«Апология истинного христианского богословия»

§ III.

II. True Worship is not limited to Place or Person. Secondly, Albeit I say, that this Worship is neither limited to Times, Places nor Persons; yet I would not be understood, as if I intended the putting away of all set Times and Places to worship: God forbid I should think of such an Opinion. Nay, we are none of those that forsake the Assembling of ourselves together; but have even certain Times and Places, in which we carefully meet together (nor can we be driven therefrom by the Threats and Persecutions of Men) to wait upon God, and worship him. Necessity of Meetings.To meet together we think necessary for the People of God; because, so long as we are clothed with this outward Tabernacle, there is a Necessity to the entertaining of a joint and visible Fellowship, and bearing of an outward Testimony for God, and seeing of the Faces of one another, that we concur with our Persons as well as Spirits: To be accompanied with that inward Love and Unity of Spirit, doth greatly tend to encourage and refresh the Saints.

1. Самовольное поклонение ограничивает Дух Божий. Но ограничение, которое мы осуждаем, состоит в том, что, хотя Дух Божий должен быть непосредственным деятелем, движителем, убедителем и вдохновителем человека в конкретных актах поклонения, когда святые собираются вместе, этот Дух ограничивается в Своих действиях путем назначения конкретного человека или людей проповедовать и молиться по воле человека; и все остальные исключаются даже из веры в то, что они должны ожидать Духа Божьего, чтобы Он побудил их к таким вещам: и так они, пренебрегая тем в себе, что должно оживлять их, и не ожидая почувствовать чистое дыхание Духа Божьего, чтобы повиноваться ему, ведомы лишь тем, чтобы зависеть от проповедника и слушать, что он скажет.

2. Истинное учение Слова Божьего. Во-вторых, в том, что эти особые люди приходят туда не для того, чтобы встретиться с Господом и ожидать внутренних движений и действий Его Духа; и так молиться, как они чувствуют, что Дух дышит через них и в них; и проповедовать, как они находят себя движимыми и побуждаемыми Духом Божьим, и как Он дает им слово, чтобы сказать слово вовремя, чтобы освежить утомленные души, и как того требует нынешнее состояние и положение сердец людей; позволяя Богу Своим Духом как подготовить сердца людей, так и дать проповеднику сказать то, что может быть подходящим и своевременным для них: но он (т. е. проповедник) сколотил в своем кабинете, по своей собственной воле, своей человеческой мудростью и литературой, и крадя слова истины из буквы Писания, и склеивая вместе сочинения и наблюдения других людей, столько, сколько хватит ему говорить час, пока бегут песочные часы; Священники проповедуют наугад свои заученные проповеди. И не ожидая или не чувствуя внутреннего влияния Духа Божьего, он декламирует это наугад, подходит ли это или своевременно для состояния людей, или нет; и когда он заканчивает свою проповедь, он произносит свою молитву также по своей собственной воле; и так на этом конец дела. Каковое обычное поклонение, как оно никоим образом не приемлемо для Бога, так и насколько оно бесплодно и бесполезно для тех, кто находится в нем, нынешнее состояние народов достаточно провозглашает. Оказывается, что мы не против установленных времен для поклонения, как Арнольд против этого предложения, секция 45, не менее неуместно утверждает; предлагая без нужды доказать то, что не отрицается: только эти времена, будучи назначены для внешнего удобства, мы не должны поэтому думать вместе с папистами, что эти дни святы, и вести людей к суеверному соблюдению их; будучи убеждены, что все дни одинаково святы в очах Божьих. Святы ли дни. И хотя не является моей нынешней целью делать длинное отступление относительно дебатов среди протестантов о первом дне недели, обычно называемом днем Господним, однако, поскольку это уместно здесь, я кратко обозначу наш взгляд на это.

§ IV.

Of the First Day of the Week, commonly called the Lord’s Day.We, not seeing any Ground in Scripture for it, cannot be so superstitious as to believe, that either the Jewish Sabbath now continues, or that the first Day of the Week is the Anti-type thereof, or the true Christian Sabbath; which with Calvin we believe to have a more spiritual Sense: And therefore we know no moral Obligation by the fourth Command, or elsewhere, to keep the first Day of the Week more than any other, or any Holiness inherent in it. But First, forasmuch as it is necessary that there be some Time set apart for the Saints to meet together to wait upon God; and that Secondly, it is fit at some Times they be freed from their other outward Affairs; and that Thirdly, Reason and Equity doth allow that Servants and Beasts have some Time allowed them to be eased from their continual Labour; and that Fourthly, it appears that the Apostles and Primitive Christians did use the first Day of the Week for these Purposes; we find ourselves sufficiently moved for these Causes to do so also, without superstitiously straining the Scriptures for another Reason: Which, that it is not to be there found, many Protestants, yea, Calvin himself, upon the fourth Command, hath abundantly evinced. And though we therefore meet, and abstain from working upon this Day, yet doth not that hinder us from having Meetings also for Worship at other Times.

§ V. Thirdly, Though according to the Knowledge of God, revealed unto us by the Spirit, through that more full Dispensation of Light which we believe the Lord hath brought about in this Day, we judge it our Duty to hold forth that pure and spiritual Worship which is acceptable to God, and answerable to the Testimony of Christ and his Apostles, and likewise to testify against and deny not only manifest Superstition and Idolatry, but also all formal Will-worship, which stands not in the Power of God; The Worship in the Apostasy.yet, I say, we do not deny the whole Worship of all those that have borne the Name of Christians even in the Apostasy, as if God had never heard their Prayers, nor accepted any of them: God forbid we should be so void of Charity! The latter Part of the Proposition sheweth the Contrary. And as we would not be so absurd on the one Hand to conclude, because of the Errors and Darkness that many were covered and surrounded with in Babylon, that none of their Prayers were heard or accepted of God, so will we not be so unwary on the other, as to conclude, that because God heard and pitied them, so we ought to continue in these Errors and Darkness, and not come out of Babylon, when it is by God discovered unto us. The Popish Mass or Vespers.The Popish Mass and Vespers I do believe to be, as to the Matter of them, abominable Idolatry and Superstition, and so also believe the Protestants; yet will neither I or they affirm, that in the Darkness of Popery no Upright-hearted Men, though zealous in these Abominations, have been heard of God, or accepted of him: Bernard and Bonaventure, Taulerus, Tho. à Kempis, have tasted of the Love of God.Who can deny, but that both Bernard and Bonaventure, Taulerus, Thomas à Kempis, and divers others have both known and tasted of the Love of God, and felt the Power and Virtue of God’s Spirit working with them for their Salvation? And yet ought we not to forsake and deny those Superstitions which they were found in? The Calvinistical Presbyterians do much upbraid (and I say not without Reason) the Formality and Deadness of the Episcopalian and Lutheran Liturgies; The Bishops Liturgy.and yet, as they will not deny but there have been some good Men among them, so neither dare they refuse, but that when that good Step was brought in by them, of turning the publick Prayers into the vulgar Tongues, though continued in a Liturgy, it was acceptable to God, and sometimes accompanied with his Power and Presence: Yet will not the Presbyterians have it from thence concluded, that the Common Prayers should still continue; so likewise, though we should confess, that, through the Mercy and wonderful Condescension of God, there have been upright in Heart, both among Papists and Protestants, yet can we not therefore approve of their Way in the General, or not go on to the upholding of that spiritual Worship, which the Lord is calling all to, and so to the testifying against whatsoever stands in the Way of it.

