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Data Analysis and Graphics Using R An Example Based
Approach Third Edition John Maindonald Digital Instant
Download
Author(s): John Maindonald, W. John Braun
ISBN(s): 9780511712869, 0511712863
Edition: 3rd Edition
File Details: PDF, 5.98 MB
Year: 2010
Language: english
This page intentionally left blank
 Data Analysis and Graphics Using R, Third Edition

Discover what you can do with R! Introducing the R system, covering standard regression
methods, then tackling more advanced topics, this book guides users through the practical,
powerful tools that the R system provides. The emphasis is on hands-on analysis, graphical
display, and interpretation of data. The many worked examples, from real-world research,
are accompanied by commentary on what is done and why. The companion website has code
and data sets, allowing readers to reproduce all analyses, along with solutions to selected
exercises and updates. Assuming basic statistical knowledge and some experience with
data analysis (but not R), the book is ideal for research scientists, final-year undergraduate
or graduate-level students of applied statistics, and practicing statisticians. It is both for
learning and for reference.
This third edition takes into account recent changes in R, including advances in graph-
ical user interfaces (GUIs) and graphics packages. The treatments of the random forests
methodology and one-way analysis have been extended. Both text and code have been
revised throughout, and where possible simplified. New graphs and examples have been
added.

john maindonald is Visiting Fellow at the Mathematical Sciences Institute at the

Australian National University. He has collaborated extensively with scientists in a wide
range of application areas, from medicine and public health to population genetics, machine
learning, economic history, and forensic linguistics.
w. john braun is Professor in the Department of Statistical and Actuarial Sciences
at the University of Western Ontario. He has collaborated with biostatisticians, biolo-
gists, psychologists, and most recently has become involved with a network of forestry
researchers.
 Data Analysis and Graphics
Using R – an Example-Based Approach
Third Edition
 CAMBRIDGE SERIES IN STATISTICAL AND PROBABILISTIC
MATHEMATICS

Editorial Board

Z. Ghahramani (Department of Engineering, University of Cambridge)

R. Gill (Mathematical Institute, Leiden University)
F. P. Kelly (Department of Pure Mathematics and Mathematical Statistics,
University of Cambridge)
B. D. Ripley (Department of Statistics, University of Oxford)
S. Ross (Department of Industrial and Systems Engineering,
University of Southern California)
B. W. Silverman (St Peter’s College, Oxford)
M. Stein (Department of Statistics, University of Chicago)

This series of high quality upper-division textbooks and expository monographs covers
all aspects of stochastic applicable mathematics. The topics range from pure and applied
statistics to probability theory, operations research, optimization, and mathematical pro-
gramming. The books contain clear presentations of new developments in the field and
also of the state of the art in classical methods. While emphasizing rigorous treatment of
theoretical methods, the books also contain applications and discussions of new techniques
made possible by advances in computational practice.
A complete list of books in the series can be found at
http://www.cambridge.org/uk/series/sSeries.asp?code=CSPM
Recent titles include the following:
7. Numerical Methods of Statistics, by John F. Monahan
8. A User’s Guide to Measure Theoretic Probability, by David Pollard
9. The Estimation and Tracking of Frequency, by B. G. Quinn and E. J. Hannan
10. Data Analysis and Graphics Using R, by John Maindonald and John Braun
11. Statistical Models, by A. C. Davison
12. Semiparametric Regression, by David Ruppert, M. P. Wand and R. J. Carroll
13. Exercises in Probability, by Loı̈c Chaumont and Marc Yor
14. Statistical Analysis of Stochastic Processes in Time, by J. K. Lindsey
15. Measure Theory and Filtering, by Lakhdar Aggoun and Robert Elliott
16. Essentials of Statistical Inference, by G. A. Young and R. L. Smith
17. Elements of Distribution Theory, by Thomas A. Severini
18. Statistical Mechanics of Disordered Systems, by Anton Bovier
19. The Coordinate-Free Approach to Linear Models, by Michael J. Wichura
20. Random Graph Dynamics, by Rick Durrett
21. Networks, by Peter Whittle
22. Saddlepoint Approximations with Applications, by Ronald W. Butler
23. Applied Asymptotics, by A. R. Brazzale, A. C. Davison and N. Reid
24. Random Networks for Communication, by Massimo Franceschetti and
Ronald Meester
25. Design of Comparative Experiments, by R. A. Bailey
26. Symmetry Studies, by Marlos A. G. Viana
27. Model Selection and Model Averaging, by Gerda Claeskens and Nils Lid Hjort
28. Bayesian Nonparametrics, edited by Nils Lid Hjort et al
29. From Finite Sample to Asymptotic Methods in Statistics, by Pranab K. Sen,
Julio M. Singer and Antonio C. Pedrosa de Lima
30. Brownian Motion, by Peter Mörters and Yuval Peres
 Data Analysis and Graphics
Using R – an Example-Based Approach
Third Edition

John Maindonald
Mathematical Sciences Institute, Australian National University
and
W. John Braun
Department of Statistical and Actuarial Sciences, University of Western Ontario
CAMBRIDGE UNIVERSITY PRESS
Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore,
São Paulo, Delhi, Dubai, Tokyo

Cambridge University Press

The Edinburgh Building, Cambridge CB2 8RU, UK

Published in the United States of America by Cambridge University Press, New York

www.cambridge.org
Information on this title: www.cambridge.org/9780521762939
© Cambridge University Press 2003
Second and third editions © John Maindonald and W. John Braun 2007, 2010

This publication is in copyright. Subject to statutory exception and to the

provision of relevant collective licensing agreements, no reproduction of any part
may take place without the written permission of Cambridge University Press.
First published in print format 2010

