objection is, That this mute way of worshiping is not found in the Scriptures. And sure, if it be not prescribed, it must be will worshipe. He answereth. That they make not silence the only substance of their worshipe. Yet he confessed, that sometimes it is the whole of their worshipe: And though it be not the only substance of their worshipe; Yet if it be a substantial part, it must be instituted, and warranted by a word of Institution, Mat. 15.9. Mak. 7:6. Esa. 29:13. In the primitive times, sayes he, they prayed and preached by the Spirit. And if so, what absurdity is it, if we suppose, that the Spirit did not sometimes move them to these outward acts, and that then they were silent. Ans. I read of their worshiping in the Spirit Phil. 3:3. but of their praying and preaching by the Spirit. I read not: and though I will not much quarrel about the phrase, yet I think Scripture phrases are best: and I shall adde, that neither name nor thing is found in the Scripture, in the Quakers sense. If they did all in worshipe, by such previous immediat Impulses, as he dreameth of (which I doubt if ever he shall prove) it must necessarily indeed follow, that they were silent, when they had not such motions; or went on without them: But in this case, their silence was but a pure non-action; it was not a positive part of worshipe; p. 428nor such a positive active silence or Introversion, as he phancieth. That men must be silent, when they speak not, nor imagine not, is very probable; but that the Silence of the primitive Church, was such a Silence, that not only was without words, but also without thoughts and all imaginations, will be hardly proved by him; And when that is proved, which I look upon as very improbable, he hath not proved his Conclusion; till he withall prove, that this silence was gone about, as a principal part of worshipe. How long time will he take to prove this? How much less shall he ever prove, that the positive part of his silence, I meane the Introversion, was observed as a necessary part of worshipe? He addeth, Act. 2:1. It is said, they were all in one place, and then it is added, suddenly the Spirit came; but we read not, that any were speaking at that time: And what absurdity, if we say, they were silent? Ans. It is not said, suddenly the Spirit came, but suddenly there came a noise; it is true, the Spirit came, in his glorious Effects: Read we, that they were all silent? Read we that they were all Introverted? Where is then his Institution, or Example for his Introversion? Though they had been silent, that will not say, that they did Introvert; nor will it say, that their silence was a principal part of their worshipe. The man I see must bring forth such proofs, as he hath.