§ VI.

Assemblies of Worship in Publick described.Fourthly, To come then to the State of the Controversy, as to the publick Worship, we judge it the Duty of all to be diligent in the Assembling of themselves together (and what we have been, and are, in this Matter, our Enemies in Great Britain, who have used all Means to hinder our assembling together to worship God, may bear Witness) and when assembled, the great Work of one and all ought to be to wait upon God; and returning out of their own Thoughts and Imaginations, to feel the Lord’s Presence, and know a Gathering into his Name indeed, where he is in the Midst, according to his Promise. And as every one is thus gathered, and so met together inwardly in their Spirits, as well as outwardly in their Persons, there the secret Power and Virtue of Life is known to refresh the Soul, and the pure Motions and Breathings of God’s Spirit are felt to arise; from which, as Words of Declaration, Prayers or Praises arise, the acceptable Worship is known, which edifies the Church, and is well-pleasing to God. And no Man here limits the Spirit of God, nor bringeth forth his own conned and gathered Stuff; but every one puts that forth which the Lord puts into their Hearts: And it is uttered forth not in Man’s Will and Wisdom, but in the Evidence and Demonstration of the Spirit, and of Power. Its glorious Dispensation.Yea, though there be not a Word spoken, yet is the true spiritual Worship performed, and the Body of Christ edified; yea, it may, and hath often fallen out among us, that divers Meetings have past without one Word; and yet our Souls have been greatly edified and refreshed, and our Hearts wonderfully overcome with the secret Sense of God’s Power and Spirit, which without Words hath been ministered from one Vessel to another. This is indeed strange and incredible to the mere natural and carnally-minded Man, who will be apt to judge all Time lost where there is not something spoken that is obvious to the outward Senses; and therefore I shall insist a little upon this Subject, as one that can speak from a certain Experience, and not by mere Hearsay, of this wonderful and glorious Dispensation; which hath so much the more of the Wisdom and Glory of God in it, as it is contrary to the Nature of Man’s Spirit, Will, and Wisdom.

§ VII.

The silent waiting upon God obtained.As there can be nothing more opposite to the natural Will and Wisdom of Man than this silent Waiting upon God, so neither can it be obtained, nor rightly comprehended by Man, but as he layeth down his own Wisdom and Will, so as to be content to be throughly subject to God. And therefore it was not preached, nor can be so practised, but by such as find no outward Ceremony, no Observations, no Words, yea, not the best and purest Words, even the Words of Scripture, able to satisfy their weary and afflicted Souls: Because where all these may be, the Life, Power, and Virtue, which make such Things effectual, may be wanting. Such, I say, were necessitated to cease from all Externals, and to be silent before the Lord; and [97]being directed to that inward Principle of Life and Light in themselves, as the most excellent Teacher, which can never be removed into a Corner, came thereby to be taught to wait upon God in the Measure of Life and Grace received from him, and to cease from their own forward Words and Actings, in the natural Willing and Comprehension, and feel after this inward Seed of Life; that, as it moveth, they may move with it, and be actuated by its Power, and influenced, whether to pray, preach or sing. And so from this Principle of Man’s being silent, and not acting in the Things of God of himself, until thus actuated by God’s Light and Grace in the Heart, did naturally spring that Manner of sitting silent together, and waiting together upon the Lord. For many thus principled, meeting together in the pure Fear of the Lord, did not apply themselves presently to speak, pray, or sing, &c. being afraid to be found acting forwardly in their own Wills, but each made it their Work to retire inwardly to the Measure of Grace in themselves, not being only silent as to Words, but even abstaining from all their own Thoughts, Imaginations and Desires; so watching in a holy Dependence upon the Lord, and meeting together not only outwardly in one Place, What it is to meet in Jesus Name.but thus inwardly in one Spirit, and in one Name of Jesus, which is his Power and Virtue, they come thereby to enjoy and feel the Arisings of this Life, which, as it prevails in each Particular, becomes as a Flood of Refreshment, and overspreads the whole Meeting: For Man, and Man’s Part and Wisdom, being denied and chained down in every Individual, and God exalted, and his Grace in Dominion in the Heart, thus his Name comes to be one in all, and his Glory breaks forth, and covers all; and there is such a holy Awe and Reverence upon every Soul, that if the natural Part should arise in any, or the wise Part, or what is not one with the Life, it would presently be chained down, and judged out. And when any are, through the Breaking forth of this Power, constrained to utter a Sentence of Exhortation or Praise, or to breathe to the Lord in Prayer, then all are sensible of it; for the same Life in them answers to it, [98]as in Water Face answereth to Face. This is that divine and spiritual Worship, which the World neither knoweth nor understandeth, which the Vulture’s Eye seeth not into. Advantages of silent Meetings.Yet many and great are the Advantages which my Soul, with many others, hath tasted of hereby, and which would be found of all such as would seriously apply themselves hereunto: For, when People are gathered thus together, not merely to hear Men, nor depend upon them, but [99]all are inwardly taught to stay their Minds upon the Lord, and wait for his Appearance in their Hearts; thereby the forward Working of the Spirit of Man is stayed and hindered from mixing itself with the Worship of God; and the Form of this Worship is so naked and void of all outward and worldly Splendor, that all Occasion for Man’s Wisdom to be exercised in that Superstition and Idolatry hath no Lodging here; and so there being also an inward Quietness and Retiredness of Mind, the Witness of God ariseth in the Heart, and the Light of Christ shineth, whereby the Soul cometh to see its own Condition. And there being many joined together in the same Work, there is an inward Travail and Wrestling; and also, as the Measure of Grace is abode in, an Overcoming of the Power and Spirit of Darkness; and thus we are often greatly strengthened and renewed in the Spirits of our Minds without a Word, and we enjoy and possess the [100]holy Fellowship and Communion of the Body and Blood of Christ, by which our inward Man is nourished and fed; which makes us not to dote upon outward Water, and Bread and Wine, in our spiritual Things. Now as many thus gathered together grow up in the Strength, Power, and Virtue of Truth, and as Truth comes thus to have Victory and Dominion in their Souls, then they receive an Utterance, and speak steadily to the Edification of their Brethren, and the pure Life hath a free Passage through them, and what is thus spoken edifieth the Body indeed. Speaking to Edification.Such is the evident Certainty of that divine Strength that is communicated by thus meeting together, and waiting in Silence upon God, that sometimes when one hath come in that hath been unwatchful and wandering in his Mind, or suddenly out of the Hurry of outward Business, and so not inwardly gathered with the rest, so soon as he retires himself inwardly, this Power being in a good Measure raised in the whole Meeting, will suddenly lay Hold upon his Spirit, and wonderfully help to raise up the Good in him, and beget him into the Sense of the same Power, to the Melting and Warming of his Heart; even as the Warmth would take Hold upon a Man that is cold coming into a Stove, or as a Flame will lay Hold upon some little combustible Matter being near unto it. Yea, if it fall out that several met together be straying in their Minds, though outwardly silent, and so wandering from the Measure of Grace in themselves (which through the Working of the Enemy, and Negligence of some, may fall out) if either one come in, or may be in, who is watchful, and in whom the Life is raised in a great Measure, as that one keeps his Place, he will feel a secret Travail for the rest in a Sympathy with the Seed which is oppressed in the other, and kept from arising by their Thoughts and Wanderings; A secret Travail one for another in silent Meetings.and as such a faithful one waits in the Light, and keeps in this divine Work, God oftentimes answers the secret Travail and Breathings of his own Seed through such a one, so that the rest will find themselves secretly smitten without Words, and that one will be as a Midwife through the secret Travails of his Soul to bring forth the Life in them, just as a little Water thrown into a Pump brings up the rest, whereby Life will come to be raised in all, and the vain Imaginations brought down; and such a one is felt by the rest to minister Life unto them without Words. Yea, sometimes when there is not a Word in the Meeting, but all are silently waiting, if one come in that is rude and wicked, and in whom the Power of Darkness prevaileth much, perhaps with an Intention to mock or do Mischief, if the whole Meeting be gathered into the Life, and it be raised in a good Measure, it will strike Terror into such an one, The Mocker struck with Terror when no Word is spoken.and he will feel himself unable to resist; but by the secret Strength and Virtue thereof, the Power of Darkness in him will be chained down: And if the Day of his Visitation be not expired, it will reach to the Measure of Grace in him, and raise it up to the Redeeming of his Soul. And this we often bear Witness of, so that we have had frequent Occasion in this Respect, since God hath gathered us to be a People, to renew this old Saying of many, [101]Is Saul also among the Prophets? For not a few have come to be convinced of the Truth after this Manner, of which I myself, in Part, am a true Witness, who not by Strength of Arguments, or by a particular Disquisition of each Doctrine, and Convincement of my Understanding thereby, came to receive and bear Witness of the Truth, but by being secretly reached by this Life; The true Convincement.for when I came into the silent Assemblies of God’s People, I felt a secret Power among them, which touched my Heart, and as I gave Way unto it, I found the Evil weakening in me, and the Good raised up, and so I became thus knit and united unto them, hungering more and more after the Increase of this Power and Life, whereby I might feel myself perfectly redeemed. And indeed this is the surest Way to become a Christian, to whom afterwards the Knowledge and Understanding of Principles will not be wanting, but will grow up so much as is needful, as the natural Fruit of this good Root, and such a Knowledge will not be barren nor unfruitful. After this Manner we desire therefore all that come among us to be proselyted, knowing that though Thousands should be convinced in their Understanding of all the Truths we maintain, yet if they were not sensible of this inward Life, and their Souls not changed from Unrighteousness to Righteousness, they could add nothing to us. 1 Cor. 6. 17. The Life of Righteousness doth join us to the Lord.For this is that Cement whereby we are joined as to the Lord, so to one another, and without this none can worship with us. Yea, if such should come among us, and from that Understanding and Convincement they have of the Truth, speak ever so true Things, and utter them forth with ever so much Excellency of Speech, if this Life were wanting, it would not edify us at all, but be as sounding Brass, or a tinkling Cymbal, 1 Cor. xiii. 1.