ISBN-13 978-0-511-71286-9 eBook (NetLibrary)

ISBN-13 978-0-521-76293-9 Hardback

Cambridge University Press has no responsibility for the persistence or accuracy

of urls for external or third-party internet websites referred to in this publication,
and does not guarantee that any content on such websites is, or will remain,
accurate or appropriate.
 For Edward, Amelia and Luke
also Shireen, Peter, Lorraine, Evan and Winifred

For Susan, Matthew and Phillip

 Contents

Preface page xix

Content – how the chapters fit together xxv

1 A brief introduction to R 1
1.1 An overview of R 1
1.1.1 A short R session 1
1.1.2 The uses of R 6
1.1.3 Online help 7
1.1.4 Input of data from a file 8
1.1.5 R packages 9
1.1.6 Further steps in learning R 9
1.2 Vectors, factors, and univariate time series 10
1.2.1 Vectors 10
1.2.2 Concatenation – joining vector objects 10
1.2.3 The use of relational operators to compare vector elements 11
1.2.4 The use of square brackets to extract subsets of vectors 11
1.2.5 Patterned data 11
1.2.6 Missing values 12
1.2.7 Factors 13
1.2.8 Time series 14
1.3 Data frames and matrices 14
1.3.1 Accessing the columns of data frames – with() and
attach() 17
1.3.2 Aggregation, stacking, and unstacking 17
1.3.3∗ Data frames and matrices 18
1.4 Functions, operators, and loops 19
1.4.1 Common useful built-in functions 19
1.4.2 Generic functions, and the class of an object 21
1.4.3 User-written functions 22
1.4.4 if Statements 23
1.4.5 Selection and matching 23
1.4.6 Functions for working with missing values 24
1.4.7∗ Looping 24
x Contents

1.5 Graphics in R 25
1.5.1 The function plot( ) and allied functions 25
1.5.2 The use of color 27
1.5.3 The importance of aspect ratio 28
1.5.4 Dimensions and other settings for graphics devices 28
1.5.5 The plotting of expressions and mathematical symbols 29
1.5.6 Identification and location on the figure region 29
1.5.7 Plot methods for objects other than vectors 30
1.5.8 Lattice (trellis) graphics 30
1.5.9 Good and bad graphs 32
1.5.10 Further information on graphics 33
1.6 Additional points on the use of R 33
1.7 Recap 35
1.8 Further reading 36
1.9 Exercises 37

2 Styles of data analysis 43

2.1 Revealing views of the data 43
2.1.1 Views of a single sample 44
2.1.2 Patterns in univariate time series 47
2.1.3 Patterns in bivariate data 49
2.1.4 Patterns in grouped data – lengths of cuckoo eggs 52
2.1.5∗ Multiple variables and times 53
2.1.6 Scatterplots, broken down by multiple factors 56
2.1.7 What to look for in plots 58
2.2 Data summary 59
2.2.1 Counts 59
2.2.2 Summaries of information from data frames 63
2.2.3 Standard deviation and inter-quartile range 65
2.2.4 Correlation 67
2.3 Statistical analysis questions, aims, and strategies 69
2.3.1 How relevant and how reliable are the data? 70
2.3.2 How will results be used? 70
2.3.3 Formal and informal assessments 71
2.3.4 Statistical analysis strategies 72
2.3.5 Planning the formal analysis 72
2.3.6 Changes to the intended plan of analysis 73
2.4 Recap 73
2.5 Further reading 74
2.6 Exercises 74

3 Statistical models 77
3.1 Statistical models 77
3.1.1 Incorporation of an error or noise component 78
3.1.2 Fitting models – the model formula 80
 Contents xi

3.2 Distributions: models for the random component 81

3.2.1 Discrete distributions – models for counts 82
3.2.2 Continuous distributions 84
3.3 Simulation of random numbers and random samples 86
3.3.1 Sampling from the normal and other continuous distributions 87
3.3.2 Simulation of regression data 88
3.3.3 Simulation of the sampling distribution of the mean 88
3.3.4 Sampling from finite populations 90
3.4 Model assumptions 91
3.4.1 Random sampling assumptions – independence 91
3.4.2 Checks for normality 92
3.4.3 Checking other model assumptions 95
3.4.4 Are non-parametric methods the answer? 95
3.4.5 Why models matter – adding across contingency tables 96
3.5 Recap 97
3.6 Further reading 98
3.7 Exercises 98

4 A review of inference concepts 102

4.1 Basic concepts of estimation 102
4.1.1 Population parameters and sample statistics 102
4.1.2 Sampling distributions 102
4.1.3 Assessing accuracy – the standard error 103
4.1.4 The standard error for the difference of means 103
4.1.5∗ The standard error of the median 104
4.1.6 The sampling distribution of the t-statistic 105
4.2 Confidence intervals and tests of hypotheses 106
4.2.1 A summary of one- and two-sample calculations 109
4.2.2 Confidence intervals and tests for proportions 112
4.2.3 Confidence intervals for the correlation 113
4.2.4 Confidence intervals versus hypothesis tests 113
4.3 Contingency tables 114
4.3.1 Rare and endangered plant species 116
4.3.2 Additional notes 119
4.4 One-way unstructured comparisons 119
4.4.1 Multiple comparisons 122
4.4.2 Data with a two-way structure, i.e., two factors 123
4.4.3 Presentation issues 124
4.5 Response curves 125
4.6 Data with a nested variation structure 126
4.6.1 Degrees of freedom considerations 127
4.6.2 General multi-way analysis of variance designs 127
4.7 Resampling methods for standard errors, tests, and confidence intervals 128
4.7.1 The one-sample permutation test 128
4.7.2 The two-sample permutation test 129
xii Contents

