and charity? Can those be ever owned as friends of | usurped, abused dominion has continued long, we may hope it will not continue always; its day shall come to fall, for the Lord whose name is jealous, is a jealous God, and will fulfil every word that he has spoken. Christ, who ride over the heads,' and set their feet upon the necks, and, which is worst of all, trample upon the consciences, of the free-born subjects of God's kingdom in the world? Is it possible that under the umbrage of Christ's name and that particularly by such, as from his saving, healing name Jesus call themselves Jesuits --so much opposition should be given, and so much mischief done, to pure Christianity? But therefore popery is called a mystery of iniquity, because it has a show of piety and devotion. It is that beast that has horns like a lamb, and yet speaks as a dragon; that enemy that sits in the temple of God, and yet there tramples on all that is sacred. Far be it from me to possess you with hatred against the persons of any; no, we ought to love our enemies, and do them good; but it is the way of popery, as it is contrary to the way of Christianity, that I think we all ought to conceive and retain a dislike of, and an antipathy to. Our Lord Jesus, in his preaching, was never so severe upon any sort of sinners as he was upon the Scribes and Pharisees, who buoying themselves up with the traditions of the elders, bound heavy burthens upon men's consciences, and grievous to be borne ; nor is there any thing more contrary to the temper and constitution of the gospel, than ministers' lording it over God's heritage, for it is by the power of truth, and reason, and holiness, and love, that they are to rule; nor than Christians making themselves the servants of men in things pertaining unto God, for where the Spirit of the Lord is, there is liberty.* W 2. Let us pity and pray for those nations of the earth who are under the yoke of this tyranny and oppression, and I wish I could say were groaning under it. It is sad to think how many there are who have a zeal for God, but it is not according to knowledge, for they are kept in ignorance of the Scripture, and so are easily led into idolatry and false worship, and their devotion is misplaced. We ought to look upon them with compassion, and to pray that God would send the light of the gospel among them, and open their eyes to receive it; that those who mean honestly, may be brought to the knowledge of the truth. O that God would effectually call his people out of that captivity; and that Zion, who dwells with the daughter of Babylon, would deliver herself, and that God would deliver her; that God would by his Spirit stir up the captives to arise and shake themselves from their dust, and loose themselves from the bands of their neck. O that the same spirit of life that entered into the dry bones at the Reformation, might put life into the bones that are yet dead, for they are very many, and lo, they are very dry. We should pray earnestly for the conversion of the papists who are of our own nation, and live among us, that their mistakes may be rectified, and their prejudices removed, and I heartily wish that more were done toward it by the rational, gentle methods of the gospel, than is; and particularly for the instruction of the papists in Ireland, by the carrying on of that which seems to be a very excellent design, of preaching the gospel to them in their own language. It may justly be wondered at, that such a spirit- | ual tyranny as this has continued so long in the church, that God has so long suffered it, and men have so long submitted to it; but God has wise and We have reason to fear there are many who are holy ends in permitting it, It must needs be that such convinced of the errors of popery, but are carried offences come, that they which are perfect may be down the stream in them, (Eamus ad commUREM made manifest; and it ought not to be a stumbling- errorem-Let us join in the popular error,) and are block to us, for we are told before that the holy city held by force and fear in practices contrary to their must be trodden under foot forty and two months; convictions, and know not how to help themselves. and as for those who submit to it, we have reason to Did we, as we ought, put our souls into their souls' fear that God has herein given them up to a judicial stead, we should pity their case; and, O that God infatuation, because they received not the love of would hear the sorrowful sighings of those prisoners, the truth that they might be saved." They who shake and find out a way to deliver them from the insults off the easy gentle yoke of God's government, it is of those who say to their souls, Bow down, that we just with him to leave them to submit to the iron may go over. It is the case of those they call the yoke of the king of Babylon. They shall be his new converts in France; O that by some means or servants, (says God,) that they may know the differ- other, Pharaoh and his task-masters may be comence between my service and the service of the king-pelled to let God's people go, that they may serve doms of the countries. Because Israel had despised God's statutes, therefore he gave them statutes that were not good," he left them