[97] Ис. 30:20.

[98] Прит. 27:19.

[99] Ис. 10:20 и 26:3.

[100] Еф. 4:3.

[101] 1 Цар. 10:12.

§ VIII.

Our Work and Worship in our Meetings.Our Work then and Worship is, when we meet together, for every one to watch and wait upon God in themselves, and to be gathered from all Visibles thereunto. And as every one is thus stated, they come to find the Good arise over the Evil, and the Pure over the Impure, in which God reveals himself, and draweth near to every Individual, and so he is in the Midst in the General, whereby each not only partakes of the particular Refreshment and Strength which comes from the Good in himself, but is a Sharer in the whole Body, as being a living Member of the Body, having a joint Fellowship and Communion with all. And as this Worship is stedfastly preached and kept to, it becomes easy, though it be very hard at first to the natural Man, whose roving Imaginations and running worldly Desires are not so easily brought to Silence. And therefore the Lord Often-times, when any turn towards him, and have true Desires thus to Wait upon him, and find great Difficulty through the Unstayedness of their Minds, doth in Condescension and Compassion cause his Power to break forth in a more strong and powerful Manner. And when the Mind sinks down, and waits for the Appearance of Life, and that the Power of Darkness in the Soul wrestles and works against it, then the good Seed, as it ariseth, will be found to work as Physick in the Soul, especially if such a weak one be in the Assembly of divers others in whom the Life is arisen in greater Dominion, and through the contrary Workings of the Power of Darkness there will be found an inward Striving in the Soul as really in the Mystery as ever Esau and Jacob strove in Rebecca’s Womb. Esau and Jacob strove in Rebecca’s Womb.And from this inward Travail, while the Darkness seeks to obscure the Light, and the Light breaks through the Darkness, which it always will do, if the Soul gives not its Strength to the Darkness, there will be such a painful Travail found in the Soul, that will even work upon the outward Man, so that Often-times, through the Working thereof, the Body will be greatly shaken, and many Groans, and Sighs, and Tears, even as the Pangs of a Woman in Travail, will lay hold upon it; yea, and this not only as to one, but when the Enemy, who when the Children of God assemble together is not wanting to be present, to see if he can let their Comfort, hath prevailed in any Measure in a whole Meeting, and strongly worketh against it by spreading and propagating his dark Power, and by drawing out the Minds of such as are met from the Life in them, as they come to be sensible of this Power of his that works against them, and to wrestle with it by the Armour of Light, The Travail crowned with a victorious Song.sometimes the Power of God will break forth into a whole Meeting, and there will be such an inward Travail, while each is seeking to overcome the Evil in themselves, that by the strong contrary Workings of these opposite Powers, like the Going of two contrary Tides, every Individual will be strongly exercised as in a Day of Battle, and thereby Trembling and a Motion of Body will be upon most, if not upon all, which, as the Power of Truth prevails, will from Pangs and Groans end with a sweet Sound of Thanksgiving and Praise. The Name of Quakers whence it sprung.And from this the Name of Quakers, i. e. Tremblers, was first reproachfully cast upon us; which though it be none of our Choosing, yet in this Respect we are not ashamed of it, but have rather Reason to rejoice therefore, even that we are sensible of this Power that hath oftentimes laid hold of our Adversaries, and made them yield unto us, and join with us, and confess to the Truth, before they had any distinct or discursive Knowledge of our Doctrines, so that sometimes many at one Meeting have been thus convinced: And this Power would sometimes also reach to and wonderfully work even in little Children, to the Admiration and Astonishment of many.