24. He starteth Pag. 248. that Objection, That there is no instance of such a silent assembly, in all the Scriptures. To which he Answereth. That though this be not written, yet such an assembly might be lawful. But we are seeking a word of Institution, or an approven Instance of their silent worshipe: And he can give neither. But he thinketh that a proof by consequence from other duties pressed in Scripture will suffice; And it is well, that he will admit of Consequences, in this case. What is this Consequential proof? The Scripture, saith he, commandeth us to assemble together. This is granted. What then? And forbids us, while assembled, to pray or preach, but as the Spirit moveth. Where is this said? why doth he not shew this, that we may consider it? we must take it on a Quakers word. What is his Conclusion? If being assembled we are not moved by the Spirit, it necessarily followeth that we must be silent. Tru…ly this is probable; but it is nothing to the point, seing every silence is not an Introversion: but where is the Conclusion, That this Introverting silence is a principal part of worshipe? He must leave this, until the next occasion. Yet I must take notice, that consequentially (if he reason by consequences, he must give us leave to do the same) he here destroyeth all that he said above, upon the head of the Scriptures; for there he denied, that they were our Rule; and yet here, he placeth them for the only Rule of worshipe, and would faine seek footing for his way of worshipe in them, were it but by a Consequence; while as, according to his principles, formerly laid downe, he had no more to say, both to this and the former Objection, then that they were not bound to seek after either Precept or example of their worshipe, in the Scriptures; and this had been a short cut. But instead of this, he is runneth thorow the Scriptures to seek for an instance, and he pitcheth upon some in the Old Test. forgeting what he said in the beginning of this debate about worshipe; to wit, That he was only p. 429speaking here of divine worshipe now under the Gospel: And he knoweth, that Instances of worshipe under the Old Testament will not be pertinent to prove this, though he should produce multitudes. Could he get no one instance, in all the N. Test.? what if I helpe him to one? See Act. 21:40.—Paul stood on the staires, and beckened with the hand unto the people: And when there was made a great silence, he speak unto them. Here is a Silence, and a Great Silence, and a Great Silence in an Assembly: But I confess this Instance will not helpe him; for neither was it worshipe; nor was there an Introversion here, nor had it on their part, any good issue; as we see Chap. 22:22, 23. And yet I think their silence is hardly so justifiable, as this was. But let us look upon his Instances out of the Old Test. His first is of Iob's friends si…ting seven dayes in silence. But was this a meeting for worshipe? was Iob's friends all these dayes Introverted? How came it, that when the seed at length gote room, and the… were prompted to speak, they spoke no more consonantly to truth? It would seem, that all the light of God, that shined to them, while thus seven dayes long introverted, did not dispel all their darkness, nor banish the Devil away wholly. But the text it self giveth the reason of their silence, to wit, for they saw, that his griefe was very great. He citeth next Ezra. 9:4 But most impertinently, for this was a silence, not for worshipe, but arising from astonishment, griefe, sorrow and heaviness, caused by the sin of the people: Here was no Introversion, to seek after the light within; nor Abstraction from all thoughts and conceptions, for his heart was filled with sorrow, and thoughts of the grievousness of the sin. Ezechiel 14:1. speaketh nothing of silence, nor Chap. 20:1. But of the peoples coming and sitting before him: and if he say, that dureing this time, they were Introverted, he must say …lso (and not speak far amisse, I grant) that persons may Introvert, and yet set up their idols in their heart, and put the stumbling block of their iniquity before their faces, as Ezech. 14: vers. 2. and be such as God will not be enquired of Chap. 20: vers. 3. If these be his instances, much good may they do him, and I wish he may see in them, his owne picture, and learne from henceforth, to abhore himself, and his diabolical way.

25. Some time after I came this length, I called to minde something I had read of the fanaticisme of the Church of Rome, in D. Stelling fleet, which will helpe to informe us, concerning the nature and rise of this doctrine and manner of expression, used by our Quakers. D. S…llingf. tels us Pag. 327. of his book of the Idolatry of the Church of Rome, that the Papists have their abstractedness of life, mental prayer (i. e. our Quakers worshipe) Passive unions, a Deiform fund of the soul, a state of Introversion (whence we see from whom our Quakers have borrowed this expression) divine Inspirations. He tels us moreover, that, as they speak, the Perfection of this state, lying in an intime union with God, whereby the soul is Deified, is to be attained only in the way of unknowing and of self annihilation: This is the very summe of the Quakers doctrine. And Pag. 328. &c. Out of Mr Cressy, a popish fanatick, his Mother Iuliana's Revelations; and preface, to Sancta Sophia, and the book it self, he citeth several passages, which we may take some notice of, such as these. The only proper disposition towards the receiving supernatural p. 430Irradiations from God's holy Spirit, is an abstraction of life, a sequestration from all business that concerne others (though …t be their salvation) and an attendance to God alone in the depth of the Spirit—the lights here desired and prayed for, are such as do expel all images of creatures, and do calme all manner of passions, to the end, that the soul being in a vaculty, may be more capable of receiving & intertaining God in the pure fund of the Spirit. But what is this fund? He tels us out of Lud. Blosius Inst. Spirit. that the Deiform fund of the soul is the simple essence of the soul stamped with a divine impress ▪ or, that from whence ariseth a superessential life. Out of Sancta Sophia we are caught that the way to perfection, is a Contemplative state, rather then an Active, and that because it is more perfect, more easie, more simple and more secure from all errours and illusions, which may be occasioned by an indiscreet use of prayer. What is the active State. It is the use of reasoning and internal discourse to fix our affections on God, and expressing it self in sensible dev…tion and outward acts of obedience to God's will. What is the Contemplative? Seeking God in the obscurity of faith, with a more pr…found introversion of Spirit, and with less activity and motion in sensitive nature, and without the use of grosser images. And further it is said, that such souls are not of themselves much inclined to external works; but they seek rather to purifie themselves and inflame their hearts to the love of God by internal, quiet and pure actuations in Spirit, by a total abstraction from creatures, by solitude both external and especially internal, so disposing themselves to receive the influxes and inspirations of God, whose guidance chiefly they endeavour to follow, in all things. Is not this the very frame and mould of our Quakers? But wherein lyeth the security of this state above the other? In this, that a contemplative soul tending to God, and working almost only with the heart and blinde affections of the will, pouring themselves upon God, apprehended only in the obscure no…ion of faith—transcending all operations of the imagination, and all subtilty and curiosity of reasoning, and lastly seeking an union with God only by the most pure & most intime affections of the Spirit: what possibility of illusion or errour can there be to such a soul? We see whence our Quakers had that, which is touched above §. 20.