to be subject to the imposition of their proud oppressors. But though this him. And by the prophecies in the Revelation, it is intimated to us, that we should pray particularly for the kings of the earth, that God would put it into their hearts to assert the rights of their crowns against | let us serve God the more cheerfully in holiness and the bold invasions of the man of sin; and to give righteousness before him all the days of our lives. their power and honour to the Lord Jesus; that he What will it avail us to be protestants in profession, would inspire them with hatred of this mother of if we be not Christians in sincerity? to be of a reformharlots, that, as it is prophesied, they may make her ed church, if we be not reformed in our own condesolate and naked ;' that the righteous men may versations, and transformed through the grace of judge her after the manner of adulteresses, and free God by the renewing of our minds? This is that themselves and their kingdoms from the papal yoke. which, with all earnestness, I would now in the close But who shall live when God does this? press upon you all. Brethren, we are delivered from the power of the man of sin at Rome, but what the better shall we be for that, if we continue under the power of the man of sin in our own hearts, the anti-christ in our own bosoms, which will be to us the more dangerous enemy. You can glory in it that you are not priestridden, but your glory may well be turned into shame if you be pride-ridden, and passion-ridden, and lust-ridden. You thank God that you are not drudges to the pope, and slaves to the French, and you have reason to do so; but your thanks are thank 3. Let us bless God that we of this nation are by the providence and grace of God delivered out of this house of bondage; that we are a protestant nation, ❘ were made so above 150 years ago, and continue so to this day, notwithstanding the restless designs of our popish enemies to bring us back into Egypt again, like Pharaoh's to re-enslave Israel. Many a weapon has been formed against us and our holy religion, which has not prospered. Here we may set up our Eben-ezer, for hitherto the Lord has helped us. No enchantment has hitherto prevailed against our Jacob, nor any divination against our Is-less, if by covetousness you continue drudges to the rael, but according to this time it has been said, and shall be said, of Jacob and of Israel, What has God wrought! We can never be enough thankful to God for the abolishing of the papal power in these islands, and the preventing of its return. Happy art thou, O Great Britain; who is like unto thee, O people, saved by the Lord? Think what a mercy it is to us that we have the Scriptures in a language we understand, our Father's will in our mother tongue; that the pure word of God is read in our synagogues every sabbath day; that we have plenty of Bibles; that care is taken to teach even the children of the poor to read, and that we have so many helps in searching the Scriptures, that we may understand them; that we may see with our own eyes, and may find our religion there, where alone we are to seek it, in the word of God; that our public prayers and praises are offered up so that we may join in them with understanding; that we have the Lord's supper in both kinds, and not maimed; that we worship God only, and are not compelled to pay the homage to saints and angels which is his due, and to say more Ave-Marys than Pater-Nosters. That we are not imposed upon by the frauds and forgeries of popish priests, as the poor deluded members of the church of Rome are; but have the bread of life broken to us by the stewards of the mysteries of God, and are nourished up with the words of truth and good doctrine;1 and what is the chaff to that wheat? We can never be enough thankful to God for these privileges, and ought to take care, lest by our unthankfulness for them, we provoke God to deprive us of them. | world, and by sensuality, slaves to the flesh, and a base lust, that saith to your souls, Bow down, that we may go over, We live in an age of liberty, but withal it is an age of libertinism, an age of licentiousness, the stream of which is so strong, that there is need of great resolution, and that in the strength of God's grace, to swim against it. Be persuaded, therefore, whatever snare of the devil any of you are taken in, give diligence to recover yourselves out of it, that you may not any longer be led captive by him at his will. The service of sin is perfect slavery, let it not then reign in your mortal bodies, -because they are mortal, and must shortly return to the dust whence they came; nor in your immortal souls,—because they are immortal, and must shortly return to God who gave them. Suffer not appetite and passion to get dominion over conscience and right reason, but since sin is a tyrant, dethrone it, depose it, and shake off its yoke. But this is not all, being delivered from this tyranny, submit yourselves to the government of the Lord Jesus. He saith to your souls, Bow down, not that he may go over them, but that he may raise them up. He has authority over your souls: yield to his authority. Kiss the Son. Come and take his yoke upon you, and draw in it; it is an easy yoke; the yoke of his institution is very easy in comparison with the yoke of the ceremonial law, much more in comparison with that of the canon law. He has right to rule us, and rules by love; his service is perfect freedom. Come, therefore, and bow your souls to him; your understandings to his truths, your wills to his laws, and let every thought within you be brought into obedience to him. It is foretold, that they that go 4. Being delivered from this spiritual oppression, down to the dust shall bow before him, since none can f Rev. xvii. 16. g Ezek. xxiii. 