§ IX. Many are the blessed Experiences which I could relate of this Silence and Manner of Worship; Yet Silence is no Law, but Words may follow.yet I do not so much commend and speak of Silence as if we had bound ourselves by any Law to exclude Praying or Preaching, or tied ourselves thereunto; not at all: For as our Worship consisteth not in Words, so neither in Silence, as Silence; but in an holy Dependence of the Mind upon God: From which Dependence Silence necessarily follows in the first Place, until Words can be brought forth, which are from God’s Spirit. And God is not wanting to move in his Children to bring forth Words of Exhortation or Prayer, when it is needful; so that of the many Gatherings and Meetings of such as are convinced of the Truth, there is scarce any in whom God raiseth not up some or other to minister to his Brethren; and there are few Meetings that are altogether silent. For when many are met together in this one Life and Name, it doth most naturally and frequently excite them to pray to and praise God, and stir up one another by mutual Exhortation and Instructions; yet we judge it needful there be in the first Place some Time of Silence, during which every one may be gathered inwardly to the Word and Gift of Grace, from which he that ministereth may receive Strength to bring forth what he ministereth; and that they that hear may have a Sense to discern betwixt the Precious and the Vile, and not to hurry into the Exercise of these Things so soon as the Bell rings, as other Christians do. Yea, and we doubt not, but assuredly know, that the Meeting may be good and refreshful, though from the sitting down to the rising up thereof there hath not been a Word as outwardly spoken, and yet Life may have been known to abound in each Particular, and an inward growing up therein and thereby, yea, so as Words might have been spoken acceptably, and from the Life: No absolute Necessity for Words, though from the Life at Times.Yet there being no absolute Necessity laid upon any so to do, all might have chosen rather quietly and silently to possess and enjoy the Lord in themselves, which is very sweet and comfortable to the Soul that hath thus learned to be gathered out of all its own Thoughts and Workings, to feel the Lord to bring forth both the Will and the Deed, which many can declare by a blessed Experience: Though indeed it cannot but be hard for the natural Man to receive or believe this Doctrine, and therefore it must be rather by a sensible Experience, and by coming to make Proof of it, than by Arguments, that such can be convinced of this Thing, seeing it is not enough to believe it, if they come not also to enjoy and possess it; yet in Condescension to, and for the Sake of, such as may be the more willing to apply themselves to the Practice and Experience hereof, if they found their Understandings convinced of it, and that it is founded upon Scripture and Reason, I find a Freedom of Mind to add some few Considerations of this Kind, for the Confirmation hereof, besides what is before mentioned of our Experience.

§ X.

To wait and watch commanded in the Scripture.That to wait upon God, and to watch before him, is a Duty incumbent upon all, I suppose none will deny; and that this also is a Part of Worship will not be called in Question, since there is scarce any other so frequently commanded in the holy Scriptures, as may appear from Psalm xxvii. 14. and xxxvii. 7. 34. Prov. xx. 22. Isa. xxx. 18. Hosea xii. 6. Zech. iii. 8. Matt. xxiv. 42. and xxv. 13. and xxvi. 41. Mark xiii. 33. 35. 37. Luke xxi. 36. Acts i. 4. and xx. 31. 1 Cor. xvi. 13. Col. iv. 2. 1 Thess. v. 6. 2 Tim. iv. 5. 1 Pet. iv. 7. Also this Duty is often recommended with very great and precious Promises, as Psalm xxv. 3. and xxxvii. 9. and lxix. 6. Isa. xlii. 23. Lam. iii. 25, 26. They that wait upon the Lord shall renew their Strength, &c. Isa. xl. 31. Now how is this waiting upon God, or watching before him, but by this Silence of which we have spoken? Which as it is in itself a great and principal Duty, so it necessarily in order both of Nature and Time precedeth all other. But that it may be the better and more perfectly understood, as it is not only an outward Silence of the Body, but an inward Silence of the Mind from all its own Imaginations and Self-cogitations, let it be considered according to Truth, and to the Principles and Doctrines heretofore affirmed and proved, that Man is to be considered in a twofold Respect, to wit, in his natural, unregenerate, and fallen State, and in his spiritual and renewed Condition; from whence ariseth that Distinction of the natural and spiritual Man so much used by the Apostle, and heretofore spoken of. Also these two Births of the Mind proceed from the two Seeds in Man respectively, to wit, the good Seed and the evil; and from the evil Seed doth not only proceed all Manner of gross and abominable Wickedness and Profanity, but also Hypocrisy, and those Wickednesses which the Scripture calls spiritual, Whence Wickednesses arise that are spiritual.because it is the Serpent working in and by the natural Man in Things that are spiritual, which having a Shew and Appearance of Good, are so much the more hurtful and dangerous, as it is Satan transformed and transforming himself into an Angel of Light; and therefore doth the Scripture so pressingly and frequently, as we have heretofore had Occasion to observe, shut out and exclude the natural Man from meddling with the Things of God, denying his Endeavours therein, though acted and performed by the most eminent of his Parts, as of Wisdom and Utterance.