26. Yet more p. 332. & 333. He showeth us, how they describe the soul's passive union with God, to be In which God after a wonderful and inconceivable manner, affords them interiour illuminations & touches, yet far more efficacious & divine; in all which the soul is a meer patient, and only suffers God to work his divine pleasure in her, being neither able to further, nor hinder it. The which unions though they last but even as it were a moment of time, yet do more illuminate and Purifie the soul, then many yeers spent in active exercises of spiritual prayer or mortification could do. The progress to this state of perfection they thus describe. He who would come to it must practise the drawing of his external senses inwardly, there loseing and as it were annihilating them; then he must draw his internal senses into the superiour powers of the soul, and there annihilate them likewise: and those powers of the intellectual soul he must draw into that which is called their unity: and lastly, that unity, which alone is capable of perfect union with God, must be applyed and firmly fixed on God; wherein the perfect divine contemplation lyeth. In which union all is vacuity or emptiness, as if nothing were existent but God and the soul, yea so far is the soul from reflecting on her owne existence, that it seems to her God, and she is not distinct, but one only thing. Is not this the very life of the Quakers publick & principal worshipe?

p. 43127. Furder we are told (see Pag. 336.) that they lay down as a fundamental rule. That God only by his holy inspirations is the guide and director in an internal contemplative life, and that all the light they have therein is from immediat divine illumination—and that this light doth extend further, and to more and other more particular objects, then the divine light or grace, by which good Christians living common lives in the world are led, extends to. Very Sutable is this to our Quakers doctrine above And we are enformed further, that Mr Cressy in his discourse of Passive unions, saith That God reveals himself to the soul by a supernatural species impressed in her, which revelations are either sensible, as apparitions, words &c. or intellectual, either immediatly, or by Angels. The effects of which supernatural species, in actions of God, are Rapts, or Extasies, internal visions &c. Our Quaker might have given us some such thing as a more likely ground of their quaking and trembling. More might be adduced out of that forecited Book, but this taste is sufficient to let us see, that our Quakers way and worshipe hath been long ago in use among, & much applauded by the Fanatick Papists.