45. h Numb. xxiii. 23. 2s2 i 1 Tim. iv. 6. k Luke i. 74, 75. 1 2 Tim. ii, 26. down to the dust,m nay, if infinite mercy prevent not, we are going down to the pit, and cannot save ourselves from death or hell. Come, therefore, and let us bow before the Lord Jesus, make him our head, and be willing in the day of his power. of himself keep alive his own soul; we are all going | Scriptures, keeping people in ignorance of them, and setting up other rules in competition with them; let us take heed, lest we, through carelessness and neglect of our duty, keep our families, our children and servants, ignorant of the Scriptures; and lest we be ourselves strangers to them, and govern ourselves by the will of the flesh, and the way of the world, in those things wherein the word of God ought to be our commanding rule. 5. Being delivered out of the snare of popish tyranny, let us stand fast in the liberty wherewith Christ has made us free," and dread the thoughts of being again entangled in that snare. However it may change its disguises, popery is the same evil thing that ever it was; and its patrons and factors as restless as ever to re-establish it in our land, and to bring us back again to the Egyptian brick-kilns; and I wish there be not those among ourselves,who make light of our deliverance, as even the captive Israelites did of Moses, because, when he saw the Hebrews strive together, he said to him that did the wrong, Wherefore smitest thou thy fellow ?°— who, because we are not in Canaan immediately, are for making a captain to return into Egypt.P We have therefore no reason to be secure, but to take heed lest by our sins we provoke God to suffer these oppressors of conscience again to have dominion over us. O let us be earnest with God in prayer, to keep popery out of our nation, and to fortify our bulwarks against it, that if that enemy should come in like a flood, the Spirit of the Lord may again lift up a standard against him. We know not how we should be able to bear up and keep our ground, if trying times should come, and therefore have reason to pray that there may be a lengthening of our tranquillity, and we may not be put to the trial. Dread the departure of our glory, in the captivity of our ark; and the removal of our candlestick, in the loss of our Bibles; and let us in our places do what it becomes us to do in defence of the present protestant government and settlement we are under, that the blessings thereof may be safely transmitted to those who shall come after us, that the children who shall be created may praise the Lord for them. We have been now condemning them for imposing upon men's consciences, and tyrannizing over them; let us take heed to ourselves, lest there be in us any thing of that spirit; lest we grow magisterial in prescribing to others, and censuring them; and lest we expect every sheaf to bow to ours, and every one to believe just as we believe, and speak just as we speak, and do just as we do; or else condemn him as none of God's people, and no follower of Christ because he follows not with us. Our conscience ought to be a rule to ourselves, and by it let every man prove his own work; but we ought not to make it a standard to every one else, by it to judge and set at nought our brother; as if all were blind who do not see with our eyes, and all out of the way to heaven, who do not walk in our particular path; but let all our works be done with charity. As we may remember for our comfort, that others are not to be our judges, or our lords, so we must remember for caution, that we are not to be their judges or their lords; both they and we must stand or fall to our own master," to whom therefore we are concerned to approve ourselves, and refer one another. There are many things, about which good Christians may, both in judgment and practice, differ from one another, and yet both sides be accepted of God; and therefore they ought to make the best one of another, since there are faults on both sides, and neither without something good. And for private persons to hate and despise, to censure and condemn, to expose and reproach, those who are not in every thing of their mind, is in effect the same thing, as it is in popes and councils to excommunicate, hereti 6. Let us all carefully watch against that in our-cate, and anathematize, all who subscribe not to their selves, which we witness against in the church of Rome, lest we be found condemning ourselves in that thing which we allow. We condemn the papists for their idolatry, and formality in worship; let us take heed of spiritual idolatry, of making images of God in our fancy, and worshipping them; of resting in the outside of | duties, and suffering