Также это духовное нечестие бывает двух видов, хотя оба одного рода, как происходящие от одного корня, но различающиеся по своим степеням, а иногда и по субъектам. Одно — когда природный человек, вмешиваясь в дела религии и работая в них, из своих собственных представлений и гаданий утверждает или предлагает неверные и ошибочные понятия и мнения о Боге и вещах духовных, и изобретает суеверия, церемонии, наблюдения и обряды в поклонении, откуда возникли все ереси и суеверия, существующие среди христиан. Откуда возникли все ереси. Другое — когда природный человек, из простого убеждения своего разума, в поспешности своей собственной воли и своей собственной природной силой, без влияния и водительства Духа Божьего, берется либо в своем разуме воображать, постигать или думать о вещах Божьих, либо фактически исполнять их путем проповеди или молитвы. Истинное христианство, в чем оно не состоит. Первое — это промах как в содержании, так и в форме; второе — это сохранение формы без жизни и сущности христианства; потому что христианская религия состоит не в простой вере в истинные доктрины или простом исполнении актов, добрых самих по себе, иначе голая буква Писания, даже если она произнесена пьяницей или дьяволом, могла бы быть названа духом и жизнью, что, я полагаю, никто не будет настолько абсурден, чтобы утверждать; а также следовало бы, что где есть форма благочестия, там есть и сила, что противоречит прямым словам апостола. Ибо нельзя сказать, что форма благочестия существует там, где либо верования и мнения ошибочны и нечестивы, либо совершенные действия злы и порочны; ибо тогда это была бы форма нечестия, а не благочестия: но об этом подробнее позже, когда мы будем говорить конкретно о проповеди и молитве. Теперь, хотя последнее не так плохо, как первое, все же оно проложило путь к нему; ибо люди, сначала отступив от жизни и сущности истинной религии и поклонения, то есть от внутренней силы и добродетели Духа, чтобы действовать в них и тем самым оживлять все свои действия, сохранили только форму и вид, то есть истинные слова и внешность; и так, действуя в своих собственных природных и невозрожденных волях в этой форме, форма не могла не быстро прийти в упадок и не испортиться. Ибо работающий и активный дух человека не мог удержаться в простоте и ясности истины, но, уступая своим многочисленным изобретениям и воображениям, начал варьировать форму и приспосабливать ее к своим собственным изобретениям, пока постепенно форма благочестия по большей части не была утрачена, так же как и сила. Идолопоклонство лелеет свои собственные представления. Ибо этот вид идолопоклонства, посредством которого человек любит, боготворит и принимает свои собственные представления, изобретения и продукты своего собственного мозга, настолько свойственен ему и страшен в его падшей природе, что до тех пор, пока его природный дух является первым автором и деятелем его, и является тем, чем он только и руководствуется и движим в своем поклонении Богу, так что не ожидает сначала другого водителя, чтобы направить его, он никогда не сможет совершить чистое духовное поклонение, ни принести ничего, кроме плода первого, падшего, природного и развращенного корня. Посему, время, назначенное Богом, пришло, в которое через Иисуса Христа Ему было угодно восстановить истинное духовное поклонение, и внешняя форма поклонения, которая была назначена Богом иудеям, и способ и время исполнения которой были конкретно определены самим Богом, подошли к концу, никакой формы поклонения, кроме Духа, предписанной Христом. Мы находим, что Иисус Христос, автор христианской религии, не предписывает никакой установленной формы поклонения Своим детям под более чистым домостроительством Нового Завета [102], кроме того, что Он лишь говорит им, что поклонение, которое теперь должно совершаться, есть духовное и в Духе. И особенно следует заметить, что во всем Новом Завете нет ни порядка, ни повеления, данного в этой вещи, кроме как следовать откровению Духа, за исключением того общего — собираться вместе; вещь, горячо признаваемая и усердно практикуемая нами, как будет видно далее. Молись, проповедуй и пой в Духе. Истинная правда, упоминается об обязанностях молитвы, проповеди и пения; но какой порядок или метод следует соблюдать при этом, или что немедленно следует приступать к ним, как только святые собрались, нет ни одного слова: да, эти обязанности, как будет показано позже, всегда соединены с помощью, водительством и движениями Духа Божьего. Поскольку человек в своем природном состоянии таким образом исключен из действия или движения в вещах духовных, как или каким образом он будет упражнять эту первую и предварительную обязанность ожидания Бога, как не молчанием и приведением этой природной части к молчанию? Ожидать Бога, чем это исполняется. Что есть не что иное, как воздержание от своих собственных мыслей и воображений, и от всех самодеятельных действий и движений своего собственного ума, как в вещах материально добрых, так и злых; чтобы он, будучи молчаливым, Бог мог говорить в нем, и доброе семя могло взойти. Это, хотя и трудно для природного человека, настолько соответствует разуму и даже естественному опыту в других вещах, что не может быть отрицаемо. Тот, кто приходит учиться у мастера, если он ожидает услышать своего мастера и быть наставленным им, не должен постоянно говорить о предмете, которому нужно учиться, и никогда не быть тихим, иначе как его мастер будет иметь время наставлять его? Уподобление мастера и его ученика. Да, хотя ученик был бы очень усерден в изучении науки, все же мастер имел бы основание упрекнуть его как неумелого и неспособного к обучению, если бы он всегда занимался сам собой и все время говорил, и не ждал в молчании терпеливо, чтобы услышать своего мастера, наставляющего и обучающего его, который не должен открывать рот, пока мастер не повелит и не позволит ему сделать это. О принце и его слуге. Так же, если бы кто-то собирался прислуживать великому принцу, его сочли бы неуместным и неблагоразумным слугой, который, в то время как он должен терпеливо и охотно ждать, чтобы ответить королю, когда тот говорит, и иметь свой взор на нем, чтобы наблюдать малейшие движения и склонности его воли, и поступать соответственно, все время оглушал бы его разговорами, даже если бы это было в хвалу ему; и бегал бы туда и сюда, без какого-либо конкретного и непосредственного приказа, чтобы делать вещи, которые, возможно, могли бы быть хорошими сами по себе, или могли быть приказаны в другое время другим. Приняли бы цари земные таких слуг или службу? Ожидать в молчании. Поскольку мы повелены ожидать Бога усердно, и в этом обещано, что наша сила обновится, это ожидание не может быть исполнено иначе, как молчанием или прекращением природной части с нашей стороны, поскольку Бог являет Себя не столько внешнему человеку или чувствам, сколько внутреннему, то есть душе и духу. Думающая занятая душа исключает голос Божий. Если душа все еще думает и работает по своей собственной воле и занята своими собственными воображениями, хотя дела сами по себе могут быть добрыми в отношении Бога, все же тем самым она делает себя неспособной различать тихий, кроткий голос Духа, и так сильно вредит себе, пренебрегая своим главным делом ожидания Господа: не меньше, чем если бы я занимался, крича и говоря о деле, в то время как я пренебрегаю слышать того, кто тихо шепчет мне на ухо и информирует меня о тех вещах, которые наиболее необходимы для меня, чтобы слышать и знать об этом деле. И поскольку главная работа христианина — знать природную волю в ее собственных надлежащих движениях распятой, чтобы Бог мог двигаться и в действии, и в воле, Господь главным образом обращает внимание на это глубокое подчинение и самоотречение. Религиозные спекуляции. Ибо некоторые люди радуют себя так же, и удовлетворяют свои собственные чувственные воли и настроения в высоких и любопытных спекуляциях религии, стремясь к имени и репутации на этом пути, или потому что эти вещи по обычаю или иным образом стали приятными и привычными для них, хотя ни на йоту не стали более возрожденными или внутренне освященными в своих духах, чувственные развлечения, как другие удовлетворяют свои похоти в актах чувственности, и поэтому оба одинаково вредны для людей и греховны в очах Божьих, будучи не чем иным, как простым плодом и следствием природной и невозрожденной воли и духа человека. Мысли о смерти и аде, чтобы удержать грех, — это фиговые листья. Да, если бы кто-то, как многие, несомненно, делают, из чувства греха и страха наказания, стремился устрашить себя от греха, умножая мысли о смерти, аде и суде, и представляя своему воображению счастье и радости небес, а также умножая молитвы и другие религиозные исполнения, как эти вещи никогда не могли бы избавить его от одного беззакония без тайной и внутренней силы Духа и благодати Божьей, так они значили бы не больше, чем фиговые листья, которыми Адам думал прикрыть свою наготу. И видя, что это только продукт собственной природной воли человека, исходящий из самолюбия и стремящийся спасти себя, а не возникающий чисто из того божественного семени праведности, которое дано Богом всем для благодати и спасения, оно отвергается Богом и никоим образом не приемлемо для Него; поскольку природный человек, как природный, пока он стоит в этом состоянии, со всеми своими искусствами, частями и действиями, отвергнут Им. Отречение от самого себя. Эта великая обязанность ожидания Бога должна быть упражняема в отречении человека от самого себя, как внутренне, так и внешне, в тихой и простой зависимости от Бога, в отвлечении от всех действий, воображений и спекуляций своего собственного ума, чтобы, будучи опустошенным как бы от самого себя и так полностью распятым для природных продуктов этого, он мог быть пригоден принять Господа, Который не будет иметь соучастника или соперника Своей славы и силы. И человек, будучи таким образом поставлен, маленькое семя праведности, которое Бог посадил в его душе и Христос приобрел для него, даже мера благодати и жизни, которая обременена и распята природными мыслями и воображениями человека, получает место, чтобы взойти, и становится святым рождением и порождением в человеке; Святое рождение. И есть тот божественный воздух, в котором и которым душа и дух человека приходят к заквашиванию; и, ожидая в этом, он приходит к тому, чтобы быть принятым в очах Божьих, стоять в Его присутствии, слышать Его голос и наблюдать движения Его святого Духа. И так место человека — ждать в этом; и поскольку здесь какие-либо объекты представляются его уму относительно Бога или вещей, относящихся к религии, его душа может упражняться в них без вреда и к великой пользе как для себя, так и для других; потому что эти вещи имеют свое начало не от его собственной воли, но от Духа Божьего: и поэтому, как в восхождениях и движениях этого, его ум должен быть все еще упражняем в мышлении и размышлении, так и в более очевидных актах проповеди и молитвы. Никакие квакеры не против медитирующего ума. И так отсюда может быть видно, что мы не против медитации, как некоторые пытались ложно вывести из нашего учения; от мыслей природы все ошибки возникают. Но мы против мыслей и воображений природного человека в его собственной воле, от которых произошли все ошибки и ереси относительно христианской религии во всем мире. Но если Богу угодно в какое-либо время, когда один или несколько ожидают Его, не представлять такие объекты, которые дают им повод упражнять свои умы в мыслях и воображениях, но чисто держать их в этой святой зависимости, и по мере того, как они упорствуют в этом, вызывать Свое тайное освежение и чистые притоки Своей святой жизни, чтобы течь в них, тогда они имеют вескую причину быть довольными, потому что этим, как мы знаем по доброму и благословенному опыту, душа более укрепляется, обновляется и утверждается в любви Божьей и вооружается против силы греха, чем каким-либо иным путем; Душа обновлена, чем? Святая жизнь Божья. Это является предвкушением того реального и ощутимого наслаждения Богом, которое святые на небесах ежедневно обладают, которое Бог часто предоставляет Своим детям здесь для их утешения и ободрения, особенно когда они собраны вместе, чтобы ожидать Его.