28. Afterward, I providentially saw the Sermons of one Taulerus a Dominican (who preached at Colone about the Yeer 1346.) translated into Dutch by Ioannes de Lixbona and printed at Antwerp. A. 1647. an Author much commended by Bzovius in Annal. Trithemius, Bellar. de Script. Eccl. & Blosius, wherein I found, without any narrow search, several expressions, shewing whence our Quakers have their rare things, of which I shall adduce some instances; not to mention the manner of his conversion, set down in the relation of his life, how, while he was sick, sad & dejected, a voice came & said to him, Be at peace and relye upon God, & know that when he was in the world in Mans Nature, he cured all their souls whose bodies he cured (which may be doubted as to the nine Lepers, who did not return to give glory to God Luk. 17:17, 18.) at which he was transported out of himself, and had no use of his senses or of reason for a time: Whereupon his friend, an old man, told him, that now he had felt the grace of God in truth; and was taught by the holy Ghost, had the Scripture in him, and could now understand it all, and reconcile all seeming contradictory places; and that one of his Sermons should now do more good, than an hundered formerly. Waving this, which yet looketh very like our Quakers way, I shall mention some few expressions (of many) in these his after Sermons. In his first Sermon on the first Sunday of the Advent, he saith, that people must Introvert into themselves, and abide by themselves, in their inward fund (or ground) and observe there the appointments of God, his drowings and callings, and take these immediatly from God. Whence we may see, where our Quakers have learned their peculiar language: But moreover in his second Sermon on that day, he speaks of an Essential Introversion into the fund of the soul, where God dwelleth, and the true light shineth without any errour. And afterward tels us of three men in every man, The outward man, that must be exercised with fasting, watching, Prayer &c. The Inward man, or the Soul, which must be exercised with inward devotion, earnest desires &c. And then The fund of the soul, or the most inward Spirit, exercised in essential, or substantial Introversions, and true unitings with God, beyond all works, thoughts, and enjoyings or embraceings.

p. 43229. In his sermon on the first Sunday after Candlemess he told his hearers, that in order to the new birth, they must Introvert and abide in their noblest part, to wit, into the fund; for there is the place of this birth: and next, That they must not have so much as one thought of God, as only Wise, Almighty &c but must be empty of all Thoughts, Words and W…rks, and of all Formes and Images of the understanding, and only suffer God to worke in them; and become thus holily empty. A little after, he saith, That this fund of the soul is the secretest part of the soul, in which the soul worketh nothing, knoweth nothing, understandeth nothing; here the soul doth nothing by her powers of memory, understanding and will, but immediatly by her own essence: and all the powers, whereby the soul worketh, flow out of the fund of the essence, in which fund is the inward silence: and in this alone is rest and waiting for this birth, and there doth God the father speak out his Eternal word: and in this fund of the soul cometh God wholly, as he is, and not divided: and no creature can come there, but must abide without in the powers. Nay he told his hearers afterward. That in the fund of the soul God begetteth his Son, the same way that He begote him from eternity, that is, by knowing and seeing himself perfectly by himself, and in his own essence. And this I…troversion from all thoughts & imaginations, he afterwards saith, is like Paul's being out of the body 2 Cor. 12.

30. In his first Sermon on new Years Day, he saith, That the Person that doth essentially give himself alwayes unto God, as a prisoner, hath God also given up to him essentially as a prisoner; and that this person is turned into the essence of God, in some sort; and that God is alwayes sensibly present with him, in all things, And in the same Sermon he saith, Man must in all his work Introvert, and waite on God there, and let him work, and look on himself but as an Instrument, and do all by suffering and permitting, and not by working, and so continue one that worketh inward and dwelleth inward, and so draw himself in, and sinck into the fund of the soul (where God is present and dwelleth)—he must give himself to God, beyond and above words, thoughts and understanding, and in a suffering-permitting-way go off himself, and sinck, after an inward and unknown manner, into the darkness o… pure naked faith: So in his second Sermon on that day, he hath these words, When a man hath given himself wholly over as denuded of himself, of all propriety in things, and of all …hings here, all that is borne in him, is not his but Gods—and againe, when once a man, in an upright and well ordered inwardness, is drawn by God to higher things, he shall put away all outward works and exercises, were it even such, as he had bound himself unto by oaths and promises.