our hearts to depart from God, when we draw nigh to him with our mouths, and honour him with our lips; let us take heed lest we grow customary in our accustomed services, and lest our devotion degenerate into a formality, and by losing its life become a carcass. We condemn them for putting contempt upon the sentiments and injunctions; it is saying to men's souls, Bow down, that we may go over. But let us make it appear, that we have not so learned Christ; that we are governed by a spirit of love, and not of bigotry. In those things which concern the power of godliness, let us be fervent in spirit, serving the Lord, and zealous of good works; but in those things which only concern the form of it, let us take heed of being too hot, lest we be found serving ourselves; but let us conscientiously walk according to the light that God has given us, and charitably believe that others do so too; which is but doing as we would be done by. A METHOD FOR PRAYER, WITH SCRIPTURE EXPRESSIONS PROPER TO BE USED UNDER EACH HEAD. TO THE READER. RELIGION is so much the business of our lives, and the worship of God so much the business of our religion, that what has a sincere intention, and probable tendency, to promote and assist the acts of religious worship, (I think,) cannot be unacceptable to any who heartily wish well to the interests of God's kingdom among men ; for if we have spiritual senses exercised, true devotion (that aspiring flame of pious affections to God, as far as in a judgment of charity we discern it in others, though in different shapes and dresses, which may seem uncouth to one another) cannot but appear beautiful and amiable, and as far as we feel it in our own breasts, cannot but be found very pleasant and comfortable. Prayer is a principal branch of religious worship, which we are moved to by the very light of nature, and obliged to by some of its fundamental laws. Pythagoras's golden verses begin with this precept, "Whatever men made a god of they prayed to," Deliver me, for thou art my God, Isa. xliv. 17. Nay, deos qui rogat ille facit,-whatever they prayed to they made a god of. It is a piece of respect and homage so exactly consonant to the natural ideas which all men have of God, that it is certain those who live without prayer, live without God in the world. Prayer is the solemn and religious offering up of devout acknowledgments and desires to God, or a sincere representation of holy affections, with a design to give unto God the glory due unto his name thereby, and to obtain from him promised favours, and both through the Mediator. Our English word prayer is too confined, for that properly signifies petition or request; whereas humble adorations of God, and thanksgivings to him, are as necessary in prayer as any other part of it. The Greek word Пpoσεvxn, from 'Euxn, is a vow directed to God. The Latin word Votum is used for prayer. Jonah's mariners, with their sacrifices, made vows; for prayer is to move and oblige ourselves, not to move and oblige God. Clemens Alexandrinus (Serom. 7. p 722. Edit. Colon.) calls prayer, (with an excuse for the boldness of the expression,) 'Oμiλia пρos тov Deov, it is conversing with God: and it is the scope of a long discourse of his there, to show that his o TwsOS, that is, his believer, (for faith is called knowledge, and, p. 719. he makes his companions to be di opow TETISEUROTEÇ, those who have in like manner believed,) lives a life of communion with God; and so is praying always; that he studies by his prayers continually to converse with God. Some (says he) have their stated hours of prayer, but he rapa "OXov EvXeTaι TOV Biov, prays all his life long. The Scripture describes prayer to be our drawing near to God, lifting up our souls to him, pouring out our hearts before him. This is the life and soul of prayer; but this soul in the present state must have a body, and that body must be such as becomes the soul, and is suited and adapted to it. Some words there must be, of the mind at least, in which, as in the smoke, this incense must ascend; not that God may understand us, for our thoughts afar off are known to him, but that we may the better understand ourselves. A golden thread of heart-prayer must run through the web of the whole Christian life; we must be frequently addressing ourselves to God in short and sudden ejaculations, by which we must keep up our communion with God in providences and common actions, as well as in ordinances and religious services. Thus prayer must be sparsim—a sprinkling of it in every duty, and our eyes must be ever toward the Lord. In mental prayer, thoughts are words; and they are the first-born of the soul, which are to be consecrated to God. But if, when we pray alone, we see cause, for the better fixing of our minds, and ex citing of our devotions, to clothe our conceptions | ened in our bosoms? Christ had taught his disciples with words; if the conceptions be the genuine products of the new nature, one would think words should not be far to seek: verbaque prævisam rem non invita sequuntur-when a subject has been meditated, words spontaneously flow. Nay, if the groanings be such as cannot be uttered, he who searcheth the heart knows them to be the mind of the spirit, and will