4.7.3∗ Estimating the standard error of the median: bootstrapping 130

4.7.4 Bootstrap estimates of confidence intervals 131
4.8∗ Theories of inference 132
4.8.1 Maximum likelihood estimation 133
4.8.2 Bayesian estimation 133
4.8.3 If there is strong prior information, use it! 135
4.9 Recap 135
4.10 Further reading 136
4.11 Exercises 137

5 Regression with a single predictor 142

5.1 Fitting a line to data 142
5.1.1 Summary information – lawn roller example 143
5.1.2 Residual plots 143
5.1.3 Iron slag example: is there a pattern in the residuals? 145
5.1.4 The analysis of variance table 147
5.2 Outliers, influence, and robust regression 147
5.3 Standard errors and confidence intervals 149
5.3.1 Confidence intervals and tests for the slope 150
5.3.2 SEs and confidence intervals for predicted values 150
5.3.3∗ Implications for design 151
5.4 Assessing predictive accuracy 152
5.4.1 Training/test sets and cross-validation 153
5.4.2 Cross-validation – an example 153
5.4.3∗ Bootstrapping 155
5.5 Regression versus qualitative anova comparisons – issues of power 158
5.6 Logarithmic and other transformations 160
5.6.1∗ A note on power transformations 160
5.6.2 Size and shape data – allometric growth 161
5.7 There are two regression lines! 162
5.8 The model matrix in regression 163
5.9∗ Bayesian regression estimation using the MCMCpack package 165
5.10 Recap 166
5.11 Methodological references 167
5.12 Exercises 167

6 Multiple linear regression 170

6.1 Basic ideas: a book weight example 170
6.1.1 Omission of the intercept term 172
6.1.2 Diagnostic plots 173
6.2 The interpretation of model coefficients 174
6.2.1 Times for Northern Irish hill races 174
6.2.2 Plots that show the contribution of individual terms 177
6.2.3 Mouse brain weight example 179
6.2.4 Book dimensions, density, and book weight 181
 Contents xiii

6.3 Multiple regression assumptions, diagnostics, and efficacy measures 183

6.3.1 Outliers, leverage, influence, and Cook’s distance 183
6.3.2 Assessment and comparison of regression models 186
6.3.3 How accurately does the equation predict? 187
6.4 A strategy for fitting multiple regression models 189
6.4.1 Suggested steps 190
6.4.2 Diagnostic checks 191
6.4.3 An example – Scottish hill race data 191
6.5 Problems with many explanatory variables 196
6.5.1 Variable selection issues 197
6.6 Multicollinearity 199
6.6.1 The variance inflation factor 201
6.6.2 Remedies for multicollinearity 203
6.7 Errors in x 203
6.8 Multiple regression models – additional points 208
6.8.1 Confusion between explanatory and response variables 208
6.8.2 Missing explanatory variables 208
6.8.3∗ The use of transformations 210
6.8.4∗ Non-linear methods – an alternative to transformation? 210
6.9 Recap 212
6.10 Further reading 212
6.11 Exercises 214

7 Exploiting the linear model framework 217

7.1 Levels of a factor – using indicator variables 217
7.1.1 Example – sugar weight 217
7.1.2 Different choices for the model matrix when there are factors 220
7.2 Block designs and balanced incomplete block designs 222
7.2.1 Analysis of the rice data, allowing for block effects 222
7.2.2 A balanced incomplete block design 223
7.3 Fitting multiple lines 224
7.4 Polynomial regression 228
7.4.1 Issues in the choice of model 229
7.5∗ Methods for passing smooth curves through data 231
7.5.1 Scatterplot smoothing – regression splines 232
7.5.2∗ Roughness penalty methods and generalized
additive models 235
7.5.3 Distributional assumptions for automatic choice of
roughness penalty 236
7.5.4 Other smoothing methods 236
7.6 Smoothing with multiple explanatory variables 238
7.6.1 An additive model with two smooth terms 238
7.6.2∗ A smooth surface 240
7.7 Further reading 240
7.8 Exercises 240
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which the Bishops and Priests have, both Papists Bishops
Revenues.
and Protestants, do declare; since I judge it may
be said without any Hyperbole, that some particular Persons have
more paid them yearly than Christ and his Apostles made use of in
their whole Life-time, who yet wanted not what was needful as to
the outward Man, and no Doubt deserved it far better than those
that enjoy that Fulness. But it is manifest these Bishops and Priests
love their fat Benefices, and the Pleasure and Honour that attends
them, so well, that they purpose neither to follow Christ nor his
Apostles Example or Advice in this Matter.
But it is usually objected, That Christians are Object.
become so hard-hearted, and generally so little
heed Spiritual Things, that if Ministers had not a settled and stinted
Maintenance secured them by Law, they and their Families might
starve for Want of Bread.
I answer, This Objection might have some Weight Answ.
as to a Carnal Ministry, made up of natural Men,
who have no Life, Power, nor Virtue with them, and so may insinuate
some Need of such a Maintenance for such a Ministry; but it saith
nothing as to such as are called and sent of God, They wanted
who sends no Man a Wayfaring upon his own nothing whom
Charges; and so go forth in the Authority and God sent; they
laboured with
Power of God, to turn People from Darkness to their Hands.
Light; for such can trust to him that sendeth them,
and do believe that he will provide for them, knowing that he
requireth nothing of any but what he giveth Power to perform; and
so when they return, if he enquire, can say they wanted nothing.
And such also when they stay in a Place, being immediately
furnished by God, and not needing to borrow and steal what they
preach from Books, and take up their Time that Way, fall a working
at their lawful Employments, and labour with their Hands, as Paul
did when he gathered the Church at Corinth. And indeed if this
Objection had any Weight, the Apostles and Primitive Pastors should
never have gone forth to convert the Nations, for fear of Want. Doth
not the Doctrine of Christ teach us to venture all, and part with all,
to serve God? Can they then be accounted Ministers of Christ who
are afraid to preach him lest they get not Money for it, or will not do
it until they be sure of their Payment? What serves the Ministry for
but to perfect the Saints, and so to convert them from that Hard-
heartedness?
But thou wilt say, I have laboured and preached to Object.
them, and they are hard-hearted still, and will not
give me any Thing:
Then surely thou hast either not been sent to them Answ.
of God, and so thy Ministry and Preaching hath not
been among them in the Power, Virtue, and Life of Christ, and so
thou deservest nothing; or else they have rejected thy Testimony,
and so are not worthy, and from such thou oughtest not to expect,
yea nor yet receive any Thing, if they would give thee, but thou
oughtest to shake off the Dust from thy Feet, and leave them. And
how frivolous this Objection is, appears, in that in Mat. 10. 14. If
the darkest and most superstitious Times the they reject the
Priests Revenues increased most, and they were Testimony, shake
the Dust from off
most richly rewarded, though they deserved least. thy Feet.
So that he that is truly sent of God, as he needs
not, so neither will he, be afraid of Want, so long as he serves so
good a Master; neither will he ever forbear to do his Work for that
Cause. And indeed such as make this Objection shew truly that they
serve not the Lord Christ, but their own Belly, and that makes them
so anxious for want of Food to it.