[102] Если кто-то возразит здесь, что молитва Господня есть предписанная форма молитвы и, следовательно, поклонения, данная Христом Своим детям:

Я отвечаю: во-первых, это не может быть возражено никаким сортом христиан, которых я знаю, потому что нет таких, кто не использовал бы другие молитвы или кто ограничивал бы свое поклонение этим. Во-вторых, это было заповедано ученикам, пока они были еще слабы, до того, как они получили домостроительство Евангелия; не для того, чтобы они использовали только ее в молитве, но чтобы Он мог показать им на одном примере, как их молитвы должны быть краткими, а не как длинные молитвы фарисеев. И что это было использование ее, видно из всех их молитв, которые различные святые использовали впоследствии, о чем упоминает Писание; ибо никто не использовал ее, не повторял ее, но использовал другие слова, согласно тому, как требовала вещь, и как Дух давал провещевать. В-третьих, что это должно быть так понято, видно из Рим. 8:26, о чем позже будет упомянуто более подробно, где апостол говорит: «Мы не знаем, о чем молиться, как должно, но Сам Дух ходатайствует за нас» и т. д. Но если бы эта молитва была такой предписанной формой молитвы для церкви, это не было бы правдой, и они не были бы невежественны, о чем молиться, и не нуждались бы в помощи Духа, чтобы научить их.

§ XI.

Whatever Man does act without the Power of God, is not accepted.For there are two contrary Powers or Spirits, to wit, the Power and Spirit of this World, in which the Prince of Darkness bears Rule, and over as many as are acted by it, and work from it; and the Power or Spirit of God, in which God worketh and beareth Rule, and over as many as act in and from it. So whatever be the Things that a Man thinketh of, or acteth in, however spiritual or religious as to the Notion or Form of them, so long as he acteth and moveth in the natural and corrupt Spirit and Will, and not from, in, and by the Power of God, he sinneth in all, and is not accepted of God. For hence both the [103]Plowing and Praying of the Wicked is Sin; as also whatever a Man acts in and from the Spirit and Power of God, having his Understanding and Will influenced and moved by it, whether it be Actions religious, civil, or even natural, he is accepted in so doing in the Sight of God, and is [104]blessed in them. From what is said it doth appear how frivolous and impertinent their Objection is, that say they wait upon God in Praying and Preaching, since Waiting doth of itself imply a passive Dependence, rather than an acting. To pray and preach without the Spirit is Offence to God.And since it is, and shall yet be more shewn, that Preaching and Praying without the Spirit is an Offending of God, not a Waiting upon him, and that Praying and Preaching by the Spirit pre-supposes necessarily a silent Waiting to feel the Motions and Influence of the Spirit to lead thereunto; and Lastly, that in several of these Places where Praying is commanded, as Matt. xxvi. 41. Mark xiii. 33. Luke xxi. 36. 1 Peter iv. 7. Watching is specially prefixed as a previous Preparation thereunto; we do well and certainly conclude, that since Waiting and Watching are so particularly commanded and recommended, and cannot be truly performed but in this inward Silence of the Mind from Men’s own Thoughts and Imaginations, this Silence is and must necessarily be a special and principal Part of God’s Worship.

[103] Прит. 21:4.

[104] Иак. 1:25.

§ XII.