accept of them, (Rom. viii. 26, 27.) and answer the voice of our breathing, Lam. iii. 56. Yet, through the infirmity of the flesh, and the proneness of our hearts to wander and trifle, it is often necessary that words should go first, and be kept in mind for the directing and exciting of devout affections; and in order thereunto, the assistance here offered, I hope, will be of some use. When we join with others in prayer, who are our mouth to God, our minds must attend them, by an intelligent believing concurrence with that which is the sense, and scope, and substance of what they say, and affections working in us suitable thereunto: and this the Scripture directs us to signify, by saying Amen mentally, if not vocally, at their giving of thanks, 1 Cor. xiv. 16. And, as far as our joining with them will permit, we may intermix pious ejaculations of our own with their addresses, provided they be pertinent, that not the least fragment of praying time may be lost. But he that is the mouth of others in prayer, whether in public or private, and therein useth that Tapinoia, that freedom of speech, that holy liberty of prayer, which is allowed us, (and which we are sure many good Christians have found by experience to be very comfortable and advantageous in this duty,) ought not only to consult the workings of his own heart, (though them principally, as putting most life and spirit into the performance,) but the edification also of those who join with him, and both in matter and words should have an eye to it: and for service in that case I principally design this endeavour. That bright ornament of the church, the learned Dr. Wilkins, bishop of Chester, has left us an excellent performance, much of the same nature with this, in his discourse concerning the gift of prayer; which, some may think, makes this of mine unnecessary but the multiplying of books of devotion is what few serious Christians will complain of, and as, on the one hand, I am sure those who have this poor essay of mine will still find great advantage by that, so, on the other hand, I think those who have that may yet find some further assistance by this. It is desirable that our prayers should be copious and full. Our burthens, cares, and wants are many, so are our sins and mercies. The promises are numerous and very rich, our God gives liberally, and has bid us open our mouths wide, and he will fill them, will satisfy them with good things. We are not straitened in him, why then should we be strait the Lord's prayer, and yet tells them, (John xvi. 24.) that hitherto they had asked nothing, that is, nothing in comparison with what they should ask when the Spirit should be poured out, to abide with the church for ever; and they should see greater things than these. Ask, and ye shall receive, that your joy may be full. We are encouraged to be particular in prayer, and in every thing to make our requests known to God, as we ought also to be particular in the adoration of the divine perfections, in the confession of our sins, and our thankful acknowledgment of God's mercies. But since at the same time we cannot go over a tenth part of the particulars which are fit to be the matter of prayer, without making the duty burthensome to the flesh, which is weak even where the spirit is willing, (an extreme that ought carefully to be avoided,) and without danger of intrenching upon other religious exercises, it will be requisite that what is but briefly touched upon at one time, should be enlarged upon at another time; and herein this store-house of materials for prayer may be of use, to put us in remembrance of our several errands at the throne of grace, that none may be quite forgotten. And it is requisite to the decent performance of the duty, that some proper method be observed, not only that what is said be good, but that it be said in its proper place and time; and that we offer not any thing to the glorious Majesty of heaven and earth which is confused, impertinent, and indigested. Care must be taken then more than ever, that we be not rash with our mouth, nor hasty to utter any thing before God; that we say not what comes uppermost, nor use such repetitions as evidence not the fervency, but the barrenness and slightness, of our spirits; but that, the matters we are dealing with God about being of such vast importance, we observe a decorum in our words, that they be well chosen, well weighed, and well placed. And as it is good to be methodical in prayer, so it is to be sententious: the Lord's prayer is remarkably so; and David's Psalms, and many of St. Paul's prayers, which we have in his epistles. We must consider, that the greatest part of those who join with us in prayer will be in danger of losing or mistaking the sense, if the period be long, and the parentheses many; and in this, as in other things, they who are strong ought to bear the infirmities of the weak: Jacob must lead as the children and flocks can follow. As to the words and expressions we use in prayer, though I have here in my enlargements upon the several heads of prayer confined myself almost wholly to Scripture language, because I would give an instance of the sufficiency of the Scripture to furnish us for every good work, yet I am far from |