§. XXXII. But lastly, As to the Abuses of this II. The many

Abuses Priests
Kind of Maintenance, indeed he that would go Maintenance
through them all, though he did it passingly, might brings.
make of it alone a huge Volume, they are so great
and numerous. For this Abuse, as others, crept in with the Apostasy,
there being nothing of this in the Primitive Times: Then the Ministers
claimed no Tithes, neither sought they a stinted or forced
Maintenance; but such as wanted had their Necessity supplied by
the Church, and others wrought with their Hands. But the
Persecutions being over, and the Emperors and Princes coming
under the Name of Christians, the Zeal of those great Men was
quickly abused by the Covetousness of the Clergy, who soon learned
to change their Cottages with the Palaces of Princes, and rested not
until by Degrees some of them came to be Princes themselves,
nothing inferior to them in Splendor, Luxury, and Magnificence; a
Method of living that honest Peter and John the Fisherman, and Paul
the Tent-maker never coveted; and perhaps as little imagined that
Men pretending to be their Successors should have arrived to these
Things. And so soon as the Bishops were thus seated and
constituted, forgetting the Life and Work of a Christian, they went
usually by the Ears together about the Precedency and Revenues,
each coveting the chiefest and fattest Benefice. It The Protestants
is also to be regretted to think how soon this having forsaken
Mischief crept in among Protestants, who had the Pope, yet
would not forsake
scarce well appeared when the Clergy among them the rich Popish
began to speak at the old Rate, and shew that Revenues.
though they had forsaken the Bishop of Rome,
they were not resolved to part with their old Benefices; and
therefore so soon as any Princes or States shook off the Pope’s
Authority, and so demolished the Abbies, Nunneries, and other
Monuments of Superstition, the reformed Clergy began presently to
cry out to the Magistrates to beware of meddling with the Church’s
Patrimony, severely exclaiming against making a lawful Use of those
vast Revenues that had been superstitiously bestowed upon the
Church, so called, to the Good and Benefit of the Commonwealth, as
no less than Sacrilege.
But by keeping up of this Kind of Maintenance for 1. The Clergy’s
the Ministry and Clergymen, so called, there is first Covetousness.
a Bait laid for Covetousness, which is Idolatry, and
of all Things most hurtful; so that for Covetousness Sake, many,
being led by the Desire of filthy Lucre, do apply themselves to be
Ministers, that they may get a Livelihood by it. If a Man have several
Children, he will allot one of them to be a Minister; which if he can
get it to be, he reckons it as good as a Patrimony: So that a fat
Benefice hath always many Expectants; and then what Bribing, what
Courting, what Industry, and shameful Actions are used to acquire
these Things, is too openly known, and needs not to be proved.
The Scandal that by these Means is raised among The greedy Kirk, a
Christians is so manifest, that it is become a Proverb.
Proverb, that the Kirk is always greedy. Whereby
the Gift and Grace of God being neglected, they have for the most
Part no other Motive or Rule in applying themselves to one Church
more than another but the greater Benefice. For though they
hypocritically pretend, at their accepting of and entering into their
Church, that they have nothing before them but the Glory of God
and the Salvation of Souls; yet if a richer Benefice offer itself, they
presently find it more for God’s Glory to remove from the first, and
go thither. And thus they make no Difficulty often to change, while
notwithstanding they accuse us that we allow Ministers to go from
Place to Place, and not to be tied to one Place; but we allow this not
for the gaining of Money, but as moved of God. For if a Minister be
called to minister in a particular Place, he ought not to leave it,
except God call him from it, and then he ought to obey: For we
make the Will of God inwardly revealed, and not the Love of Money
and more Gain, the Ground of removing.
Secondly, From this Abuse hath proceeded that 2. The Clergy’s
Luxury and Idleness that most of the Clergy live in, Luxury.
even among Protestants as well as Papists, to the
great Scandal of Christianity. For not having lawful Trades to work
with their Hands, and being so superfluously and sumptuously
provided for, they live in Idleness and Luxury; and there doth more
Pride, Vanity, and worldly Glory appear in their Wives and Children
than in most others, which is open and evident to all.
Thirdly, They become hereby so glued to the Love 3. The Clergy’s
of Money, that there is none like them in Malice, Cruelty.
Rage, and Cruelty. If they be denied their Hire,
they rage like drunken Men, fret, fume, and as it were go mad. A
Man may sooner satisfy the severest Creditor than them; the general
Voice of the Poor doth confirm this. For indeed they are far more
exact in taking up the Tithes of Sheep, Geese, Swine, and Eggs, &c.
and look more narrowly to it than to the Members of their Flock:
They will not miss the least Mite; and the poorest Widow cannot
escape their avaricious Hands. Twenty Lies they will Poor Widow’s Mite
hear unreproved; and as many Oaths a Man may cannot escape the
swear in their Hearing without offending them; and Priest’s greedy
Hands.
greater Evils than all this they can overlook. But if
thou owest them aught, and refusest to pay it, then nothing but War
will they thunder against thee, and they will stigmatize thee with the
horrible Title of Sacrilege, and send thee to Hell without Mercy, as if
thou hadst committed the Sin against the Holy Ghost. Of all People
we can best bear Witness to this; for God having The Work of
shewn us this corrupt and Antichristian Ministry, Antichrist is Fury,
and called us out from it, and gathered us unto his Envy, Malice.

own Power and Life, to be a separate People, so that we dare not

join with, nor hear these Antichristian Hirelings, neither yet put into
their Mouths, or feed them. Oh! what Malice, Envy, and Fury hath
this raised in their Hearts against us! That though we get none of
their Wares, neither will buy them, as knowing them to be naught,
yet will they force us to give them Money: And because we cannot
for Conscience Sake do it, our Sufferings have upon that Account
been unutterable. Yea, to give Account of their Cruelty, and several
Sorts of Inhumanity used against us, would make no small History.
These avaricious Hirelings have come to that Degree of Malice and
Rage, that several poor labouring Men have been carried hundreds
of Miles from their own Dwellings, and shut up in Prison, some two,
some three, yea, some seven Years together, for the Value of one
Pound Sterling, and less. I know myself a poor A Widow for the
Widow, that for the Tithes of her Geese, which Tithe of Geese
amounted not to five Shillings, was about four about four Years
in Prison.
Years kept in Prison, thirty Miles from her House.
Yea, they by Violence for this Cause have plundered of Men’s Goods
the Hundred-fold, and prejudiced much more; yea, Hundreds have
hereby spilt their innocent Blood; by dying in the filthy noisome
Holes and Prisons. And some of the Priests have been so enraged,
that Goods thus ravished could not satisfy them; Some lost their
but they must also satisfy their Fury by beating, Lives in nasty
knocking, and wounding with their Hands innocent Holes, some
wounded by the
Men and Women, for refusing (for Conscience Priests, &c.
Sake) to put into their Mouths.
The only Way then soundly to reform and remove all these Abuses,
and take away the Ground and Occasion of them, is, to take away all
stinted and forced Maintenance and Stipends. As Whoso heap
whoever call or appoint Teachers to themselves, let Teachers to
them accordingly entertain them: And for such as themselves, let
them provide their
are called and moved to the Ministry by the Spirit Stipend.
of God, those that receive them, and taste of the
Good of their Ministry, will no Doubt provide Things needful for
them, and there will be no Need of a Law to force a Hire for them:
For he that sends them, will take care for them; and they also,
having Food and Raiment, will therewith be content.
§. XXXIII. The Sum then of what is said is, The Difference
between the
That the Ministry that we have pleaded for, and Ministry of the
which also the Lord hath raised up among us is, in Quakers and their
all its Parts, like the true Ministry of the Apostles Adversaries.
and primitive Church. Whereas the Ministry our Adversaries seek to
uphold and plead for, as it doth in all in Parts differ from them, so,
on the other Hand, it is very like the false Prophets and Teachers
testified against and condemned in the Scripture, as may be thus
briefly illustrated.
I. The Ministry and Ministers we plead for, are such The true Ministers
as are immediately called and sent forth by Christ Call.
and his Spirit unto the Work of the Ministry: So
were the holy Apostles and Prophets, as appears by these Places,
Matt. x. 1. 5. Ephes. iv. 11. Heb. v. 4.
1. But the Ministry and Ministers our Opposers plead for, are such as
have no immediate Call from Christ; to whom the Leading and
Motion of the Spirit is not reckoned necessary; but who are called,
sent forth, and ordained by wicked and ungodly Men: Such were of
old the false Prophets and Teachers, as appears by these Places, Jer.
xiv. 14, 15. item. Chap. xxiii. 21. and xxvii. 15.
II. The Ministers we plead for, are such as are True Ministers
actuated and led by God’s Spirit, and by the Power Guide.
and Operation of his Grace in their Hearts, are in
some Measure converted and regenerate, and so are good, holy, and
gracious Men: Such were the holy Prophets and Apostles, as appears
from 1 Tim. iii. 2, 3, 4, 5, 6. Tit. i. 7, 8, 9.
2. But the Ministers our Adversaries plead for, are such to whom the
Grace of God is no needful Qualification; and so may be true
Ministers, according to them, though they be ungodly, unholy, and
profligate Men: Such were the false Prophets and Apostles, as
appears from Mic. iii. 5. 11. 1 Tim. vi. 5, 6, 7, 8, &c. 2 Tim. iii. 2. 2.
Pet. ii. 1, 2, 3.
III. The Ministers we plead for, are such as act, True Ministers
move, and labour in the Work of the Ministry, not Work.
from their own mere natural Strength and Ability,
but as they are actuated, moved, supported, assisted and influenced
by the Spirit of God, and minister according to the Gift received, as
good Stewards of the manifold Grace of God: Such were the holy
Prophets and Apostles, 1 Pet. iv. 10, 11. 1 Cor. i. 17. ii. 3, 4, 5. 13.
Acts ii. 4. Matt. x. 20. Mark xiii. 11. Luke xii. 12. 1 Cor. xiii. 2.
3. But the Ministers our Adversaries plead for, are such as wait not
for, nor expect, nor need the Spirit of God to actuate and move them
in the Work of the Ministry; but what they do they do from their own
mere natural Strength and Ability, and what they have gathered and
stolen from the Letter of the Scripture, and other Books, and so
speak it forth in the Strength of their own Wisdom and Eloquence,
and not in the Evidence and Demonstration of the Spirit and Power:
Such were the false Prophets and Apostles, as appears, Jer. xxiii. 30,
31, 32, 34, &c. 1 Cor. iv. 18. Jude 16.
IV. The Ministers we plead for, are such as, being True Ministers
holy and humble, contend not for Precedency and Humility.
Priority, but rather strive to prefer one another, and serve one
another in Love; neither desire to be distinguished from the rest by
their Garments and large Phylacteries, nor seek the Greetings in the
Market-places, nor uppermost Places at Feasts, nor the chief Seats in
the Synagogues; nor yet to be called of Men Master, &c. Such were
the holy Prophets and Apostles, as appears from Matt. xxiii. 8, 9, 10.
and xx. 25, 26, 27.
4. But the Ministers our Adversaries plead for, are such as strive and
contend for Superiority, and claim Precedency over one another;
affecting and ambitiously seeking after the fore-mentioned Things:
Such were the false Prophets and Apostles in Time past, Matt. xxiii.
5, 6, 7.
V. The Ministers we plead for, are such as having True Ministers
freely received, freely give; who covet no Man’s Free Gift.
Silver, Gold, or Garments; who seek no Man’s
Goods, but seek them, and the Salvation of their Souls: Whose
Hands supply their own Necessities, working honestly for Bread to
themselves and their Families. And if at any Time they be called of
God, so as the Work of the Lord hinder them from the use of their
Trades, take what is freely given them by such to whom they have
communicated Spirituals; and having Food and Raiment, are
therewith content: Such were the holy Prophets and Apostles, as
appears from Matt. x. 8. Acts xx. 33, 34, 35. 1 Tim. vi. 8.
5. But the Ministers our Adversaries plead for, are such as not having
freely received, will not freely give; but are covetous, doing that
which they ought not, for filthy Lucre’s Sake; as to preach for Hire,
and divine for Money, and look for their Gain from their Quarter, and
prepare War against such as put not into their Mouths, &c. Greedy
Dogs, which can never have enough. Shepherds who feed
themselves, and not the Flock; eating the Fat, and clothing
themselves with the Wool; making Merchandize of Souls; and
following the Way of Balaam, that loved the Wages of
Unrighteousness: Such were the false Prophets and Apostles, Isa.
lvi. 11. Ezek. xxxiv. 2, 3. 8. Mic. iii. 5. 11. Tit. i. 10, 11. 2 Pet. ii. 1, 2,
3. 14, 15.
And in a Word, We are for a holy, spiritual, pure The Ministers Life
and living Ministry, where the Ministers are both and Qualification.
called, qualified and ordered, actuated and
influenced in all the Steps of their Ministry by the Spirit of God;
which being wanting, we judge they cease to be the Ministers of
Christ.
But they, judging this Life, Grace, and Spirit no essential Part of their
Ministry, are therefore for the upholding of an human, carnal, dry,
barren, fruitless and dead Ministry; of which, alas! we have seen the
Fruits in the most Part of their Churches: Of whom that Saying of
the Lord is certainly verified, Jer. xxiii. 32.—I sent them not, nor
commanded them, therefore they shall not profit this People at all,
saith the LORD.
 PROPOSITION XI.
Concerning Worship.
All true and acceptable Worship to God is offered in What the true
the inward and immediate Moving and Drawing Worship is, that
of his own Spirit, which is neither limited to is acceptable to
God.
Places, Times, nor Persons. For though we are
to worship him always, and continually to fear before him; yet
as to the outward Signification thereof, in How to be
Prayers, Praises, or Preachings, we ought not to performed.
do it in our own Will, where and when we will;
but where and when we are moved thereunto by the Stirring
and secret Inspiration of the Spirit of God in our Hearts; which
God heareth and accepteth of, and is never wanting to move as
thereunto, when Need is; of which he himself is the alone
proper Judge. All other Worship then, both Praises, Prayers or
Preachings, which Man sets about in his own Will, and at his
own Appointment, which he can both begin and end at his
Pleasure, do or leave undone as himself seeth meet, whether
they be a prescribed Form, as a Liturgy, &c. or Prayers
conceived extempore by the natural Strength and Faculty of the
Mind, they are all but Superstition, Will-worship, and
abominable Idolatry in the Sight of God, which are now to be
denied and rejected, and separated from, in this Day of his
spiritual Arising: However it might have pleased Superstition and
him (who winked at the Times of Ignorance, Will-worship,
with a Respect to the Simplicity and Integrity of Idolatry.
some, and of his own innocent Seed, which lay as it were buried
in the Hearts of Men under that Mass of Superstition) to blow
upon the dead and dry Bones, and to raise some Breathings of
his own, and answer them; and that until the Day should more
clearly dawn and break forth.
§. I. The Duty of Man towards God lieth chiefly in these two
Generals. 1. In an holy Conformity to the pure Law and Light of God,
so as both to forsake the Evil, and be found in the Practice of those
perpetual and moral Precepts of Righteousness and Equity. And 2. In
rendering that Reverence, Honour and Adoration to God, that he
requires and demands of us; which is comprehended under Worship.
Of the former we have already spoken, as also of the different
Relations of Christians, as they are distinguished by the several
Measures of Grace received, and given to every one; and in that
Respect have their several Offices in the Body of Christ, which is the
Church. Now I come to speak of Worship, or of those Acts, whether
private or publick, general or particular, whereby Man renders to God
that Part of his Duty which relates immediately to him: And as
Obedience is better than Sacrifice, so neither is any Sacrifice
acceptable, but that which is done according to the Will of him to
whom it is offered. But Men, finding it easier to sacrifice in their own
Wills, than obey God’s Will, have heaped up Sacrifices without
Obedience; and thinking to deceive God, as they True Worship and
do one another, give him a Shew of Reverence, Duty to God-
Honour and Worship, while they are both inwardly wards corrupted.

estranged and alienated from his holy and righteous Life, and wholly
Strangers to the pure Breathings of his Spirit, in which the
acceptable Sacrifice and Worship is only offered up. Hence it is, that
there is not any Thing relating to Man’s Duty towards God, which
among all Sorts of People hath been more vitiated, and in which the
Devil hath more prevailed, than in abusing Man’s Mind concerning
this Thing: And as among many others, so among those called
Christians, nothing hath been more out of Order, and more
corrupted, as some Papists and all Protestants, do acknowledge. As I
freely approve whatsoever the Protestants have reformed from
Papists in this Respect; so I meddle not at this Time with their
Controversies about it: Only it suffices me with The Popish Mass
them to deny, as no Part of the true Worship of (Idolatry) denied,
God, that abominable Superstition and Idolatry the with all their
Trumpery.
Popish Mass, the Adoration of Saints and Angels,
the Veneration of Relicks, the Visitation of Sepulchres, and all those
other superstitious Ceremonies, Confraternities, and endless
Pilgrimages of the Romish Synagogue. Which all may suffice to
evince to Protestants, that Antichrist hath wrought more in this than
in any other Part of the Christian Religion; and so it If Protestants
concerns them narrowly to consider, whether have made a
herein they have made a clear and perfect perfect
Reformation.
Reformation; as to which stands the Controversy
betwixt them and us. For we find many of the Branches lopt off by
them, but the Root yet remaining; to wit, a Worship acted in and
from Man’s Will and Spirit, and not by and from the Spirit of God:
For the true Christian and Spiritual Worship of God hath been so
early lost, and Man’s Wisdom and Will hath so quickly and throughly
mixed itself herein, that both the Apostasy in this Respect hath been
greatest, and the Reformation herefrom, as to the evil Root, most
difficult. Therefore let not the Reader suddenly stumble at the
Account of our Proposition in this Matter, but patiently hear us
explain ourselves in this Respect, and I hope (by the Assistance of
God) to make it appear, that though our Manner of Speaking and
Doctrine seem most singular and different from all other Sorts of
Christians; yet it is most according to the purest Christian Religion,
and indeed most needful to be observed and followed. And that
there be no Ground of Mistake (for that I was necessitated to speak
in few Words, and therefore more obscurely and dubiously in the
Proposition itself) it is fit in the first Place to declare and explain our
Sense, and clear the State of the Controversy.

§. II. And first, let it be considered, that what is I. What Worship

here is spoken of.
here affirmed, is spoken of the Worship of God in
these Gospel-times, and not of the Worship that was under or before
the Law: For the particular Commands of God to Men then, are not
sufficient to authorize us now to do the same Things; else we might
be supposed at present acceptably to offer Sacrifice as they did,
which all acknowledge to be ceased. So that what might have been
both commendable and acceptable under the Law, may justly now
be charged with Superstition, yea, and Idolatry. So that
impertinently, in this Respect, doth Arnoldus rage against this
Proposition, [Exercit. Theolog. Sect. 44.] saying; That I deny all
publick Worship, and that according to me, such as in Enoch’s Time
publickly began to call upon the Name of the Lord; and such as at
the Command of God went thrice up to Jerusalem to worship; and
that Anna, Simeon, Mary, &c. were Idolaters, because they used the
publick Worship of those Times; such a Consequence is most
impertinent; and no less foolish and absurd, than if I should infer
from Paul’s expostulating with the Galatians for their returning to the
Jewish Ceremonies, that he therefore condemned Moses and all the
Prophets as foolish and ignorant, because they used those Things:
The forward Man, not heeding the different Dispensation of Times,
ran into this Impertinency. Though a spiritual Ceremonies under
Worship might have been, and no Doubt was the Law were not
practised by many under the Law in great essential to true
Worship.
Simplicity; yet will it not follow, that it were no
Superstition to use all those Ceremonies that they used, which were
by God dispensed to the Jews, not as being essential to true
Worship, or necessary as of themselves for transmitting and
entertaining an holy Fellowship betwixt him and his People; but in
Condescension to them, who were inclinable to Idolatry. Albeit then
in this, as in most other Things, the Substance was enjoyed under
the Law by such as were spiritual indeed; yet was it veiled and
surrounded with many Rites and Ceremonies, which it is no Ways
lawful for us to use now under the Gospel.
§. III. Secondly, Albeit I say, that this Worship is II. True Worship
is not limited to
neither limited to Times, Places nor Persons; yet I
Place or Person.
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. To meet together we Necessity of
think necessary for the People of God; because, so Meetings.
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.
But the Limitation we condemn is, that whereas 1. Will-worship
the Spirit of God should be the immediate Actor, doth limit the
Mover, Persuader and Influencer of Man in the Spirit of God.

particular Acts of Worship, when the Saints are met together, this
Spirit is limited in its Operations, by setting up a particular Man or
Men to preach and pray in Man’s Will; and all the rest are excluded
from so much as believing that they are to wait for God’s Spirit to
move them in such Things: And so they neglecting that in
themselves which should quicken them, and not waiting to feel the
pure Breathings of God’s Spirit, so as to obey them, are led merely
to depend upon the Preacher, and hear what he will say.
Secondly, In that these peculiar Men come not 2. True Teaching
thither to meet with the Lord, and to wait for the of the Word of
inward Motions and Operations of his Spirit; and so God.
to pray as they feel the Spirit to breathe through them, and in them;
and to preach, as they find themselves actuated and moved by God’s
Spirit, and as he gives Utterance, so as to speak a Word in Season to
refresh weary Souls, and as the present Condition and State of the
People’s Hearts require; suffering God by his Spirit both to prepare
People’s Hearts, and also give the Preacher to speak what may be fit
and seasonable for them: But he (viz. the Preacher) hath hammered
together in his Closet, according to his own Will, by his human
Wisdom and Literature, and by stealing the Words of Truth from the
Letter of the Scriptures, and patching together other Men’s Writings
and Observations, so much as will hold him speaking an Hour, while
the Glass runs; and without waiting or feeling the Priests preach by
inward Influence of the Spirit of God, he declaims Hap-hazard their
that by Hap-hazard, whether it be fit or seasonable studied Sermons.
for the People’s Condition, or not; and when he has ended his
Sermon, he saith his Prayer also in his own Will; and so there is an
End of the Business. Which customary Worship, as it is no Ways
acceptable to God, so how unfruitful it is, and unprofitable to those
that are found in it, the present Condition of the Nations doth
sufficiently declare. It appears then, that we are not against set
Times for Worship, as Arnoldus against this Proposition, Sect. 45. no
less impertinently allegeth; offering needlesly to prove that which is
not denied: Only these Times being appointed for outward
Conveniency, we may not therefore think with the Papists, that these
Days are holy, and lead People into a superstitious Observation of
them; being persuaded that all Days are alike holy in the Sight of
God. And although it be not my present Purpose to Whether Days are
make a long Digression concerning the Debates holy.
among Protestants about the first Day of the Week,
commonly called the Lord’s Day, yet forasmuch as it comes fitly in
here, I shall briefly signify our Sense thereof.

§. IV. We, not seeing any Ground in Scripture for Of the First Day of
the Week,
it, cannot be so superstitious as to believe, that commonly called
either the Jewish Sabbath now continues, or that the Lord’s Day.
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; yet, I say, The Worship in
we do not deny the whole Worship of all those that the Apostasy.
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 and Vespers I The Popish Mass
do believe to be, as to the Matter of them, or Vespers.
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: Who
can deny, but that both Bernard and Bonaventure, Bernard and
Taulerus, Thomas à Kempis, and divers others have Bonaventure,
both known and tasted of the Love of God, and felt Taulerus, Tho. à
Kempis, have
the Power and Virtue of God’s Spirit working with tasted of the Love
them for their Salvation? And yet ought we not to of God.
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; and yet, as The Bishops
they will not deny but there have been some good Liturgy.
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. Fourthly, To come then to the State of the Assemblies of

Worship in Publick
Controversy, as to the publick Worship, we judge it described.
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. Yea, though there be not a Its glorious
Word spoken, yet is the true spiritual Worship Dispensation.
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. As there can be nothing more opposite to The silent waiting
upon God
the natural Will and Wisdom of Man than this silent obtained.
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, but
thus inwardly in one Spirit, and in one Name of What it is to meet
Jesus, which is his Power and Virtue, they come in Jesus Name.
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. Yet many and great are the Advantages of
Advantages which my Soul, with many others, hath silent Meetings.
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. Such is the evident Certainty of that Speaking to
divine Strength that is communicated by thus Edification.
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; and as such a faithful one waits A secret Travail
in the Light, and keeps in this divine Work, God one for another in
oftentimes answers the secret Travail and silent Meetings.

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
and he will feel himself unable to resist; but by the with Terror when
secret Strength and Virtue thereof, the Power of no Word is
spoken.
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;
for when I came into the silent Assemblies of God’s The true
People, I felt a secret Power among them, which Convincement.
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. For 1 Cor. 6. 17. The
this is that Cement whereby we are joined as to Life of
the Lord, so to one another, and without this none Righteousness
doth join us to
can worship with us. Yea, if such should come the Lord.
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] Isa. 30. 20.
[98] Prov. 27. 19.
[99] Isa. 10. 20. and 26. 3.
[100] Ephes. 4. 3.
[101] 1 Sam. 10. 12.

§. VIII. Our Work then and Worship is, when Our Work and
Worship in our
we meet together, for every one to watch and wait Meetings.
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. And from this Esau and Jacob
inward Travail, while the Darkness seeks to obscure strove in
the Light, and the Light breaks through the Rebecca’s Womb.

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, sometimes the
Power of God will break forth into a whole Meeting, The Travail
and there will be such an inward Travail, while each crowned with a
is seeking to overcome the Evil in themselves, that victorious Song.

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. And from this the The Name of
Name of Quakers, i. e. Tremblers, was first Quakers whence
reproachfully cast upon us; which though it be it sprung.

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 I do not so Yet Silence is no
much commend and speak of Silence as if we had Law, but Words
bound ourselves by any Law to exclude Praying or may follow.

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: Yet
there being no absolute Necessity laid upon any so No absolute
to do, all might have chosen rather quietly and Necessity for
silently to possess and enjoy the Lord in Words, though
from the Life at
themselves, which is very sweet and comfortable to Times.
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. That to wait upon God, and to watch before To wait and watch
commanded in
him, is a Duty incumbent upon all, I suppose none the Scripture.
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
because it is the Serpent working in and by the Wickednesses
natural Man in Things that are spiritual, which arise that are
spiritual.
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.
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