31. In his Sermon on the first Sunday after the three Kings Day, he tels us, that in order to this new birth, our understanding must rest from all work, and be void of all knowledg, and …bide in darkness and ignorance, and not seek to return to its former knowledge: and that this state of darkness, is called a possible reception; for there remaineth (saith he) no more in the soul, but a possibility, or capacity to receive that, which will perfect it, and the man must laboure more and more after this possibility, till his minde be satisfied, and become all things, that it can receive: And the more empty and unknowing that the soul is, it is the nearer unto God. So in his Sermon on the first Sunday after the Three Kings Day he saith, I dar boldly say, that he that introverts not, once at least every day, and turns not in according p. 433to his power into his fund, doth not live as a Christian: But such as are busie with their fund, and empty themselves of all things, and lay aside all imagination…, that the Sun of righteousness may send out his beames of Light, in their inward fund, finde the yoke of Christ easie. So againe saith he, Truely if any man could finde within himself, know and see, how the eternal God hath founded himself, in the inward fund of the soul; and how he is there hid, and, as it were, soaked, he should be happy.

32. In his Sermon on Trinity Day, he tels us, That God begetteth in the fund of the soul his only begotten Son, an hundered thousand times more quickly, than in a moment, in a now of eternity, alwayes new. And thereafter, That he who would finde this, must introvert beyond all the workings of his outward powers and phantasies, and must sinck there into the fund; and then cometh the power of God the Father, and in him calleth upon him, through his only begotten Son—and as the Son is begotten of the Father, and floweth againe into the Father; so is this man begotten of the Father, and floweth againe with the same Son in the Father, and becometh one with him. And afterward, In this fund a man shall pray for his friends, both dead and alive; and such prayer is more powerful then to sing, or say many Psalmes by mouth: and then finde we the witness of the three, that bear witness in heaven, that is, in the inward heaven, in the fund of the soul. Moreover in his first Sermon on the third Sunday after Trinity, he hath these words The penny must have its weight, and its image; the weight, that the man may fall and sinck againe in Gods fund, as he is come out of it—his image is—that image, which is God himself, in his own pure divine essence, in which God knoweth, loveth and enjoyeth himself; in which he liveth, is and worketh, by which the soul is wholly God-dyed (or like God) and becometh divine: and in this union with and sincking into G…d, he becometh, through grace, all things, that God is by nature also.—So that if he could see himself, he would think himself to be God, and every one that cou… see him in that cloathing, dye, forme and divine essence, would become happy in that sight—The man casts away againe unto God, who gave all; all things, & becometh so naked and empty, as one that is nothing and hath nothing: And thus the created Nothing sincketh into the uncreated nothing. And thus one abysse calleth unto another, the created abysse calleth unto the uncreated abysse; and these two abysses become as one, a pure divine essence, where the Mans Spirit hath lost its self, in the Spirit of God, being drowned in that bottomless sea, (the like he hath in his sermon on the eleventh Sunday after the Trinity.) In his second sermon on that day, he tels us, that the little shipe (mentioned Luk. 5.) signifieth the inward conscience, or minde, the fund of the man, where our Lord truely dwelleth, and where his rest and joy is, in case the man will alwayes carefully observe this inward fund, and in the love of God, for saking all things, will introvert into this fund &c. Againe, if one, while singing or reading, be moved to introvert into the inward fund, and finde that that exercise should hinder his introversion, he must leave that, and all other good works, and introvert, and in this introversion give himself wholly up unto God, and follow the divine pull, with all his heart. So he expoundeth Christs sitting in the shipe, and teaching, to be Christ's sitting in the inward fund of the obedient p. 434man, and there teaching him his most acceptable will; and (saith he) such a person is able sufficiently to teach the whole world.