II. This silent Waiting the Devil cannot counterfeit. But Secondly, The Excellency of this silent Waiting upon God doth appear, in that it is impossible for the Enemy, viz. the Devil, to counterfeit it, so as for any Soul to be deceived or deluded by him in the Exercise thereof. Now in all other Matters he may mix himself with the natural Mind of Man, and so by transforming himself he may deceive the Soul, by busying it about Things perhaps innocent in themselves, while yet he keeps them from beholding the pure Light of Christ, and so from knowing distinctly their Duty, and doing of it. For that envious Spirit of Man’s eternal Happiness knoweth well how to accommodate himself, and fit his Snares for all the several Dispositions and Inclinations of Men; if he find one not fit to be engaged with gross Sins, or worldly Lusts, but rather averse from them, and religiously inclined, he can fit himself to beguile such a one, by suffering his Thoughts and Imaginations to run upon spiritual Matters, and so hurry him to work, act, and meditate in his own Will. For he well knoweth that so long as Self bears Rule, and the Spirit of God is not the principal and chief Actor, Man is not put out of his Reach; Altar, Prayers, Pulpit, Study, cannot shut the Devil out.so therefore he can accompany the Priest to the Altar, the Preacher to the Pulpit, the Zealot to his Prayers, yea, the Doctor and Professor of Divinity to his Study, and there he can chearfully suffer him to labour and work among his Books, yea, and help him to find out and invent subtile Distinctions and Quiddities, by which both his Mind, and others through him, may be kept from heeding God’s Light in the Conscience, and waiting upon him. There is not any Exercise whatsoever, wherein he cannot enter, and have a chief Place, so as the Soul many Times cannot discern it, except in this alone: For he can only work in and by the natural Man, and his Faculties, by secretly acting upon his Imaginations and Desires, &c. and therefore, when he (to wit, the natural Man) is silent, there he must also stand. And therefore when the Soul comes to this Silence, and as it were is brought to Nothingness, as to her own Workings, then the Devil is shut out; for the pure Presence of God and Shining of his Light he cannot abide, because so long as a Man is thinking and meditating as of himself, he cannot be sure, but the Devil is influencing him therein; but when he comes wholly to be silent, as the pure Light of God shines in upon him, then he is sure that the Devil is shut out; for beyond the Imaginations he cannot go, which we often find by sensible Experience. For he that of old is said to have come to the Gathering together of the Children of God, is not wanting to come to our Assemblies. And indeed he can well enter and work in a Meeting, that is silent only as to Words, either by keeping the Minds in various Thoughts and Imaginations, or by stupifying them, so as to overwhelm them with a Spirit of Heaviness and Slothfulness: But when we retire out of all, and are turned in, both by being diligent and watchful upon the one Hand, and also silent and retired out of all our Thoughts upon the other, as we abide in this sure Place, we feel ourselves out of his Reach. Yea, oftentimes the Power and Glory of God will break forth and appear, just as the bright Sun through many Clouds and Mists, to the Dispelling of that Power of Darkness; which will also be sensibly felt, seeking to cloud and darken the Mind, and wholly to keep it from purely waiting upon God.

§ XIII.

III. The Worship of the Quakers not stopt or interrupted by Men or Devils. Thirdly, The Excellency of this Worship doth appear, in that it can neither be stopt nor interrupted by the Malice of Men or Devils, as all others can. Now Interruptions and Stoppings of Worship may be understood in a twofold Respect, either as we are hindered from meeting, as being outwardly by Violence separated one from another; or when permitted to meet together, as we are interrupted by the Tumult, Noise, and Confusion which such as are malicious may use to molest or distract us. Now in both these Respects, this Worship doth greatly surpass all others: For how far soever People be separate or hindered from coming together, yet as every one is inwardly gathered to the Measure of Life in himself, there is a secret Unity and Fellowship enjoyed, which the Devil and all his Instruments can never break or hinder. But, Secondly, It doth as well appear, as to those Molestations which occur, when we are met together, what Advantage this true and spiritual Worship gives us beyond all others; seeing in Despite of a thousand Interruptions and Abuses, one of which were sufficient to have stopt all other Sorts of Christians, we have been able, through the Nature of this Worship, to keep it uninterrupted as to God, and also at the same Time to shew forth an Example of our Christian Patience towards all, even oftentimes to the Reaching and Convincing of our Opposers. For there is no Sort of Worship used by others which can subsist (though they be permitted to meet) unless they be either authorized and protected by the Magistrate, or defend themselves with the Arm of Flesh: But we at the same Time exercise Worship towards God, and also patiently bear the Reproaches and Ignominies which Christ prophesied should be so incident and frequent to Christians. The Worship of the Papists soon interrupted.For how can the Papists say their Mass, if there be any there to disturb and interrupt them? Do but take away the Mass-book, the Chalice, the Host, or the Priest’s Garments, yea, do but spill the Water, or the Wine, or blow out the Candles (a Thing quickly done) and the whole Business is marred, and no Sacrifice can be offered. The Protestants the like, and Anabaptists.Take from the Lutherans or Episcopalians their Liturgy or Common-Prayer-Book, and no Service can be said. Remove from the Calvinists, Arminians, Socinians, Independents, or Anabaptists, the Pulpit, the Bible, and the Hour-glass, or make but such a Noise as the Voice of the Preacher cannot be heard, or disturb him but so before he come, or strip him of his Bible or his Books, and he must be dumb: For they all think it an Heresy to wait to speak as the Spirit of God giveth Utterance; and thus easily their whole Worship may be marred. But when People meet together, and their Worship consisteth not in such outward Acts, and they depend not upon any one’s Speaking, but merely sit down to wait upon God, and to be gathered out of all Visibles, and to feel the Lord in Spirit, none of these Things can hinder them, of which we may say of a Truth, We are sensible Witnesses. The Sufferings of the Quakers for their religious Meetings.For when the Magistrates, stirred up by the Malice and Envy of our Opposers, have used all Means possible (and yet in vain) to deter us from meeting together, and that openly and publickly in our own hired Houses for that Purpose, both Death, Banishments, Imprisonments, Finings, Beatings, Whippings, and other such devilish Inventions, have proved ineffectual to terrify us from our holy Assemblies. And we having, I say, thus oftentimes purchased our Liberty to meet, by deep Sufferings, our Opposers have then taken another Way, by turning in upon us the worst and wickedest People, yea, the very Off-scourings of Men, who by all manner of inhuman, beastly, and brutish Behaviour, have sought to provoke us, weary us, and molest us, but in vain. It would be almost incredible to declare, and indeed a Shame, that among Men pretending to be Christians, it should be mentioned, what Things of this Kind Men’s Eyes have seen, and I myself, with others, have shared of in Suffering! There they have often beaten us, and cast Water and Dirt upon us; there they have danced, leaped, sung, and spoken all manner of profane and ungodly Words; offered Violence and shameful Behaviour to grave Women and Virgins; jeered, mocked and scoffed, asking us, If the Spirit was not yet come? And much more, which were tedious here to relate: And all this while we have been seriously and silently sitting together, and waiting upon the Lord. So that by these Things our inward and spiritual Fellowship with God, and one with another, in the pure Life of Righteousness, hath not been hindered. But on the contrary, the Lord knowing our Sufferings and Reproaches for his Testimony’s Sake, hath caused his Power and Glory more to abound among us, and hath mightily refreshed us by the Sense of his Love, which hath filled our Souls; and so much the rather, as we found ourselves gathered into the Name of the Lord, which is the [105]strong Tower of the Righteous; whereby we felt ourselves sheltered from receiving any inward Hurt through their Malice: And also that he had delivered us from that vain Name and Profession of Christianity, under which our Opposers were not ashamed to bring forth those bitter and cursed Fruits. Yea, sometimes in the Midst of this Tumult and Opposition, God would powerfully move some or other of us by his Spirit, both to testify of that Joy, which notwithstanding their Malice we enjoyed, and powerfully to declare, in the Evidence and Demonstration of the Spirit, against their Folly and Wickedness; so as the Power of Truth hath brought them to some Measure of Quietness and Stillness, and stopt the impetuous Streams of their Fury and Madness: The Rod of Moses divided the Sea: The Spirit maketh Way through the raging Waves.That even as of old Moses by his Rod divided the Waves of the Red Sea, that the Israelites might pass; so God hath thus by his Spirit made a Way for us in the Midst of this raging Wickedness, peaceably to enjoy and possess him, and accomplish our Worship to him: So that sometimes upon such Occasions several of our Opposers and Interrupters have hereby been convinced of the Truth, and gathered from being Persecutors to be Sufferers with us. What brutish Pranks did not that young Fry of the Clergy commit?And let it not be forgotten, but let it be inscribed and abide for a constant Remembrance of the Thing, that in these beastly and brutish Pranks, used to molest us in our spiritual Meetings, none have been more busy than the young Students of the Universities, who were learning Philosophy and Divinity (so called) and many of them preparing themselves for the Ministry. Should we commit to Writing all the Abominations committed in this Respect by the young Fry of the Clergy, it would make no small Volume; as the Churches of Christ, gathered into his pure Worship in Oxford and Cambridge in England, and Edinburgh and Aberdeen in Scotland, where the Universities are, can well bear Witness.

