God being come, wherein, by Jesus Christ, he hath been pleased to restore the true spiritual worship, and the outward form of worship, which was appointed by God to the Jews, and whereof the manner and time of its performance was particularly determined by God himself, being come to an end, we find that Jesus Christ, the author of the Christian religion, prescribes no set form of worship to his children, under the more pure administration of the new covenant,* save that he only tells them, that the worship now to be performed is spiritual, and in the Spirit. And it is

*If any object here That the Lord's Prayer is a prescribed form of prayer, and therefore of Worship given by Christ to his children:

I answer, First, This cannot be objected by any sort of Christians that I know, because there are none who use not other prayers, or that limit their worship to this. Secondly, This was commanded to the disciples, while yet weak, before they had received the dispensation of the gospel; not that they should use it only in praying, but that he might shew them by one example how that their prayers ought to be short, and not like the long prayers of the Pharisees. And that this was the use of it, appears by all their prayers, which divers saints afterwards made use of, whereof the scripture makes mention for none made use of this, neither repeated it, but used other words, according as the thing required, and as the Spirit gave utterance. Thirdly, That this ought to be so understood, appears from Rom. viii. 26. of which after. wards mention shall be made at greater length, where the apostle saith, "We know not what we should pray for as we ought, but the Spirit itself maketh intercession for us," &c.

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especially to be observed, that in the whole New Testament there is no order nor command given in this thing, but to follow the revelation of the Spirit, save only that general one of meeting together; a thing dearly owned and diligently practised by us, as shall hereafter more appear. True it is, mention is made of the duties of praying, preaching, and singing; but what order or method should be kept in so doing, or that presently they should be set about so soon as the saints are gathered, there is not one word to be found: yea, these duties, as shall afterwards be made appear, are always annexed to the assistance, leadings, and motions of God's Spirit. Since then man in his natural state is thus excluded from acting or moving in things spiritual, how or what way shall he exercise this first and previous duty of waiting upon God, but by silence, and by bringing that natural part to silence? which is no other ways but by abstaining from his own thoughts and imaginations, and from all the self-workings and motions of his own mind, as well in things materially good as evil; that he being silent, God may speak in him, and the good seed may arise. This, though hard to the natural man, is so answerable to reason, and even natural experience in other things, that it cannot be denied. He that cometh to learn of a master, if he expect to hear his master and be instructed by him, must not continually be speaking of the matter to be taught, and never

be quiet, otherwise how shall his master have time to instruct him? Yea, though the scholar were never so earnest to learn the science, yet would the master have reason to reprove him, as untoward and indocile, if he would always be meddling of himself, and still speaking, and not wait in silence patiently to hear his master instructing and teaching him, who ought not to open his mouth until by his master he were commanded and allowed so to do. So also if one were about to attend a great prince, he would be thought an impertinent and imprudent servant, who, while he ought patiently and readily to wait, that he might answer the king when he speaks, and have his eye upon him to observe the least motions and inclinations of his will, and to do accordingly, would be still deafening him with discourse, though it were in praises of him; and running to and fro, without any particular and immediate order, to do things that perhaps might be good in themselves, or might have been commanded at other times to others. Would the kings of the earth accept of such servants or service? since then we are commanded to wait upon God diligently, and in so doing it is promised that our strength shall be renewed, this waiting cannot be performed but by a silence or cessation of the natural part on our side, since God manifests himself not to the outward man or senses, so much as to the inward, to wit, to the soul and spirit. If the soul

be still thinking and working in her own will, and busily exercised in her own imaginations, though the matters as in themselves may be good concerning God, yet thereby she incapacitates herself from discerning the still, small voice of the Spirit, and so hurts herself greatly, in that she neglects her chief business of waiting upon the Lord: nothing less than if I should busy myself, crying out and speaking of a business, while in the mean time I neglect to hear one who is quietly whispering into my ear, and informing me in those things which are most needful for me to hear and know concerning that business. And since it is the chief work of a Christian to know the natural will in its own proper motions crucified, that God may both move in the act and in the will, the Lord chiefly regards this profound subjection and selfdenial. For some men please themselves as much, and gratify their own sensual wills and humours in high and curious speculations of religion, affecting a name and reputation that way, or because those things by custom or otherways are become pleasant and habitual to them, though not a whit more regenerated or inwardly sanctified in their spirits, as others gratify their lusts in acts of sensuality, and therefore both are alike hurtful to men, and sinful in the sight of God, it being nothing but the mere fruit and effect of man's natural and unrenewed will and spirit. Yea, should one, as many no doubt do, from a sense of sin,

and fear of punishment, seek to terrify themselves from sin, by multiplying thoughts of death, hell, and judgment, and by presenting to their imaginations the happiness and joys of heaven, and also by multiplying prayers and other religious performances, as these things could never deliver him from one iniquity, without the secret and inward power of God's Spirit and grace, so would they signify no more, than the fig leaves wherewith Adam thought to cover his nakedness.

This great duty then of waiting upon God, must needs be exercised in man's denying self, both inwardly and outwardly, in a still and mere dependence upon God, in abstracting from all the workings, imaginations, and speculations of his own mind, that being emptied as it were of himself, and so thoroughly crucified to the natural products thereof, he may be fit to receive the Lord, who will have no co-partner nor co-rival of his glory and power.

The excellency of this worship doth appear, in that it can neither be stopped nor interrupted by the malice of men or devils, as all others can. 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. Take