33. In his sermon on the third Sunday after Trinity, he saith, this weakness (speaking of Pauls words 2 …or. 12:9.) cometh not from outward exercises, but from an overflowing of the outpourings of the Godhead, that is so poured forth on the man, that the poor earthly body cannot endure it: For God hath now so brought him in, that he is wholly like God, and all that is in him, is, in a hyperphysical manner, transformed, so that God now worketh all works in the man, so that justly he may be called one like God, for whosoever should see him aright, would see him, as God (that is by grace) for God liveth, doth and worketh all in him, yea enjoye…h himself in him. So on the fourth Sunday after Trinity, speaking of prayer, he saith, the man that would pray must recollect himself and introvert into his inward fund, with his mind lifted up, and his power streatched forth, and with an inward regarding of God's presence, and a real desire, above all things, to do God's will, going out from himself and all created things, and sincking himself there deeper and deeper, in the clarified will of God—and this is to pray in the Spirit. And againe, he tels us, the third degree of an inward life is a going over into a God-likness, by union of the created Spirit with the essential Spirit of God: And this, (saith he) may be called an essential inturning. Thereafter speaking of this same mater, he saith. Then doth God draw the man out of the humane forme into the divine forme, and then is he so Godded, and so divine, that all he is, and doth, God is that, and doth it; and he is so exalted above his humane forme, that he becometh that, through grace, which God is by essence: then he seeth, that he hath lost himself; and he knoweth and findeth himself no where, he knoweth nothing else, but only one simple essence. And in the next sermon he tels us, That God would rather live in a soul, then in heaven; and is more in a gracious soul then in heaven, and that more properly: for God worketh all the mans works not only in him, but for him, and then giveth them to him, & he …urther begetteth his only begotten son in the soul, as truely, neither more, nor less, then as he begetteth him in eternity. And he tels us, That this, which is begotten in the soul, is not any thing that is of God, or divine, but is God himself, the same Son, which the Father begetteth from eternity; nothing else but that same lovely divine word, which is the Second Person in the Trinity: And thereafter tels us, that all rational creatures, by nature love God, more then themselves. And in his second sermon on the eleventh Sunday, he sais, this inclination to God doth not leave the soul even in hell: So also in his sermon on the 17. Sunday.

34. In his sermon on the fift Sunday after the Trinity, he tels us. That when a soul receiveth the body of Christ in love (to wit, in the masse) it is transformed or changed into the body and soul of Christ, yea into whole Christ, and moreover also in his Godhead.—This is the nature of divine love, that it carryeth the soul above its nature, and transformeth it into the bottomless Godhead; so that it knoweth nothing o… it self, nor findeth nothing in the Spirit, but only it findeth it self wholly transformed into Christ. And thereafter he saith, that when one receiveth in the S…crament the life and love of Christ, they are changed into God, as the meat and drink is changed into them. In his sermon on the seventh Sunday after Trinity, he hath these words. p. 435Therefore is it alway necessary, that men turn the eye of their understanding alwayes unto that ground, where the man is by God eaten, digested, incorporated, and united with God. In his second sermon on the eleventh Sunday he saith, the best and inward part and excellency of the soul is called by some, the sponk of the soul; by others, the centre of the essence; by others, the image of the Trinity, and this flyeth so high that the understanding cannot follow it, for it resteth not until it come into the fund of the Godhead, out of which it came, and where it was before it was created. The like he hath in his sermon on the sevententh Sunday.

35. In his sermon on the thirtenth Sunday, he hath these words, when men by all their exercises draw-in their outward sensible man to the inward reasonable man, & those two together, go in into the inmost man, or most hidden man of the Spirit (where the true image of God lyeth,) and then presse-in into the divine abysse, in which man was from eternity, …ere he was created; and when the merciful God seeth the man turned-in to him, in such purity and nakedness, the divine fatherly abysse boweth down, and sincketh into this pure introverted fund of the man, and changeth, by a certain transformation, this created fund into his divine essence, and maketh the mans Spirit so one with himself, that were it possible, that he could see himself in this state, he should see himself so exceedingly excellent in God, that he should think that he were God himself. So in his sermon on the seventeenth Sunday, speaking of the soul, he saith it is called mens, the minde, that is the fund, where the true image of the Trinity lyeth hid, and this is so excellent, that we can als little give it a proper name, as we can give God himself: And could any see how God dwelleth in this fund, he should be happy: The nighness and affinity that God hath there is wonderful great, that we neither can nor dar speak thereof. Againe, as our soul doth wholly sinck in and melt with its most inward into God's most inward, and becometh there renewed, our Spirit is there so much more reformed by God's Spirit, as we take the right and pure way; for God poureth himself forth into our Spirits, as the Sun doth its light into the aire, so that the whole aire is transformed therewith, that no difference can be seen: much more in this union, which transcendeth all natural union, shall no man be able to difference the created Spirit, from the uncreated Spirit of God—for were the created Spirit seen in this union, without doubt, it should be taken for God.

36. In his sermon on the ninteenth Sunday, he tels us of some, who having turned away from themselves and all things, and turned in to the true light, these (sais he) with an inward silence, sinck from all their strength, and dissolve in God their original, and retire themselves into the darkness of the divine wilderness—and there thrust themselves so far in, that they lose all difference in the unity of God, and lose also themselves, and all things, and know nothing else but one bare pure and simple God, wherein they sinck to the ground. In his sermon on the two and twentieth Sunday, he saith, This image and superscription is savingly made perfect in the most inward part of the soul, in that place, which God hath prepared and appropriat to himself—to wit, the glorious pure substance of the soul—hereby is the most inward part of our soul made perfect, and united with the most inward part of the high Godhead, where God the Father is alwayes begetting his everlasting word, his only p. 436begotten Son. And thereafter he tels us, when the soul is emptied of all things, it answereth that only one, which is God; so there is nothing there, but pure God alone.

37. So in the sermon on the feast of Mary, he tels us, that she Introverted alwayes into her fund, where the divine image lay hid; her fund, and all her inwards were so like unto God, that if any man had seen her heart, there he should have seen God, in all his beauty, and have seen the outcoming of the Son and of the holy Ghost, in a substantial manner. And in his second sermon on the birth of Iohn Baptist, He saith, in the fund of the soul, there is a certain light, which testifieth, that man was in God from all eternity, ere he was created: And when he was so in God, he was God in God—so that what he is now since he was created, that same was he from eternity in God, being one substance with God.

38. In his book of the Imitation of the poverty of Christ, part 1. Ch. 21. N. 134. he tels of two heavens, one bodily, which is above us; and another spiritual, which is the essence or substance of souls, in which God is; and where God is, there is the Kingdom of heaven; and of that speaketh Paul, when he saith, the Kingdom of heaven is in us. And thereafter N. 138. he sayes, when man hath laid all his imperfections aside, and is carryed into the essence and nakedness, he stareth God in his bare essence, and with that stareing presseth in to God, and uniteth himself with him, and God carrieth the man with himself in himself, and so he hath he an eternal ingoing into God and he is wholly embraced of God and loseth himself, and so he drowneth into the bottomless sea of the Godhead, and swimeth as a fish in the sea. And in the following Chap. he speaketh much of a silence, and an hearkening to the eternal word within. And Ch. 23. he tels us, that this inward speaking is in the essence of the soul, where God speaketh, when the soul turneth all to rest and silence, & is gapeing after in the fund of her naked substance: And this hearing is nothing else then an inward feeling, which floweth out of God in that essence of the soul, which is so full, that it runneth over in the powers: And he that findeth this is happy.

39. More of this and the like trash, may be found, in that book: but here is, I suppose, enough to discover, what affinity this Quakers doctrine hath with the fancies of Taulerus; and whence possibily, he and his fraternity have learned their rare Notions and Expressions: to which end only, I have troubled the Reader with these few passages; as also to shew, that there may be greater affinity and affection betwixt Papists, and our Quakers, then they will yet be willing to acknowledge, or suffer us to say: But a little time will discover much. I now pro…eed to