[105] Прит. 18:10.

§ XIV.

How the Old Covenant-worship doth differ from the New.Moreover, in this we know, that we are Partakers of the New Covenant’s Dispensation, and Disciples of Christ indeed, sharing with him in that spiritual Worship, which is performed in the Spirit and in Truth; because as he was, so are we in this World. For the Old Covenant-worship had an outward Glory, Temple and Ceremonies, and was full of outward Splendor and Majesty, having an outward Tabernacle and Altar, beautified with Gold, Silver, and precious Stones; and their Sacrifices were confined to a particular Place, even the outward Mount Sion; and those that prayed, were to pray with their Faces towards that outward Temple: And therefore all this was to be protected by an outward Arm. Nor could the Jews peaceably have enjoyed it, but when they were secured from the Violence of their outward Enemies: And therefore when at any Time their Enemies prevailed over them, their Glory was darkened, and their Sacrifices stopt; and the Face of their Worship marred: Hence they complain, lament, and bewail the Destroying of the Temple, as a Loss irreparable. The New Covenant-worship is inward.But Jesus Christ, the Author and Institutor of the New Covenant-worship, testifies, that God is neither to be worshiped in this nor that Place, but in the Spirit and in Truth: [106]And forasmuch as his Kingdom is not of this World, neither doth his Worship consist in it, or need either the Wisdom, Glory, Riches or Splendor of this World to beautify or adorn it; nor yet the outward Power or Arm of Flesh to maintain, uphold, or protect it; but it is and may be performed by those that are spiritually-minded, notwithstanding all the Opposition, Violence, and Malice of Men; because being purely spiritual, it is out of the Reach of natural Men to interrupt or obstruct it. Even as Jesus Christ, the Author thereof, did enjoy and possess his spiritual Kingdom, while oppressed, persecuted, and rejected of Men; and as, in despite of the Malice and Rage of the Devil, [107]he spoiled Principalities and Powers, triumphing over them, and through Death destroyed him that had the Power of Death, that is, the Devil; so also all his Followers both can and do worship him, not only without the Arm of Flesh to protect them, but even when oppressed. For their Worship being spiritual, is by the Power of the Spirit defended and maintained; Carnal Worships cannot stand without the Arm of Flesh.but such Worships as are carnal, and consist in carnal and outward Ceremonies and Observations, need a carnal and outward Arm to protect and defend them, else they cannot stand and subsist. And therefore it appears, that the several Worships of our Opposers, both Papists and Protestants, are of this Kind, and not the true spiritual and New Covenant-worship of Christ; because, as hath been observed, they cannot stand without the Protection or Countenance of the outward Magistrate, neither can be performed, if there be the least Opposition: For they are not in the Patience of Jesus, to serve and worship him with Sufferings, Ignominies, Calumnies, and Reproaches. And from hence have sprung all those Wars, Fightings, and Bloodshed among Christians, while each by the Arm of Flesh endeavoured to defend and protect their own Way and Worship: And from this also sprung up that monstrous Opinion of Persecution; of which we shall speak more at length hereafter.

[106] Иоан. 18:36.

[107] Кол. 2:15.

§ XV.

IV. True Worship in Spirit established by Christ.But Fourthly, The Nature of this Worship, which is performed by the Operation of the Spirit, the natural Man being silent, doth appear from these Words of Christ, John iv. 23, 24. But the Hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: For the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. This Testimony is the more specially to be observed, for that it is both the first, chiefest, and most ample Testimony, which Christ gives us of his Christian Worship, as different and contra-distinguished from that under the Law. For first, he sheweth that the Season is now come, wherein the Worship must be in Spirit and in Truth; for the Father seeketh such to worship him: So then it is no more a Worship consisting in outward Observations, to be performed by Man at set Times or Opportunities, which he can do in his own Will, and by his own natural Strength; for else it would not differ in Matter, but only in some Circumstances from that under the Law. The Reason Christ gives for a Worship in Spirit.Next, as for a Reason of this Worship, we need not give any other, and indeed none can give a better than that which Christ giveth, which I think should be sufficient to satisfy every Christian, to wit, GOD IS A SPIRIT, and they that worship him, must worship him in Spirit and in Truth. As this ought to be received, because it is the Words of Christ, so also it is founded upon so clear a Demonstration of Reason, as sufficiently evidenceth its Verity. For Christ excellently argues from the Analogy that ought to be betwixt the Object, and the Worship directed thereunto: