THE LIBERTY OF PRAYER Asserted, and Guarded from LICENTIOUSNESS.  
By a Minister of the Church of England.  Cum Judice fabulatur, & ad ejus penetralia Precator admittitur; Neque ullus inde respuitur, nisi qui in oratione Tepidus invenitur. Cass. in Psal. Multoque melius est de duobus imperfectis Rusticitatem sanctam habere, quàm Eloquentiam peccatricem. Hier. in ep. ad Nepot. 
LONDON: Printed by R. ROBERTS, and are to be Sold by the Booksellers in London and Westminster. MDCXCVI   

THE PREFACE TO THE READER.  
THE Design of this little Tract is not to make or Widen any Breaches: But rather to contribute some Endeavours towards the Healing of those Wounds which Angry men delight still to Vex and Torture: Nor would I Expose Prayer as Cheap and Contemptible to any, But make it Easy and Familiar to all. That such as have but little List to it, or Kindness for it, may see what Need there is of it, and be Quickened to it: And that others who have more Inclination this way, but find many Rubs and Perplexities lying before them, may see the Passage cleared, and perceive that there are no such Difficulties in it, but what any ordinary man, who means well, may Easily deal with: And so be Encouraged to proceed, And not Drag on Heavily, but find the Duty a Delight, And Serve the Lord with Gladness.  
I confess the first Occasion of this Discourse was given by some Passages in Two Sermons upon Eccles. V 2. Preached and lately Published by a Reverend and Learned Doctor, whose Name I forbear to mention, Not for dread of a Stab from his Pen: But out of Regard to his Person, as well as Place, both upon the Account of what I have heard him, long ago, speak from the Pulpit, in Defence of the Faith, Doctrine and Religion of the Church of England, expressed in her Articles: And also what I have seen, of late, in some of his Writings from the Press, to the same Intent: Particularly his just Zeal to Vindicate the Gospel-Doctrine of our Blessed Saviour's Satisfaction, against the Paganish Principles of such as employ their Parts and Wit to Ridicule it.  
Nor do I take upon me any Crimination of the main Contents of those very Sermons, in which yet there is somewhat that I make bold to Reflect on. For as I know how greatly they are in Vogue with many, (who perhaps may like the Eristical squabbling Subject, better than they do the old Anti-Remonstrant Author:) So I profess myself Beholden to him, for some curious Notions I learned from them: And do find a great deal more, wherein I hearty Subscribe and Consent to him: And all along, give him the due praise of his exact Method, his elaborate Periods, his surprising Turns of Wit, and Quickness of Expression. But there are other Words and Things he has dropped here and there, which, in my apprehension, seem not so agreeable to the Genius of the Gospel: at which indeed I have stumbled: and am afraid they may have but a sorry Effect, in giving Prejudice to many more considerable than myself: Yea to give the Enemies of the Lord occasion to Blaspheme: And to startle the pious Souls of Weak Christians, and make them afraid to Stand fast in the Liberty wherewith Christ hath made us Free.  
Not every florid Harangue trimmed with Witticisms, and pointed with Sarcasms, to make the Juvenile Academics Merry, is the most Edifying discourse to Better the World. I can remember since such Athenian Entertainments were Transporting Music to myself: which now I Abhor as the most harsh and grating Noises. And I cannot applaud that for the Best Sermon, which makes the worst part of the Audience most Sport. May I be so happy to speak to the Conscience and Satisfaction of Serious and Experienced Christians: And I am in little care to Tickle the wanton ears of Novices in Religion, and Scoffers at Devotion.  
But so far as I have somewhere briefly made bold to touch upon this Reverend Divine, 'Tis not in the bitter Satyrical strain, wherein he has of late thought fit to handle his learned Brother. Indeed, (as some are startled to observe a new sort of Calvinian Rigour, and such boisterous Blasts from that Point, which has a Name for the Mildest Quarter, so) I cannot but Admire to see men so freely deal their Blows, and let fly at others, for Insufferable Insolence both of Style and Temper, 
Animadv. p. 353.  crying out of them for Infinitely Scornful, and Extremely Spiteful: Thus seeming to Forget that Duty which (say they) every man owes both to Decency and himself, always obliging him to speak only as becomes him, however Adversaries provoke him. A good Rule, so apt to be forgotten, That he whom most tongues do praise for teaching us the Governnment of the Tongue, complains It is a piece of Morality which sober Nature dictates, and yet in Controversies many of our greatest Scholars seem totally to have Unlearned it: Managing Disputes in Religion with such Virulence, that one would think the Disputants had put off much of Humanity, 
Dec. Christ Pi. p. 279.  before they came thus to treat of Divinity.  
Nor should I have said any thing at all wherein this Author might have thought himself concerned, had not I feared, his Reflections might Hurt others, more than mine are like to Damnify him. But being equally Engaged with him in the Common Cause of Preaching the Gospel, As far as I understand it, Woe to me if I do it not. And when I know that Gospel to be no Servile Yoke, but a Law of Liberty: As such therefore I do appear for it. And whoever cry out of a Gap opened to Licentiousness, I think we should be in as much care to Maintain the Liberty, as to prevent the Abuse. Or else they who complain so much of the Priest-Riding, (however abusively they are wont to apply it; Yet) may pick out matter for a just Charge, That we Handle the word of God deceitfully, and Eat to declare to them all the Counsel of God: And like Lords over his beritage, and Harder Masters than Christ, withhold from them what he has Granted them: And Tie them up, where he has set them Free.  
It will be no Surprise to me, If I find the Reward so commonly bestowed on such as write Irenicums, for Adjusting and Compounding Litigious matters, i. e. To be pinched on both Sides. The Antesignani that lead Contending Parties, though all to pieces in every thing else, yet can meet and hold together, like Sampson's Foxes, to carry Firebrands, and set the Fields all in a Flame. I know what the Moderate man uses to be taken for, among such furious Drivers: But I must beg their pardon, If I cannot take them for any of the best Judges. I had much rather be determined by our late most Reverend and Renowned Primate, (whose great Soul much disdained the mean Service of our squibbling Boutefeus', that fill the Church with endless Noise, and Heat, and pother, about the Mint, anise and Cummin: But was for having all such Bones Buried before his Own); and I cannot forbear to quote a Golden Paragraph, worthy of such an Excellent Author, in his Preface to a Collection of Bishop Wilkins Sermons, vindicating the most deserved Fame of that Right Reverend Prelate; says he, I purposely mention his Moderation, and likewise adventure to Commend him for it; Notwithstanding that this Virtue, so much esteemed and Magnified by Wise men, in all Ages, has of late been Declaimed against with so much Zeal and Fierceness, and yet with that good Grace and Confidence, as if it were not only no Virtue, but even the Sum and abridgement of all Vices. I say, notwithstanding this, I am still of the old opinion, That Moderation is a Virtue, and one of the peculiar ornaments and advantages of the excellent Constitution of our Church, and must at last be the temper of her Members, especially the Clergy, if ever we seriously intent the firm Establishment of this Church, and do not industriously design, by cherishing heats and divisions among ourselves, to let in Popery at those Breaches.  
I break not in upon any thing that is Established, nor confront whatever for Decency and Order is Appointed: being well satisfied, That I can be a Member and Minister of the Church of England, and yet the Lord's Freeman. Yea whenever I look towards Rome, I cannot but bless his Name, That by the Grace of God I am Where, and What I am.  
But I cannot think they are True to their Lord, nor Just to their Church, nor yet Kind to their Brethren, who would have men under their Girdle, where the Lord, and the Church both has left them at Liberty. What is so Graciously Given and Granted, I do Plead for, in behalf of every one that ought to Share in it. And if thou art contented with this, Reader, and cravest no more, Take so much Liberty, without scruple, and much good may it do thee: And so Farewell.   


THE CONTENTS OF THE FIRST PART.  THE Introduction, 
pleading for Prayer itself. Page 1  CHAP. I. 
The Liberty of Praying, as to the Matter of Prayer. 8  CHAP. II. 
The Liberty of Praying, as to the Manner. 14 
Sect. 1. 
Of the Freedom and Boldness of Address. 15  Sect. 2. 
The Liberty of Using the Voice or not. 27  Sect. 3. 
The Liberty to use Long Prayers or Short. 30  Sect. 4. 
The Liberty of using Plain Words, or Elegant. 40  Sect. 5. 
The Liberty of using this Posture or that. 45  Sect. 6. 
The Liberty of using a Form or none. 51  Sect. 7. 
The Liberty of using one Form or another. 65  Sect. 8. 
The Liberty of Varying our Prayers, as to the Parts and Words. 79    CHAP. III. 
The Liberty of Praying, as to the Time. 85 
Sect. 1. 
The Liberty to Pray at any Time. Ib.  Sect. 2. 
Of Praying Without Ceasing. 88  Sect. 3. 
Of Choosing the Best Times for Prayer. 90  Sect. 4. 
The Liberty of Praying in time of trouble. 93    CHAP. IV. 
The Liberty for the Place of Prayer. 97  CHAP. V 
The Liberty of Prayer, as to the Persons Praying. 101 
Sect. 1. 
The Liberty that All Sorts have to Pray. Ibid.  Sect. 2. 
What Liberty have Sinners to make their Prayers. 107    CHAP. VI 
The Liberty of Prayer, as to the Persons Prayed for. 114 
Sect. 1. 
The Liberty of Praying for All. Ibid.  Sect. 2. 
The Liberty of Praying for Wicked men. 122    The Close of the First Part, 
Justifying the Liberty pleaded for. 124   

THE CONTENTS OF THE SECOND PART.  
THE Transition, To Obviate Bigots, and prevent Mistakes. 131  
CHAP. I. 
Sect. 1. 
The Licentiousness Not to Pray at all. 133  Sect. 2. 
Of such as withhold Prayer out of Perverseness. 136  Sect. 3. 
Of Despising Prayer out of Profaneness. 141  Sect. 4. 
Of Neglecting Prayer out of Laziness. 143    
CHAP. II. Of not Praying in the Places meet for Prayer. 146 
Sect. 1. 
Of not Praying at the Church. Ibid.  Sect. 2. 
Of not Praying in the Family. 151  Sect. 3. 
Of not Praying in Secret. 159    
CHAP. III. Of Licentiousness as to the Time of Prayer. 162  
CHAP. iv Of the Licentious ask Unfit things. 168  
CHAP. V Of Licentiousness as to the Object of Prayer. 171  
CHAP. VI Of Licentiousness in the Manner of Prayer. 174 
Sect. 1. 
Taking no care of the Heart. Ibid.  Sect. 2. 
Taking no care of the Words. 178  Sect. 3. 
Taking no care of the Behaviour in Prayer. 181  Sect. 4. 
Praying without taking care of our Living. 184    
CHAP. VII. Licentiousness concerning the Success of Prayer. 189  
CHAP. VIII. Licentiousness in Flying out against our Fellow-Worshippers. 191  
The Peroration, with a call to Moderation and Devotion. 196    

ERRATA.  
PAge 4. line 9, deal the p. 17. l. 3. after ra●se r. our. p. 78. l. ●. deal ●e. Part II. Chap. 2. Sect. 1. l. 1. after Combined r. H●…many.   

PART I. THE Liberty of PRAYER Asserted.  

The Introduction, pleading for Prayer itself.  
THE Liberty of Prophesying (which is a Disputable Privilege, and not belonging to many,) hath been Asserted by a famous Author: And why may not any one Assert the Liberty of Prayer, which is a Privilege Uncontroverted, wherein every one in the World hath a Right? Should not a People seek to their God? Is not only the voice of Scripture, but the very Suggestion of Nature, to every Reasonable Creature, who in the sense of his Wants, is taught to Seek out for Supply; And when any thing ails him, to cry O God And look out for Help from Above.  
The same Light which shows us a God, teaches us also the Veneration of that Almighty Being which is so Superlatively Excellent. Psal. 86.9, 10. All Nations whom thou hast made shall come and worship before thee O Lord: And shall Glorify thy Name. For thou art Great, and dost Wondrous things: Thou art God alone. No Ethnics that ever owned any Deity, have denied Invocation: which is as the Bucket whereby we draw out of God's Infinite Fullness, to supply our wants. Even those rude Seamen, Jon. 1.5. Cried every man to his God. And St. Paul tells us, Rom. 10.12. There is no difference between the Jew and the Greek, For the same Lord over all is rich unto all that call upon him. 'Tis the Reasonable Service which every Wise considering man must needs choose and perform. Nor can we make any better Use of the Reason which God hath given us to Know Him: or of the Speech wherewith he hath endowed us to express his Glory. Indeed our very Precarious Being's call us to Prayers: As all Weak things are taught by the Dictates of their own Nature, to make towards, and Lean upon, that which will Support them: The Hop, the Vine, the Ivy, (that cannot stand Themselves,) With their wires and Tendrils catch hold on somewhat else to bear them up. So what should poor Derivative Creatures but repair to the Almighty Giver, to be also the Continual Preserver of their Being? When we feel our-selves still verging to Nothing, And that we have no power to hold our Souls in Life one Moment: Whither shall we betake ourselves, but to the Root of all Being for Support? And in the want of every thing, whither but to the Fountain of all Goodness, for Supply? We hang upon Him still for our Being, and all the Comforts of it; who continues to Create us every moment. And Prayer is the Souls Flying back again to Him from whom it came: Who exacts our Devotions, as the Sun draws Vapours from the earth: Not to retain them for his own Benefit, but to rain them down in Showers of Mercy upon us. The Debt is owing to him, but the paying of it, only Advantageous to ourselves: And in serving him, we serve our own best Interest.  
He commands indeed many things above the power of Nature, to bring us upon our Knees for his Grace, that where our strength ends, there our Prayers may begin: And that we may Seek for that in Him, which we have not in ourselves. And though the infinitely Wise and Good needs neither our Confessions, to Inform him of our Wants, Nor our Petitions to make him Inclinable to Relieve them: Yet he will be Enquired of by us, to do for us: And notwithstanding He Blots out our Transgressions for his Own Sake: Yet he Calls on us to Call upon Him: And bids, Put me in Remembrance: Let us plead together: Declare thou, that thou mayst be justified. Isa. 43.25. and 6. And by this means we come to Bethink ourselves, From whence it is that we have all: That we may not impute to our Good Luck, what we own to the Divine Bounty: Nor Undervalue the Favours of Heaven, coming so Lightly by them, without any Seeking. He will have us exercise our Repentance towards him, our Dependence upon him, and our Affiance in him: So to Dispose us for the the Reception and Fruition of what we would have from him. And therefore Invites us to his Gates, that he may load us with his Blessings: And commands us to Ask, and Seek, and Knock, That we may receive, and Find, and Enjoy. This Key the Gracious God is pleased to put into our Hands, That we may go to all the inexhaustible Treasures of his Bounty, even as we go to our Table for Meat. That we who are so Indigent and Beggarly, may be throughly furnished with Him, who is Able to do exceeding abundantly, even above all that we ask or think. And O how well is it for us! And what riches of Grace from the Lord of Love, That the Gates of Heaven shall be opened at our Knocking: That a Supply shall be Granted for our Ask: And that our diligent Seeking shall be rewarded with Finding Eternal Glory! O how would the Courts of Kings be thronged, if their Gates and Hearts and Hands were so Open to all Comers? If it were no more, but Come and Ask and Have?  
It is not more needful for a Creature to live in Dependence on his Maker and Preserver, But it is as full of sweet Satisfaction, for poor frail Insufficient wretches, who Want every thing, and lie open here still to all Changes and Troubles and Dangers, To have an All-sufficient Helper, and the safest Sanctuary to Repair to, and Solace ourselves in. O what should we do, and whither Betake ourselves, if we had not this Happy Retreat to turn in at? If left Desolate to shift for ourselves, and make us a Happiness or want it? O Kind word then from a Good God, Come unto me, and Call upon me. As if he should say, Unload your heavy Hearts with me, And Cast your Care upon me: Make known your Requests to me, and put the matter into my Hands; And I will take Care of you, and Provide for you. O the easy Access that a poor soul has to the Throne of Grace! Where (as the good Bishop Hall speaks,) it is not Death to draw nigh, before the Golden Sceptre be extended. No Time out of season, No Person so inconsiderable, No Words so ordinary, no Boon so big, No Grant so hard, as to give the hearty Supplication a Repulse, But rising like a thin Mist from the earth, it returns in a plentiful Rain of manifold Blessings.  
Our kind Redeemer chides us that we make no more use of this sweet and blessed Advantage. Joh. 16.24. Hitherto ye have asked nothing in my Name; Ask and ye shall receive, that your joy may be full. And how well do we deserve to go without that, which we count not worth so much as the Ask for? O that we should be so Listless to do ourselves Good, when the God of all Grace is so Willing to be Kind? As it was said of the Emperor Severus, (Molestius erat illi nihil peti, quàm dare,) It troubled him more to be Asked nothing, than to give much. And to the Courtier that made not bold with him, he would say, (Quid est quod nihil petis?) What's the matter, thou askest no Boon of me? Let me know what thou wouldst have, that thou mayst not complain, Thou art never the better for me. So does the Lord of Love delight to see the Face of his Spouse, and to Hear her Voice. Cant. 2.14. He solicits for Suitors, Joh. 4.23. Waits to be Gracious: Loves the Opportunities of dispensing his Favours: And bids, Look unto me and be saved, all the ends of the earth. Isa. 45.22. So far is he, (who knows what Need we all have of Him,) from Discouraging any to Approach him, That he gives free leave and Licence to every one. All may come that Will. Nay it is not As they Will, But he has made it their Duty to Come: and all must be Supplicants or Rebels.  
It is not then the Liberty to Pray or Not to Pray, that is to be Discoursed of: But the Permission that every one has, to frequent the Throne of Grace: The Boldness to Ask, Seek, and Knock at Heaven's Gates: Yea and chief, The Freedom of Address, any Where, at any Time or in any becoming Manner. Tho' it be not at the Church, nor within Canonical Hours, nor just in this or that Mode and Form.  
We are indeed Bound to it: But yet we must make a Free will offering of it, and be Volunteers at our Prayers. For if it be a Forced-put, it is not Religion. Beasts might, but Men must not, be Dragged to God's Altar: nor be Threatened with Happiness, nor Clubbed into Heaven. No compulsion here, but by dint of Argument, and the charms of Persuasion: When we are so Convinced and wrought upon, that we know not how to Stand out against that, which appears every way so Rational, Needful and Beneficial.  
This Liberty of Praying, (i. e. All the Liberty which Nature and Scripture give: So as not to run into that Licentiousness, which I shall take care to Guard it from in the Second Part of this Discourse): It may be considered, Not only as to the Leave and Encouragement Given, from Heaven, to our Prayers: And the fair Invitation made, (with Assurance of good Welcome and Happy Success, to All Flesh that come to Him,) by the God that Heareth Prayers: (And who is pleased therefore to put that property among his Titles, As a mighty Attractive, to draw us with comfortable Expectation, to Him:) But the Liberty of Praying will admit of a more particular consideration, with respect to the Matter, Manner, Time and Place of Prayer: And the Persons, both Praying, and Prayed for.   

CHAP. I. The Liberty of Praying, as to the Matter.  
FOR the Matter of Prayer, or the Petenda which we may put on for: There is a very Large Grant, and as much Scope given as any one can tell how to wish. Mat. 21.22. All things whatsoever ye shall ask in Prayer, Believing, ye shall receive. It leaves out nothing Desirable, that a man can Need, or has the Boldness to Crave. But yet when words are too Wide for the Matter, they must be Limited according to the Mind of the Author. Which Rule is here to take place; For who can imagine that our Lord would put us upon Praying for things Unlawful? things that would Dishonour him to Grant, and Ruin us to Have? which yet would be comprehended under All things whatsoever, taken without any Limitation. Who can imagine, That he should ever countenance the Wanton Praying for Health to fulfil his Lusts? Or the Malicious for opportunity to execute his Rage? Or the Ambitious for High places to gratify his Pride? Or the Covetous Praying for the Death of all that stand between him and an Estate? Or the Highway man forrich Booty, and Success in his adventures and Villainy.  
Men may be ashamed to make their Tongues the Index of their Minds, as to such Extravagant Desires, which yet notwithstanding may find harbour in their Hearts. But these wild and wicked Requests, be sure, are none of the Petitions which our Holy Saviour emboldens us to offer. The Devil, that is very free of what is none of his own, will promise without Exception, as he did to Christ himself, All these things will I give thee. But by our Lord's All, we must never understand any more than is Lawful and convenient: What is Fit for us to Ask, And what he has promised to Bestow: i. e. The Kingdom of God, and his Righteousness: With the addition of such Worldly Appendages, as his Wisdom knows proper and Good for us. Spiritual accomplishments, and Temporal Advantages too: Even all needful to bring us to Heaven: And, till we reach thither, to Support us on Earth. But we must not offer Unreasonable Requests, To have all that a roving Fancy can tower up: Or for Impossible things, That God should falsify his Word, to save us without Holiness: Nor put him upon the expense of Miracles, to make us on a sudden, The most Learned or Great in the world: Nor Limit the Holy One to just the particulars of our naming: As the mother of Zebedee's children, That the one might sit on the Right, and the other on the Left Hand, in his Kingdom: Nor Tempt the Lord our God, to turn Stones into Bread, Ask to be fed in our Sloth, and carelessness to help ourselves.  
But All things we have Liberty to ask, That make for the Glory of our Lord, and for our own real Good here, and our Eternal Salvation hereafter. Indeed what he would have us Importune our Father which is in Heaven for, He hath given us a Catalogue of, in that best Platform of Prayer, by which all ours are to be Modelled: i. e. To mind first the Glorifying and Pleasing of God, And then the Serving of our own turns. The Blessings of Wisdom's Right Hand, Such as the Pardon of sin, the Knowledge of our Lord's Will, the Graces of God's Spirit, and Eternal Life, We are to pray for Urgently and Absolutely, Because the things cannot choose but prove for our Good: And we cannot Glorify God, and do Well without them. Light and Grace, and Sanctification, and the Spirit of Supplication, we must seek before Gifts, and Peace, and Consolation: Because we may go Weak and Troubled to Heaven: But if we know not God's ways we shall not Enter into his Rest: And without Holiness no seeing the Lord.  
Then the World's Good, and what concerns our present Wellbeing in it, As Food and Raiment, Health and Ease, Deliverance and Quiet, Fruitful seasons, and Prosperous circumstances, We may pray for too; and not count it Carnal to Seek after even those things which the Gentiles do; When our Heavenly Father, not only knows we have Need of them, but also by his Command, makes it our Duty to Ask them: And by his Promise, gives us Encouragement to Ask in Hopes of Receiving them. We may Beg so much of the World's Good, as will really do us Good: Yea and desire what shall Comfort, as well as Support us: In case it do not Hinder, but Promote, our Duty. Tho' we dread the Best things of this World, for our Portion, Yet even these temporal Fruitions are desirable, on Condition, That we may thereby Honour our Lord, and Secure our Salvation. For we are not sure, that those Means will effectually promote these Ends. God knows whether we shall be Better, in a Rich, Healthy, Prosperous, Or in a Poor, Sick, and Troubled state. He is sometimes Kindest to us, In Denying us what we are Eagerest upon. The Choosing of our Inheritance for us then, we had best Refer to Him: And be well pleased to be at his Finding, however he is pleased to use us.  
But yet in the Conditional Petition even for Temporal things, we are not so Tied up, as to ask what comes to Nothing at all, and leave the matter just as we found it. There is more Liberty here, than for the Sick man to pray as much for the Continuance or Increase of his Disease, as to have it Mitigated or Removed. The Request may be Absolute, only attended with a signified or a Silent Submission to the wise and good Disposal of the great Lord of all, tho' he should determine otherwise. We may hearty Desire the thing: But yet not be so Set upon it, as to desire it in any Case, Tho' God should be Offended, or our Souls Damnified, if not Undone by it. We may desire Honour, the better to serve the Public Good: And Wealth, more to Honour the Lord, and Cherish the Poor, with our Substance: And Health, and Strength, and Length of Days, That we may be more Serviceable in our generation, and bring greater Glory to our Heavenly Father. Provided still, we humbly Besign our Wills to His, and take it Patiently, Tho' we be Crossed, and fail of our Wishes: Yea persuading ourselves, then, It is Best for us, that so it should be. The World's good things we must desire but Sparingly, As not being sure but they may Succeed no better to us, than the Quails to the Israelites, to make us the Worse for them. But Covet earnestly the Best Gifts, those Holy qualifications, and Heavenly Blessings that Accompany Salvation, which will certainly do us Good, and make us Happy. Whether we come in, or be left out of the Distribution of such Common Favours, as God, with an Indifferent hand, scatters among all sorts of men, That we may be Remembered with the Favour which He bears to his People, and Visited with the Joy of his Salvation. Little need have we to mind the Stuff here, when all the Good of the Promised Land is before us. And how well may that be called All, which takes in whatever the Largest Soul of man can wish?  
We cannot ask the thing that is not there,  
Blaming the Shallowness of our Request.  Herb. 
His is the Power, to whom we Pray: And his Hand is never Shortened, But with the greatest Ease, can Effect whatever we would have. Let us not then be Straightened in our Prayers, when we have so much Liberty given us: And we cannot Open our mouths so wide, but He whose Gift is Eternal Life, has promised to Fill them: And to pleasure us not only to the Half, but even the Whole of his Kingdom. And what more can we Ask or think, than All Heaven, and Glory everlasting, with whatever is Conducing Here, to bring us Safe thither?  
Poor Christian, who art Humble and Contrite, Trembling at God's Word, Be not Modest in thy own Wrong: When thou art allowed to Enlarge thy Desires as wide as to what's Infinite: Lose it not for want of Ask. Thou mayst think a Crown and Kingdom, most Glorious and never failing, too Good for thee, a Sinful wretch, to expect: But they are not too Great for the God Infinitely Good, to Bestow. This is the drift of all thy Prayers: No less thou art to beg, than Christ, and with him All things: In this world, the Knowledge, and Love, and Obedience of God's Truth, and in the world to come, Life everlasting. And that End of thy Faith, The Salvation of thy Soul, as it must be the Aim, so it will be the Consequence of thy Prayers. For whosoever shall Call on the Name of the Lord shall be Saved. Rom. 10.13. Do but Ask as thou shouldst, and thou shalt Have what thou Wilt.   

CHAP. II. The Liberty of Praying, as to the Manner.  
THE Liberty of Praying is not so great for the Matter, But it is yet greater for the Manner. If Men will not go to Tie us up, where God hath left us Free. For tho' our Lord hath Limited us, as to the Particulars to to be asked: So, that we are to ask nothing, but what may be Reduced to some of the Heads which he hath prescribed: Yet who could ever think that he tied us up only to those very Words? When as all Supplicants still, (together with, or without those,) have been accustomed to other Words: And yet not feared to transgress the Order of our Saviour.  
But by this Liberty of the Manner of Prayer, I understand, The Freedom and Boldness of Address: Using of the Voice or not: Long Prayers or Short: Plain or Elegant: This Posture or that: A Form or none: One Form or another: Choosing which Part shall go first: And Altering, Adding, or Diminishing, according as we shall judge most Agreeable and Beneficial to ourselves and others.  

SECT. 1. Of the Freedom and Boldness of Address.  
NOtwithstanding the infinite distance between us, and the most High God: We are encouraged to come Boldly to the Throne of Grace. Heb. 4.16. Provided we Remember that we are Creatures, We are not to forget that we are Children: Children indeed of the most High: Yet Behold, God is Mighty, and Despiseth not any. Job 36.5. As we must Manage our privilege so that the Goodness of God may not cause us to forget his Greatness: (as the Doctor gives a good Caution:) 
Serm. p. 112.  So, Vice versâ, That his Greatness may not cause us to forget his Goodness. As it is said of Luther, That he prayed, (Tantâ Reverentiâ, ut si Deo, Tantâ Confidentiâ ut si Amico: So Reverently as to God, so Confidently as to his Friend. For tho' God be the greatest King, Yet he takes not so much State as the Meanest For what King keeps a Court so Open, as to give Admittance to All Comers? Or tho' they Get in, every one must not look to Speed. But he that lives never so Obscure on Earth, may go when he will, and Speak to the King of Heaven: Who not only Authorises our Access, but Invites us into his Presence: And likes us so much the Better, the More we ask: And is Kinder and Better to us, than all the best and dearest Friends we have in the world.  
God's Children have not received The Spirit of Bondage again to Fear: But the Spirit of Adoption whereby they cry Abba Father. Rom. 8.15. Not to Fear? Why 'tis Madness not to Fear Him, at whose mercy we lie, and who hath the Power of us, to do what he will with us: No such Hearts-ease, as to feel our hearts softened into an Awful regard of the Glorious Majesty of the World, To Reverence his Name, and to be afraid to Lose and Offend Him. Such as Fear him are called upon to Praise him. Psal. 135.20. His filial Fear is not Inconsistent with his cheerful Praises. Who do so Fear him, have indeed most cause to Praise him, That by his Grace, he has wrought them to such a Childlike disposition. Nay the very representations of God as a Terrible Judge, a Consuming Fire, may do us the greatest Kindness, To Hasten our flight from the Wrath to come: (As any one would give us cause of many Thanks, to Affright us from a deadly Precipice, upon which he saw us ready to run and to be Ruined:) But then the Fear which God's children have of him, is not a Slavish tormenting Dread, to affright them from Him, But such a Caution and Circumspection, as drives them out of dangers Home to Him, to Shelter under his Wings. Still they are to look upon him, clad in Garments of Salvation, as well as of Majesty: Benevolous to his Creatures, and especially Good to the Soul that Seeks him: Not Hard, but only to be Provoked: and easy to be Entreated: Full of Invitation, and all Encouragements and Endearments, to raise Hope, and inflame our Love. Not inviting us to Him, for any Ends upon us, but only to be Good to us: Loving all the occasions to Exert his Bounty, and can deny the children of his Family no reasonable Request. Yea as much delighting to Give, as we to Receive: As the Mother is no less pleased to have her Breasts Drawn, than the Child to Suck. Nor does he part with his mercies, as one that is with Difficulty drawn to it: But only stays, till we are Ready to receive the things we ask, i. e. indeed till they will do us Good. (For till we are Ready for them, they are not Good for us.) And our Prayers are not to make him more Willing, but to make us more Prepared.  
We must not go to God then Discouraged with a Servile Dread, but repair to Him, as to a Father: Tho' offended, yet Willing to be Reconciled: And therefore puts us on to Ask our Pardon, that we may Receive it. And that he 〈◊〉 will not Clear the Guilty, should yet be no Terror to any pious Souls in Christ Jesus, Who are Accepted in the Beloved, even as if they had not Sinned. And Who shall lay any thing to the Charge of God's Elect? When there is nothing in God Against them, but all For them. He that is of Purer Eyes than to Behold Iniquity, Sees none in them, but what he has received an Atonement for. And so for all the Faults in them, Fury is not in Him. He is a Friend even to Sinners, in Him that hath Satisfied for their Sins When they Look unto Jesus, That is their Worshipping towards the Temple, where God is Propitious. And when we are apt to be Astonished at the infinite Greatness and Majesty, the Justice and Purity of God, Let us Bethink ourselves, That yet we have to do with a God Satisfied for our Sins; and, in the Son of his Love, Reconciled to our Souls. And though we have no other Door of Admission into the Divine Presence, Yet we have Boldness, and access with Confidence, through the Faith of Him, who is The Propitiation for our sins. Out of this Angel's Hand, the Smoke of the Incense that comes with the Prayers of the Saints, ascends up before God with a grateful Perfume. Rev. 8.4. And nothing fails that is put into his Hands, who Heartens all his members and followers, John 15.7. If ye abide in me, and my words abide in you, You shall ask what you will, and it shall be done unto you. Having therefore Boldness to enter into the Holiest by the Blood of Jesus, And such a high Priest, as is Holy, Harmless, Undefiled, Separate from ●●●ners, and made Higher than the Heavens, where he Ever lives to make Intercession for us: And is Able also to save to the uttermost, all that come unto God through Him: We are to Draw nigh with a true heart, in full Assurance of Faith. Heb. 7.25. and 6. Ch. 10.19, 22.  
Upon this Satisfaction and Mediation of the Beloved of God's Soul, In whom he is Well pleased, is grounded all (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that Freedom of Speaking used by the Children of God, which makes them so Bold with their Heavenly Father: And yet no more Bold than Welcome. This makes them so Importunate and pressing, Yea so Daring, as even to Argue and reason the case with their Maker and Judge: and as it were, to Quarrel with his Mercy: (as Bishop Hacket expresses it.) 
Christian Consol. p. 129.  To enter the Lists with Omnipotence, and Wrestle for the Blessing: To Capitulate and Plead with God, by Arguments drawn from his Promise, his Mercy, his Glory, his Son's Merits: and their own Necessities, Experiences, Hopes, and Dependencies. Not thinking so to Change Him, But to Excite that Faith in him, which their Prayers are to Lean upon. As Prayer, reciprocally, stirs up and Inflames our Faith: When we eye the Promises of God, and take the Boldness to ask, all that he has the Goodness to Promise. Remember thy Word unto thy servant, upon which thou hast caused me to Hope. Psal 119.45. And to put the God of Truth in mind of his Promise: To spread before him (the Chirographum) his own Handwriting, How Powerful must it be to Prevail with him? As Melancton said of Luther, He overheard him at his private Prayers, as if he had had some body to discourse withal, in the Room with him. And as S. Chrysostom observes of the woman, Mat. 15.27. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The poor woman turned Philosopher, to Dispute the mercy out of Christ's hands: Truth Lord, yet the dogs eat the Crumbs that fall from their Master's Table. Thus the Violent take the Kingdom of Heaven by Force: By such Striving in Prayer, and improving all the advantageous seasons of Address: Putting on so far, till some may count them Rude and Saucy, That they may not fail to Speed, for sparing to Speak. Tell not the troubled heart of Modesty, 
Christian Consol p. 128.  'Tis a Compliment it will not be tied to: (said the Bishop of ours that was called a second Chrysostom, for his Golden say:) The Passions of an Afflicted Spirit are not in good compass, till carried beyond ordinary Rule and fashion. Vehemence of Zeal will Break out, and Transport the devout Soul so far, as a cold Heart will think Unseemly. As Gehazi would have thrust away the Mournful Shunamite, for her Rudeness, 2 Kings 4. When she ran and catched the Prophet by the Feet: But he excused for her, verse 27. Let her alone, for her Soul is vexed in her. When we are upon the Stretches in Prayer, As Elias strained himself, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Jam. 5.17. This is the Vis Deograta. Tertul. Such a Forcible Attempt upon our Lord, As he will not Chide us for. And so does the Almighty God delight to be Overcome, and yield to a Man, To the man, that is such a Passionate Seeker, Entreating his gracious Favour, with the whole Heart. And this is the Resistance that makes the Devil Fly: But he never stirs at the Recital of a few Liveless words of course: Nor is at all concerned to Hinder the Prayer, that is no Praying in the Holy Ghost.  
Indeed it ill beseems them to make so Bold in Prayer, who take all profane Boldness elsewhere. But it well becomes the Children of the Kingdom, who know whom they have Believed, to be Bold in their God, and Delight themselves in the Lord. Not to be Dragged to Prayer, as their Drudgery, which they do only because they Must: Nor to hang back, as afraid to speak to their Father: But count it Good for them to Draw nigh to God: And go to him, as the Centre of their Rest, and their Exceeding Joy. Taking his Service for Perfect Freedom, A Labour of Love, A sweet Heavenly Employment, and a matter of the chiefest Delight.  
Now that we are not clogged with costly Sacrifices, and an intolerable Yoke of Ceremonies, as of old: But somewhat that costs us a great deal Less, will be much Better taken: And nothing now indeed is asked, but what is Cheap to be given: Nothing imposed, but what we may make Pleasant to be performed: Under this Gospel-Dispensation, we should have a Gospel Spirit, Rejoicing in the Service of our Lord, who hath Pleasure in the Prosperity of his Servants. While others lie without, Estranged from Him, And are only Troubled, whenever they Remember Him: His Children Thirst after him, Run to him, and find sweet Welcome with him. At this Retreat they turn in, and under the Shadow of his Wings are Safe and Quiet, Easy and Comfortable, whatever happens. And whoever shuns, or objects against the Service, All the world shall not put them out of Conceit with that, in which they have found such Heavenly Satisfaction. They will rather be driven out of the World, than out of their Prayers. (As Daniel would Venture being cast into the Lion's Den, rather than forbear to Pray and make Supplication before his God: Counting it a more Material point to Secure his Prayers, than to Save his Life.) For that they have never such Joys as on their Knees, And their Prayer-Times are the sweetest Times of their lives: When Heaven is Opened to them, and all the Goodness of the Lord passes before them, And they are not so Dazzled at his Glory, but they see the Joy of his Salvation: See his Face with Joy, And find him Favourable to them, Praying to Him. Job. 33.26. And feel then what they desire might be continually Felt, Themselves q. lost in an infinite Ocean of Sweetness.  
Softness, and Peace, and Joy, and Love, and Bliss,  
Exalted Manna, Gladness of the best.  
How should I praise thee Lord! How should my Rhimes  
Gladly engrave thy Love in Steel,  
If what my Soul doth feel sometimes,  
My Soul might ever feel.  
Of what an easy quick Access  
My Blessed Lord art thou! How suddenly  
May our Requests thy Ears invade!  
To show that State dislikes not easiness.  
No great Man so Easy to be spoke to, and dealt with, as the Great God. We may tell him all, and pour out our very Hearts before him, As we would into the Bosom of our most Dear and Intimate Friend. And if our Heart condemn us not, for Regarding Iniquity in it, Then have we Confidence towards God, and a great Liberty of speaking, when not checked with the Conscience of Allowed Gild. Yea tho' we know ourselves to be Sinful, Yet may we hope in Him, with whom is Plenteous Redemption, To give us both Pardon of our Sins, and Grace to save us from them. And we are not to confess them to Him, as to an Inexorable Judge, but the Best of Fathers, Who knows our Frame, and makes merciful Allowance for our Frailty. And what is the Saviour for, but to help out Sinners? And why does he bid us pray every day, Forgive us our Trespasses, But because he knows we still Need, and he is as forward to Grant that Forgiveness? If we were not Heavy-Laden, we were not called to come to Him for Rest. It eases the Heavy heart, but to Pour it out, Especially to Him, who hath not only a Heart to pity us, but all Power in his Hands to Relieve us. Be careful for nothing, then, But in every thing by Prayer and Supplication, with Thanksgiving, Let your Requests be made known unto God: And the Peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Phil. 4.6.7. Even when we are under his Correction, 'Tis childlike still to Hanker after him, as a Father: And not leave off, but follow him even with our Broken performances, when we are not able for Better Service. Tho' he seems Angry at our Prayers, 'Tis the more Acceptable, when we will after him, even struggling under our Load. For little thanks to go on, when Bribed, as it were, with the sweets of Devotion, as our Pay in hand. And though we are sometimes more dry and Barren, It will be never the worse for us, when it teacheth us that Humility and Submission, which may be better to us than the Joy and Cheerfulness. No Dulness and Distractions, Involuntary and Bewailed, shall ever be Imputed. But God may Accept us, even when we Loath ourselves. For he regards not the Blemishes of their Services, who are in Christ Jesus, and offer the Best they have. But looks on what they Desire to do, and what his Son has done, to fill up all that is wanting in them: And then their Willing minds, United to his Complete Righteousness, are such Sacrifices wherein God is Well pleased. For the Mediator's sake, he Pardons our Worst, and Accepts our Best, Tho' even the Best be such as has need of Pardon. He will Spare us as a man spares his own Son that serveth him. And knowing our Indigence, He expects not that we should come to him as Purchasers, but as Beggars. Not to bring water to the Fountain, but only an Empty Vessel, And come because we are Athirst: Yea take the Water of Life freely. Rev. 22.17 Receiving at his hands, not because we are Worthy, but because we are Needy, And boast not, with the Pharisee, how well we are provided, But bewail our Misery to incline his Pity. He knows we are Faulty, even in the Confessing of our Faults, And that our very Praying for Pardon has need of his Pardon: But he allows for Frailties, and has Compassion on our Infirmities. When therefore we Serve him Sincerely, we may do it Cheerfully, Tho' it be (God knows) very imperfectly.  
Let us then, in no wise, be tempted to leave off: But, as our Blessed Saviour himself encourages, Pray always, and not Faint. Believing we shall have what we Ask, Or that which shall be as Good, or Better. And he is not Crossed, or he meets with a Happy Cross, who gets more than he asked. We shall sure be the Better for our Prayers, If but to keep up our Correspondence with Heaven. For as Friends are apt to grow shy and strange, for want of Visits and Intercourse: So we shall contract a sad Strangeness between God and our Souls, by the Neglect of our Prayers. But the oftener we go to Him, and the More we are taken up with Him, The greater Interest and Assurance shall we get, And can make the Bolder, upon all occasions, to speak for ourselves and others. With what Confidence do we go to an able and old Tried Friend, of whose Kindness we have had frequent Experience, and who never shows weary of us, but still calls upon us, to come to him, and make use of him?  
It is a high and wonderful Strain, Isa. 45.11. (If it be a Grant, and not a Check: If it be an Encouragement, and not a Correction of Boldness,) Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of things to come concerning my Sons, and concerning the work of my hands, Command ye me. As some translate and point it with an Interrogative note, 'Tis, Will you offer so to take upon you, as to Prescribe to me? (which sense indeed the foregoing Verse seems to favour.) But in the common Rendering and pointing, It is a Permission and allowance from God himself to his people, To require at his hands, what they would have: i. e. To signify their minds, (for taking it thus, we must suppose a Catachresis in it:) and to ask of him with as much Confidence, as of those whom they have power to Command. Or (as Bishop Wilkins glosses upon it,) In your ask of me, you may be as sure of Success, as of the things which are in your own Power to Command.  
O infinite Condescension in Him, who Humbles himself even to Behold the things that are in Heaven, When he will so vouchsafe to take Notice of poor Worms at his Footstool on Earth! With what Courage and Comfort and mighty expectation, may we go to the God of all Grace, who hath erected a Throne of Grace, on purpose for us to Repair to, who are Cast at the Tribunal of Justice? And ordained his own Son, the most prevailing Master of Requests, to Solicit for us, and make our unworthy Prayers as Current and Authentic even as the most just and powerful Commands.   

SECT. II. The Liberty of Using the Voice or not.  
PRayer is the proper work of the Heart, Lifting up itself, and presenting its Desires to the Lord. It is only the Heart that Prays, The Mouth can but Say Prayers. And, as many Words of Prayer may be spoken, by one that doth not Pray at all: So another may (Tacendo clamare) Pray hearty and effectually, who yet says never a Word. Words, let them be never so Apposite and pithy, are not Prayer, but only the Vehicle of Prayer, and the outward Signification of our minds. 'Tis all one to Him who searcheth Hearts, and knoweth the Meaning of the Spirit, Whether we send up to him our Naked Desires, or Clothed with Expressions. He that Hears us without Ears, Understands us without our Words: and needs not our Voices to tell him what we would have. It is at our own Choice then, Whether we will use our Tongues or no, every time we make our Prayers. If we have the Spirit of Supplications, we may offer up the Mental Prayer, and hold our peace. i e. Humbly bethinking ourselves of our Wants, and earnestly craving and waiting for Supply from Above. As Hannah spoke in her Heart, only her Lips moved, but her Voice was not heard, 1 Sam. 1.13. The Desires of the Heart are sometimes too Big to come out of the Mouth. And then we pray more by Sighs and Groans, than by Speech and Phrases. And so, (as Bishop Hall speaks) Our Silence may be more Devout than our Noise. And to this sort of Prayer, no Book or Learning, no Invention or Utterance are requisite. They that cannot Indite, nor so much as Read, or well Express themselves, Yet can Think what most Troubles them, and Ruminate on their Wants and Grievances: And they can also Think what they would be most glad to have, And raise up their Hearts in Wishes and Long and desires of help and Relief, at the hands of God. And they can also Bethink themselves of any others that are more Wretched, and worse than themselves, And let their Souls then Bless the Lord, for all happy Respects, in which he hath made them to Differ. And all this seriously and devoutly managed, with the Soul, and all Within us, is good Praying, though not a word said. And in such Offices, we are only concerned, to inspect our Hearts, and look to the Frame they are in, And need not the usual Vigilance, to take care that there be a good Agreement between them and our Tongues, And that these run not on before or without the other, to draw nigh to God with our Lips, when our Hearts are far from him.  
But (if I shall speak my own thoughts and experience) I take this way of Prayer, among most men, to be more fine in Speculation than useful in Practice. I only mention the Liberty which they have to Use it, who can make any thing of it, and find it available to answer the Ends of Prayer. But as Words are of great and continual Use to express our Thoughts, So I cannot but think them as useful to Fix our minds, and Affect our hearts, To Inflame our desires, to regulate our devotion, and to Engage all our Faculties to a due Attendance on the Work we are about. That it may not be a thin Notional Business, Too Spiritual for us to perceive it, Or too Nice and difficult for us to discern when it is at a Stand, or how it Proceeds. And as long as we have the Use of Tongues, Why should not he that Made them, have them Employed in his Service? We are not only to Think Prayers, but to Open our Lips, that our Mouths may show forth his Praise. Psal. 141.1. I cried to the Lord with my Voice, with my Voice to the Lord did I make my Supplication. He that is to Hear, teacheth us what to Say, When ye Pray, Say, Our Father, etc. Hos. 14.2. Take with you Words, and turn to the Lord, And say to him, Take away all Iniquity, and receive us graciously, so will we render the Calves of our Lips. (The only Fatlings which we are now to offer.) If Words be needful to Digest our Thoughts, and shape the Ideas that arise out of our Minds, If they make us more Sensible of the things which we Conceive, And a Happy Expression that exactly fits our Meaning gives such a Pleasure, as the Joy of a Newborn Child: Then in our Addresses to God, where we have need of all Helps, where we ought to have the Liveliest sense, and our Dulness wants to be Excited by Pathetic words, and all Quickening means: We may find it very advantageous to the Service, to form our Notions into agreeable Expressions: Yea though we are by ourselves, Yet to speak in our Own Hearing, such Words of Prayer, as we find conducing to Compose our thoughts, and set our Affections afloat, and make us in Earnest upon it, Fervent in spirit, serving the Lord.  
Here then, where we are under no Limitation, but left to ourselves, Whether we will, at all times, Think or Speak our Prayers, Our care must be, to take that way, which helps us to perform our offices Best, and makes us most Sincere, and Lively, Zealous and Devout. That we may do all Hearty, as to the Lord, and Approve ourselves unto God, In being curious to Examine and Discern what is Best; and Conscientious to Hold in words, or Pour them out, thereafter as we find them to Help, or else Hinder us in the Service.   

SECT. III. The Liberty to Use Long Prayers or Short.  
LEngth or Brevity are such Indifferencies as do not enter the Essence of Prayer. For either of them may be Good or Bad, thereafter as they are Designed and Used. A Short Prayer, made so through dislike and Weariness of God's Service: And a Long one stretched out in Pride and Ostentation of Parts, or Affectation to be Tedious, that we may be thought more Pious, are both of them, equally Abomination to the Lord. But when we Contract our Prayers, that we may strengthen our Devotion, and cut them Shorter, to make them the Livelier: Such Short Prayers shall prove long enough to reach to Heaven: And so we Pray much, though we say but Little. And again, when we Enlarge our Prayers, as we find our Hearts Enlarged, Our Attention and Affection keeping pace with our Matter and Expressions, we need not fear the guilt of that Much-Speaking, condemned, Matth. 6.7. Nor of the Long Prayers, Chap. 23.14. made a Pretence to Eat up the Widows. When the Spirit of God Moves on the face of the Waters, to raise up a full Tide of Affections in our Souls, We have a Call and Invitation then to be more Free and Full in pouring out our Hearts before the Lord. And at Lower Ebbs, we must take up with ordinary Offices. No matter how Short is the Cold and Dull Prayer, But that which is Faithful and Fervent can hardly be too Long. He that says nothing as he ought, is long, though he pronounce but Two syllables: But he that speaks to the purpose, is not Long, though he speak Much, and for a Great while together. (Philemon, quoted by Grotius.) The Shortest Prayer is too Long, that is (Vox & praeterea nihil:) Nothing but an Empty Sound. But the Longest is Short enough, where the Mind and Heart hold out to the End, and the Devotion is as Long as the Supplication. As when we are Cold, we may get us Heat by Exercise, So by Continuance in Prayer, we may Warm ourselves into more Devotion: And from Fluttering along the ground, find ourselves carried up at last, as high as Heaven. Some are too Nimble in their Frisking Prayers, and in too much Hast to Speed. They come to God's Door, But they will not Stay and Wait, and so go away without their Errand. The Striving with ourselves in Prayer, to bring our Hearts into better Frame, is our Wrestling to Prevail with God. So we Preach to ourselves in His Hearing, Not to Inform Him, but to Edify ourselves. And when Repetitions flow from Heat of affections, we have Scripture instances, that not only Allow, but Approve them. Tho' when dull and Heartless, resulting from a Fictitious Sanctity, or opinion, to be heard the sooner for Much speaking, They are but the Sacrifice of Fools, which we are forbid to offer: And must not Roll in such Multiplication of Expressions, to Wiredraw Devotion, and think to make out in Length, what is wanting in Heat and Weight.  
'Tis a good Rule of the Dr. Let a man Contract his Expressions, 
Pag. 198.  where he cannot enlarge his ●ffection; That he may not hold on speaking, when he has done Praying. But then where his Affections do Grow upon him in the Use of Words, sure he is not obliged to leave off, because Solomon says, Let thy words be Few, Eccles. 5.2. Some may think he mistook his Text, who from hence took occasion to make an Encomium of the Large Service of the Church, and those Prayers, which he owns to be near an Hour Long. And that is, I think, 
Pag. 214.  more than half an Hour Longer than ever I heard any other. The Discourse to some, may look like a Libel upon our Liturgy. And if all Tautology were Battology, Common-Prayer itself then must fall under the Common Condemnation. Some are weary in the very Beginning of their Prayers, And others can hold out well even to the Last, and find the Fire still more Inflamed, by more Blowing. Else what should they do,  the First and Second Service were at an end? Tho' the Liturgy hath Variety, and is (as he calls it) A String of Pearls: 
Pag. 209.  Yet if the String should be too Long, it would spoil much of his Reasoning. And if the frequent Breaks and Pauses be the main Commendation, Then who can sufficiently admire the Popish Service, and all their multiplied Collects, Responds, Jesus, Aves, and Pater Noster's? 
Pag. 211.  But he says, The people so share in the Service, it is almost impossible, they should be idle Hearers, or mere Looker's on. Indeed it's possible they may be Neither: i. e. if they chance to fall asleep at the Service: Nor is it quite impossible they may be both, and yet Parrot over the words, As wanton children and some Merry Griggs, like they were bearing their Part in another kind of Action, and show a very Comical sort of Devotion. Tho' it's true, Their indecent Carriage doth not reflect any real Disparagement on the Offices themselves, to make them ever the worse: Which, under the management of true Zealous Worshippers, do show quite another Face: And there such Interlocution and Alternate catching the Words of Prayer, helps and Refreshes each others Devotion, and is like a pious Contest and struggle between them, which of 'em shall be most Earnest in the Service of their Lord.  
But I think he might have left out the [Always] when he said, that Much speaking is the effect of Confidence: 
Pag. 176.— 7.  And Confidence springs from the persuasion that a man hath of his own Worth. For a man may Speak Much, and yet Distrust himself: Or he may speak in Confidence of a Better Worth than his Own. Yea there may be more Impudence in a Few words than in Many; according as they are. Our Grand Exemplar Continued All Night in Prayer: And tho' he were so much more Able to manage it, than we, Yet from the drift of the Doctor's reasonings, It must be Impertinent to use so many words with God, in a Longwinded Harangue.  
I confess the Long Grace looks not Seasonable, when a man is ready to Starve: And at a sudden Pinch or danger, Lord Save me, is a good Prayer. But when he has more Time, sure it is not his Fault to Pray Longer. The Lord's Prayer, it's true, is short: But are we Confined just to those very words? Then why doth the Church so much enlarge in other? And the thing that is done, and may Lawfully be done, why should any Son of the Church argue so much against it? What Inconveniences soever may attend Long Prayers, I cannot think it Convenient to go and prove or insinuate, That it is Silly or Wicked ever to use them. To say, 
Pag. 194.  That the whole heart and soul may be wrapped up in three or four words, And to tell the Success of an Ejaculation, that Cleansed the Leper, Enlightened the Blind, Justified the Publican: And then add, 
Pag. 206.  I never yet heard or read of any Long Prayer that did so much; is a Reflection that I would forbear, if but for the Credit of that Church whereof I am a Member, which prescribes Longer Prayers, than ever I used of my own, or ever heard any one else use. So that there are some besides Heathens and fanatics, in this Horrid Gild of Long Praying. And to make the Long Robes and Long Prayers, A Cover for all, 
Pag. 208.  and affirm, That they who are like the Pharisees for Long Prayers, are like them for somewhat else, does but give the Brethren in Querpo an occasion for Retort and Drollery upon some very Canonical men.  
According to his fine Argumentation, 
Pag. 179.  If a Short Petition be a Panegyric on the Great man's parts, to whom 'tis offered, Then the Shortest Prayer that can be made does the greatest Honour to God; and if it should be any longer, it would but Dishonour him. Nay if A Word to the Wise, then Half a Word to the Only Wise God, might be enough: Yea, for matter of Informing him, None at all. But indeed our Words are neither to Inform, 
Pag. 180.  nor to Persuade, nor to Weary and Overcome him. Tho' the Dr. says, They must of Necessity be to one of these three purposes. Yet himself, soon after, finds another Use for them, when he surprisingly tells us, That the proper use of Words, 
Pag 188.  whenever we speak to God in Prayer, is thereby to pay him Honour and Obedience. It seems then that they Honour and Dishonour him. But he hath not told us, just how Many words will Honour, and how Many will Dishonour Him. He speaks of Praying near an Hour together, 
Pag. 214.  And yet doth not complain of that for Dishonouring God, but rather commends it for Rational Devotion. So that now, It is not the Heap and Number, but the Kind and Manner of the Words, that is Offensive. Which Indeed I think comes nearest the truth. And if there be yet another Use of words, (besides Informing, Persuading, and Wearying of God,) which he acquaints us with, (pag. 189.) viz. To acknowledge and own those Wants before him, that we Supplicate for a Relief of: He might have done well to tell us, Why that Acknowledgement must needs still be made in Few words. For I take not that for any Reason which he alleges, 
Pag. 188.  That God has no where commanded us to Call upon him with Multiplicity and Prolixity of words: Because I neither find, that he has commanded us to call upon him only with Brevity and Paucity of words. For that all Long Prayers are not forbidden, even in Eccles. 5.2 The Dr. himself seems agreed with other Expositors, when he praises the Churches Praying for Near an hour together. Which he knows cannot be performed without Abundance of Words; Nor are the Words of our Common-Prayer ever the Fewer, notwithstanding all the Fractions and Amen's, how Numerous soever. And tho' we must avoid the Needless Multiplication of words, Yet we are bid, Continue in Prayer. Col. 4.2. And instead of Opening the Scriptures, we should only set Texts together by the Ears, If all were of the same Fierce Pugnacious Spirit, as some of the Polemical Champions.  
But it is too obvious to see, How men of most Persuasions, can make Sins and Duties of such things as God did never make so. Tho' the Scripture Charge is, To stand fast in the Liberty, wherewith Christ hath made us Free. Gal. 5.1. And, for any reasons that ever I saw to the contrary, All men have the Freedom to Shorten or Lengthen their Prayers, as themselves do find most conducing to promote the purposes of Piety and Devotion. And I cannot think that any Good man doth Wickedly, in taking his Liberty, to use a Short or a Long Prayer: When his Design is Pious in both: And he is for serving God after the Best manner that he Understands. If some like not his Way, Others may as much mislike Theirs. And it is not so much matter, what Judgement we pass upon one another, as how we are all concerned to Approve ourselves unto Him that Searcheth our hearts.  
For my share, I am only for defending the Christian Liberty, in this, as in the other Points. And I need not much plead for that, which I do seldom or never Use of my own Production. For I do not find that I am able for such Long Prayers: And I dare not be Tedious, for fear of making the Worse work of it. Nor do I think that I am bound to Task myself above my strength, and go Halting in Chains of my own making: Nor will I be so enslaved to any one's Expectations, as to engage in more duty than I can well deal with. But for all this, at such times when ever I find myself disposed, and Sufficient for Longer attendance upon the Lord, I am resolved, No Doctor's opinion shall Hinder me from it. 
Pag. 196.  Tho' he says, That No man gins, and ends a Journey, with the same Pace. Yet I know not what Some men can do. And when I find, That in the Progress of my Prayer, I can do as well as in the Beginning: And that I am not Tired, but rather Refreshed with this Journey, Perceiving new strength, and more Encouragements, as I proceed: I do not think I am bound to leave off, assoon as another may Judge fit. Tho' if my Spirits were spent, and my Activity flagged, I should count it best to have done, and not force things, with further Attempts upon that, which I did but spoil in the doing. However, if the thing at all has been, or ever may be, of good Service, I cannot reckon the Abuse any Argument against the Use. For at that rate, Long Gowns as well as Long Prayers, must be turned out of the Church; Because both of them have been shamefully Abused.  
But let no Tender Christian be terrified, with any ones Dogmatical Say, To think it a Sin, sometimes to cut his Prayers Shorter, and sometimes, (as occasion serves,) to draw them out Longer: When there is no Divine Prescription to determine, just how Long, or how short they shall be. But that is left to ourselves, As Discretion, grounded on our own Experience, shall direct. Provided we Impose not upon others, to give any just offence, and make the Service Contemptible or Nauseous, We have a Latitude, to Abbreviate, or Extend our Prayers, as we think Convenient. And according to the Frame that we are in, and the Assistance that God is pleased to Afford, We may Pray a Little while, and yet do very well: Or we may Pray a Great While, and yet do as well, or Better. Assuming men may Prescribe or Limit, after their own Humour: But I know not where God hath said, as to our Prayers, Hitherto shall ye go, and no further.   

SECT. iv The Liberty of using Plain words or Elegant.  
I take the Style of Scripture, to be the best Style for Prayer. For who can speak better, than the Spirit that Helpeth our Infirmities? And what more Acceptable Words, wherewithal to go unto God, than those of his own Spirit's Inditing? And if the Sacred Writers spoke as they were Moved by the Holy Ghost, It seems then that He who is called The Spirit of Supplications, hath also put Words into our Mouths; and we are to take them, as in the Bible we find them. Seeing our Praying to God, is but Pleading with him the Promises of his own Word, And begging Strength to perform the Duties there taught and enjoined. Tho' a certain Dr. Girds at this way of Praying, Because some have been used to Gird at the Government, 
Pag. 159.  in Scripture Phrase: I could tell him of some that can Gird as much at the Government now, in other Phrase. But seeing it is not certain, That the Holy Ghost did Dictate all the very Words, as well as Reveal the Matter of the Holy Scripture, I cannot think that we are tied just to the Words there found: But may speak in those Phrases, or take Liberty sometimes to Vary, as Prudence shall suggest. And when we Express our own sense, in our own Words, The more Easy and Natural they are, they seem the more proper for Prayer. Because it is the children's speaking to their Father, Who is not so much moved with their Wit and starched Oratory, as with their Wants, and earnest Cries for Help. 'Tis not Artificial Cant, but Pathetic Speaking, which comes warm from the Heart, that is likely to be most Prevailing; Especially with our Heavenly Father, Who is not to be wrought upon with Rhetoric, or any arts of Persuasion, But calls for the Heart, which is an Instrument that makes the best Music, in his Ears, when it is Broken. And Fineries of Language look not so Agreeable for Mourners, and the Beggars which we personate in our Prayers. The plainest Garb, that is Decent, best fits the Former, And to the Latter we are inclinable to give, rather when they appear in Rags, than in Ribbons. Jingles and Quibbles are fit to be used in Playing, than in Praying. And it gives suspicion, that we rather Play with our Prayers, than pour them out from a heart Sensible of our Wants and Distresses, When we can be so Gay and Flourishing, and vary phrases to set off our Abilities; The use of our Words in Prayer, being rather to Affect ourselves, than to Move the Lord, No matter therefore how Plain they be, so they be Pertinent, and not Lose and indecent. For we are not so much Affected with words that are Trim or Hard, as with those that are Significative and Hearty. He that knows the Poverty of our case, will not reject us, for appearing before him in a Plain homely Dress, Nor Despise the Prayers of the Humble, because they are of a course Thread, and not set off with Laces and Fringes. We may speak our Minds Downright to God, even as we would to our dearest Friend: And not fear a Repulse, because our words want a Flourish. He speaks Elegantly enough, that speaks but Intelligibly and Affectionately. And when I Feel what I say, and Say that which makes others Understand and Sympathise with me, That is the Happiness of Expression, which best answers the Ends of Speech.  
But if we think any thing Better than this, we May use it: Nay we should, Because God is Worthy to be Served with the Best. He that chief requires Truth in the Inward parts, will also be Honoured with the Mouth; And did not give man Eloquence for any thing so much, as to show forth his Praise. 'Tis too Morose, to exclude all Flowers of Language from the Pulpit and Prayer, because of St. Paul's Demonstration of the Spirit, opposed to the Enticing words of man's Wisdom. The Deceiver is cursed, that hath in his Flock a Male, and Vows and Sacrifices to the Lord a Corrupt thing. Mal. 1.23. Heart and Head too must be at his Service: And the Best member we have must do its Best for him that gave it. That which is called our Glory, must be employed to his Glory. And when we speak not in a Bombastick Affectation, or Tawdry Phraseology, but in a becoming Politeness, and Awful Grandiloquence, such as speaks us Mindful of the Infinite Majesty we are before: When the Tongue and Mind are turned to an Unison, and there is Melody in the Heart, as well as Quainteness in the Mouth, Pleasing to God is that Eloquence.  
Such as have even a Natural Facility and Felicity of ingeniously Expressing themselves, need not fear it will create any Prejudice against their Prayers, to speak as Handsomely to God, as they do to Men. Nor think that Homeliness must be Peculiar to his Service. But rather Dread to pour out Crude indigested stuff, to provoke a Nauseous Qualm, and make the Offering of the Lord to be Abhorred. And such as are fain to Study for it, before they can attain to the Better way of Expression, yet need not fear, that the Artificial, will profane the Spiritual part, of their Devotion: But may rather take satisfaction in this, That they do not Serve the Lord their God with that which Costs them Nothing.  
The Dr. says well, That where God hath given Learning and Utterance, 
Pag. 143.4.  He will not endure Men should be Accurate in their Discourse, and Lose in their Devotions: To put off the Author of every good and perfect Gift, with Ramble and confused Talk, Babble and Tautology: Nothing under the best a man can offer, being fit to present to God. Yet I doubt not but the man shall be Accepted according to what he hath, who strives to be as Accurate here, as he is any where else. Tho' he cannot express himself at the Rhetorical rate of some Wits. True indeed, It is not the Simplicity of the Head, 
Pag. 142.  but of the Heart. Yet God knows the most learned Doctor's best weighed words to be but Weak and course before Heaven. And the plainest Speech of any ordinary man, that is Sincere and Devout, sounds as well with him, as the most Florid Harangue of the greatest Master of Language.   

SECT. V The Liberty of using this Posture or that.  
THO' Bodily Exercise profitteth little, yet as much as the Body is capable of doing, it can not where Better perform, than in his Service who Framed it▪ We are commanded to Glorify him with our Souls and Bodies both. And some Bodily Distance, helps to bring our Souls Nearer to God. The Body is the Servant of a Servant, And it is fit my Servant should serve me, in the Serving of my Lord. He that hath given us Knees and Bodies to Bow down, and Hands and Eyes to Lift up, instructs us by our very Frame, as well as by his Word, how we should carry in his Worship. The call to Worship, is also to Fall down and Kneel before the Lord our Maker. Psal. 95.6. And (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it is to Crouch even as a Spaniel before his Master. We cannot show the Inner-man, but by the Outer, which is to tell how things stand Within, and by proper Words and Tone, and Gesture and Actions, to profess the Profound Admiration we have in our minds, of the glorious Excellencies and infinite Perfections of God. Men that cannot see our Hearts, yet take notice of our Carriage. And we must dread to Scandalise those whom we ought to Edify. A little matter here, may give great Offence. And we must not only Look to our own Hearts, but take heed we do not stumble others. Tho' we must be so intent upon the Presence of God, as little to regard who else is present with us at our Prayers, and not let any Company Awe or Divert, or Interrupt us, in the Homage we are paying to Him who is infinitely Higher and Greater and Better than all; who, compared with Him, are no more than mere Vanity and Nothing. In Company we are to Pray, as if there were none but God there; and in Solitude, as if the Eyes of all the World, as well as His, were upon us. For he indeed is All, and to Him all Persons and things else are as if they were not at all.  
Yet it is not under pretence of Spirituality, to 'Slight those external Signs of Reverence, which are so mighty Influential, to raise our own Affections, and to Inflame the Zeal of others. Tho' we have that Spirit of Adoption, whereby we cry Abba Father: Yet even the Child of a King may go Rudely into his Father's presence. And Stately to set us down in the Presence of God, as if the glorious Majesty so infinitely Above us were to be Bearded in a saucy manner, shows us to be children of such Manners as need to be better Taught: as if we thought it a Lessening of ourselves, to use the humblest Prostrations before Him, at whose Feet all the Worthies of Heaven Cast their Crowns, Rev. 4.10. and whom indeed we can never Honour, so much as his service Honours us. Let us Consider then, With whom it is, that we make so Bold, and not forget the Infinite Disproportion between us and Him that Made us: Nor carry as if we were too Goodly to be seen Cringing low at his Footstool, or as if we meant it only for a Compliment, when we call ourselves his Humble servants.  
It is Mockery indeed to Bow the Body at his Name, when the Heart never Bends to his Gospel. Like those that Bowed the Knee, and cried, Hail Jesus, to the Lord of Glory, whom they Crucified. Nor is it a Puppet-Religion without Life, that I contend for: To make ourselves such Antics as the Popish Worshippers, who had need be Masters of the Ceremonies, to hit of that Worship, more like a Ball or Interlude, than the grave Worship in Spirit. And their Religion, as Ritual as Judaisme, clogged with Rites as numerous, and more Obscure and useless, yea even all Outside and Pageantry, and as unlike the Gospel-Simplicity, as dumb Shows and idle Formalities can make it, such a Rote of words and Histrionick gestures, and Superstitious Fopperies, which any silly Children, or the vilest of the people can be as nimble at as the best, and contend more for the Modish forms, than for the Faith Once delivered to the Saints: These do may soon give any Spiritual Worshipper Enough of Popery, and utterly turn his Heart against that which is so opposite to the design and Genius of the Gospel. Tho so many can wonder at the outward Pomp, without the inward Life, and cry The Temple of the Lord, when they mind no Fellowship with the Lord of the Temple: I cannot think it such a mighty Accomplishment, for men to enter those Jeers and observe all their postures in the Ritual Religion, and show all their Metal for the things lest Required at their hands  
But yet outward Significations of Reverence in Worship are not such matters of Indifference, as we need not take any Care of. For who that has the Fear of God in his Heart, can make so Bold with the Majesty of Heaven, as if the great God were Altogether such a one as himself? To present that to the Biggest and Best of Being's, Perfect above thought, and Blessed beyond addition, which he would be ashamed to offer even to his poor Fellow-creature, an earthly Governor? To be stiff and Haughty, or Whifling and wanton before the Throne of God, To Loll or Yawn over the Divine Worship, To sit in State, as those that were Above it, Or to Prate and Laugh, to Gaze about, or be doing some Silly actions, as those that came only to 'Slight and Affront it: How fulsome soever it be to see the Lose Liver a complete Formalist, Yet who can think well of such a rude Slovenly Religion, as does not compose men into a more awful Devout Behaviour, in their solemn Addresses to the Most High God, whom we should never approach but with all Humility, and a becoming Reverence and godly Fear, and even Annihilate ourselves before him?  
But then for the Manner of expressing this Reverence, In our Secret Prayers we are left at Liberty, to use that Gesture which we find most to Quicken us, and promote the Duty. And in Public, our Behaviour must Conform to the usage of the Church, with which we have Communion. And with Company elsewhere, our care must be, so to carry ourselves, as to Express our own Devotion, and not to Damp, but Excite the same in others.  
Holy Scripture doth not Limit us to one certain Posture of Prayer. Tho' the most usual, and best approved among all be Kneeling. Our great Redeemer himself, Kneeled down and Prayed. Luk. 22.41. And that for certain, is the best Pattern we can follow. If our Blessed Lord so Humbled himself, the Greatest man must not think much to come down so Low.  Kneeling ne'er spoiled Silk Stocking. Herb. 
If it hurt the Finery, it will make him finer another way. But yet it is not Sinful sometimes, upon occasion, to use another Gesture. Not only Prostration or Lying along, as Numb. 11.25. Or Standing, as Mar. 11.25. (and Luk. 18.11. Even the humble Publican, who would not so much as Lift up his eyes to Heaven, we find in this Posture.) But even Sitting, as 2 Sam. 7.18. King David sat before the Lord, and Prayed; (as there to the chapters end.) So it is according to our Translation; (Tho' some think it denotes rather his Abode than his Posture, in Prayer, with whom I list not to contend). But again it is said, 1 Kings 19.4. Elijah Sat down under a Juniper tree, and Prayed. The Impotent man then, that is confined to his Bed or Chair, must not think it will Spoil or hinder his Prayers, Because he doth not use his Knees. And when we are Walking in our Chamber, or on the Way, When Riding or Sitting, where we cannot Retire, and at the same Instant find an Occasion and Motion, to Lift up our Hearts to God, We must not withhold Prayer, because we want a Conveniency for Kneeling. But let the Office (rather than Fail,) be done, for that time, in the Posture as we are: And God will hear the Desire of the Humble heart, though the Body be not Incurvate in the usual Figure. When I am By myself, I will not scruple to Pray Standing, or Walking, or Lying, if I find the work go forward in such ways, as well as by Kneeling. Prayers are not so confined to the Knees, but that as I may Kneel, and not Pray, So I may Pray and not Kneel. Genuflection I account, indeed the Best, but not the Only Posture of Prayer.   

SECT. VI The Liberty of using a Form or none.  
THE Contending Parties in both Extremes I think to be Mistaken: Such as will allow of no Forms of Prayer at all, And such as plead for Forms Alone, and will not Endure any other way of Praying. They that are against Forms, as such, must reject the Prayer of the Lord himself, That Breviary of the Gospel, as Tertullian calls it. A Prayer so Comprehensive and Copious, as well as Compendious, that though we may Enlarge upon it, we cannot ask More than is included in it. A Prayer which few Sects of Christians have been so wild, as to leave out of their Offices. Tho we are not bound Always to use it, yet still to Pray after the Manner as it prescribes, Mat. 6.9. And who can we think so fit to instruct us, How God should be Prayed to, and Man prayed for, as he who was Himself both God and Man? I am never more Easy and free from a troublesome Concern about the Words of Prayer, than when I am making use of the Lord's-Prayer. And they that find fault with it, as it is a Form, may for the same reason quarrel all the Scriptures, for being a Form of Sound words. Nay they may as well reject every Conceived Prayer, which is indeed as much a Form to the Hearers, as if it had been penned or printed, and then Repeated. Yea I may know That to be a real Form, composed by myself, which some others take for an Extempore Effusion. And so it may be only Ignorance in them, which makes it Acceptable with them, Because they take it not to be Prepared by me, but to flow immediately from the Spirit in me. But to think that all Set Forms are opposed to Prayer by the Spirit, is such an opinion of Praying by the Spirit, as I cannot comprehend. No Praying indeed is true and right, that is not Supplication in the Spirit, i. e. Through the Help of the Spirit of God. But I see not why it may not be such, as well with, as without a Form. Nor is the Spirit Limited by such Forms, Whenas indeed the Enlargement of the Heart stands not so much in the Copiousness and variety of Expressions, as in the extent and Elevation of the Affections. A Carnal man may have a Fluency of good Words, But only the Child of God abounds with holy and heavenly Desires. And those desires I may express in Others words, or in my own: Premeditated, or Immediately form: without Stinting of the Spirit either way. The one may do as well as the other: No matter which I take, So that I do it pertinently, and affectionately. For Words are but the Carcase of Prayer, The Soul and Spirit lies within. And the Searcher of hearts regards not so much, how it is Dressed, as from what Heart it proceeds, and how Earnest and Devout it is. My words are not to Move Him, but myself: Not to pull the Bank to me, but to bring my Vessel to the Shore. And so I may use such words, as I find fittest to Inflame my affections, that I may stand rightly disposed to receive his Mercies. Whether I pray in a Book, or without, is the smallest matter to Him: So that I Pray at all indeed, And when I use the Book, am not Lazy and Formal, And when I use none, am not Rude and Proud, but still Humble and Hearty. To Pray, is a great deal more than Saying of Prayers. There may be all the Words, without any thing of the Spirit of Prayer. Whether I speak out of the Book, or out of my Memory, I may draw nigh to God only with my Lips: Or I may so manage my Prayer, as to have it Sincere and Effectual, either way.  
But when so little is done by the most at Prayer, and such multitudes do live Prayerless, not Calling upon the Lord at all, Little need to perplex the thing, or Affright any from the Throne of Grace, Because they deliver not their minds just in our Rote of words. To disgrace Book Prayers, may be the way to discourage the most from all Prayer. If they must have no Forms, they could (it may be) make nothing of it; but Ramble and Babble, Trusting only to their own Abilities. I think we ought rather to Hearten men on, if they Own God in any way of serious Worship, with Book, or without. For 'tis according to what a man hath, that God Accepteth him. And he stands not so much upon a poor Christian's Wording of his Prayers, When he sees his Spirit Engaged, and that he offers the Best he has, doing all Hearty, as in the Sight of God. We make a mighty matter, as to the way of some men's Wording things, so much Better than others. But alas, what a small thing is this in the Esteem of God? who Valueth and Judgeth men by somewhat else. The most Elaborate and exact Expressions, What wretched Barbarisms and hideous Jargon would they be found, if severely Criticised upon by Infinite Perfection? And woe be to the best Speaker in the World, if he should not be Herd and Accepted, on any other account, but only for the sake of his Words. For how can a mouthful of frail Breath (though Modulated with never such Art and Advantage) be the Motive of all God's Mercy, and Man's Salvation?  
As much Stress as ever some are pleased to lay upon it, 'Twill not be so much enquir●d after in the great Day of Accounts, How we used to Express ourselves in our Prayers: As how our Hearts stood Affected to the Service. And then the Holy Livers shall be found aforehand with the Finest Speakers. And such weakness and Indecence as many a man would not Pardon, The Father of Mercies will never Mention to them that Fellow him, and Delight in him, as dear Children.  
He equally offends God, and Profanes Prayer, who either reads it Carelessly in a Book, or tumbles it Rudely out of his Breast. But when I find that I can be Devout in the use of a Prayer Book, and that I can Exercise as much Devotion, when I have no Book, that I can join Profitably and Comfortably with the Church Prayers, and with other Prayers: I am (in utramque paratus) without Scruple for all Prayer, that is offered with Humility and Zeal to God, through Jesus Christ, for such things, as in his comprehensive Platform, he has directed and encouraged us to pray for.  
I will never believe, That an Earthly Father can be Kinder than my Heavenly. And if my natural Parent will take it in good part from me, when I deliver myself to him, as well as I can, (Tho' I do not make a Starched Speech, or read all out of a Book,) can he that knows our Frame, and hath Compassion on our Infirmities, (Pitying them that fear Him, as a Father pities his children,) fall out with me, because I have not the Knack of Expressing myself, as well as another? When he knows I have a Careful Heart to Please him, and am for serving him with the Best, and do not use my own words, for the high Opinion that I have of them, above others, But because another cannot express my wants and desires, so Agreeably as I can myself, Who best know● where it pinches most, and what I would be most glad to have, And because I am afraid of being a Slothful Servant, to Bury any Talon in a Napkin, that my Lord hath lent me. I would serve him with my Understanding and Memory, and Utterance, and all my faculties, as well as with my Affections: And if my Understanding cannot vie with some others, or their Words be Better than mine, Yet I think I am bound also to use my Own, and to do according to the Ability that God hath given me: Who, I am sure, will not be Harsh and Stern with the Weakest of his Children, that show their Willingness and Endeavours to please him, though they cannot do like some of the rest.  
I myself feel more Inclination, as I see more Reason, sometimes to give to a Beggar that is a sorry Faltering Orator, than to another that speaks Exactly, in Mood and Figure. 'Tis not so much his Fine Words and Cadence as his Want and Misery, joined with Simplicity and Humility, that makes him an Object of Charity. And I know, it is not so much for our Speech and the Words of Prayer, as for our Hearts, and the Spirit of Prayer, that He regards us, who will be worshipped with our Souls and Spirits.  
We should indeed Choose words to Reason with him: But when we compose somewhat of our Own, it speaks our greater Care to be Acceptable. And Bishop Hall (in his Devout Soul) tells us, That a Stammering Suppliant may reach to a more eminent Devotion, 
Pag. 11.  than he that can deliver himself in the most fluent and Pathetical forms of Elocution. 'Tis not to rake together a parcel of good Petitions, and seek to give them some Life in the Utterance: unless we Draw Nigh with a True heart in full Assurance of Faith. For it it is Faith in God's Promises, that is the Foundation of all our Prayers. And Prayer is but Faith putting forth itself in a Flame of Desires. God hears no impenitent Sinners, that Regard Iniquity in their hearts, Let their words be never so fine and Apposite. And he rejects no Humble, Faithful Supplicant, be his Speech never so weak and Imperfect. Tho such be not Eloquent, they have words sufficient to do their Business. Even Broken words will serve the turn, when they come from a Broken heart.  
When going to Prayer then, I will remember I am going to my Father. And though I know a Son honours his Father, and so I will know my Distance, and pay a profound Veneration, and Exert the best of my Abilities in his Service: Yet while I keep off from the Vncreaturely Boldness, I will not run upon the Vnchildlike Strangeness, To be curbed with such a Spirit of Bondage, that I dare not Speak for myself: Nor dejected with a Servile Dread of his lying at catch, to Trepan me in my words, if I do not place every one Aright. As if he were so Inconsiderate of my Frailty, or could carry like so Rigid an Enemy, to Cast off me, and all my Suit, if there be but the least word knocked out of Joint. At this rate, (did I listen to the Teachers of such a Ghastly Frightful Religion,) I should make it a more Dangerous thing to Pray to God, than to Keep away, and never come before Him. But I will never be persuaded, that the Father of Mercies has the Spirit of some Rough and Sour Doctors: Who yet can make as bold with God in their Manners, as they think others do in their Prayers: And are not so Strict in Tutor their Neighbour's Tongues, but they can be as Lax in ordering their Own.  
I cannot question in the least, But there have been many and gross Abuses of this Way of Praying; which, if raked together, may furnish out matter enough for satire, and make abundance of work for any Doctor, or other, that has such a Talon. And though Stories seldom lose in the reporting, by such as are known to have a strong Bias, Yet let Commin's Hypocrisy, and Weyer's Villainy both pass without Contradiction, That the one could so Masquerade it for the Pope, and the other Command good words, while himself was Commanded by the Evil Spirit: And to these Two let Twenty more be added of the same Stuffing: 'Twill but prove, what none denies, That there have been Ill men of all Pretensions. Satan himself can be Transformed into an Angel of Light. And one that was a Devil had yet a Name among the Disciples of Christ. But let False Coin and Counterfeit Wares be Detected and Cry●d down: This is no Prejudice at all to that which is Current, right, and good. Nor does my Undertaking oblige me to answer for all the Cant, and Gibberish, Jargon and Impertinence, flowing from any shattered Heads, or wild Tongues, under pretence of Exercising their Gifts. Men may Hurt themselves, even with God's Gifts, and turn their very Remedy to their Ruin. They may be proud of their New Words, as of New . And there may be much more Pride than Devotion in the case, When we are ashamed to Appear before the Lord, unless it be still in a New Dress. But if the Abuses must lay an Embargo on the Use, I know not what Prayers then of any sort will be left us: Or what will become of the Common Prayer itself, but it must cease to be Common, or to be at all; because many have made as Wretched work with that, as ever was made of Free Prayer.  
But I know some would heavily resent it for a most Tyrannical Imposition, To be tied up for ever meddling with a Bottle of Wine, because it has Happened with so many, That when the Wine was in, the Wit was out. This Doctor is not therefore for Renouncing the Doctrine of the Trinity, because he takes that for an Adulteration, which another Doctor calls a Vindication of it. Holy things and Pearls will sometimes light among Dogs and Swine. But yet they do not for that, lose their Nature. The Things themselves are not a jot the Worse, though the Profaners of them are a great deal. Let those that are Guilty answer for that. But why should the Children of the Kingdom be turned out of their Privilege, for the sake of some illegitimate Interlopers, that have made Invasions upon it? Whither should a Child go but to his Father? And if he must not speak a Word to him, but what he Reads out of a Form, Where's the Ingenuity and Freedom of a Child? and the Boldness at the Throne of Grace? And what advantage then of the Spirit of Adoption, above the Spirit of Bondage? Sure we may have Boldness and Assurance, without being Saucy and Malapert. And though it is not for a pitiful Worm to think of being Hail-Fellow with his Glorious Maker: Yet I think it is an untowardly way of Honouring my Father, to take him for such a one, that I Dare not Speak with him; or if but a word Amiss, to think he would not Hear, nor Forgive me.  
Desires are the Wings of the Soul, on which it mounts up to Heaven; Prayer sets them a working: But where are many Appendages, they'll be like but to Cumber and Clog the Motion, which the more Natural, the more Free and Easy. Tho a dexterous Art may help Nature, Yet Grace added to both, is the best accomplishment, and the Crown of all. Prayer is God's Breath in man. Herb. Nothing to be done in this matter, without the Spirit Helping our Infirmities. And that I take to be what they call Praying by the Spirit, (whether with Book or without,) when the good Spirit of God gives his gracious Guidance and Assistance, for the true and zealous performance, though not an immediate Inspiration, to Dictate our Prayers. Therefore with all our Prayers, we must still Pray for the Spirit of Prayer, that our Prayer may be Supplication in the Spirit. And when it is but such, it will have a Recommendation, that will help it to find Acceptance, though it be not set out in Perfection of Style.  
In Private I am not so curious of my Words, but often let my Expressions Fellow my Affections. And I may make a Continued Oration, or Break off and Pause, and begin again, as I see occasion.  
They that in Private by themselves alone  
Do Pray, may take  
What Liberty they please  
In choosing of the ways  
Wherein to make  
Their Souls most intimate Affections known  
To Him that sees in Secret, when  
Th' are most concealed from other men.  Harv. Po. p. 14. 
In such Retirements we are out of the reach of any Momus, to carp at our Words: And free from all Concern, but to have our Hearts Right with God, who will not take offence at a Misplaced or Improper Word, When he hath the Heart Engaged and Buisy at work in his Service. He calls That to draw nigh to him in the first place, let the Tongue follow after as it can. And as it's most Natural, when our Mouths speak Out of the Abundance of our Hearts: So a few words that come Warm from the Heart, are more Valuable than Ten thousand said after another, or in a customary Round. Sine Monitore, 
Apol. c. 30.  quia de Pectore Oramus. Tertul. We are not Told all that we must Say in our Prayers, because we fetch them out of the Bottom of our Hearts. And he needs no other Prompter, be he never so Weak, that has the Spirit of God, himself, for his Tutor.  
But when I am called to be the Mouth of the Company, I must be more Cautelous: especially if they be Captious, and such as are apt to be scandalised, should any thing drop that sounds Unadvised. 'Tis good then to Forecast What to say, and How, in words pertinent and Becoming. And when the Heart Indites a good matter, the Tongue will be the Pen of a Ready Writer. Suitable Expressions are apt to fall in with Well digested Meditations.  
I confess that which the Dr. alleges may be an Inconvenience of the Extempore way, When he that Ministers, hath his Mind taken up to find out Words, it looks more like Studying than Praying. Beating the Brain, when he should be Drawing out the Affections. And I hearty Subscribe to his Rule, 
Pag. 152.  That whatever gives the Soul Scope and Liberty to exercise and employ the heart's Affection and Devotion, That doth most effectually help and enlarge the Spirit of Prayer. But together with this, Let it be considered, That some are in more Concern and Pain, to be tied up to Others Words, than to be at Liberty to express themselves in their Own. Especially when it is supposed, They are such as are Acquainted with the Holy Scripture, and all the Heads of Prayer, and have a Good Treasure within them, both of Matter, and fit Phrases to dress it out. And when (as the Dr. expresses it.) They are not to study Finess, but Decency: 
Pag. 141.  Not to Declaim as Orators, but to speak as men. Therefore, methinks, they may tell their own Tale as well as they can, and not only Read a Paper: Think of the Substance and Words too, but not just say a Lesson. A Judicious man sure may speak the Sense of his Soul, and not fraught with Nonsense and Incoherence, Confusion and Impertinence. Nay tho' A Child of God may be of so weak Parts, as to show himself Broken and incoherent, when put upon common Discourse, (saith Bishop Hopkins Alm. Christ. p. 72.) Yet engage him in Prayer, How doth he expatiate and enlarge, and what a Torrent of Divine Rhetoric will he pour into the Bosom of God?  
Yea the Dr. tells us, That where God hath given Ability, 
Pag. 143.  he will be served by acts proportionable to it, and that our Parts ought to be employed in the worship of God that gave them: Or else, not wearing God's Livery in his own Service, we add Sacrilege to Profaneness, and Strip and Starve our Devotions. Now what would he have? We Must use our Parts, and we must Not. Where God hath furnished a Readiness and pertinence of Expression, Yet must we not dare to Speak for ourselves or others? No not a Word, but what is just set down for us on the Paper? Tho' I am not accustomed to the Sudden Effusions, (not finding in myself a Sufficiency for that Service,) Yet I dare not from hence conclude, That God hath given such Abilities to none. And where he hath given them, Must they be Restrained from the Use of them, because I cannot do as they? And must my Scantling be made a Rule to all, and the Measure which none must offer to Exceed?  
The Dr. (it should seem,) hath had the opportunities which I have not had, to hear the Pretenders without Ability, with their endless Repetitions, insufferable Nonsense, and Prayers full of Ramble and Inconsequence, which he counts of an Opiate nature, to cast one Asleep. 
P. 217.  The Temptation, I confess, was never set before me. But if it were, I think it would more try the strength of my Patience, than my Ability in Watching; For I should be too full of Indignation to Sleep. But whatever Extravagancies have attended the thing, and though it be the thing which I dare not pretend to be Master of myself: Yet for the sake of many of my Betters that have Appeared for it, and been Happy in it, I dare not Decry and run it down, as a Scandalous and Insufferable practice: Nor so Limit the Holy One, as to conclude, He hath given to none, any more Sufficiency for it, than to myself. But shall even leave it, as I find it in the Holy Scripture, Undecided, and at Liberty. And as our Saviour said in another case, Let them Receive it, to whom it is given. But when I see no Jus Divinum for Forms, or no Forms, I cannot but wonder at the Assuming Humour of those men, that will take so much upon them, to Brand and Damn the one or the other, where the Word of God hath not past the Sentence on either.   

SECT. VII. The Liberty of using One Form or Another.  
SEeing God hath not put all the very Words into my Mouth, Wherewithal I must Appear before him, I am left to Choose for myself, and may take words of my own Contriving and collecting: Or such Prepared and Fitted to my hand, as I find most conducing to Minister to my Devotion. Yet here I design not to offer any thing tending to Loosen what Authority has Bound: Nor to Unhinge the things that are Settled, as to the Liturgy and Public Offices of the Church; Which I know not how any can Calumniate, without an ill Reflection on the Compilers, who died Martyrs of our Professed Religion, and approved themselves the greatest enemies to the Popish Superstition. Tho I dare not Idolise any Form, nor make it Exclusive of all else, as if there were no true Worship, but that. I am far from Despising what the Dr. calls such a Treasure of Rational Devotion. And I believe many have a Pique at it, not so much for any Exceptionable things in it, as for the sake of some Admired Persons, whom they hear Speak against it. I have long since testified my Assent and Consent, to all that is therein Appointed: To allow it as True, and to Approve it as Good: Or, as Dr. Falkner gives his sense of it, (Lib Eccles. p. 96) That it may Warrantably, and with a good Conscience be used. And I do still Declare for it, as far as it is Appointed, i. e. for the Public Service of the Church. But I cannot think myself obliged to Plead for this Form, to the Justling out of all other. When as indeed Other Forms also are Contrived and put into our hands, even by the Fathers of the Church And Dr. Patrick, (now one of our Right Reverend Bishops,) in the Preface of his Book of Devotions for Families, thus freely delivers his Opinion, That the Reverence due to the Common-Prayer will be best preserved, by employing it only in the Public Divine Service; (unless there's a Priest to Officiate in Private.) And that the Design of it, is not to furnish people with Prayers for all those particular Occasions, wherein Devout Souls should make their Requests to God. And he appeals to the constant Opinion of pious Divines, That other Prayers are Necessary for the Flock of Christ, Besides the Public Liturgy. And I observe, that his Grace, the late Lord Archbishop of Canterbury, (Whose Name I cannot mention without some mark of Honour. Such a rich Perfume his high Deserts have left behind him. Who was upon constant and eminent Service of the Church, even all his days: And his most Useful Learning and Happy Pen, flowing with Nervous Sense, in the Easiest Style, will Oblige the World even as long as it stands,) In his Sermon of Family-Religion, makes no mention of the Common Prayer for Family-Worship: But refers to the Excellent Helps for this purpose, for those that stand in Need of them, in the several Books of Devotion, calculated for the Private use of Families, as well as for Secret Prayer in our Closets. Tho' I Criminate none, who discreetly collect out of the Liturgy, to use in their Houses, but commend all the Families, where this or any other Offices of God's true Worship, are Reverently and Seriously performed: That I may not be guilty of the Imposing Humour, which I censure. (Hanc Veniam damus, petimusque vicissim.) Let every one enjoy the Freedom, which the great Lord of all hath Allowed them.  
Tho' God that required Sacrifices without Blemishes, would have those of our Prayers as free from Mutilation and Defect, as our Frailty will admit, Yet I do not expect to Join with any Worship on Earth that is Perfect. I am glad when I am concerned in that which is Lest Faulty. And though I would not make Invidious Comparisons, nor Cry up some Prayers, to the Depretiating of others: Yet I must make bold to tell the Dr. That I have heard Bishops and Dignitaries, and many Doctors, and Divines of this Church, (all very Learned and Pious,) Pray without the Book, both before their Sermons, and upon other Occasions, And with such a Rational and Raised Devotion, as has been so far from Offensive and Grating, That it has been very Instructive and Edifying.  
And here I cannot but Reflect, with some concernment, on the Doctor's Sharp Reprimand of Praying before Sermon which he says, 
Pag. 213.  Put the Rule of the Church, first out of Use, and then out of Countenance. And that it is a Senseless and Absurd practice; After the Church has been near for an Hour together, Praying for all that is Fit. And, That the Bidding-Prayer, against all Law and Reason, is Justled out by this Upstart Puritanical Encroachment, which is a Conforming to the fanatics.  
How desperately doth he Strike here at his Fathers and Brethren, peradventure the Most and the Best of this Church, That are not to Learn even of this Reverend Dr. either to Preach or to Pray? And I may add, Nor to Obey the Canons neither: Tho, I am told, he Learned this, at a very Advantageous Season; Yet what if I can point him to several Canons, that he doth not think Convenient to be so Punctual an Observer of, in his Parish? And must the very Name of Bidding-Prayer make this Canon more Binding, and Bidding and Commanding above all others? (Like as One Canon in a Cathedral, may be more Imperious than all the Rest.) But if Custom has made the Bidding-Prayer, (at least, in his sense of it,) as Unfashionable as the Standing-Collars, and Priests Cloaks, Rather let him Pelt me for following my Betters, than I'll make myself an Antic, Ridiculous to all, (but some Starched Dons,) for Appearing still in the Old stiff Ruff. Yet, (with Submission to Wiser Judgements,) I offer it to Second Thoughts, Whether he in his heat and Transport has not wracked the Canon beyond its genuine drift and intention, For I do not find, that the Form there mentioned, is Absolutely Enjoined, So that the Prayer be but [To that Effect, and as briefly as conveniently the Preachers may. Of which Conveniency, I think themselves are the Fittest Judges, or else they are not Fit to be Preachers. And if they find it not Convenient to be so Brief at one time, as at another, I see not but the Canon leaves them at Liberty. For even that which, in some Ears, sounds like a strict Limitation, in my Judgement, gives a fair Latitude for Variation and Addition, and shows that the Canon does not Impose an Indispensible and Unchangeable Form, but only Direct to some Heads, that should not be left out. When it is said, [In this Form, or to this Effect, as briefly as conveniently they may.] Doth not this leave Room to Vary and Enlarge, beyond the bare words of Prayer expressed in that Canon? For if I were Bound still to keep just to that very Form, and speak Nothing more than is there Mentioned; it would admit of no Magis and Minus, nor any thing else to be brought in, though never so Conveniently and Briefly: And so run it up to the Super-Conforming Height, against all Law and Reason indeed.  
But if it be so Senseless and Absurd, to Fray afore Sermon, Because all that is Needful has been asked Before: To what Sense then is it, That the Church and the King must be Prayed for again, (as the Canon prescribes,) When it has been done Three or Four times before? Nay why then must the Lords-Prayer be Repeated anew, to Shut up the Bidding-Prayer, when it has been Used also as many times the same Morning?  
But he Complains not of another New Mode, as much Prevailing among a sort of Divines, and whereby the Bidding Prayer is, I say not only Equally Justled out, but a great deal more Despised. And that is, When only a Collect is used before Sermon: (and it may be, the Collect which was used Twice the same Morning before): Whether it be, That some think they have Often enough Prayed for the King before; and do not care to use his Name any more than needs they must: Or that they are so little used to speak for themselves to God, they have nothing to say without the Book: Sure they are as uncanonical in Vnderdoing, as others in Over doing. Nay they more grossly Violate the Canon, who do not at all Pray To the Effect there mentioned, Than those that do Pray To that Effect, But only (as some think,) in more Words than Needs.  
I have heard the People complain of their Laziness, that do so slight and Curtail Prayer before Sermon: Declaring their Offence at the Sermons that look so Bald and Naked: And at the Men too which, they think, do so little Give themselves to Prayer, That they are ashamed to show how Awkward they are at it: Or at least, betray what little Kindness they have for it. But if some call this Modest and Humble, Let them take it by that Handle, and I will think with them as far as ever I can: Where the men are Grave and Serious, Holy and Devout, I will Censure myself a hundred times, before I will throw one Censure at any such. Yet for some others, when I know the men, and their Communication; such as use to talk as if they were no Sacred persons, Their mouths more tuned to Cursing than Blessing, and they more for Potting than Praying: I cannot for my heart, count it the Virtue and Grace of empty Whifflers, that I hear no more of their Prayers. I should esteem it their Modesty indeed, Not to Contradict themselves in their Prayers, if they did it not in their Preaching neither. But from hollow Formalists who can expect any Effusions, unless some Overflowings of the Gall? And I do not wonder at all, if they Pray not as if they were Inspired, who can Live as if they had not been Christened. They may catch up somewhat made Ready to their Hands, that did Cost them nothing, But to Compose any thing of their own, They will not make Bold to be so Diligent, nor to Condemn some of their Superiors, that practise otherwise. To Strive in Prayer, They are for Leaving off such Contention, before it be Meddled with It is a Fervour that does not agree with their Constitutions. They will not get themselves Heat, unless it be in Rallying against it, and crying out most Tragically, of the Fanaticism and Faction, the Pride and Ostentation that attends it. Abuses, I confess, from which it is not exempt, any more than the Common-Prayer Book itself is Privileged from being Thumbed, and soiled with filthy Fingers. But we are not therefore constrained to throw either away, because they have been so unhappy, to suffer shamefully, by falling into Ill hands.  
And methinks, it might give some Check to Episcopal men, (especially if in the Ministry,) for Running down the Gift of Prayer so unmercifully, as to affirm, That the whole Devotion of all that pretend to it, 
Page 157.  proceeds from no other principle, but only a Love to hear themselves Talk. And that a Spirit of Pride, Faction, and Sedition is the only Spirit which these Impostors do really and indeed pray by. And that the Intoxicating, 
Page 160.  Bewitching, Cheat of Extempore Prayer has been all along the Devil's Master piece, and prime Engine to overthrow our Church by. And therefore it ought by all means to be Exploded and cast out of every sober, and well governed Church. Methinks, I say, it might a little Cool and Pacify all this Heat and Rant against the Gift of Prayer, That its Cause has been openly Espoused and maintained by a very Learned and Pious Doctor, after made a Right Reverend Bishop, and one that so much Adorned the Seat he held: (Tho peradventure, Somebody that is out of Humour, may speak as scornfully of him, as he does of Another, who was lately the highest of the Episcopal Order in this Church: 
Archbishop Tillotson.  and is now further than ever out of the Reach of all such Malevolent Detractors, as indeed before his much-Lamented Death, could only show the Teeth which they knew not where to Fasten, and went tormented with this Vexation, that he whom they Stomached so much for that which (if a Fault,) he could not help, his Prince's Kindness; had Learning, Worth and Goodness that made him too great a Match for them all, and left them no Room, but only to Dishonour themselves, in attempting to Lessen Him. When no Charge could be found to ruin his Reputation, but his Moderation, That he should offer to make it known to all men, and let the World see, that he would never be one of the Jehu's, to keep pace with such Hotspurs, as could never Forgive him, if but for that near Similitude on which was founded his Inviolable Friendship with the Excellent Person I am going to quote;) 
Bishop Wilkins.  who published an accurate Discourse concerning the Gift of Prayer: and therein tells us, That Ministers are more especially concerned in this Gift, and that it is the greater Fault and Shame for them to be without it. And if it be a fault not to strive and labour after it, How much more to Jeer and despise it, by the Name of Extempore Prayer, and Praying by the Spirit? Which expressions (fays he) as they are frequently used by some men, in way of Reproach; are for the most part, a sign of a profane heart, and of such as are altogether strangers to the Power and Comfort of this Duty. And if any think this to be but one great Doctor's opinion, It were easy to produce vast numbers that have made this Church as famous as any that ever lived in it, alike minded. And though I pretend not to acquaintance with many Bishops, any further than by their Writings; yet those with whom in my Time, I have had opportunity to be most concerned, disdained not to signify their Favour this Way: Whatever Sons of the Church think fit to Decline and Reproach it. And I cannot reckon it any Honour to our Spiritual Fathers, to make people believe, that they are generally against it: or would Impose the Common-Prayer in Defiance of all else. As that must not be Neglected, so the Ministers Talon sure ought not to be Napkined, But upon occasion he is to show, That he is fit to speak out of his own stock for his People unto God, as well as to speak so from God to the People.  
But to what a Note above Ela has he strained the String, whom even the professed Vindicators of our Liturgy cannot come a-near? When the famous Mr. Mead, even where he is Justifying the Use of Set Forms, for all such occasions as they serve for, Yet thus ends that discourse, If any sudden and unexpected occasion happen, 
Diatrib. on Mat. 6.9.  for which the Church cannot provide, The Spirit of her Ministers is Free: Who will forbid them in such a case, to supply that by a Voluntary and Arbitrary Form, which the Church could not provide for in a Set Form? With whom Dr. Falkner sets in, (Lib. Eccles. p. 120.) Nor doth the Establishing a Form for the Public Office of the Church deny the Liberty in due place of using other Prayers, according to the practice of ours, and the Ancient Church.  
A Christian that cannot Pray, (says the good Bishop,) how much more a Minister,) is like an Orator that cannot Speak, or a Traveller that cannot go. This Gift is a part of our Spiritual Armour: And for a Soldier to be without any skill in the Use of his Arms, is both an unsuitable, and a Dangerous condition. And what he there speaks of the Advantages of this Gift, and the Inconveniencies of its Want to Private Christians, is still more applicable to him that is the Mouth of the People. viz. To be able upon all occasions to relate their Condition, according to especial circumstances and several Emergencies. Or else when surprised by any sudden Exigence, or lying under any great Straight, wherein no Help is to be expected but from the Hand of God: To be at a Loss what to say, without having recourse to some prescribed Form, (which perhaps has no proper reference to the particular occasion;) How Inconvenient and prejudicial will this be, to lie under such a Disability of Expression?  
The Readiness of Expression and Enlarging our Desires in fit manner, That, he calls the Gift of Prayer, Tho some, I know, would have it to consist in those Pious Dispositions within us, which I take to be rather, The Spirit of Supplications. For sure we ought to Distinguish the one from the other. However it is Possible for them to stand together, and most Lovely they are in Conjunction: Yet one may have a Praying Heart, that hath not a Voluble Tongue; And again, another may Roll in apt Expressions, that is a Stranger to the Spirit of Supplications.  
Now though it is not for the Weak to put themselves upon Services above their Strength, Yet it looks ill, when men are Fluent on other Occasions, and only Tongue-tied at their Prayers: When they pass for good Speakers every where else, but are Down in the mouth at the Throne of Grace. This speaks a Defect that is suspicious to be not only their Calamity, but their Impiety. Indeed the very Sense of Want and Pain, where prevalent, will open the Mouths not otherwise Eloquent, and sometimes suggest and dictate things above their common Capacity. As a Malefactor, though no Orator, yet when Begging for his Life, will find Words Significative and Moving. However many may often need the assistance of Books and Forms: And whoever find their case better Expressed by others, than they know how to do it themselves, have their Liberty so to help themselves: And instead of Scrupling to use Others words, may Thank God for that Advantage, to warm their Hearts, and raise their Affections, and Inflame their Devotions.  
It makes my Prayer neither better nor worse, whether my Eyes take words off the Paper before me: Or whether by recollection, I fetch them out of my Memory, which is (as the Bishop calls it,) but a kind of Invisible Book.  
To Read or speak by Rote,  
Is all alike to him that Prays  
With's Heart, what with his Mouth he says.  Harvey. 
But that I will conclude to be the Best way for me to take, whichsoever it be, that helps me to Pray most pertinently, humbly, faithfully, and fervently. Some can Pray better with this Form, some with that, and some with none. Therefore Let every Devout Christian that makes Conscience of Worship, and gives himself to Prayer, consult his own Experience, and Enjoy his Liberty, to take that way which he finds Best for himself. There is an Abridging ourselves, that gives Check to our Improvement: And I am not tied always to use this very Staff or any at all, If I find that I can do as well, or Better without it. There is a Growth in Knowledge and Grace, as well as in Bodily Stature and Strength. And some Suits of Prayer, as well as Suits of , we may be Out-grown. As Piety brings me upon my Knees then, So Prudence must Adapt my Words. Tho Old words, it's true, may be used with New Affections, and serve as well where the case is the same: Yet there are some New Occasions of my Life that call for a New Song. And where the Expressions as well as Affections are New, and the best that we can fetch out of our Treasure, It speaks the Value which we put upon our Benefactors favours, That we prise them more than to mention them still in the ordinary Rote. We count it not only Flat and Dilute, but Contemptuous and Slighting, to speak after that Manner, to our great Friends on earth; How much more concerned should we be to Appear before the Greatest and Best of all which is in Heaven, with somewhat to express our highest Regard of Him and his Blessings, and also our most Careful Hearts to approve ourselves Sensible and duly Affected? Of which our Speech is the Indication: And so that we Express ourselves to the purpose, it matters not whether the words be our own, or Borrowed, from one or another: We may Press them into this Service wherever we find them. But thou poor weak Christian, whose Parts and Abilities are not equal to thy Zeal and Piety, When thou art Moved to Pray, and hast but a Praying Heart, O take heed that thou never Forbear thy Prayers, for want of Words at Command, to Set them off. For if thou couldst not so much as Read, or Speak at all; Yet thou mightst Pray. And though thou hast not a Fluency of Speech and Choice of Expressions, in a Readiness, (which indeed are Gifts more for the Service and Edification of others, than for any Saving Benefit to the Owners:) Yet throw and Prostrate thyself before the Lord, and Try to make somewhat of it, in opening the fence and the Desires of thy Soul, at the Throne of Grace, 〈◊〉 Doing as thou Canst, where thou canst not as thou Wouldst: And thou may'st do even as well without the Flowing Utterance and Elocution; Yea peradventure, Better: Because thereby thou art kept Humbler, and so fit for his Acceptance, who to this man will Look, even to him that is Poor and of a Contrite Spirit and trembles at his Word.   

SECT. VIII. The Liberty of Varying our Prayers, as to the Parts and Words.  
THE usual Method of Prayer is Confession, Petition, and Thanksgiving. Yet we are not in every Prayer, tied up just to this Order. We may sometimes omit one of the Parts, or put the Last First, or only Beg, without Explicite Confessing our Sins, or Blessing the Lord. Tho we are Bound to all these things, yet not at all Times that we make our Prayers. We may Insist but upon one Point, and yet not Maim or Mangle our Devotions: According as we are particularly Disposed in our Minds, or pressed with any particular Occasions in our Lives. That which at this Time, we find we have most Need to do, or are fittest for the doing, To do it Hearty will suffice, and find Acceptance, Tho every thing be not mentioned that belongs to a Full Prayer. It is not a Gild at which we need to Deject ourselves, for Curtailing and Dismembering our Offices, When we leave out some Part, and are Intent upon another, in which we think ourselves Now more immediately Concerned. 'Tis well, and indeed a great Attainment, in which we may Hug ourselves, If we can dispatch but any one Part, with serious and fervent Devotion. Tho the Enumeration and Confession of our Sins, with Confusion of face and Compunction of heart, to Humble us before the Lord, and prepare us for his Pardon and Grace, is of the greatest use for poor Obnoxious Sinful Creatures: Yet in our Lord's own Form there is no Confession, but only what is Tacit and Implicit: As where in ask for Daily Bread, we acknowledge our Wants and Indigence: In begging Forgiveness of our Trespasses, we acknowledge our Gild and Wickedness: And in Praying not to be Lead into Temptation, we acknowledge our Weakness, and how prone we are of ourselves, to go all to Naught: And also that we Deserve the Punishment, which we Pray to be Delivered from. So that although we should be used and forward to Confession, Yet we must not Entangle our Consciences with a Conceit of the Necessity lying upon us, expressly to Confess our Sins in every Prayer: Nor yet the Necessity of particularly Reciting the Mercies and Favours which we have received at the hands of God. Tho Thankfulness (which is our good Manners towards Heaven) as much becomes his Obliged, as Confession (which is a Self Arraignment, to clear our Judge,) becomes his Offenders: Yet there may be the Broken and the Grateful heart, sensible both of Sin and Mercy, without the particular Naming, either our Sins, or God's Benefits.  
However 'tis my own Sense, and my desire to make all I can alike minded, That it not only Becomes, but Behoves us to be Thankful: which being a Tribute we own to the Crown of Heaven, I count it no better than Wrong and Robbery to withhold it. Nay so Material a point is this, That some (I think, not amiss) have summed up the whole of our Religion in the one Word, Gratitude: To be sensible of our Receipts from Above, and all our Obligations to the Lord, and still Acknowledging the Debt, which we are never Able to Pay: Full of Concernment, What we shall render to the Lord for all his Benefits; And where the Poverty of our case checks all thoughts of Retaliation, yet giving unto God, at least, the Glory of his own Gifts: Yea for the due Expression of this Gratitude, Loving and Honouring, and Praising our great Benefactor; Trusting and Delighting in him, Afraid to Offend and Lose him, and studying and striving in all things, to Please him. And as it is our Reasonahle Service, and the most Ingenuous Disposition of Soul, (as well as the sweetest Solace of our Lives, The Marrow and Fatness of our Religion, and the joyful Employment of Blessed Spirits above,) thus to Observe and Recount, to Particularise and Magnify the Favours of Heaven to us; So 'tis the most Decent Begging of what is yet Wanting: and our prudential Gaining upon the Goodness of God, to run on still in the same Channel: Seeing he accounts his Benefits there best placed, where they are most Gratefully Resented. This than we must be in care not to leave Undone: And yet I dare not say that we are bound to do it (toties quoties) every time we Pray.  
So though it looks most proper for the Guilty and Conscious, to go upon their Submission to the Holy Majesty offended, and before they Ask, to Acknowledge how unworthy they are to Receive: and make their Confessions the Introduction to their Prayers: Yet a Great man, well versed in these matters, The Right Reverend Bishop Hall, (in an Epistle concerning the Continual exercise of a Christian to Keep his heart,) gives this Advice, To begin our Prayers with the Praises of God, Taking notice of all his Goodness to us, and the great things which still he has done for us, and the continued Favours with which he goes on to Oblige us. To be in Thanksgiving first, and then in Requests. And to Bethink ourselves, How Unworthy we have walked of such Mercy, and to recount our Abuses of his Kindness and Love, may prove an effectual Method to Melt and Dissolve our hard and stony Hearts: That laying to heart, how Good he has been to us, and how wretchedly we have Misbehaved ourselves, and carried most ill to the Best of Fathers, The Goodness of God may lead us to Repentance. Now they that, upon trial, find the Benefit of this course, are Free, to take it. And I shall not think it Preposterous in my Prayers, To deliver myself First of that which lies most upon my opirit, and chief Affects my Heart, whatever it be; Good things to be Begged: Or Sins or Mercies to be Acknowledged: I take it for a Direction and Call, to Begin with that which I am so Full of, and in Pain till I have poured it out; However it may seem to Invert the common Order.  
And if you make use of Another's Form, You must not think yourselves obliged to every Word, and to take All before you: But may alter or add, or leave out, as Diseretion shall suggest, or you Judge fittest for your purpose. They that are Conversant with God have a Taste for Spiritual things, as well as for their common Food, To Distinguish between better and worse. And then they are not Bound to take all that they find, and to swallow that which they do not Like: But may pick out of the Book, all one as at the Table, what is Agreeable, and let the rest alone; and make it up with what they find most Grateful to them, and Beneficial for them.  
Yea he that is to be the Speaker, in Praying with others, may Change his Prayers, according to the Company, without being a sinful , or Man-pleaser. Tho it is the same God I speak to every where, Yet the Wants and Humours of men are so exceeding Different, that what most Takes with some is as much Disgusted by others. And though I am not to Comply with them to Harden or Hurt them, and must not care so much to Please men as God, nor be checked by the Company, nor let my Devotion flutter among them, instead of flying up to Heaven, nor Regard any Men comparably to the Great God, But Cease from Man whose breath is in his nostrils, for wherein is he to be accounted of? Yet there is a Lawful Becoming all things, to all men, and Pleasing all for their Good to Edification. And I must give no Just Offence to any. However some may be Offended at that which is not really Offensive, Yet if I know it to be Distasteful, I would not offer it, if I could well avoid it, I would not Obtrude upon them the Food of their Souls so Cooked, as they cannot Abide it, But give them the same thing, in another Vehicle and Preparation. And that not to be applauded by them, or to Ingratiate myself with them: But to be most Useful to them, and best to serve the Ends of Religion upon them. And upon this account, I scruple not, sometimes, to Vary my Prayers, according to the Genius and Inclination of the Company with whom I am to Pray. For two Companies may be both of them Pious and well disposed, And yet the one all for that Way which the other is as much Against. And I have no Scruple of Conscience against either way. If then I would not Offend but Edify them, I must take the way which I perceive to be most Agreeable. That they may hearty Concur with me, and that my Prayers may not be an Exercise of their Patience, but of their Devotion.    

CHAP. III. The Liberty of Praying as to the Time.  

SECT. I. The Liberty of Praying at Any Time.  
THE Scripture-Command is, To Seek the Lord while he may be Found, and to Call upon him while he is Near. And the Time when he will be Found, is All day long. For as long as he Stretches forth his Hands to Receive us, we may Lift up our Hands to Receive of Him. And the whole Day of Grace is the Hour of Prayer. And whenever we have a Heart to Pray, God hath an Ear to attend it. Earthly Kings, it's true, are not always to be spoken with. Courtiers themselves cannot have the Prince's Ear when they Will. He can never Hear all his Subjects Cries, and it is but rarely that he Hears any. And sometimes when he doth, He is only Exasperated at the Petitioners, and had rather they would let him alone. And we ourselves use to put off the Beggars that press often upon us, Telling them how Lately they have been with us, and twitting them with the Courtesies they have so many times Received from us. We make that which we have done already, an Excuse to hold our Hands. Such is the Imperfection of Mortals, and the Indigence of Creatures, that we are Tired out, to be Long Urged: And our stock will be Exhausted by frequent Distribution. But God whose Understanding, Power, and Love are as Infinite as Himself, is ever at Leisure to Hear us, and can receive no manner of Disturbance from all the Throngs of Seekers. Tho' every Creature all over the Universe should Call upon him at the same Moment, (as by their Wants and continual Need of him, they all do:) His Ears are still Open to them All. For as all the World is no more trouble to him, than if it were but One man: So every particular Man is as much Minded by Him, as if that man were all the World. And equal to his Knowledge of all our Wants is his Ability and Inclination to do for all his Petitioners. Come as oft as we will, He will look the Sweeter upon us. At any Time he is Ready for us, To receive our Suits, and give Audience to what we have to say. Nay, he makes his Gifts the Motives of more, and goes on to do, because he has done much Already. So that his Experienced Bounty, is his People's Argument to Speed. And even from what they have had, they Plead for what they would have. Gen. 32.10, 11. Mercy and Truth thou hast showed to thy Servant. Deliver me I pray thee. And Psal. 27.9. Thou hast been my Help; Leave me not, neither Forsake me O God of my Salvation.  
We have no Excuse then ever to keep off from God, As we are shy of Visiting our Friends too thick, lest they should be Sick of us, and Weary to do us Good. God hath not only certain Times of Hearing, As Sabbaths, and holidays, and such and such Critical Junctures, appointed for the purpose. No Time is Unseasonable to Visit Heaven with our Prayers. Evening and Morning, Noon and Midnight, the Gates lie open to us. If we be there every Day, and every Hour, we shall find no Repulse, but still the better Welcome. If All day long our Heart is in our Knee, Herb. We are not Limited, Go as oft as we will, it is no oftener than we are Called, For the Word is, Pray without Ceasing.   

SECT. II. Of Praying Without Ceasing.  
THE Injunction, 1 Thes. 5.17. seems to Infringe the Liberty of Prayer, instead of Enlarging it: For if we must be Always Praying, The Time is not at our Disposing, nor have we the Liberty ever to Leave off. Nay, instead of offering us a gracious Liberty, This Text seems to Load us with a hard Necessity, that carries in it an Impossibility. For how can any man in the world ●ray Always? I answer, The Apostle cannot here be understood, as enjoining us so to Pray, that we should do Nothing else: Because one Duty must not Interfere with another, nor Justle out all the rest. And we have many other things to do besides Praying. Therefore it must be softened so as to require of us only what we can well perform. And that is, To keep ourselves still in a Frame and disposition for Prayer, that we may be Ready, upon all Occasions, to fall into it. For as Bp. Hall instructs us, [Devout Soul, p. 10.] Devotion is not only an Act of Vocal Prayer, But the Habitual disposition of a holy Soul sweetly conversing with God, in all the Forms of a heavenly (yet awful) Familiarity, and a Constant entertainment of ourselves here below with the God of Spirits in our sanctified thoughts and affections. 'Tis true, The Sacrifice must not be evermore Actually in the offering, But the Fire of Devotion ever Burning on the Altar of the heart. And no day must we Intermit our Times of Praying, but go on in a Course of Prayer, without Fainting: and let its Returns be as Constant as our Meals. And as after our Dinner, we have done Eating for that Time: But should we Cease to Eat, we must Cease to Live: So Prayer being a part of our Spiritual Sustenance, we are every day to make our Meals of it, but never have done with it, till we have no Sins to be Pardoned, No Wants to be supplied, That is, till we have attained to such Persection, as is not in this Life Attainable. We must not Give over, though we have not strait every thing that we Ask. But keep our suits on the File, Depending at the Throne of Grace. And as some Denial and drawing back, does but Whet the importunate Suitors Request. So if the Lord seems sometimes to Cast us away in Displeasure, Yet we must take no Denial, nor be Weary of well-doing: But renew and Double our Requests; For in Due time we shall reap, if we Faint not. Still we must Examine ourselves for the Obstruction, and strive to Amend the matter in the next Prayer. And then we may take every Second Prayer, for an answer to the former: and conclude, That he who gives us the Grace to Persist, Favours our Cause. Yea the very Perseverance which he gives, may be Better than the thing which we asked.  
Use the Liberty granted then, and go on to Pray in Hopes to Speed. Seek every day, That you may not be sadly to Seek at your Last day. Some have more Leisure, and they should be much in Prayer. And the men of Business ought to Pray for the Success, and Sanctification too, of their Business. But whoever Fears and Loves God, will find Time to Wait upon him Every Day, whatever Stands the while. In the Morning we are Exposed to the wide World, and have need to put ourselves under the Divine Conduct. And at Night, we are as in the Suburbs of Death, And therefore before we lie Down, it concerns us to Even matters with Heaven, lest we Rise not till it be in Another World. Much of a Christian's business lies on his Knees. Let us be Much in Prayer, while we have Time, And when all our Time is gone, We shall have an Eternity, to be ever Praising the Lord.   

SECT. III. Of Choosing the Best Times for Prayer.  
SEeing we are not punctually Determined, as to particular Times of Prayer, It will be our Wisdom and Piety, to make choice of the Fittest Seasons for that purpose. Tho we should have our Stated Times, to which we may be Constant, without any fear of Superstition, And shall find it, not so Dangerous, as Useful, to have the Sun and Clock for our Remembrancers. And though we count not one Time of the day Holier than another, Yet the very Appointing of Set Times for Prayer, shows that we value the Office more, than to leave it at Random, as a Chance business, Lest so it should be Thrown by, and not done at all. And that we would Secure it at certain Seasons, though we do not Confine it only to those very Times. And though we are not lightly to Vary and Break so good a Custom. Yet we may, upon occasion, Break our Usual Times, without Breaking any of God's Commands. Because he has no where bid us do it Just Now, but to see that it be Duly done.  
We must then Watch unto Prayer, not only while we are in it: But also to take the Fittest Times for it. Those (Mollia Fandi Tempora) Favourable Seasons of Address, when our Hearts are Fixed, and the Feet of our Affections stand right. When Our beloved puts in his hand by the hole of the door, and our Bowels are moved for him. Cant. 5.4. When He that is to do All for us, gives us some peculiar Hint and intimation, to come now, and Receive, what he is infinitely Full of, and more Inclinable to make us Happy with, than we to Seek it. When he gives such Intimations of his Favour as Ahashuerus to Esther, What is thy Petition, and it shall be granted; O! let us prise such Golden opportunities, more than ever to Omit and Lose them, when they are set before us.  
Choose the best Time of the Day, when your mind is most Composed, and your Soul in fittest Frame for the Work. And neglect not the Spring and Flower of Age: But Seek the Lord Early: Remember him in the days of your Youth: And he will not cast you off in the time of your Old Age. Let it not be only for a Shift, that you Fly to him, when the World is Shaking you off, and you know not what to do with yourselves▪ But in Health and Prosperity, be drawn by the Bands of Love: Before you are Driven by a sad Necessity, to Seek the Lord, When he Slays you. Yea lest then he turn you over to the Miserable Comforters, for whose sake you Forsook Him, and make you find the Verification of that Threat, Prov. 1.28. Then shall they Call upon me, but I will not answer them; They shall Seek me Early, but they shall not find me. For surely in the Floods of great Waters, they shall not come nigh to Him. Psal. 32.6. In such a dismal Plunge, Ungodly men's Heads Turn, instead of their Hearts. They know not where they are then, nor what to do, nor how to apply to the God, to whom they have been still the greatest Strangers. And no wonder, He is not at their Beck, in their Adversity, whom they did nothing but 'Slight all the days of their Prosperity.   

SECT. iv The Liberty of Praying in Time of Trouble.  
THO' Wicked men are at so sad a Loss, in the Time of their sorest Need, Groping in the Dark for what they would not Seek while they had Light. Because they put off the Work of their Salvation, till they were Weary of their Lives, and a Burden to themselves, and good for nothing, but to Nurse their Disease, and Bewail their Troubles. And so when Invaded with Sickness and the Messengers of Death, They lie either like Dead Logs insensible of their condition: Or Struggle as a Wild Bull in a Net, full of the Fury of the Lord, the Rebuke of their God: Listless to Seek where their Help lies, Or else Despairing to find it, if Sought. Yet all Pious Souls that have Given themselves to Prayers, find the same God of Consolation to Shelter them in Affliction, whom they Delighted in approaching to, during their Better days. In him they have Peace, when nothing but Tribulation in the World: Yea, are Bold in their God, though he looks as if he were against them. Knowing that they may be Cast down, and not Cast off. Poor and Needy, Yet thought upon by the Lord. In a Low estate, and yet Remembered in everlasting Mercy, By that God who Abhors not the Affliction of the Afflicted, Nor Loves his Children ever the less, for Chastening them: But in very Faithfulness Afflicts them, Out of Kindness to them, As that which he knows to be Needful and Best for them. And like as we Sprinkle Water on the Fire, to make it burn the Fiercer: He lays Affliction on their Loins, not to Discourage, but to Quicken their Prayers, and to make way for his Praises: Not to Affright them from him, but to bring them Nearer to Him. Psal. 50.15. Call upon me (says he) in the day of Trouble, I will Deliver thee: and thou shalt Glorify me. Indeed that Trouble whatever it be, does us a great deal of Good, which does not Hinder, but Invigorate our Prayers; and makes us able to declare, as that sore Afflicted man, to his friend coming to Visit, and ask him How he did? I thank God (says he) I can Pray Better since these Troubles, than ever I could in my life before. Wilt thou not Pray to God then because he Afflicts thee? Why for that very Reason thou must do it the Rather. Jam. 5 13. Is any among you Afflicted? Let him Pray. At all Times we should gladly embrace the Advantage of Drawing nigh to our Gracious God, and Pouring out our Hearts before him. But especially when his Hand is upon us, our Eyes and Hearts should be lifted up to Him; Who has Torn and Smitten, and alone can Heal and Bind up our Breaches. Whatever be the Distress, God is a Refuge sufficient for us. Our Refuge and Strength, our present Help in Time of Trouble. 'Tis to some purpose, to make our application to Him, who at the Lowest can Raise, and at the Worst, is able to Relieve us. Refuge failed me, no man cared for my Soul; yet I cried unto thee o Lord, and said, Thou art my Refuge, and my Portion in the Land of the Living. Psal. 142.4, 5. Yea though men Provoke him, and are Brought Low for their Iniquity, Nevertheless he Regards their Affliction, when he hears their Cry. Psal. 106.43, 44. Tho' Foolish Sinners, for their Transgressions and Iniquities are Afflicted, Yet when they Cry to the Lord in their Troubles, He saves them out of their Distress. Psal. 107. 17-16. Whatever comes upon us, it cannot Undo us, as long as we have the way open to the Almighty Friend in whom is our Help. Whatever we Lose, We may ask and have a Better thing at his Hands. Whatever we Suffer, if we make our moan, and cry to him for Succour, He will Remove it from us, or Sanctify and Sweeten it to us, that it shall do us no Hurt, but Work for our Good. With this Staff of Prayer, we may walk over Rocks and Mountains, and Surmount all our Troubles and Disasters. Whoever are against us, and run us down, No matter, if we can Appeal to Heaven, and have God our Friend, and Engage the Almighty Lord of all into our Interests. For my Love they are my Adversaries, but I give myself unto Prayer. Ps. 109.4. Instead of Wrangling with them, I turn to Him that can order them, and Save me from them: Or make me more than amends for all the Damage that I can sustain by them. When I am in Heaviness and my Spirit is overwhelmed within me; To unload my Breast before the Lord, Eases my Oppressed mind, and helps me to that Relief from Above, which the World cannot give. As Hannah, after she had Prayed to the Lord in Bitterness of Soul, and poured it out, and wept sore: She went her way, and did eat, and her countenance was no more sad. 1 Sam. 1.10, 15, 18.  
Let me be shut up in Prison, none can Imprison my Prayers: but my Soul may Expatiate and sally out to my Father which sees in Secret. No Walls or Irons can stop me from Him, who is every where Present, and Nigh unto all that Call upon him. I am but a Prisoner in the Body, and in this World, (which is but a greater Jail,) But Prayer sets me at Large, and carries me even to Heaven aforehand. And however I am Tempted, Troubled, and sore put to it, Still I have Leave and Liberty to Remonstrate, and make my moan Above, and seek Redress at the hands of Omnipotent Love. And let me continue so to Seek, and Pray Hearty, And I shall be Happy in spite of all Disasters and misery.    

CHAP. IU. The Liberty for the Place of Prayer.  
THE Infinite Majesty that is every where Present, is no more tied to Places than Times. I will that men Pray Every where, saith the Apostle, 1 Tim. 2.8. The whole World is God's House, and no Place of it unfit wherein to Invocate him that Made it. Not a Hole or Corner where He that fills Heaven and Earth, is not Ware of me. We may Hollow any Ground we tread upon, and Consecrate every Place we come in, for a Proseucha, the Chapel and Altar of our Devotion, by offering up our Prayers to Jehovah Shammah, The Lord that Sees us. And when we have no better, even a Dunghill or a Dungeon will be Oratories, as recommending as the Temple. Tho' when it is at our choice, The Church, which is peculiarly styled The House of Prayer, must be Preferred: And while we have the Liberty and opportunity of Going with the Multitude to the House of God, and those Doors lie Open to us, We must take heed of Slighting the Blessed Privilege, So much prized by the Servants of the Lord that Enjoy it, and so much Bewailed by them that Want it. We must dread to Excommunicate ourselves from the Assemblies where the Lord Feeds, and makes his Flock to rest, and not be as those that Turn aside by the Flocks of his Companions. Instead of making that heavy Judgement our wilful Choice, To turn ourselves out of the Courts of the House of our God, we must greatly rejoice in the Favour, and with all our hearts, be glad of the Freedom, To go into the House of the Lord. Yea, we must Long for his Courts, and Love the Habitation of his House, and count it so Amiable, that we had rather be Janitors in his Temple, where his Retainers are Still praising him, and Every one speaks of his Honour, than to have all the Pomp and Splendour of the World, among the Strangers and Enemies to God, that do nothing but despise and Affront him. O! enter into his Gates with Thanksgiving, and into his Courts with Praise. Be Thankful to him and Bless his Name. Psal. 100.4. Not only accept the Benefit while offered, but Prise it most highly, and Embrace it most eagerly. Rejoicing with all your Souls, that you may be so Happy, there to make your Prayers.  
But yet you must not take Prayer for a Sacrifice tied only to that Holy Place, nor use to Pen up all your Religion within the Church-walls, and there let it lie till the next time. Your own Houses also are to be Bethel's and Houses of Prayer; Such Families, where the Name of God is daily and duly Call●d upon. Every Master in his House may Officiate as the Priest, without Usurping the Honour of Aaron to himself. And by such Leading the way in God's humble Worship at thy House, thou ownest him to be more Master there than thyself. Which will be so far from Losing, that it will Greaten thee more than any thing else can do, and make thee far more considerable and Worthy, than all the Proud Scorning of his Service, as a thing Below thee. For them that Honour him, God has promised to Honour.  
But of all the House, our Lord hath given a peculiar Consecration to the Closet, where when the Door is Shut and Barred up, (to make it yet more a Closet,) under that Confinement lies the greatest Liberty: And such a Prisoner is the most Free to Expatiate in Prayer. When Sequestered from the World, thou mayst much better Descend into thy own Heart: And more out of the danger of Ostentation, mayst Pour out all thy Soul, and demonstrate thy Faith in the Omnipresence and continual Inspection of that God to whom Closets and Hearts are as Open as Highways, and the Face of the Congregation. The Lord calls to see the Countenance, and to Hear the Voice of his Dove, in the Clefts of the Rocks, in the Secret place of the Stairs. Cant. 2.14. In such Retirements he uses most freely to Impart Himself. And there should we cast and covet to Meet Him whom our Souls Love. And not think it any hard Put upon us, but the most sweet and blessed Advantage, to leave even the best and Dearest Company, to go to God our Exceeding Joy. What care I for Chatting with Friends on earth, (said Bishop Hall, shut up in the Tower,) when I may talk familiarly with the God of Heaven? As our Saviour gave a discharge even to his own Disciples, Mat. 26.36. Tarry ye here, while I go and Pray yonder: So get sometimes out of the Crowd and Hurry of worldly Avocations and distractions, that thou mayst find a full Vacation and happy Freedom to wait upon thy God. And when so taken up with Him in Secret, bethink thyself, what main Grievance it is thou hast to make thy moan of: What especial Favour thou hast to Beg: What Sin that lieth hardest upon thy Conscience to be Pardoned: What noisome Corruption to be Healed: What most Wanted Grace or Good thing, to be Desired. And there tell all, as having the fairest Opportunity to be Bold: And put on hard, as one that will not be Denied.  
Abraham Retired into his Grove: Isaac to the Field: Jacob Wrestled with God upon the Way: Elijah Prayed under the Juniper-Tree: Jeremiah in the Dungeon: Daniel in the Lion's Den: Jonah in the Whale's Belly: Our Saviour in the Garden, and often in the Mount: St. Peter on the Housetop. No matter what is the Place, so it minister to our Devotion, and help us indeed to Draw nigh to God: Which is not to be done with the Body, and shifting of Places, but in the Elevation of the Heart, and Fervour of Affections. (Non Passibus, sed Precibus itur ad Deum, Aug.) Prayer is the Messenger that doth our Errand there, where Flesh cannot come. And wherever a man is, or however taken up, even in the midst of his Worldly occasions, His Soul may fly out, and steal away to God: Or send up Secret Ejaculations that shall pierce the Heavens, and find as sure a Conveyance, as if they had bounded from the Temple. However than we should be Glad to to go into the House of the Lord, when Opportunity serves: Yet when we have a Motion to Prayer any where, we must not withhold it, for want of a Better Place, from whence to send it up.   

CHAP. V The Liberty of Prayer, as to the Persons Praying.  

SECT. I. The Liberty that All Sorts have to Pray.  
EVery one that is Godly shall Pray unto thee o Lord. Psal. 32.6. No Godly man but will do it. And all manner of Persons, as they have Need, So they are Allowed to do it. Only the Priest of old entered the Holy Place: Now he that hath Loved and Redeemed us, and washed us from our Sins in his own Blood, hath made us all Kings and Priests unto God. Rev. 1.6. God is no Respecter of Persons. The Poorest shall have as fair and full a Hearing with Him, as the Biggest man in the World. Tho he be the most High, yet the Lowest are not beneath his Notice. If they are Low in their own eyes, and Poor in Spirit, as well as of Low Estate, and Poor in the World, They are indeed the Nearer to his Acceptance, Who hath Respect unto the Lowly. And to this man will Look, that is Poor, and of a Contrite Spirit, and Trembles at his Word. Isa. 66.2. This Poor man cried, and the Lord Herd him, and saved him out of all his Troubles. Psal. 34.6. From the Height of his Sanctuary he looks down even upon the most Abject wretches on Earth. Even such as are Rejected of men, and just ready to be Thrust out, as not fit to Live in the World. To hear the groaning of the Prisoner. To lose those that are Appointed to death. Psal. 102.20. He will Regard the Prayer of the Destitute, and not despise their Prayer. v. 17. The Lord sees not as man sees: To Regard men according to their Garb and Dresses, but according to their Faith and Graces. Yea according to their Cries and Necessities. And even that Abjection and Beggary, for which others Overlook and Scorn them, is the very Motive of God's Inclining to them, and taking Notice of them. Do thou for me O God the Lord for thy Names sake, because thy mercy is good, Deliver thou me, For I am Poor and Needy. Psal. 109.21. For the Oppression of the Poor, for the Sighing of the Needy, now will I arise saith the Lord, I will set him at Liberty. Psal. 12.5. Tho God, that hath Chosen the Poor of this World, is not Fond of a man, only for this reason, because he is Poor; For there may not be more Wicked men than many Poor men: Yea such as are fain to Beg their Bread of Men, may yet be none of God's Beggars, and so none of his Favourites. This, not for their Bodily wretchedness, but for their Soul's Ungodliness, because matters are not so Ill with their Bodies, but they are Worse with their Souls. Yet (caeteris paribus) No Poor man shall be ever the less Welcome with God, for his Poverty: but be as soon Herd, and as much Respected by Him, as His Excellency, or His Highness, the most Eminent and Mighty, who look to be Observed of all, and that every one else must be Silent, when they Speak. Such are often too High, to be God's Humble Servants. Like the Wicked, Psal. 10.4. Who through the Pride of his Countenance will not Seek after God. Tho there is none so Rich and well-provided, but they stand in continual need of God's Alms: And they that abound in the World's Good, must yet beg of him their Daily Bread, and have need (of all men,) to Pray hard, That they may not be put off with their Portion in this Life, and be Tormented, when Lazarus shall be Comforted. Let not the Rich man rejoice so much in his Riches, as that he may go to God, to save him from the Danger of them. And let him not Pray the Less, but the More, That through so many Temptations, he may get Safe into the Kingdom of God. Let not any Nobles, Gentlemen or Ladies ever fear it will Debase their Dignity, to Cringe to Him, that has far greater than any Kings or Queens on Earth, for his daily Attendants. If they are too Goodly to be Godly, they will be too High to be Saved. Prayer is Man well Dressed. Herb. The finest Creature is best Adorned, when most Humbled. And when the Knees are Bowed, the Mouth Confessing, the Hands Smiting, the Eyes Blubbered, the Cheeks bedewed: Nothing in the sight of Heaven is more Becoming and Recommending. Ephraim was heard so Bemoaning himself, And presently it follows, Is Ephraim my dear Son, is be a pleasant Child? For since I spoke against him, I do earnestly remember him still, I will surely have mercy on him, saith the Lord. Jer. 31.18, 19, 20.  
But if the King of Heaven will admit of the Poorest man's Request, and such as should not be suffered to speak to their Prince, shall be Herd speaking as much, and as often as they will, to their God, O! how Unwise and Wicked then are those Poor, that will not thus Ingratiate and prefer themselves, to be as Great with God, as they are Despicable in the World? That they may not Lose both Worlds, but Pray themselves into a better Kingdom, than all the Kingdoms on Earth.  
Let the Afflicted Pray, That they may not Perish in their Troubles And let the Prosperous Pray, That they may not be Destroyed by their very Prosperity. Let the Idle Pray, because they have Leisure. And let the Buisy Pray, to Hollow their Employments. Spare time can never be better Bestowed. And the Soul amidst Multiplicity of Business can never be better Secured. Let the Learned Pray, because they Know How. And let the Ignorant Pray, That they may be Taught of God to Know more. The best Scholars are they that have Learned to be Readiest at their Prayers. And such as best Know themselves will be most forward to Humble themselves before the Lord, and know how Good it is for them to Draw nigh unto God. And none must forbear their Prayers, because they be not fine Speakers. But, If any man lack Wisdom, let him ask it of God, who giveth to all men Liberally, and upbraideth not, and it shall be given him. Jam. 1.5. The Silliest wretch, by this means, may come to Know enough, to do his Business, to make him Wise to Salvation. Let the Aged Pray much, because they have but a Little Time, till their Mouths will be stopped: And Cry mightily to God, before they go down into the Silence of the Grave. Let them Beg of Him that knows their Frame, to have Compassion on their Infirmities, and not Cast them away in the time of their Old Age, nor Forsake them when their Strength fails them. Let them go Praying out of this World, that they may come Praising into the Next. Let Children in their youth, Remember who Made them; and Pray That as they grow in Age and Stature, they may also grow in Wisdom, and Grace, and Favour with God and men. Let them learn to Pray Betimes, that Use may get them a Habit, and facility of Praying. And if their Prayers be well meant, (though Childish,) He will not Despise the Young children's Prayer, who gives even to the Young Ravens that Cry. Psal. 147.9. Let the Weak and crazy Pray, for Power from on High, to Him that giveth Power to the Faint, and increaseth Strength to them that have no Might. And let the Strong and Lusty, Exert their Strength and mettle in this Spiritual Conflict and Struggle, and not be Slothful in the Work of the Lord, but do it with all their might. Because they know not what a Day may bring forth, to Disable and pull them down. Let the Infirm Christians Pray to be Healed: and the Fallen, to be Recovered; the Doubtful and wavering, to have their Faith increased: And let the Faithful and established Pray, That they may be Thankful to God, and Helpful to men, and go on to Abound in the Work of the Lord.  
In a word, let men of all Ranks and Estates Pray, Because they May, and because they Need it. Because they are Nothing, and Have nothing, but of the Divine Bounty: And can do nothing without God's Heavenly Grace, and are Presumptuous to look for that Grace, without their Prayers. They deserve to go for ever without it, and justly do perish for Want of it, who will not be at so much trouble as to Seek, but Lose all for want of Ask. All the Noise and Bustle in this World, at the last, will Centre and be summed up in Prayer. And every one that is not Stupid or Mad, will covet to go Praying off the present Stage. Whatever else then a man has to do, he is but an impertinent Trifler, whoever he be, that doth not every day addict and use himself to this Service, to make one of the number of God's constant Orators.   

SECT. II. What Liberty have Sinners to make their Prayers.  
THat God Heareth not Sinners, is true of all Impenitent, Resolved Sinners, so persisting. For why should he be at their beck, to Hear them calling upon Him for Mercy, who make no Conscience to Harken to Him, calling on them for Duty? Quantum à praeceptis, tantum ab Auribus Dei. Tertul. He that turneth away his ear from Hearing the Law, even his Prayer shall be Abomination, Prov. 28.9. More Noisome to God, than any Stinking Breath to us. He will not Hear, when the Hands are full of Blood. They must be Holy hands lifted up, to fetch down Heavenly Blessings. Nor will he Hear when the Heart is full of Pride. Who is inclinable to Give to a Proud Beggar? Any allowed Wickedness bars against us the best and only Refuge in the world. When our Hearts Condemn us for Regarding Iniquity in them, it Damps our Spirits, and Confounds our Faces, and Blasts all our Hopes of Speeding. The Prayer is like then to Return as void of Success, as it went empty of Sincerity. For should God Hear us, when we do not Hear ourselves? Yea when we hear all his Enemies rather than Him? We must not think he is so obliged to our Party, or Charmed with our Forms of Address; though we may seem to Pray as we Ought, when we take no care to Live as we Pray.  
And yet it cannot be meant of Sinners in general without Exception, That God will not Hear them; For than he must Hear never a Servant of his that he has upon Earth; seeing all the World stands Guilty before him: And there is not a Just man upon earth, that doth Good, and Sinneth not. Who are they but Sinners that he bids Pray every day, Forgive us our Trespasses? He will Forgive many that know not how to Forgive themselves: And Hear even such as are ready to Despair of Audience. Psal. 31.22. I said in my haft, I am cut off from before thine eyes: Nevertheless thou Heard'st the voice of my Supplications, when I cried unto thee. How is it then? God will Hear some Sinners, and some he will not. Presumptuous Hardened Sinners that Go on still in their Trespasses, He will not Hear, Nor Regard their Prayers, who Regard not his Word; but make the Prayers only a Cloak for their Sins, instead of a Mawl, to break them off.  
But Repenting and Returning Sinners shall not therefore fail of Audience, because they fail in their performance: Nor be Denied every thing which they Would, Because they discharge not every thing as they Ought. Tho we cannot say, We have no Sin, or are without offence; Yet if we Fear to offend, He will Fulfil the desire of them that Fear him. Psal. 145.19. And though we cannot make so straight paths for our Feet, as never to tread Awry, Yet if, as to the main, we walk in the Uprightness of our Hearts: No good thing will he withhold from them that walk Uprightly. Psal. 84.11. Still there will be room enough left for his Pardon, even when we have done our Best: Yet will he not for that, stop his Ears, but Hear in Heaven, and when he Hears Forgive. Elias, I know was an Extraordinary Person, Tho the Apostle, tells us, he was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. James 5.17.) Passable as we are: and that with Frailty of Mind, as well as Body: For so the Venerable Bede glosses upon it. (Et mentis Fragilitate, & Carnis.) Yet he Prayed, and was Herd in what he Asked.  
Some Inherent Holiness, indeed, we must have, to give us Confidence towards God, and to speak our Interest in the Holy prevailing Advocate. Whatsoever we ask, we receive of Him, Because we keep his Commands, and do those things that are Pleasing in his Sight, 1 Joh. 3.22. Yet we cannot ground our Hopes all upon our own Holiness: But must have a better Name and Righteousness than any in ourselves, wherewithal to Appear before the Lord, and Bow ourselves to the most High God. And He upon whose Interest and Mediation we go, is pleased to call to Him the Labouring and Heavy-Laden. They that feel themselves Burdened with their Sins, are the fit to make their Prayers. The Sense of Sin is both the Weight to Humble them, and also the Goad to Quicken them: That they may think Ill of themselves, and be in good Earnest with God. Prayer is the Pillar of Smoke in which the Soul ascends out of this Wilderness, to God Above: Which though it be Black as Smoke, for manifold Infirmities still adhering, Yet having a Principle of Energy and Spirit to carry it upward, The Devout Soul ascends therein, and by a humble Familiarity Converses and Parleys with God, even as Abraham and Moses did. Yea when our Sins are felt and Bewailed, we may draw even from them, a Plea why God should Hear us, for his Glory. For that he should Hear in Heaven, and do, and Grant the desires of Sinful Dust and Ashes, who can claim nothing, as due, at his hands: That he should Forgive us, who have so Provoked him, we deserve rather to be Abhorred than Pardoned: Reward Unprofitable Servants, Yea Regard Illdeserving Sinners! O how much does this redound to the Honour of his Name, and illustrate his Glory? And what Encouragement have we, (even when Discouraged by our own Sinful Vileness,) to go and Strive and Plead with God in our Prayers, by the things which he most Prizes and Loves? That is, to Move him with his own Glory; to take the Motive from Himself, and to be Merciful to us Sinners for his Names sake; And Arise and Help and Deliver us for his Honour.  
What Mean then the Faint Hands and Feeble Knees, when the God so Greatly Offended, will be so Easily entreated? And expects not that we should come to him without our Sins, But only with a Sorrowful Concernment for them, and a pious Resolution against them. And so even Fools corrected with their own Wickedness, are Herd. Psal. 107.9. And the Wicked whose very Prayer is called Abomination, are yet put upon Praying, However they want Ability, they are not Disengaged, from paying the Debt; because that Inability is only thro' their own Fault. And if they are Sinful, even in their Prayers, To leave them off, will not Amend the matter; but they would be yet more Sinful, without them. They may Pray and Escape, But if they Pray not, they are sure to Perish. And therefore St. Peter bid Simon Magus (who was in the Gall of bitterness, and the Bonds of iniquity,) Repent and Pray God, if perhaps the thoughts of his heart might be Forgiven him. Acts 8.22, 23. If there be but any Peradventure, it is good to be Adventurers here. Jehoahaz did Evil in the Sight of the Lord, and yet he Sought the Lord, and the Lord Harkened to him. 2 King. 13.4. And what hath been, may be. As the Hand of God is not Shortened, So neither is his Mercy Abated, but still they are the Same, as ever they were. And Praying, being the using of God's Means: In that very Use both our Persons and our Prayers may be Sanctified. But they that are not sensible enough of their Adoption, to cry, Abba Father, must yet repair to God, as the Common Father of all, for a better Title: and beg the Regenerating and Witnessing Spirit of Him, as the faithful Creator, with whom the Fatherless find Mercy. And however Unworthy we are, The Lord our Righteousness, who is Infinitely Worthy, maketh intercession for the Transgressor's. Isa. 53. last v. And his Interceding is not by way of Petition, but as an Advocate, Pleading for his Client, of Justice, Because we have no Sins hanging upon us, but what he, to the full, has Satisfied for. And so they can be no Bar to our Prayers, when we are Interested in his Merits.  
And thus the way to the Throne of Grace is Open to All manner of Persons. And Sinners, even the Worst are not Excluded, if they resolve not to Continue in their Sins, but are on the Penitent Key, and on the Parting Point. He that Confesseth and Forsaketh his Sins, shall have Mercy. [To which I may add, He that Fears and Prays, shall not Feel what he Fears and Prays against. God will never condemn that earnest Supplicant, who Deprecates the Evil which he dreads, and from a sensible Heart, thus pleads for the Life of his poor Soul, From thy Wrath, and from Everlasting Damnation, Good Lord deliver me. What profit is there in my Blood? The Damned nothing but Blaspheme and Curse thee: O let me live, that I may Bless and Praise thy Name. Let none then Debar himself of the Liberty, which our Lord Allows us all. But may every one lay hold of the blessed Privilege, and be a Petitioner, waiting on the Lord our God, till he answer him in the Wishes of his heart. And O that we might have that once to say of every unconverted Sinner, which was given as an Argument of St. Paul's Conversion, Act. 9.11. Behold, he Prayeth.  
Lord I have Invited all,  
And I shall  
Still Invite, still Call to Thee:  
For it seems but just and right  
In my sight,  
Where is All; there all should be.  Herb.   

CHAP. VI The Liberty of Prayer, as to the Persons Prayed for. SECT. I. The Liberty of Praying For All.  
OUR Blessed Lord in the first Word of his Prayer, teacheth us to Pray in Love, as well as in Faith: and to take in Others together with ourselves. And here we are to go as Wide, as before. None is Debarred from Praying. And we must Leave out None, in our Prayers. If we do not still Name, yet we must Intent them: And Make Prayers and Intercessions for All men. 1 Tim. 2.1. Not only men of all Orders and Sorts, but All the men of every order and sort. Our Charity should be as Extensive, even as the whole Race of Mankind. Like Fellow-Members of the same Body, Every Member should have the same care one of another.  
We are not indeed to Pray for the Dead, whose Parts are done, and their Final Condition already Determined. And it is equally idle and Impertinent, to Pray for that which Already is, and that which Never shall be. That is, the Bliss of those that are Blessed, Or the Salvation of those that are Lost. Yet O how many senseless Masses are poured out upon this Account, and spilt in the Air? (Only that the Loss is not great, unless the Stuff were more Precious:) by that Church which seems to have a great deal of Leisure, and little to do, To bestow so much Time, in Seeking to Reverse what God hath already Concluded. But though the Dead can receive no manner of Advantage from it, Yet (like some other Points of Popery) 'Tis too Gainful to the Living, easily to part with it. The Friends Departed Souls can have no Feeling out of it; but the Priests Living Bodies feel the Comfort. And where the Pay is so Good, they are not aggrieved to spend so much Breath in those kind of Prayers, that return in such Golden Showers, into their own Bosoms. And so it is indeed a Praying for Themselves, though called Praying for Others.  
But for the Salvation of all Men Living, we may Pray, because we are not sure but that all Now Living may be saved. They are Probationers and Passengers, upon their Trial, and in the Way: Candidates of Happiness, and Seeking for it: And as far as ever any are now from it, we do not know but before they Dye, they may be brought into a Capacity of it, and Attain to it. And the bare Possibility of the thing is Ground enough for our Prayers: Which being the Effects of our Christian Love, and Charitable Desires, We shall be the Better for these Prayers, though every one whom we Comprehend in them, is not.  
And this we may look upon as a good Omen, and happy Presage of Reformation dawning, and a Blessed Day ready to break upon the Church, when God's Remembrancers are Instant in Prayer, and Urgent, and Importunate with him for the Transfusing of a New Life into the Dead Bones, and Recovering Decayed Piety into a more Healthy, Hearty, and Flourishing condition. And how far soever things are gone, and how little Hope soever seems to remain of Retrieving them, Yet it is not in Vain, but to very good Sense, to Remonstrate, and offer the Matter to Him, who Quickens the Dead, and calleth those things that are not, as if they were. And who is pleased to make our Prayers the very Condition of his doing such great things for his Church. How few soever then we have with us here, and how Improbable soever it may be thought ever to see the Deformed Face of this Ungodly World changed into the Beauties of Holiness, Yet let us not be out of Heart, to Ask of Him, to whom All things are Possible; Arise, O God, Plead thy own Cause. That if all be not fully Accomplished straight to our wishes, we may have, at least, the satisfaction of seeing some Preparation and Tendencies towards the Longed for Revolution; And the present evil World Amended, and God's Truth and Holiness getting Ground in it. And in this Praying, we may take Encouragement, and go on in Hope of Prevailing; because it is for the thing which God himself Loves and Favours above all, even His Holiness and his Honour. Such are the Requests he looks most Graciously upon, and gives the best Welcome to them that come to his Gates upon this Errand; Not to crave the Pleasures of the Flesh, or the Greatness and Fullness of the World, But to beg Grace and Godliness, and to Seek his Kingdom and the Righteousness thereof. When his Glory is next our Hearts, and we are not concerned only To serve a Turn, Or to save our Stake, or set up our Interest or Party in the World. But that the Name of God may not be Blasphemed, nor his Holy Cause suffer, by the ungodly Opposers of it prevailing: That they may not be Flushed with Successes, to make them conclude themselves in the Right: Nor be let alone to Exalt themselves, and Ruin those, to whom the World is most Beholden, for its Continuance: Nor have cause to say, They have Prevailed against God's People. And though we are so Unworthy, we cannot hope to be Herd upon our own Account, Yet may we Pray in Faith and comfortable Expectation, That God will do the thing for his Name's Sake, which he has no reason to do for our Sakes. When it is no other Cause but his Own, which we commend to his Care: That the Cause may not be spoiled for us Sinners: but that we Sinners may rather be Spared and Preserved, because we Profess the Gospel-Truth, and stand up for Pure Religion, and undefiled, and Protest against the Idolatries and Tyrannies, and Superstitions, and Abominations, which a corrupt Set and Faction has Introduced, to Adulterate and defile it. With this Suit we may go boldly to the Throne of Grace, Arise O God, let not Man prevail. How long shall the Wicked Triumph, and the Adversary Reproach? What wilt thou do unto thy great Name? O let the Wickedness of the Wicked come to an end, but Establish the Just. O Continue thy Lovingkindness to them that Know thee, and thy Righteousnnss to the Upright in heart. Wherefore should the Heathen say, Where is their God? Show thy marvellous Lovingkindness, thou that savest by thy right hand, them that Trust in Thee, from those that rise up against them. Let all those that Seek thee Rejoice and be glad in Thee: And let such as Love thy Salvation say continually, Let God be Magnified, who hath Pleasure in the Prosperity of his Servants. Return we beseech thee O God of Hosts, Look down from Heaven and behold, and Visit this Vine, and the Vineyard which thy Right hand hath planted, and the Branch which thou madest strong for thyself. Arise and have mercy on Zion. And Redeem Israel, O God, out of all his Troubles.  
Thus Large Souls go big with the Care of all the Churches; Yea take in them that are Without too, and so help to Bear up the Pillars of the earth. This is that Public Spirit which sets the Charitable good Man to Seek not only his own, but the Happiness of all the World. And how Large soever is the Request, he knows the Power to which he Addresses, is Able to effectit: And thinks not he hath said Our Father, as he ought, till he has Recommended the Wants and Distresses of all the Partakers of his Nature, to the Great Parent of the Universe. Thus he Obliges unknown Multitudes, that lie without all Lines of Communication, but that of his Prayers: And is Kind to mighty Numbers that never saw his Face, nor knew of such a one in the World. Thus he Sails and Trafficks for the Public Good, not only to the Ends of the Earth, but quite up to the Heavens; And comes back fraught with the rich Merchandise of all Blessings from Above; to make all that dwell on this Mighty Ball, Gainers by his Commerce with that Kingdom, where all the Treasure lies.  
Yea thus the poorest Subject may make his King and Country Beholden to him, for Deprecating Judgements; and Praying down Mercies upon the Public. Thus the Supplicants that Wait upon God's Throne, not only Deliver their own Souls, but help to Save Nations, 2 Chron. 7.14. If my People that are called by my Name, shall Humble themselves and Pray, and seek my Face, and turn from their wicked ways, then will I Hear from Heaven, and Forgive their Sins, and will Heal the Land. Such a man the Lord sought for, Ezek. 22.30. That should make up the Hedge, and Stand in the Gap before him, for the Land: that he should not Destroy it. And because he found none, (And then the Case is Sad indeed, when we are left to complain, as Isai. 64.11. There is none that Calleth upon thy Name, that stirreth up himself to take hold of Thee.) Therefore he Poured out his Indignation, and Consumed them, v. 31. By which it appears, both how Acceptable such Intercession is to God. (He Seeks for the Intercessor, and does not Blame a Poor Creature for taking so much upon him:) And also how Availahle is the Righteous man's Prayer, not only for himself, but for all his Neighbours far and wide, Elias, (the Chariot and Horsemen of Israel) with the Opening of his Mouth, could Shut and Open Heaven. Jam. 5.17, 18. And upon the earnest Entreaty of Moses, in behalf of a provoking People, 'Tis said, Exod. 32.14. The Lord Repent of the Evil, which he thought to do to his People.  
This is the best of all Friendship to our Friends, To be thus Concerned and Employed for them. Yea thus we may do Good for Evil, to them that will not Thank us for it: Praying for them that Despitefully use, and Persecute us: And so lay up for ourselves better Rewards than their good Words. And thus we shall be the most Welcome Physicians, and dearest Comforters to the Sick and Miserable, and get them that Help from Above, which all the World cannot Give. In the failing of all other Means, thus we may Engage Him to come in to their Succour, that Knows how to Deliver, and is never at a Loss, to do whatever he pleases in Heaven and in Earth.  
Such a Latitude and Liberty is allowed to our Prayers, even as Wide as the World. So easy may we take in All with ourselves: and in so doing, Benefit them, without Impoverishing ourselves. For he whom we Pray to hath Infinitely more than to Supply us all. And if there were Thousands of Millions more to be Saved, Heaven would be as much to them every One, as if each had All to Himself. This is the true Christian Spirit, Not only to Pray for the Peace of Jerusalem, but to Seek the Enlargement of Christ's Kingdom, and to Pray that it may Come, in the Best and Fullest sense.  
But such as glory most in the big Catholic Name, yet show the Least and Narrowest Souls, in Confining Salvation only to their own Sect. And instead of Praying for their Neighbours, Cursing and Damning all the World beside themselves. Wherein the Papists are even with the Profane Hectoring Ruffians, who have no Prayer so common, as, God Damn ye. But for aught I know, the Curses are as good as the Prayers of such an  Church and Spurious Mother, that is all for Dividing the Child, and Destroying the Lives and Souls, which Christ came to Save. Yet however they Curse, Let us Pray; First for ourselves, That we may be Saved from them, and not be Like them: And then for Them, That they may once get from under the Yoke of their wilful Bondage, so contrary to the Liberty of the Gospel, wherein Christ hath set us Free: And not be so Stingy and Penurious in their Charity, but let the Damning alone, for their own Sakes, as well as ours: Lest, as they Judge, they find the Judgement turned against themselves, by Him to whom Vengeance and the Pronouncing of Final Sentences belongs.  

SECT. II. The Liberty of Praying for Wicked Men.  
THE Lord of Love, who Breathed out his Soul in Praying for the cruel Enemies, that shed his Blood, Yet held back his Prayers for many, that seemed as much to Need them. Joh. 17.9. I Pray not for the World, saith Herald That is, The World, as opposed to them whom the Father Gave him out of the World. And so far we are to be Followers of Christ herein, as not to Pray for Pardon and Heaven, to the Impenitent and unbelieving, so Continuing: Nor to ask for them those same things which belong only to the Elect and dear Children of God. But yet we must not Exclude all out of our Offices, whom God hath Excluded the Book of Life. Tho Christ might, Because he Knew who they were, but we do not. And all the Psalmists Imprecations against his, and Gods Enemies, (If we read them in the Imperative Mood, which the Learned observe may be read in the Indicative: and then they are Predictions of what should Befall them, and not Prayers for such Curses to light upon them:) They are no Rules to us, because we have not the Spirit of Prophecy, as that Eminent Servant of God had, to Foresee the End of such men. The like may be said of St. Paul's Imprecation on Alexander, 2 Tim. 4.14. The Lord Reward him, according to his Works. Dr. Hammond says, the best Manuscripts read (HE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The Lord Will Reward him. And so the Syriack and St. Aug. according to Estius. And if otherwise, Then it was a Denouncing of God's righteous Judgements upon an Incorrigible Offender, in a Notorious case, of which the Apostle had Assurance. And till we can attain to the like Knowledge of any, We must be Cautious how we make so Bold. If any man see his Brother Sin a Sin which is not unto Death, He shall ask, and he shall give him Life for them that Sin not unto death. There is a Sin unto Death, I do not say that he shall Pray for it. 1 Joh. 5.16. This looks like a Prohibition of our Prayers for some Sinners. And sure we are not to ask God's Pardon for any Impenitent Sinner, so Persisting. But upon Condition of that Repentance, which we are to Pray, that God would give them. Nor should we be unkind to Ungodly men, did we Pray, That they might find such Shame and Affliction, as God knows Conducing to their Conversion. The seeming Bad Wish, is the Happiest thing that could befall them: And that Evil day would be the Best Day that ever came over them. But though we are not to ask God's Pardon for such as finally Persist to Sin, in Despite of the Spirit of Grace, and without Repentance; if so be, that we Know it: (For that were to ask what his Word assures us, shall never be:) Yet where we cannot Know this without Revelation, We had need be Wary. And better far to Err in the charitable Extreme, than in the other. All Sin in its own Nature is Deadly. But yet all that is Mortal doth not Kill, thro' the Divine Mercy: And it proves Not unto Death, thro' Christ's Remedy. No Sin so Deadly, but shall be Pardoned to the Penitent. And therefore we must Pray for all as Pardonable, till we are sure of the Contrary, as to any. Our rash Censoriousness may as much Wrong others, as Harm ourselves. But our kind Prayers, even for such as they can do no Good, yet will do us no Hurt. Yea we shall be the Better for our Charity, though they be never the Better for it, Thro a Bar which themselves put in the Way. Let us not then scruple to Extend our Litany as far as ever there is a man Alive to receive the Benefit, Beseeching the Good Lord, That it would please him to have Mercy upon All men.    

The Close of the First Part, Justifying the Liberty pleaded for.  
THUS for the Matter and Manner, Time, Place, and Persons, we are at Liberty for Prayer. Not tied up, to move only as Puppets in a Frame: but may walk at Large, as the Lord's Free men. Let Papists call us Libertines, because we challenge a Share in our Blessed Saviour's Purchase made for us. We are not at Liberty, so to Part with our Liberty. But must rather Resist unto Blood, than make ourselves Underlings to Unreasonable and Cruel men: Such as would bind us, under pain of Damnation, As to Believe all that their Church Says, So to do all, as their Church Requires; though God's Word, as well as our own Reason, tell us we are Misled. Those of a Bigoted Humour, void of the truly Pious Temper, show little or no Religion, but in the blind, Hare-brained Hectoring for the Shells and Shadows of Religion: For that Formal Religion which at best is but like the fine Birds Skin stuffed, without any Life in it. When as indeed the Heavenly Beauty of Religion is Within, however the Outward Dress is not to be Wild and Slattering: Yet it must not be so Straight laced, to bind and Fetter us, instead of Expediting our Motions, in Drawing nigh to God.  
It is not Christianity but Bigottery, to Neglect the most Weighty things of God's Law, as if Indifferent: And the while to Plead for things Indifferent, as All in All. Like those whom Socrates the Historian tells us of, that held Fornication a thing Indifferent, 
Lib 5. c. 21.  But Tugged for a Holiday, as if their Lives had lain upon it. Our hearts may be Free, in spite of all Assuming Powers in the World. Nor need we so much Perplex our Consciences about the Ritual Religion: As if by Strictness in such Lesser matters, we thought to Compound for our Carelessness in the One thing Necessary. Never must we set any Humane Laws, to Rival and Top the Divine.  
Tho Submission to Just Authority in all Lawful things, is no Infringement of our Christian Liberty: Which we are not so to Dote upon neither, as if we thought even our own  Abridged it: But may preserve it still Good and fair to Ourselves, even then when Prudence holds us in, from Flourishing with it Before men. As long as we do not tie up ourselves to the Observation of Humane Institutions, as things in themselves Absolutely Necessary, We may obey for Conscience Sake, and yet keep our Consciences as Free in the Sight of God, as if we did none of the things Prescribed by men. While we make them no Parts of our Religion, nor believe them Necessary to Salvation. And yet though we know the things to be Indifferent, we look not upon our Obedience as Indifferent; when as nothing is Commanded, contrary to what God has Commanded. And being thus Right in our Opinion and Apprehension of things, and not Slaves to our own Conceits, We are at Liberty still Enjoyed to ourselves, for all our Deference to Ecclesiastical Appointments for Decorum and Order in the Church. Our Thoughts and Judgement are Free, even when our Practice is under some Restraint. And though we do the same things as others, It is at our Liberty whether it shall be with the same Mind. None can hinder, but we may Think as we please.  
Now in all this my Endeavour has been to Open and Smooth the way to the Throne of Grace. That no Well-disposed Pious Soul may be discouraged in its Approaches to that Sweet Retreat, but find all Encouragement, Freely and Cheerfully to Draw Nigh to God, without a Servile Dread: Discharged from those fluctuating Doubts, and Entangling Conceits, wherewith so many are turmoiled and kept under Hatches, even all their days, To Interrupt them in the course of their Religion, to make their Offices their Torment, to disturb the Serenity and Quiet of their Minds, and to spoil all the Comfort and Sweetness of their Devotion. While they drag on so Heavily, as Strangers to the Spirit of Adoption, and have a Hundred Rubs and Frights in the way. When as their Prayers should be their  Offering, and the Festival Entertainment of their Lives, and their Souls should run as oiled Wheels, upon the least Touch of God's Attraction, when he Moves them to Seek his Face. For tho' he Draws, he doth not Drag, but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.) Carries such along, as are Willing to Run after him, and do Give themselves to Prayer, Not as Compelled, but in Love to the Work, and Delighting to do the will of God.   
The End of the First Part.   

THE LIBERTY OF PRAYER, Guarded from LICENTIOUSNESS.  
PART. II.  [Si de Veritate Scandalum sumitur, utilius Scandalum nasci permittitur, quàm Veritas relinquatur. Greg in Ez.]  

PART. II. The TRANSITION, To obviate Bigots, and prevent Mistakes.  
I have offered to the Worshippers of God all the Liberty that can reasonably be Desired: And yet no more than I take the Gospel of our Lord to have Given and Granted. No more than the Liberty of the children of God, Who are to move Freely, as an Ingenuous Generation, and a Willing People: and not to be hampered like Slaves, under the Yoke of Bondage.  
But from men of Narrow Souls and Stingy Principles, (that are under the power of false Notions, and bound up in Superstitious Fetters,) I expect hideous Outcries, of Lose Doctrine, and a door opened to all Abomination. I hear and Smile, when I know some of the great Libertines in Practice, to be the most Nice and Straight-laced men, for certain Modes and Opinions. They can make bold to take all Lose Liberties in their Conversation and Manners, and go so far this way, that they must be men of Large Consciences indeed, and have as Little of God's holy Fear, that dare venture to Fellow them. And yet at the same time, and in the midst of all their Rants and Excesses, who more hasty to find great fault with much Better than themselves? And make heavy Complaints and Tragical Exclamations of the insufferable Boldness and Laxity of all that are not such high Observers of Times and Places, Words and Forms, Gestures and Customs, as themselves, Nor jog along just in their very Mode. As if every one had lost his way, and none could possibly be Saved, that did not exactly like them. Whereas, God help them that do. And how much worse and sadder would it be with the World, than it is, if we had no better Patterns?  
But what then? Is it come to this pass for Tolerations, That men may Pray or Forbear? Or do it When their list, or How their List? and never trouble their Heads about the matter, nor have any care in their Hearts, either to discharge the Duty at all, or to do it in an Acceptable manner? God forbidden! Tho' we propose an Inch, where some will allow no more than a Hairs breadth: Yet that none may take the Eln, when but an Inch is given, That the Large Bounds may not be shamefully Stretched into a Boundless Extravagance: We must throw some checks and Limitations in the way of Lose and careless Sinners: To teach them how to behave themselves as Free, without abusing their Liberty for a Cloak of such Naughtiness. And as we have showed how far it is that they may go, So we are now to tell them, Where they must stop and Go no further.  

CHAP. I.  

SECT. I. The Licentiousness Not to Pray at all.  
NOT only the Command of God, but the Necessity of our case, puts us upon Prayer. And there is so much Good to be got by it, that we are the worst Enemies to ourselves, when we Neglect it. Yea we betray ourselves to be Bastards and not Sons, when we do not Give ourselves unto Prayer. For God hath never a Dumb Child in his Family. Tho' all are not alike Accomplished, the least knows how to cry Abba Father. As the silliest Beggar knows how to tell his own Tale, to move Pity, and get a Penny. As soon as St. Paul was a Convert, he was a Supplicant. Act. 9.11. And all God's People are called The Generation of them that Seek him. Psal. 24.6. Yea even such as we condemn for False Worship, will rise up in Judgement, to condemn the Neglecters of all Worship. Whose own Hearts indeed cannot choose but aforehand Condemn them, if they have any Life and Sense in them, and are not such as the Apostle calls Past Feeling. But Some think to Have all, and Do nothing. They would be Christians, no one knows how. They would Fly without Wings, attain the End, without Means, Enter the Strait Gate, without Striving, Convey themselves whether they please, and never Travail. And so Condemn the Generation of God's Children, for Spending their Strength For Nought, and Labouring all in Vain. Wherefore is all this Waste? What need so much ado? To Read, and Hear, and Muse, and Watch, and Fast, and Pray, and Mortify our Lusts, and Deny ourselves, and Work out our Salvation with Fear and Trembling? But such Despisers of all Religious Offices, as reckon themselves the brave Folks, so much Aforehand with the holy Followers of Jesus, and make but a Game of their serious Diligence, will once sadly wish they had born them Company, and find their Mistake, when it may be too Late for Remedy. When their Short Cuts have left them Short of Heaven, they find what they counted the Roundabout way, was the Next and Best, and Only Way to the Blessed Home. For this World is made for Business, and here we must Labour, if hereafter we would Enter into that Rest which Remains for the People of God. This way all such as Died in the Lord went thither. But what should they make account to Rest from their Labours, who were never used to Watch unto Prayer, nor to Strive, and take any Pains in it? As Buisy as ever they might be otherwise, Labouring for the Meat that Perisheth, will not serve the turn, to bring men to Everlasting Life. One thing is Needful, And the main of it lies in Prayer. For we cannot do what we should without God's Grace, and he will not give it, without our Prayers. Still we are bend to Backsliding from Him, and Prayer Retrieves and fetches us back to Him. Natural Corruption is the Dead Weight, still pulling down the Heart to the Dust of the Earth: But our Praying is like Winding up the Clock, to set and keep it going. This than must be the constant Employment of our Lives: and we can never do well without it: Our case is 〈◊〉 far from Hopeful, when we have thrown off the Care, and lost the Conscience of it. Tho' there should be nothing scandalous upon our Names, Yet the very Withholding of Prayer is enough to Undo us: And this itself is a dreadful Prognostic of Ruin, When we have not Power or Heart so much as to Cry for Deliverance from the Wrath to Come Horrible is like to be the End of the Prayerless generation. Such as will not Call upon God in the Day of Grace, they shall in vain Cry to him in the Day of Wrath: and find him then as Deaf to them, as before they were Dumb to Him: Never offering any hearty Supplication to God, till just he came to do Execution upon them.   

SECT. II. Of such as Withhold Prayer out of Perverseness.  
IT speaks the Excellency of Prayer, That the Devil has so many Fetches to keep People from their Prayers. He knows them to be the grand Battery against all Infernal Powers, That when we turn from him, to Fly this way to God, we get out of his Reach, and he can do us no Hurt. Therefore if he could possibly by any means, he would Hinder our Prayers. 'Tis he that sets men Perversely to Cavil themselves out of the greatest Privilege in the World, By Sophisms and Fallacies drawn from the immutable Decrees of God, and the Vanity of Opening our case before Him, who Knows all better than we can tell him, and who lets them far as well at his Hands, who use No Prayers, as those that daily load his Altars.  
It's true, God is the Lord that Changeth not: but will do all his Pleasure, However we Wish this and that, according to Humane Affections: And the design of our Prayers, is not to make an Alteration in Him, but in ourselves: Not to Incline him to our Interests, but to bring us to his Terms. When our Boat is fastened at the Rope's end to the Bank, we cannot (by pulling never so hard,) make the Shore stir to come to us; but we may by that means, bring our Boat to the Shore. And that is enough: We have our Design, if they come Together. We can never Alter the Eternal Purpose of God, with all our Prayers. But yet in the use of his Means, we may bring about our Salvation, According to his Purpose. For he hath Appointed none to the End, without the use of Means to bring them thither. And if thou wouldst find that thou art in a good Hopefulness for the End, Thou mayst make out that, by a Seasonable and Earnest Application of the Means. Thou canst not be of God's Council, Yet be sure, it is to some purpose for thee to Obey his Commands. He Commands thee to Pray, And thou mayst be Confident, He would never Enjoin an Impertinent thing. He would never bid thee Ask, Seek, Knock, if it Signified nothing at all for thee to do so.  
We are told of some Doctrines that spoil all Preaching, and of some that destroy all Praying. ('Tis easy indeed for a man of Wit, to Load with Absurdities, any Doctrine he is Prejudiced against.) But were it so, that I must needs adhere to the one or the other, For my part, I should rather choose the Doctrines that Enervate Sermons, and Slain the Pride of man's Glory, Than those that Vacate Prayers, and cloud the glory of that Grace by which we are Saved: and that not of Ourselves, it being the Gift of God. And herein I am proud to agree with our sweet and Excellent Poet, where he thus declares,  
— I value Prayer so,  
That were I to leave all but One,  
Wealth, Fame, Endowments, Virtues, all should go,  
I and dear Prayer would together dwell,  
And for each Inch lost, quickly gain an Ell.  Herb. 
But St. Paul, that zealous Assertor of God's Free Grace, (Gratiae Specialis Pugil. Bradward.) did not think it an idle Exhortation, when he called on his People, To Work out their own Salvation with Fear and Trembling; Tho' at the same time he told them, It was God that worked in them to Will and to Do, of his good Pleasure. Indeed, if I must speak my own Sense, I cannot but think myself the more Concerned to live and keep in his holy Fear, when I believe all that ever concerns me, lies in his All-disposing Hands. And I count it to very great and good Purpose, to Beg hard of Him for his Gracious Aids, without whom I can do Nothing. I shall leave them who think nothing is to be Asked, which is given Absolutely, by virtue of God's Decree, to consider what room they leave for their Prayers: When as themselves hold, That God has Absolutely Determined to give to every one Grace Sufficient to Believe, and upon their Believing, to Endure to the end and be Saved: And that beyond this Sufficient Grace, Nothing is to be Sought of God, only they are to exert the Power received, and to Stir up the Grace of God that is in them. And so according to their own declared Sentiments in this matter, What should they Beg for that, which they believe is Antecedently Secured to them?  
Again, I grant, that God knows the whole of thy Case, and how every thing is with thee, Better than thou canst tell him. But then thou art to remember, That the end of thy Praying is not to Inform God of what he does not Understand: but to Dispose and Qualify thee to receive what he has promised to Give: To perform the Condition, on thy part to be performed, To Humble thy Soul, and Raise up thy Heart, and Inflame thy Affections, and Open thy Month wide, that he may fill it. The Promise is, Mat. 5.6. Blessed are they that Hunger and Thirst after Righteousness, for they shall be filled. Now thy fervent Praying argues such Hungering and Thirsting, and so prepares thee for the Mercy, Entitles thee to it, and tends to Assure thee of it. But it is a Tempting of the Lord thy God, to expect his Immediate Aids, without thy use of his Means. And what if the Despiser of Prayer enjoy the Fullness of the World, and live in all Pomp and pleasure and Prosperity? And the lose Dives, that Worships no God, but his Fortune and his Belly, is aforehand with many of God's daily Orators, for the Sweet and Brave Accommodations of this Life? Be sure, The World's Good shall never do them any Good, who Snatch it without God's Leave, and devour his Comforts, without Ask his Blessing. For the Creatures are Sanctified by the Word of God and Prayer. And the very Blessings are Cursed, to them that have them, without Calling upon the Lord for them. Who have them on easier terms, than the Expense of their Prayers, Or at least, do not so Sanctify them upon the Receipt, shall have small Joy of them; but will find them instead of Prosperous Gifts, only Temptations and Snares. Better indeed Ask and not Receive, than Receive and not Ask. For Prayer coming between our Necessity and God's Bounty, keeps the good Understanding, and fair Correspondence between us and Heaven, which is an Advantage of the highest consideration. But then for the Better things that Accompany Salvation, (which are the children's Bread,) we must never expect them, till, we are qualified as Children, going to our Father for them. St. Paul calls Isaiah very Bold, to say, the Lord was found of them that Sought him not. Rom. 10.20. However Liberal He is, to Bestow such Favours, Yet he is not Prodigal, to throw them away upon such as count them not worth so much as the Ask for. We shall not be Saved, if not Sanctified; Nor can we be Sanctified, without the Spirit of God; nor are we to look for that Spirit, without our Ask. Luk. 11.13. 'Tis not to such as 'Slight him, but to them which Ask Him, That God will Give the Holy Spirit.   

SECT. 3. Of Despising Prayer, out of Profaneness.  
THO' men of the best Rank are ambitious to attend in the King's Presence, and much greater Honour it is to attend upon the most High God: Yet there are men too high to Stoop even to Him that Made them: and who scarce meddle with his Name, unless it be in their Oaths, and to Droll upon his Word, and Scoff at his Holy things. They know not how to Worship and Pray, and Call on the Name of the Lord: But they know how to Curse and Swear and Blaspheme that blessed Name, by which they are called. Vile Bruits! that never Look up to the Hand from whence they Receive all: but go to and from their Tables, as their Troughs; and in and out of their Beds, as their Sties; without Ask of God's Leave, or taking any Notice of their great Owner and Preserver. So Good Fellows, that they will not break Company, and go Apart, though it be to Seek the Face of the Lord, and to Enjoy God Himself. Their ungodly Living takes them off Praying, or else the Praying would take them off such kind of Living. Alas, what should they do with Him, who (they know) Hates all such Workers of Iniquity? He is out with them, and they care not then for Drawing Nigh to Him. Men Estranged from God are not for such kind of Company, as Fellowship with the Father, and his Son Jesus Christ. For it is Likeness that breeds the endearing Friendship: But what Communion hath Light with Darkness? Where there is not first a State of Nearness, there are not to be expected any Acts of Approximation. Those Ordinances of Worship which are Breasts of Consolation to others, are but dry empty Shells to them. They find no Savour of Sweetness in 'em. And so all we must look to hear from such, is to have them Scorn and Deride, what themselves could never Relish or Endure. You shall hear from them, Precise or Factious, or some such Name of Infamy, if the Slighty way which most take up with, will not serve your turn. You shall be noted in the Black Book, or the Black Mouth of the Profane, for an Intolerable Sort, if you Dare not be Like them; but are for Walking with God, when they fly out all upon the Ramble of their Lusts. But if you must (after your Saviour himself,) bear the Contradiction of Sinners, You may Rejoice it is upon so Good an account: If the main Objection against you, be your Religion, if you are Barked at, for Following God as dear Children, and disturbed in the very Way which his Word puts you upon, The Quarrel than is His, rather than yours: And when He is so Able to Maintain his own Cause, and to Avenge the Affronts, and make the Despisers Behold and wonder, and Perish, You may Scorn their Scorns, and Pity their Malignity: Understanding the End of these men, who through the Pride of their countenance, will not Seek after God: Who will one day Curse themselves and their Stiffness, and the time wherein they made so Bold with the Eternal Almighty Majesty, and still kept off from Him, and even set him at Defiance, and made a Pish and Mock at his Humble Service. God will hereafter be Ashamed of such impudent Pretenders to be Christians, as were now Ashamed, not of their Sins, but of their Prayers, and his Worship.   

SECT. iv Of Neglecting Prayer, out of Laziness.  
MEN may not be so far gone in Ungodliness, as to Cavil against Prayer, nor openly Affront it: and yet take little or no Care duly to Perform it: Knowing nothing what belongs to Prayer, any further than now and then, to run over some Forms of course. And care not for any thing at all to do with it, but just to perform the Custom. Yet if they be not grossly Scandalous and Notorious, they think themselves Well enough to pass, tho' they make no Conscience to live, in a manner without Prayer. But to talk of a good Christian, not Given to Prayer, You may as well tell me of one living in good Health, without the use of Food. They that do not Understand and Seek after God, Understand nothing at all, to do their Souls any Good. Let Men be what they will in other respects, it Blasts all the rest, and makes them stark naught, to be Prayerless. This the Psalmist makes the Upshot of all Baseness and Wickedness in the Worst of men, They Call not upon the Lord. Psal. 14.4. And no wonder if God Leave them over to themselves, that so love to Live Without Him in the World. They are like to be Banished for ever from him in the next World, who so little use or mind to Seek his Face, or come a near him, in this. Who think we must Preach them into Heaven, when they are so Lazy, they will not open their mouths to Beg for it. But alas, all Sermons are lost upon you, that do not bring you upon your Knees. The Word will avail nothing to sound in your Ears, if you do not Pray it home upon your Hearts. The design of Preaching is to make you know your Wants, and where you are to be Supplied, and to direct you to the rich Storehouse of all manner of Blessings, which Prayer is the Key to open. Preachers Unfold and apply the Word, to show you your Duty, and to quicken you to it, and to send you unto God, to Pray for his Grace, to Enable you to perform it. You are early instructed in the Church Catechism, to Know this, That you are not Able of Yourselves to do those things, which are the several parts of your Duty to God and Man, nor to walk in the Commands of God, and to serve him, without his special Grace, which you must therefore learn at all times, to Call for by diligent Prayer. And if you take not this Course, you must needs have wretched, Lean, and Starved Souls. When as you cannot do the things that please God, without his Help, and he will not so Help you, without your Prayers. And O Good God what will such do, when thou shalt Visit! Now they may Pray, and will not. And in the time of their Extremity, tho' they would Pray, they Cannot. Either they lie then Stupid Lumps of Flesh, Insensible of their Case, not seeing how Dangerous and doleful it is with them: Or when Distress and Anguish comes upon them, to awaken and rouse them, and make them cry out for Help, They may justly fear to be put off, and Rejected of the Lord, according to his Threat. Prov. 1.28. and to have not only their Prayers Despised, burr their Souls Abhorred.  
On the other side, Nothing is so Influential to make us Wise and Good, and Great with God, as our daily Corresponding with Him, who is Infinite Wisdom, and the Chiefest Good. Such a holy Habit of Worship and Prayer dresses us up for Glory everlasting, where we shall Adore the most Blessed Eternally. For this Life is as our Apprentice ship; to Learn our Trades, and train us up, to bear a Part with all the Heavenly Host. And Prayer is Sweetness all the way, and Heaven at the End. O little do they know, who are Unacquainted with it, what Joys they Lose, in keeping off from Him, in whose Presence is Fullness of Joy. Facility comes by Exercise, and the Sweetness is found by Experience. So that what was at first a Task, after becomes the Delight. And pious Souls would not be debarred of the Privilege, for more than all this World has to Tempt them with. I conclude this with that of Bishop Taylor, Sad is the condition of him that cannot Pray, Happy are they that can, and do, and Love to do it.    

CHAP. II. Of not Praying in the Places meet for Prayer.  

SECT. I. Of not Praying at the Church.  
Music in Consort, with the combined has a prevailing Influence: and Joint Prayers by their United force, are like to be most Moving and Effectual. To have gone with the Multitude to the House of God, was the thing which David poured out his Soul in him to Remember, when he was detained from Zion, and could not as formerly, Visit the Assembly of God's Worshippers. He Envied the very Birds of the Air, as enjoying a greater Privilege than himself could be master of: The Sparrow and the Swallow that nestled under the Sanctuary; while he, as a widowed Turtle, sat Mourning in the Solitary places. My Soul Longs, yea even Faints, says he, for the Courts of the Lord. Blessed are they that dwell in thy House, they will be still Praising thee. A Day in thy Courts is better than a Thousand. Psal. 84.2, 4, 10. For this he so passionately Longed, To Come and Appear before God. Psal. 42.2. This he so earnestly Begged of the Lord, Psal. 43.3. O send out thy Light and thy Truth, Let them Led me, Let them bring me to thy holy Hill, and to thy Tabernacles. This was the One thing he desired of the Lord, and resolved to Seek after, That he might dwell in the House of the Lord all the days of his Life: to behold the Beauty of the Lord, and to inquire in his Temple. Psal. 27.4. But now alas, where shall we find such A man after God's Heart? How few such Flaming Lights in these last days, to warm the World into better Devotion! Our Church doors are Open, but the Doors of men's Hearts are Shut. God Bows his Heavens and comes Down, But they have somewhat else to do, than give him the Meeting. A Friend to be Entertained at Home, must excuse them, for Attending upon the Lord at Church. A little Storm of foul Wether, can soon Cool all their Zeal. Or the very conceit of a small Journey, quite Tyre out their Devotion. The poorest Trifles, their very Fancies and Petts, as well as Pleasures, shall serve turn to stop them from the Church, that would not be Enough to keep them from a worse place. O how Small a matter will turn such Queasy Stomaches against the Food of their Souls, which they have so little Love for? And they that are most Behind hand in their Souls Affairs, and have the greatest Need of all Men, to Watch daily at the Gates, and Wait at the Posts of Wisdome's doors, use to be the greatest Truants here, and the most slack and Listless of any, to Frequent the places of their Improvement, and duly to attend the Means and Helps that should do their Souls Good. Such as can worst afford to be Absent, are the most seldom Present. They will rather Expose themselves to the devouring Enemy, than come under God's Banner, and Hid themselves in the Clefts of the Rock, that his Goodness may pass before them. If they must Worship Christ, they will do it so, as none but Himself shall take Notice. Who does indeed take Notice, That they are Ashamed to Own Him Before Men: And so He will once Disown them before his Father, and all the holy Angels. The pretence is, They can do the business as well at their own Houses; when in truth, they are too Stately, or too Lazy, to come unto God's. But you must go to His House, if you expect the Blessing to come to your Own. For tho' Blessings have their Rise in Heaven, they come to us through the Church. Psal. 134.3 The Lord that made Heaven and Earth, Bless thee out of Zion. They shall appear before God's Judgement Seat, to their Confusion, that will not appear at the Mercy-Seat of his Temple, in their Devotion. And the Enemies of Churches shall once have occasion to Hate them yet more, when they shall have another Erection at last, and Rise up in the Judgement, to Testify against them. And that which they now bear as a Burden, shall eternally load them with a heavy Remorse. When instead of catching all Opportunities to Appear before the Lord, they are ready to reassume the hoggish Gergesenes Request, and Beseech Christ to Departed out of their Coasts. God knows how soon they may be Punished with their own Choice, and turned out of those Churches, which they so Slighted, when they had them. Yea they that are so Humoursome and Wanton, they will not Worship the Lord in the Beauties of Holiness, may fear to be for ever excluded that Holy Place Above, which this below was to Fit them up for.  
But there are who come to the House of Prayer, not indeed to Pray, but to Profane the Sacred Place, and Affront Him to his Face who there Inhabits. Sometime they give the Church their Bodies, when Rome or Mammon has their Hearts. The Intention of their coming thither, is not to Seek and Enjoy the lord (if they really believed Him to be in that Place, they would less Care to be there: or not be so Careless of ordering themselves, when got thither:) But the Church is their Theatre to See, and to be Seen. There they can take their Ease, and Divert themselves: and not only Gaze about, but Whisper and Laugh, and make a Merry 'Bout even of that Meeting. They Keep not their Foot when they go to the House of God. Nor ever put off the Shoes of their carnal Affections, when to tread the Holy Ground: But carry even as if it were at the Playhouse: As if they came but to Air a fine Suit: or to see how one is Dressed, Or how another Looks or Acts: Which hath the best Face, or the gayest Garb: and to pick up matter for Tattle and Story: Or else to loll and fetch a Nap, and so Deceive the Time, and cast Contempt on the Service. The Church would be a Jail to them, if they did not take the Liberty so to Profane it. They can never be Glad in the House of Prayer, but when they Mistake the Errand that should bring them thither, and find somewhat Gamesome and Ridiculous, to make them Sport. S. Hierom, in an Epistle to one notoriously Scandalous for such Irreverence in God's House, cries out, (Non possum ulterius progredi.) I want words to reach the Wickedness of this Abuse. How then shall I undertake to Express it, as it deserves? May every one, in God's Fear, beware of turning the House of Prayer into such a Den of Thiefs, where God is robbed of those Hearts, which are the only Sacrifice that he looks after: Or to turn the Temple into a Stews, where the fire of Lust flames above that of the Altar: And impudent Goats are Intriguing for their lewd Amours, instead of making their most humble and earnest Court to the Heavenly Bridegroom. In God's House let your thoughts be Intent upon God. The Market for Traffic, the Hall for Noise, The Stage for Vanity; but, (as Moses left the Multitude behind him, when he went up to the Mount, So) let all foolish Lusts, and youthful Gauds, and Worldly Interests be laid aside, when you Enter the Gates of the Lord's House. And let not the Coming to Church be a Counterfeit, but Real Drawing nigh to God: Nor only take on you to Serve Him, but worship in Spirit and in Truth. If you are none of the Scornful Deserters, that help to make the ways of Zion Mourn, and her Gates desolate, neither be any of the rude Intruders, that tempt even the Stones of the Sanctuary to cry out of you, coming thither but to Pollute the Habitation of God's Holiness.   

SECT. II. Of not Praying in the Family.  
THE Church is the House of Prayer, but not the Prison, to confine it within those Walls; nor the only House where Prayer is to be made. It is vain to come unto God's House, when you make no Conscience to Pray at your own. In the Word God Serves us; In our Prayers, we Serve Him, or rather ourselves upon him. And 'tis not what men appear Abroad, but how they carry the matter at Home, that is the main Trial of them. There they are apt to Personate others, Here they are Themselves, and make it appear, whether they would have God, or themselves to be Uppermost. A Prayerless Family is no better than a Beast house; and indeed a Den of Thiefs too, where God is robbed of his Tribute, and all their Souls of the Benefit. O what Masters of Families are they, and how unworthy of that Name and Post, who will Provide no better for those of their own House, but Justle out of doors, Him that has most to do there? How can he walk in his House with an Upright Heart, who resolves not with Joshua, I and my House will serve the Lord? Doth any man think to keep up the dignity of his Place with Huffing and looking Big? As if he were too goodly, to Cringe every day at God's Footstool? Silly as well as Proud wretch! Whoever thinks to bear himself up, with a Credit Usurped at the loss of God's Honour, who will be sure to make his Despisers Contemptible. When men Live together, as if they were Ashamed to Pray together, or to take any notice, how they are all Obliged to the great Benefactor, whom they every one continually live upon; They can scarce hold their Countenances, to make such a Mock business of it, to Bow the Knee to him in Prayer, whom they make so Bold with every where else: They so walk in their Houses, that we may ask in quite another sense than David did, O when will the Lord come to them? The ill Education and want of any good Orders, that is got into Lose Families, is the Bane of Church and State, and Plagues the World with such Mischiefs, as are the daily Grief of every Sensible heart.  
But the Zeal which should be Exerted in this Service, how commonly is it turned against it? Men Ill affected this way stand upon Terms with Christ Jesus, to Reason themselves from under his Yoke. They cry out Imposition and Slavery! and Twenty Evasions to keep them off their Knees. 'Tis Hyperdulia, and wherefore is all this Waste? And O how glad of any thing like an Apology, to Supersede the Irksome Employment? He that will but undertake to prove, That they may do as well without Prayers in their Families, shall Oblige them to be his Humble Servants, or any ones, rather than His that Made them. Nay he shall be even Adored as a Saviour, that comes to set them Free, where God, and some of his Ministers, would tie them up. The Preacher of such Latitudinarian Doctrine shall have Espousers and Proselytes in abundance. But who and what are they? Any to Credit the cause? Why all the Swearers, Drunkards, Fornicators, Rude Ruffians, and Vile companions of the neighbourhood are ready to be his Converts and Admirers. For he speaks their very Hearts, and exactly fits their turns. All the Scandalous company whose Carriage puts them out of conceit with all pious Offices, and makes it a Hell to them, to draw nigh to the Holy God, They catch, with the greatest Greediness, that Liberty, which any of the Sons of Corruption offer them. When they shall be taught to 'Slight God with good Warrant: and to ask, Who shall Confine them, where the Scripture itself hath left them Free? But they that are so ready to stand off here, for want of an Express Command, are known too well, to be none of the Tenderest, or forwardest men, to Fellow the Lord fully, where his Word doth speak out Expressly. When they are commanded to Walk in the Spirit, and by it to Mortify the deeds of the Body: Yet who more Carnal and Lose than they? By which we may too evidently perceive, That it is not so much out of Conscience, as for the Belly-God, that they plead and contend. They would have Elbow-room enough, to Expatiate after their Lusts, and a Way in Latitude, and Ease, and State, to Heaven, and not be Limited to that Narrow way, which they could never abide.  
But doth not the Holy Scripture oblige us to Serve and Honour God in all our Relations? and to Recognize our common Lord in our Joint, as well as Personal Capacity? Not neglecting those Conveniencies which we have to Adore him? Then how can the Housholder, with his Family, think themselves Excused? If we are to Pray Every where, (that is fit for it,) Is the House in Utopia, no where to be found? And shall we omit those Inviting opportunities, when we Dwell together, and Eat and Drink and Converse together, and yet not Pray together? How can the Master reasonably expect Homage of his Servants, when he lets them not see him as careful to serve his Master in Heaven? Men will not dispute themselves out of their Meals, and their usual Refreshments, because the Scripture doth not determine just Where and When and How, they shall Eat and Drink and Divert themselves. Nor will they ask, What Text binds me to go to such a good Friends House, and receive his Kindness? Or to go to such a Market or Fair, to Buy and Sell and get Gain? They can go Without a Command, and it's well, if they do not often venture to go Against the plainest Commands, for their Bodily pleasure, and their Worldly profit. And than what is wanting but the Spiritual Appetite, to Savour and relish the things of God's Spirit, as good a Stomach to the Food of their Souls, and as great a Concernment for their Eternal Advantage, to Determine their Choice and Practice this way? And to make them flock as fast to the Throne of Grace, and to see that all their Houses be Houses of Prayer. A dear Love to the Service would be above all Arguments, in the World for it. And assoon as any are Quickened in Christ Jesus, and become Alive unto God, they will save us the labour of Persuading them, to go and Feast their Souls with Him, and to join in the Sacrifice wherewith he is well-pleased.  
Whatever Short cuts some may fancy to Heaven, and laugh at the Round-about-way of Morning and Evening Prayer: I never heard of any Dying man that was of that mind. How many than do sadly Bewail it, that they had not taken this course? So that the Praying Families are on the Surest Side, all must acknowledge: And they may be infinite Gainers: But for certain they can never Lose by this Service. When it looks like Loitering by the way, and Hindering their work, Yet they are about their Heavenly Father's Business. And he that Employs them in it, will not suffer them to Lose ground by it. It stops them, but like a Traveller's Eating and Refreshing himself, to recover Strength for his Journey. And poor people that cry, they have not Time for it, may more truly say, They have no Mind to it. For they can find Time for many matters of less Importance. And they had better abate some Gains, and themselves be turned out of Doors, than grasp so much Business, as to Justle Prayer out of Doors. But indeed Prayers never made any Beggars, unless it be in that Sense, as is no Damage or Disparagement to any.  
The laudable Usage of all Well-governed Families, To go to their Prayers, before they fall to, and after they have Finished, the Business of the day, cannot be Confronted, without a Proud Scornful Reflection upon the most Judicious, and the most Pious Christians in the World. When the Family comes together in the Morning and Evening, This is the most decent way of bidding Good Morrow, and Good Night. And such Families as Give themselves to Prayer, use to give also the best Examples in other matters, and show that they are the likest of all to be in the Right. Indeed an ordinary Observer, (if any thing impartial,) may easily see the Difference that is Commonly between Praying and Prayerless Families. I say, commonly, for it is Possible, the Service may be kept up in a Perfunctory, heedless, and customary manner, without any Improvement to the Worshippers: But then the fault is not at all in the Offices, but in the Way of performance: And they are Abused, like many other Good things, that men often use. without doing themselves any Good in the Use, We may reasonably expect in the Praying Families to find the Fear and Love of God, and all Honesty and Mercy, and Sobriety and Decency to prevail and flourish: For the Course which they take Naturally tends to produce such Effects, and through God's Blessing, it usually proves Successful. But how little cause shall we see to admire the Religion of such as turn Prayers out of their Houses? And alas, What, to their Credit, do they bring in the Room of such Offices? Where shall you meet with such Nurseries of Oaths and Brawls, Drunkenness and Lewdness, Cruelty and Knavery? And who indeed can expect any other kind of Fruits among such, as Sow no Better? How shall they keep up the Fire of Religion, without any Fuel or Blowing? His Grace the late Lord Archbishop of Canterbury, Whose Memory ought ever to live in this Church with all Honour, as indeed among the Best 'tis precious, and even such whose breath may be thought Malignant enough to Blast it, yet do but so betray their Impotence together with their Vengeance,) Upon some that would Vnchrist'n him he has left such an Ethnic Badge, as will stick much longer to them, because they take the course every day, by Proscribing Prayers, to prove their Houses Heathenish, and themselves no better than a Company of Infidels under the Banner of Christ. As they pass in his great Judgement who tells us, in his Sermon of Family-Religion, That Where the Worship of God, by daily Prayers, every Morning and Evening, is Neglected, He sees not, how any Family can in reason, be esteemed a Family of Christians, or indeed to have any Religion at all.  
And what a Contemptible Head is that of a Family, that hath neither Eyes to lead them in the ways of God, nor a Tongue to Speak for them at the Throne of Grace? If thou hast Sense and Readiness of Expression in other matters, What is it, but thy own Wickedness, when thou want'st it for Prayers? And if thou wantest Gifts and Abilities, why dost thou not make it up another way? By some Substitute in thy Room, or by some wholesome Forms to help thee out? When, (as the last named most Reverend Author observes,) There are excellent Helps to this purpose, in the several Books of Devotion, calculated for the private use of Families. That the thing may not be Neglected then, get it Discharged as well as thou canst, and that will be Accepted, by him who looks first on the Willing Mind, and where he sees that, Despises not the Day of Small things, but takes poor matters in good part, according to what a man hath, or can procure, wherewithal to Appear before the Lord, and make his Oblations to the most High God. Thus let every Housholder think himself concerned to lead his Dependants the way to the Throne of Grace. And let not the Members of Families here stand for Ciphers, but carefully bear their Part in this Service: Nor think it enough to be still Present at the Office, without a hearty Concurrence and Joining to Assist in it. That the Prayer of the Family may not be only a Formality, and some as Licentious in their Doing it, as others in leaving it Undone.   

SECT. III. Of not Praying in Secret.  
THere are who concern themselves in no Devotion, any further than they have Company, and are carried with the Crowd. As if they durst not Trust the Allseeing Eye of God, without Witness: Or like Dead things, could not Move, any further, than Moved: Or like Pressed Soldiers, would do Nothing, if they could tell how handsomely to Avoid it. But to Sound a Trumpet in the Streets, or to Pray Aloud in the Closet, with a desire to be Herd and Observed of Men, spoils all the expectation of Reward and Praise from God. The Heart knows its own Bitterness, and can best tell its own Tale: And if Sincere and Serious, it cannot be at Rest, till got Alone, to Pour out itself before the Lord. But this is none of the Hypocrites Care, who little regards what he is towards God in Private, So he can but Show well before men Abroad. Or if he Prays Alone, it is but to be the Better thought of, by those who, he thinks, take Notice: Or only to get a little out of the Din of his Clamorous Conscience. Not drawn by the Heavenly Sweets of that Satisfaction and Comfort, which is to be found in Secret Devotion.  
Somewhat indeed may thus be Offered at it, by those that are not Right. But such as are not at all Used to it, cannot choose but be Naught. When they Worship but for Company and Fashion Sake, and if left to themselves e'en let it Drop to the ground, it speaks such a Shiness to God, as betrays their Hearts, not to be Right with Him. For if he were the Beloved of their Souls, that had their Hearts, He would then have more of their Company. But when they Eat his Face, and at his Invitations to Come to Him, they hang Back from him; Sure all is to pieces between Him and their Souls: And all the Service they are present at, together with others, is but merely a Forced Put, Because they know not how, for shame, to avoid it.  
And thus, How many, for want of Communing with their own Hearts, and Retiring to Seek God apart, are Strangers to themselves even all their days? And (keeping in a perpetual Round of Pleasures, and Business, and Company,) are so taken up, and otherwise Engaged, that they scarce ever come to know aright, How the case stands with their Souls. They that find no delight in Closets and Religious Retirements, but all in Pastimes, and Drinking-houses, and Jocose Company, and such men of the World as they can Get by, O what a Dark Business, and Melancholy Task, in their esteem, is the Withdrawing, to enjoy Communion with God? They will sooner Scoff at it, than ever set themselves to Seek after any such thing. And then alas, What have they more than the Husk and Shell of Religion? Seeing the Pith and Kernel of all lies in making Conscience of Secret Sins, and Secret Duties: I say, making Conscience of them, and neither suffering the Private Prayers to be Omitted, nor yet going only, pro formû, to the Closet, and there making such a Business of it, as Domitian of his going alone to catch Flies: But dwelling in the Secret Place of the Most High, Minding his Allseeing Eye upon us, and Sitting down under the Shadow of his Wings, with a singular Complacence and Delight. Secret Sins, if they are in thy Delights, and thy Purpose to Stick to them, will spoil all thy Secret Prayers. But when thou art for having the Searcher of Hearts, to Search and Try Thee, that thy Heart may be approved unto Him, then shalt thou go Boldly to thy Father in Secret, and See his Face with Joy, and find such Soul-Satisfaction with Him, as shall for ever Engage thee to be His.    

CHAP. III. Of Licentiousness as to the Time of Prayer.  
THE pious Soul Echoes to God's Call, Psal. 27.8. When thou saidst, Seek ye my Face, My Heart said unto thee, Thy Face, Lord, will I seek. No sooner is the Motion made, but it is gladly Embraced, Nothing in the world is so grateful to a holy Heart, as such Heavenly Correspondence. But if wicked men make any Overtures of approach to the Holy God, they care not how Seldom they come anear Him; and when they must be Concerned with Him, they care not how Soon they have done. His Day which he has set apart for the purpose, it may be, doth not fit their purpose. And though he bids them Keep holy the Sabbath, they have somewhat else to do, than to wait upon Him, and cannot a'while to be at his Beck. Let him be ready to receive them, yet they are otherwise Engaged for that Time, and must put it off, till a more Convenient Season. Or if they pay any Attendance upon the Lord's-day, that must Atone for the Neglect, tho' he hear no more of them all the Week after. Sunday is enough, they think they have Served him well. It shall be When they List, after their Capricious Fancy, and not according to his Divine Appointment. He says, Now is the Accepted Time, and Hear his Voice To day: But they think another time will Serve the turn, and Hereafter do as well, any Idle Minutes that they know not what else to do with. Still they would put off for the Present, what they have no mind to do at all. 'Tis but now and then a little, as they please, and as the Toy takes them, that they do any thing like Serving the Lord, and do it in such a manner, as if he must be much Beholden to them for it. They will not Engage in it, nor Tie to it, and be Constant at it. Only foam little Snatches, and wide Breaches between. They cannot Live a day without their Meals, but though many days come between, they find no Want of their Prayers. Tho Scripture tells them not, How oft they shall Eat or Sleep, yet they have their Set Times for both Meals and Rest. But O where's any the like Care to Secure their Prayers! 'Tis only in a Fit, or a Humour, or a Fright, that they are for Praying. And if they have any Prayer-Times, Yet how small a matter shall Break them? and take them off, to serve their Lusts, or any one, or any thing, before the great Lord of all? Only the Scraps and Leave of the World and Flesh, shall be thought good enough for his Portion. They are not at Leisure to Seek the Lord while he maybe Found; but forget what he sent them into the world to do: and how soon they shall awhile to Die, and a'while to go to Judgement, and a'while to Abide by it, in the Future state Everlasting. And amidst all their other Business, if they mind not the One thing Needful, above all, they had even as good have Slept out their Time, as so Bestir themselves in the World.  
I know, many of the Labouring, and Busy people use to complain, That their hands are so Full, and Business lies so hard upon them, they have not Leisure to do as they would, every day, in the Greatest and Best of all Works. So giving Intimations, what Mighty Matters we might expect from them, had they but the Opportunities which some others enjoy. Tho, alas, upon the Lord's-Day itself, when the fair Opportunity is offered them, and Worldly Business is out of the way, Yet even then they are so Listless to any other Business, and will find so many things to put off the earnest Attendance upon God, that they but shamefully Confute Themselves, and show what little Reality is in their Pretensions. But be thy particular Calling what it will, man, If thou dost not make it Subservient to the General, and Abide in it with God, to make him the Alpha and Omega of all thy Works, so as to have them Begun, Continued, and Ended in Him, Thou dost but Labour in the Fire, To Rise Early, and sit up Late, and Eat the Bread of Carefulness, and Grasp all the Time that ever thou canst, to make thy utmost Benefit of the World: Yea thou dost not only Weary thyself in Vain, but takest a deal of pains in this World, to Undo thyself for ever in the Next, As long as the Lean Kine so devour the Fat, and Earthly affairs, Eat up all the Heavenly, and Worldly Employments are thy Souls continual Impediments: So that thou makest Light of all the Lord's Invitations, for Eagerness to be gone to the Farm or the Merchandise; Thou wilt at last find it the worst and saddest Bargain that ever thou madest, so to Gain the World. When thou must needs have it, though thou settest at nought God and thy Soul, for the Sake of it. Dost thou think it such a Needful work to make Provision for the Flesh? Be it granted, that thou mayst in due Time and Measure, Care for thy Body: But then if that may be done, Remember still that somewhat else of much more Importance must not be left Undone. And he whom thou callest thy Lord and Saviour shows thee a Work of far greater Necessity. Luk. 10.42. and Joh. 9.4. A Work which thou must concern thyself to do in the First place, and prefer it above every thing else in the World. And if thou Contrivest no better, and takest no more Care of that Work, but to run it up in the Narrows, yea even quite Thrust it out still with other Matters: If thou countest it enough to Serve Him, who gives thee all thy Time here in this World for his Service, Only with the World's Relics, when thou hast nothing else to do, and scarce so neither: O what Account of thy Time canst thou hope, with any Comfort, to render at his Tribunal, when Time with thee shall be no more! If thou Wantest Time to do God's Work, thou wilt Want an Eternity to Enjoy his Rewards. And if thou dost not Work the Works of him that Sent thee, while it is Day, The Night will be upon thee, when thou canst not Work. And then if thy Course be Finished, before thy Work is done, Thou wilt Bewail the Want of Time, when too Late to Call Back what thou hast thrown away to other Purposes, quite Foreign and Impertinent to that great End, for which the precious Talon was put into thy Hands. Even the men of greatest Business, that had most to do in the World, when, at last, they come to Leave it, shall perceive, That no men else upon Earth were more Concerned than Themselves, to Care for their Souls, and Flee from the Wrath to come, and Mind the Way to Heaven, and Work out their own Salvation: (However they Turned their Heads another way, and were all Taken up still about somewhat else:) and shall wish, when Time is Past, That they had Neglected every thing in the World, rather than this One thing, which is of Absolute Necessity to be done. Here then Behold a Commendable Thrift and Covetousness, To be Greedy of Opportunities for thy Soul, To Engross and Steal Time from other less Concerning Matters, for Prayer and the Worship of God: Yea to Make Times for this Service, whatever Business else thou Entrenchest upon. And here's the Unexceptionable, holy Epicurism, (if thou canst hit upon it,) to be taken up with such sweet Satisfaction this Way, as to reckon an Hour so spent Better than a Thousand otherwise bestowed.  
Tho I would not lay a Snare for any ones Conscience, in obliging them to Believe, That they can never in any case, without Sin, omit any Accustomed Office, when some great Occasion Intervening may call another way, Yet Constancy in a good Course, is a commendable Virtue: and the Spiritual Life is more Orderly, when we have our Stated Times, which we will not commonly Break, nor be easily taken off by any Trivial accidents. Every day we want the other things mentioned in our Lord's Prayer, as well as Daily Bread. And the daily need we have of This, teaches us also, together with this, to beg the rest. Is he a Man or a Bruit, that makes not Prayer the Key to unlock the Day, and the Bolt to shut it up? The Jews counted it the Abomination of Desolation, when, under Antiochus, the Daily Sacrifice was Suspended. And justly may we count that an Ominous day, in which no Sacrifice of our Prayers has been offered. It is as if no Sun had Risen that day: and laves us worse than without a Sun, Without God in the World. When Prayer should be as the very Pulse of our Souls. And even every Breath we fetch, should be as a Breathing after God, the Living God, in whom we ever Live and Move and Are: and upon whom we do hang every Moment, for Life and Breath and all things that ever we Have, or Hope for.   

CHAP. IU. Of the Licentious Ask Unfit things.  
PRayer is a professing of ourselves to be Poor and Needy, That we have not so much as a Bit of Bread, but what we Beg. And therefore our Gracious Lord directs us to Open our mouths in Prayer, that he may Fill them with Good. Yet the Liberty to ask what we Will, doth not Authorise us to ask, That we may Consume on our Lusts, or Reek Vengeance on our Enemies. To look up for Supplies of this Life, is Nature's Prayer, without Grace. Yea the Bruit Creatures are directed to it even without Reason. The young Lions roar after their Prey, and Seek their Meat from God. Psal. 104.21. They that Enlarge their Desires, as Hell and the Grave, and are not Satisfied, Craving their Portion in this Life, their Belly full of God's Hid Treasure; may have their Wishes, with Leanness sent into their Souls. And that will be a Canker, to eat out the very Heart of all the Blessings. They Live, but to Eat, and so all their Praying, is serving no God save only the Belly. Whereas our Lord hath taught us to ask Three Petitions, For his Glory, Kingdom, and Pleasure, before we speak a word of our own Bodily Necessity. Hallowed be thy Name. Thy Kingdom come. Thy Will be done. And then Give us this Day our Daily Bread. Spiritual Blessings should ever be sought First: and the Temporal but for Spiritual Ends: Not to Unfit us for Duty, or Hinder us in the Service of God, but that we may Serve him with the more Quiet Minds, and Cheerful Spirits. It must not be Meat for our Lusts, (with the wanton Israel,) but Food Convenient, which was the considerate Agur's Prayer. And what is Convenient, we must leave Infinite Wisdom to Judge, be at the Finding of our Heavenly Father, and willing he should Choose our Inheritance for us. 'Tis the Blessing from Above, that makes what we have Bread, to Nourish and Satisfy, and do us Good. And the Prayer which Implores that Blessing Sanctifies it to us, and makes it Ours, and indeed The children's Bread. But wicked Worldlings care not How or Whence it comes, So that they have it. They are not so much concerned to get the Blessing of Heaven, as the Fullness of the World. Or if they ask any Blessing, it is only the Blessing that maketh Rich, and helps them to Prosper and take Root, and spread themselves and Flourish in the Earth. They would only Serve their turns upon the Lord, to get Deliverance and Prosperity, that they may take their Liberty to Live after the Flesh, and have the fairer opportunities to fulfil all their Lusts. Their Prayers are but the Reaking of their good Stomaches, and the Boiling up of their Lustful Appetite. Health and Wealth, Seasonable Wether and Plentiful days, with Peace and Liberty to Enjoy the World, is the top of all their wishes. They give themselves for Proofs, That Corah and his Company were not the only men Swallowed up of the Earth: When alas, Themselves are Sunk and lost, and even Buried Alive in it: Till Dead to God and quite off all Traffic with Heaven They think they can never have Enough of the World: But they shall have Enough, when the dust of the Grave has stopped their Mouths, and then wish too Late, that they had been Wiser, and coveted earnestly Better Gifts.  
But there are Extravagant Prayers which are Blasphemous to be Made, and would Undo the Petitioner, to have them Granted. When men Pray for God's Dishonour, and their own Shame and Ruin: and would have themselves or others Confounded and Damned. They may find themselves too soon at the end of their Cursed Wishes. And had they any sense in them, and would but ever give themselves leave to Consider, they would dread so to Dare the God that has Power to Kill and cast them into Hell. To beg of God for any Wicked thing, is not only a Profanation of Prayer, and turning the Means of Grace into an Instrument of Villainy, But it is also a Chufing of Death, and running violently upon the Wrath to come, which every man in his Wits will do all that ever he is Able, to Flee from.   

CHAP. V Of Licentiousness as to the Object of Prayer.  
PRayer is the main part of all our Worship, and to pay this Royalty of the Crown of Heaven, The Tribute of Adoration to others than to God himself, Be it to Images, Saints, Angels, or any thing else, is expressly forbidden. Mat. 4.10. Get thee hence, Satan, for it is written, Thou shalt Worship the Lord thy God, and Him Only shalt thou Serve. In all such Divided Worship may be seen the Print of the Cloven Foot. To worship any Creature, with Divine Worship, is to make it an Idol: And Idols are of his Erecting, who is all for Usurping God's Honour to himself. And so the Children which were Offered to the Idols of Canaan, were said to be offered unto Devils. Psal. 106.37, 38. The Apostle makes Invocation peculiar to the God in whom we Believe. Rom. 10.14. How shall they Call on Him, in whom they have not Believed? For I must Believe him to whom I Pray, to be Omnipresent, Omniscient and Omnipotent: Or else I am sure he could not Hear and Help me, and all my Fellow-Supplicants all over the World, in all the things which we have to Beg. And if Saints and Angels be Omnipresent, Omniscient, and Omnipotent, what then are they less than Deities? And what more can we ascribe to the most High God? As there is but One God, So we are told but of One Mediator between God and Man, 1 Tim. 2.5. And that is Enough: For none can have more Power and Interest with God, than Herald None can have more Pity and Kindness for us. And what we cannot obtain through the Mediation of Jesus alone, We may despair ever to get, by Ingratiating ourselves with any other Friends. This One is better than all the Strings, which they have at Rome to their Bow. He that taught us to say, Our Father, adds not a Syllable of any Prayers that we are to make to his Mother. Nor does God stand in need, (like the imperfect Princes of the Earth,) to be Solicited by Courtiers and Proxies, who must indeed first Learn from Him, the very Matter which they present to Him. And all the Good Manners of fetching this wide Circuit, is utterly spoiled by the Disobedience of the thing. It is such a piece of Good Breeding, as the Law calls Treason, to give the King's Crown to a Courtier. It is to offer Rebellion for Sacrifice: and pretend to Honour God, with the Violation of his own Law.  
It's true, We may desire our present Friends, to Pray for us. But we use not to stand here, and Call upon some in the East Indies: Nor to apply to our Friends, with the very same Gestures, and Expressions, as unto God Himself. Indeed even the Ora pro Nobis, applied by us to those in Heaven, is Impertinent enough, and we may better employ ourselves, than so spend our Breath: which we know not if ever it Reach to them, whither we direct it. But if we shall be allowed capable of Understanding the common Construction of the Popish Offices, as plain as words can express, They do Pray Directly to Saints, for the very same things, that we do to God.  
As for us, We would Honour God's Saints more, than to think them so Proud, as ever to Arrogate, or Abide, the Glory of their Blessed Maker to be conferred upon Them: Or to think them Ambitious of that Worship, which was the Devil's desire. When their language on Earth, was, Sirs, Why do ye these things? Stand up, I myself also am a man. See thou do it not. Sure they have not since, Unlearned that Humility in Heaven, for which they were so Eminent here below, as to thank us now for the Service. No, they are too Good, to Endure it. And they that Pray to an Image, Not only do Dishonour the Infinite Majesty, that can never be so Represented, without being most grossly Abused: But also Debase themselves into a Likeness with that Senseless thing, which they fall down to. Psalm 115.8. They that make them are Like unto them; So is every one that Trusteth in them.  
And whoever Trusts to any thing which they Are, or Have, to any thing in them or about them: and fly for that Refuge to any Fruitions, Interests, Friends, or Creatures in the World, which is only to be found in Him, that Made Heaven and Earth: As they Desert and Disoblige Him, who will not give his Glory to another, So they miserably Disappoint and Abuse themselves, and come under the Imprecation, Jer. 17.15. Cursed is the man that Trusteth in man, and maketh Flesh his Arm, and whose Heart departeth from the Lord.   

CHAP. VI Of Licentiousness in the Manner of Praying.  

SECT. I. Taking no Care of the Heart.  
WHEN men draw nigh to God with their Mouth, and their Hearts are far from him, Contenting themselves, to go over so many Words, in the mere Lip-labour, and Yawning over some faint Petitions, in a Listless, drowsy manner, as if they were not well Awake, doing nothing Hearty, as to the Lord: Yea when their business is not to Meet and Enjoy the Lord, but like such as Visit only out of a Formality, and not for any Cordial Friendship, care not if the Person be at Home, or no, so that they have performed the Task: They do but Take the Name of God in Vain, and take on them to Worship. For it is but the Picture or Carcase of Worship, no Worship indeed, unless we Serve him with our Spirit. If it be not the Act of the Mind, it is not We: and no more than Personating the Devout. When the Supplicants have not concern, either to Prepare the heart for Prayer, or to keep it Intent upon the work in Praying: When they presumptuously go forth in their own Strength, and rush upon the Service, without considering what they are going about: And when fallen upon it, they mind not whither the Heart Roves and gads: Let the Tempter Jog and Interrupt them, as the Pythoness did St. Paul, when he went to Prayer, Acts 16.16. Yet they take no care to seize, and call in the Vagabond Thoughts: Then the Prayer is nothing else, but only so much Said, and a Huddle of Words poured out into the empty Air: Of no Significancy at all, but only to Accuse and Condemn them, for making so Bold with the Searcher of Hearts, To lie Babbling in his Presence, and make but a Noise, as Sounding Brass, and the Tinkling Cimbal: Yea, and commit a sort of Perjury, Invocating the Deity, to witness but a Lie, because they Intent nothing less than what they say: and if they but stay out the Time, and run over the Words, the work is done: Such careless Prayers are never like to effect any great and Desirable matters. And when Duty so flags, no wonder if their Comfort also droops; for the vigorous Exercises of Godliness are the Oil to keep in the shining Lamp of Heavenly Hope and Joy. And when the Heart, instead of stooping down under the humble Sense of Sin, is Lifted up in a Proud conceit of themselves, and so directly Contradicts the Self-abasing work they are upon: Instead of Praying in Faith, Believes nothing that God hath said, and so puts a Bar to all their Hopes of receiving any thing at his Hands: Instead of abounding with Love, is full of Cores and Malice, neither for the Giving, or Forgiving Charity, and so turns the Supplication even into an Execration, because our Lord, (who has charged us, when we Stand, (or set ourselves upon) Praying, to Forgive) Teacheth us to ask and Expect the Mercy to Ourselves, but only as we show and Extend it to Others: And when, instead of Burning with fervent Zeal, (like the Fire in the Alembick) to send up its earnest Desires, the Heart is Playing behind the Curtain, and the Oscitant pretenders to Worship do but Trifle, and offer up a Heartless Service: as those who seem very Indifferent whether they be Herd, or not, yea rather Afraid to be taken at their Words: All this while, there may be somewhat like Seeking, but here is no Striving to Enter, when the Heart is no more Engaged to the Lord. Nay 'tis but a mere piece of Mock-Devotion, that instead of Atoning for our Sins, does but Add still more to the Number. And then, alas, What Hope can men have from such kind of Prayers, even for which they have a great deal more to Answer? No Wit or Parts, or the most curious Art to Pack words neatly together, is enough to make a good Prayer, without the Drawing Nigh of the Heart, and the Spirit of Supplication. The Springs of Action, upon what Motives we proceed, and to what Ends we do it, are most of all to be regarded; though they be Latent, like the Roots of things that lie under Ground: Yet in the Scrutiny and Examination of ourselves, this is the main Enquiry, Whether our Principles and Designs be right and sound at the Bottom? Whether God's holy Fear and Faith and Love set us a going? and whether the Pleasing of his Will, the Honouring of his Name, and the attaining of his Favour, to be made Liker and to be brought Nearer to Him, be our grand Aim and Intention. Better let the Heart lead the Words, though they be but few and mean, than be full of fine Expressions, and no Heart to follow. But O how is the Deceiver Deceived, that goes about to Mock the only Wise God? As good Affront him in the Face of the Sun, as to Dissemble with him in the Secret of the Heart. And let such as are for playing the Hypocrite with him, but forbear till they can do it so, as he shall not be Ware of it, And then, be sure, they will never Dare to offer it.   

SECT. II. Taking no Care of the Words.  
THE main Province of man, is to Keep his Heart, but yet it is not All, nor the Only thing that he hath to look after. He must see, that out of the Abundance of his Heart, his Mouth speak to the Purpose, and as Becomes him. 'Tis an intolerable Presumption, for poor Mortals, that are but Sinful wretched Worms, to be Rash with their Mouths, to utter any thing that comes Uppermost, (though never so Crude and wild,) before the most High and Wise and Holy God. As if the Words of Prayer needed no other recommendation than Boldness, and men might speak what their List, in the greatest Presence. As if they thought the Lord either such a Sorry Master, whom any thing were good enough for: Or one so far off, as to be out of Hearing, and not to Know what were said. But it is the Liberty of Praying, not of Prating, that I plead for. If it be a Licence taken, I am sure, it is not Given, to roll and Luxuriate in empty Expressions, without either Spirit, or so much as any Good Sense. To prevent which, we may do well to Digest aforehand the Words, as well as the Matter of our Prayers. At least to have in store and readiness such a Stock of Authentic Expressions, as are fit and proper for our Devotions: Out of which we may produce what is Pertinent, and not be at a Loss, to express the Sentiments and wishes of our Hearts.  
Tho an easy Unaffected Style, suited to the Understanding and Infirmity of the Worshippers, is the fittest and best: Because Words in Prayer, are used more for our own Sakes, than His, that understands our Desires, without our Words: Yet too Lose a Dress argues a Contempt of the Presence we are in. When if the Tongue be but kept Going, any impertinent Clack, or the most course and tattered stuff shall serve the turn. Nay so Weak and Flat are some, and so Homely and Fulsome are others in their Prayers, that, (if we may here credit Reports,) The Silliness of the one, and the Rudeness of the other, makes their Company in Pain for them: and where others beg to be Herd, it might be better for them, if God did not Hear them. Their very Tone of Prayer, betraying their Contempt of Heaven, when they Gabble over what they have to say, without any Submissive Voice, or Lively Accents, or Affectionate Strain, to show how Awful, and in what good Earnest, they are. Our Voice is the Index of our Mind, and by that we signify the Devotion which is in our Hearts. And he that talks at Random before the Lord, shows little care that his Heart is in, to perform Service meet for God's Acceptance. We had as good Pray in an Unknown, as in an Unregarded Language. The one is to say, We Know not what, and the other, We Care not what. But if we must Worship with the Spirit, it is requisite we should Know what we say, and Pray with the Understanding, or else how can our Mind and Spirit be concerned? 'Tis less Affront to be Silent before the Lord, than to offer to Him Service that is to us, unintelligible Gibberish, or Empty Talk. And I cannot but tax it for a very condemnable Intemperance and Looseness of Speech, in Prayer, when the Tongue is suffered to run out, quite beyond the Sense and Devotion of the Speaker, and also as far beyond the Attention and Patience of the Hearers. When the Prayers are spun out to a Tedious Length, to show how far a man is able to hold out, and Jade and tyre all his Company, till they Long for nothing more, than to be out of that Pain; and then rejoice in the Deliverance, and Dread such another Affliction. May they Beware, by whom such Offence comes, that they Distaste not any, (too apt to Imbibe such Prejudices) against the Worship of God, to whom, they should use all Ingenuous and harmless Artifices, to Recommend and Endear it.   

SECT. III. Taking no Care of the Behaviour in Prayer.  
GOD that is Terrible out of his Holy Places, ought Greatly to be Feared of all that are about Him. And none of his Kindness to us, must ever tempt us to forget our Distance, and Grow upon Him, as if he were but Such a one as ourselves. Ignorant people think basely of God, in the form of an Old man, sitting in his Chair: to which Bungling Conceit the Popish Painters have lent their Help, daring so to Picture Him that is Invisible, and Incomprehensible. And answerable to the Opinion conceived of God, uses to be the Worship paid to him. When men think Low and Slightly of God, they can be as Rude and Saucy with him, and divulge their Inward Contempt in their Carriage Abroad: Presenting no Oblations, but what more Affront than Honour him. As if they came not to Adore and Pray, but to Vaunt and Huff, to Show or Divert themselves, to Scandalise their Neighbours, and Sadden the hearts of some, and make a Game for others: To cast their Dirt and Scorn upon Holy things, in their Yawning or Sleeping over them, or Laughing the while, and Playing with them. And by their Countenance and Gesture and Actions, showing no more Concern in the Worship of God, than if it were an idle Gambol, or the most Trivial business. They will observe and Revere a frail man that shall Die, but make even nothing of the Almighty, Everliving God, who Awes the World with a Look, and will make his Despisers discern, to their eternal Cost, between them that Honoured, and them that so Vilified Him. Christians that behave themselves Rude and Unmannerly in their Worship, shall be condemned in Judgement by the Turks, who are said to be so Curious in this point, they think it will Spoil all their Prayers, if they but Scratch the head with a Finger, while they are upon them. The dreadful Judge of Quick and Dead is not to be treated after the rate of an ordinary man. They that have such a Clownish Familiarity, have never the more, but the less Friendship with God. The Prayer that Puffs up, serves but to do us hurt. When we are Proud of our Prayers, (which are indeed but Acknowledgements of Indigence and Gild, and Offices of Humiliation and Repentance,) we quite mistake their Design, and shall as much fail too of their Success. And instead of Drawing nigh to God, He will See us afar off. 'Tis his Grace to take even our Best in good part at our hands, (which is but a mean Present for the most High:) and to employ sinful Worms in his Service, who Humbles himself to Behold, even the things that are in Heaven, and hath the highest Angels ambitious to Attend upon His Throne. And if we use to Applaud ourselves, (Principibus placuisse viris,) to fit the Humour of Great men, How much more should we rejoice, to be Acceptable to Him in whose Favour is Life? Who (unless we hold Back, what is in our Power to Give,) will not Despise us, that it is no Better, when he sees we Have no Better. But he will not endure, that Proud Scorners, and rude Lubbers should come to his Face, only to Pollute his Ordinances: but will cast their wretched Offerings, as Dirt, in their Faces, especially, when they are called by his Name, and pretend to be a People Nigh to Him, And yet he could not be worse Served, by any that are Afar off, but his Name is more Dreadful among the Heathen: Tho Religion than is not to be Gaudy, yet we must not strip it so Naked, (under pretence of Spirituality,) that it appear in no Decent Garb: Nor make Irreverence, and a Worship without any Becoming Circumstances; the distinguishing Note of a Godly man. For that is the way to bring all our Religion under a just Suspicion; when we carry towards the great Adorable Object of it, as if we had no Awe of Him, nor Regard or Love to Him. Cursed is he that doth the Work of the Lord so Negligently. At his Peril it is, who meddles not with the Worship of God, but to Expose and Blaspheme it: and Woe be to that man whose very Oblations are the highest Provocations.   

SECT. iv Of Praying, without taking care of our Living.  
THE Blessed God who Lacketh nothing, stands not in such Need of men's Services, as to accept the Present that is all Soiled with Filthy Hands. When he accepts nothing indeed from us, but only to do us a Kindness: and makes us much more Beholden to Him, to take Notice of our Offering, than ever we can Oblige Him with the Service. He will Abhor even our Holy things, if we Abhor his Holy Ways. Therefore when we are off our Knees, the Apostle cautions us, to take heed how we Walk. 1 Pet. 1.17. If ye Call upon the Father, who, without respect of persons judgeth according to every man's work, Pass the time of your Sojourning here in Fear. All the Religion of wicked men, is upon their Knees, without looking to their Steps. They may sometimes show Devout in their Prayers, who yet are most Profligate in their Lives, and use their Offices, only as a Cloak for their Sins, and to Compound with the Divine Justice, for Going on still in their Trespasses: Depositing their Pageant-like Piety in the Church, 
Pref. to Caus. of Decay of Christ. Pi.  only to make a Show with on Holidays. But such as are so Rotten and corrupt at Heart, and quite out in the very Drift and tenor of their Life, must not think to put off the Holy Jealous God, with a parcel of Good Words, and Demure Looks, and fine Postures. He will scorn all the Prayers of such as cast off his Fear, and disregard his Holy Word. They shall cry in vain for his Help, that neglect their honest Endeavours to Help themselves. They that Trust in the Lord, and do no Good, but presume that Christ will Save them, against his own Gospel, are a sort of Worshippers, that are like to find as little Success in their Praying, as God finds Integrity and Piety in their Walking. Their Carnal Living spoils all their Spiritual Worshipping. They shall find small welcome with Him, when they love to be most Unlike Him. When they cannot abide his Friends. And love none so well as the Worst of his Enemies: Nay can Blasphemously Swear elsewhere as fast by the Name of their Maker, as they Bow mannerly at Church to the Name of their Saviour. And when they take on them to Pray the Lord to have Mercy upon them, for Taking his Name in Vain, and to Incline their Hearts to keep that Law, and yet are so far from Minding what they Say, that presently after, in the accustomed manner, they fall Foul upon Him, and make nothing of it, to Play with that tremendous Name, as their Babble. O how Vain are their Oblations? What Abomination is their Incense? Yea, what Iniquity even their Solemn Meeting? As good they Slew a Man, as Killed an Ox: or Cut off a Dog's neck, as Sacrificed a Lamb. Isa. 66.3. If any man be a Worshipper of God, and do his Will, him he Heareth, Joh. 9.31. The only acceptable Worshippers, are Conscientious Dealers, and inoffensive, useful, holy Livers. They must keep their Hearts in Awful obedient Frame at All times, who would find them ready for the Service of God, at Prayer-Times. And such as live in God's Eye and presence, and are so much Concerned and taken up with Him, Dare not do the Ill things which, they know, would spoil all their Welcome with Him, and Turn his Face against them. They that would not have God's Grace Wanting to them, must be careful, that they be not Wanting to his Grace, and not think to have what they will, in their Prayers, who do what they list, in their Lives. Nor use their Prayers▪ to save them the Labour of doing any thing else in the Religious practice; but to get Strength for the performance of all their other Offices. Psal. 119.145. I Cried with my whole heart, Hear me O Lord, I will keep thy Statutes. He asked not leave to Offend, but such Mercy as might Enable and Encourage him, with an Enlarged heart, To run the way of God's Commands. Our Prayers being but Instrumental duties, therefore our Religion does not consist only in going over our Offices, of Course, but is to make us Like our Heavenly Father, as like as ever we can be, both in Being, and in Doing Good.  
To keep up a Face of Religious Worship then, and a Circulation of some Customary performances, which we are got into a Road of going over, and to take up with so much done, discharging the work, but for it's own sake; Rids no Ground, makes not the least Way, Nor brings us ever the Nearer to the Blessed End. If we mind not further purposes, to which such Exercises are Intended, we use them to no purpose. Nay if we make our Prayers our Saviour's, and Rest in them, and Trust to them: They do but lie in our way, to hinder us from the only true Saviour. When we should use them, but as the Boats and Bridges, to help us over to him, and as the Bucket to draw out of his Infinite Fullness: Not only to Evidence the Grace that we have received, but to Get still More that we have need of. For such indeed is the Raggedness and insufficiency of all our Services, that we extremely want a Saviour to help us out, and even to Atone for the Iniquities of our Holy things, after we have done our Best; all which is unavailable to Salvation, if the Lord Jesus be not our Strength and our Redeemer. 'Tis mercy therefore from the Lord, to let us see the Cracks and Flaws, the Frailties and Imperfections of our best Performances; that we may not Erect our Plumes, and be Proud of our Prayers, nor Acquiesce in them, nor too much Value ourselves upon them.  
But when men only Talk of Believing in Christ, but never do it: And when they boldly Sin on, and Trust to their Prayers and Offices, and Confess and Pray for Pardon, and so to it again; and make their accustomed Prayers a Super-sedeas to holy Practice, and the Leaves, not to Heal, but to Hid their Sins; thinking the little Services of course must set them right still, and make Amends for all: Publicans and Harlots may get to Heaven, before such Formalists, that so Profane Prayers, to Use them, without so much as Minding to grow better in the Use of them. For no entering into the Kingdom of Heaven, Except our Righteousness exceed the Righteousness of the Scribes and Pharisees. And how is it that we must Outdo them? Not in Fasting oftener, or Praying Longer, and making more ado about Forms and Ceremonies, and external Observances; in which who more Critical and Exact than they? But we must Exceed them, in being Honester men, and Aiming at Righter Ends, and leading Better Lives. And not do the seemingly Right and Good things, from false Motives, and with ill Designs: But make our Prayers the Rule of our Practice, Endeavouring to do, what we Pray God to Enable us for the doing: And as we Beg his Help, so Stirring up the Grace of God that is in us, and putting forth all the Strength we have, to Help ourselves.    

CHAP. VII. Licentiousness concerning the Success of Prayer.  
SOME men will Pray no longer than they taste the Sweetness of it, and are Drilled on by the Pleasure that they find in it. If themselves be not Favoured, their Humour fitted, and their Requests granted, they take Pett at Heaven, and are ready to Quarrel even with God himself, as if they were not duly Attended, and therefore greatly Wronged. Like the King of Israel who fling away in a Chafe, 2 King. 6.33. Saying, This evil is of the Lord, why should I wait for the Lord any longer? Such Proud Beggars are many of God's Petitioners, that think themselves too Good to Wait, though it be upon the Most High: and must have Him at their Beck, or else have not the Patience to Stay his Time, and take Mercy in his Way: But must Limit the Holy One, and go to Ravish and Snatch the Blessing out of his hand. But our Blessed Saviour hath taught us more Manners and Grace, That men ought to Pray always, and not to Faint. Luk. 18.1. Nor think it Long, to tarry his Leisure, who has waited so Long for our Return. If we but Know ourselves, and Remember our Sins, how Ill we merit to be Regarded at all, We shall wonder that Ever we are Herd, instead of grumbling, that it is no Sooner or Better. Nay we shall see occasion to turn our Complaining into Thanksgiving, and not be all upon the Craving for more, without Acknowledging, how much we have Received, and how little we have Deserved. Sinful men are very Bold, to Ask all before them, and not remember to Humble themselves, in the Confession of their Sins, nor Recount the Mercies and Loving kindness of the Lord, and Admire and Bless and Praise him, for all that he has Already done for them. But to Pray, only as long as we are cheered on with a Briskness of Spirits, and find our Souls filled as with Marrow and Fatness, is not to mind the Pleasing of our Lord, so much, as our own Pleasure. It is but to follow Christ for the Loaves, or Drawn only with the Savour of his Sweet Ointments. Not in the Sense of Duty, and our Obligation continually to wait upon him, with what Face soever he is pleased to look upon us. 'Tis not for poor Beggars that Live all upon him, and have nothing but from him, Yea for Obnoxious Sinners that have Forfeited all, and ●are out of Hell only through his Mercy, to be so High and touchy and Querulous, if all is not done straight to our Mind, and we have not every thing just according to our Wishes. It is not such a Violence that will ever take the Kingdom of Heaven: But the Humble Importunity, the Unwearied Waiting, and Patiented Continuance in Well doing. And this is Pleasing in the sight of God, to Fellow him even when he seems Displeased with us, and not Leave off our Prayers though we think he looks Angry at them. But As the eyes of Servants look to the hand of their Masters, and as the eyes of a Maiden to the hand of her Mistress, So let our eyes wait upon the Lord our God, until he have Mercy upon us. Psal. 123.2.   

CHAP. VIII. Licentiousness inflying out against our Fellow-Worshippers.  
MEN that are Proudly opinioned of themselves will take mightily upon them, fiercely to Rally at all, that Serve not God, just in their Mode. Some all for Common-Prayer, and some for none but Conceived Prayers. And they cannot forbear bitterly to Tease and Persecute one another, as if it were worse than No Prayer, that is not exactly after such a Manner. Yea so Absurd are many to fill the World with Heats and Quarrels about the Way of others Worship, that were never serious in any Worship of their Own, And think they have done a great matter to make the Party Odious, that is Opposite to theirs. But the question is, What Service is thus done to Religion? And how much Devotion is a Gainer by it? We know how Strict and Nice were the Pharisees for the Outside Religion, Tho none had fouler Insides than they. Who more took upon them to Quarrel even with Christ himself! And would be Holier than the Holy One of God. Who more Bitter against Better men than themselves? And what a mad Zeal had Paul this way, before his Conversion? They that have only the Form of Godliness, will be like Bears bereft of their Whelps, to have it taken from them, Because if you strip them of that, you leave them Nothing. They have but a Name to Live, and would you Persuade them out of that? The very Worst man that cries up their Form, shall please them better, than the Holiest Christian, that appears for the Power of Godliness itself. And this makes the Romish Worship so Agreeable to Licentious Livers, That the Offices may go on, and the Heart be otherwise taken up the while. The Inner man may Sleep, while the Outer is so Concerned. And all done to Satisfaction, though not a Sin wounded, nor a Lust disturbed, nor any Grace exercised. It is enough to turn the Stomaches of all Serious Good men, against that Cause, which the Roaring Blades are the great Champions and hot Sticklers for. And O how does even a Good Cause often suffer by such ill Abettors? and lose its Credit for their Sakes? I cannot but call in question my Zeal, when it strikes in with the Blasphemies of a Swearer, or the Revile of a Drunkard, and pleases them better than any else. To Stigmatize Persons, and Ridicule their Way, makes me never the Better, nor my Way, at all, the Lovelier. If I have a Zeal of God according to Knowledge, I may find room enough to show my Strictness, without spending all the Mettle, in that which least Deserves it. The sharpest Drolls are not the Happiest Teachers, Nor is he the Best Christian, that makes the Loudest Cry against others. Satirical and Dogmatical Doctors show too little of his Spirit, who was Meek and Lowly in Heart. But we may know whence the Wisdom comes, that is Earthly, Sensual, Devilish. To call every thing that I dislike by an Opprobrious filthy Name, and spend my Choler upon it, may show that I want a Purge myself. But where Contending Parties Overdo, in their Heats on both Sides, I do not think I am obliged to departed from Truth or Peace, to Side and Ingratiate myself with either. As long as the great Lord of the Church doth not Interess himself in the Fiery Disputes, for Forms or against them, Who art thou that Condemnest what he does not? Or layest the Main Stress on that which he Lest Regards? Where doth he warrant thee to Despise any good Prayer, because it is a Form, or Imposed? Or where does he give thee licence to Scoff the Effusion, that is more at Liberty? In good truth, What is even this, but a Form to the Company, and Imposed upon them? I dare not call him a Graceless Formalist, that uses Forms; Nor him a Proud Hypocrite that uses none. For I am satisfied, that Forms may be used piously, without Formality. And as there may be the Spirit of Prayer, without a Form, So there may be natural or Feverish Heat, without the Spiritual Fervour. It is not Utterance that makes a Saint; Nor Crying up Church-Orders, that must needs make one a true Member of Christ's Church. I am equally Distasted at both, That call Praying by Habit, Whining and Cant: and that call the Liturgy, Pottage and Idolatry. I dare not Deride Prayer, though it be not Cooked exactly to my Gust, nor Dressed just in my Mode. Nor can I count it the Effect of real Piety, to be forward in Drolling upon any Holy things. Prayer is A kind of Tune which all things Hear and Fear. Herb. I know I cannot Worship without Faults of my Own, and yet I must not therefore leave off all Worship. And if I will not bear with Another's Failings, but fly from all Worship that is Faulty, With whom then shall I Communicate on Earth? But if the other perform not his Part aright, the Fault is not mine. And my Joining with him, is no Engagement upon me, to give my Consent and Approbation to all that ever I Hear from him. Yet if I am indeed Athirst, I shall not refuse good Drink, though it have some Smack of the Cask. And I should, methinks, be more Wary than Wise, never to trust any Physician or Proctor, because it is Possible they may Abuse me: Nor ever to Join with another in Prayer, because I know not beforehand, all that he will Say, nor can tell but a Word may drop that I do not Like. I will use my own Words, Yet I will not be so tied to them neither, but if I find others better than my own, I will not scruple to take them. When I am Conscious, It is not out of Laziness, to save trouble, and take what is Next me, But to Serve God with that which I count the Best. I must not presently be out of Conceit with all that I hear Derided. For some that are counted the Ingenious and Well-bred men can Scoff at Scripture as well as Prayer: Yea and Descant on the words of Common-Prayer, as well as those of other Prayers. I care not who make themselves Merry with that, wherewith I find myself Edified. Licentious tongues Bespatter all. But the most curious and hasty to Censure and Carp at Others, are commonly the most Careless at Home, and the Fairest Marks to be hit themselves.   

The PERORATION, with a Call to Moderation and Devotion.  
I Have pleaded for that Liberty which may do us a Kindness: and also have made some Strictures upon the Licence for which we may all be the Worse. That which is most Sweet may soon give us a Surfeit. And therefore though it is an Injury to be abridged of the Diet, yet we must not think it hard to be cautioned against the Excess. I mean not the Excess of Praying, against which I see no need to give Warning: For I know no Euchitae now to Capitulate with, and convince them that Prayer is not to swallow up all other Offices. To think we must do nothing but Pray, is not to Overstretch the Liberty of Prayer, but to pinch and Grind upon it. Whereas it will admit of Pauses, and yet be Incessant too, in the Apostle's Sense. As the Natural Heart is in perpetual Motion, though it has its Systole as well as Diastole, and the Contraction doth but help the Dilatation: So Prayer is as the Pulse of the Pious Heart, and still the Circulation goes on: nor are the little Breaks and Interruptions any Hindrance: but only a gathering of fresh Strength for the work, that it may go on more Lively, and the Heart throw out, what it hath been Gathering in, more Vigorously. But there is little danger of Praying too Much or too Often. A small stock of Prudence with a great Sense of Want, and Love of Prayer, will teach any well-disposed Christian to be his own Casuist in this matter. All the danger lies in another Extreme, of flying out into the Wide ways, which I have been endeavouring to Bar up. No fear lest Prayer should be laid too Common, for every one freely to use it: But least the Liberty should be Abused, by the Wild Beasts of the People, whom no Enclosure can hold, but they must break through all Fences, and will not accept of any Liberty as room enough for them, unless the Extension be in Infinitum. Unreasonable Creatures! that cannot be contented with a fair Open Way to go in, nay and a Large and Wide Field wherein to Expatiate, but they must be absolutely Lawless, and Sui Juris. Let such complain they have not More Liberty: No matter; as long as they that know Better things, see cause to Rejoice and give Thanks that they have so Much. The Privilege of such Freedom in Prayer, as I have laid open, is a Blessing and Favour indeed, that we cannot enough Acknowledge and Value. O that ever any should be Listless to it, or Weary of it! And what Enemies to Souls, and a Mischief to the World are they, that say or do any thing to Disgrace or Hinder it? to take men off it, to put them out of conceit with it, and turn them against it?  
Let who will Exaggerate the Mischiefs of this Liberty, and with never so keen Invectives Declaim against the Vindicators of it, as the Authors of Confusion and Ruin to the Church: We are not by this means to be Scared and Ruffled out of the dear Purchase of our great Redeemer's Blood. We can as easy cry Slavery, as they do Anarchy. But I hope it will never spoil and undo us, to have Liberty to Say our Prayers, yea and to Pray them too. God be thanked, we belong not to a Church that supports itself by Tyranny and Usurpation, but by the Gospel-Doctrine and Moderation: (Wisely taking in the Advantages both of a Liturgy, and of Conceived Prayers: and so avoiding the Inconveniencies to which the Sole use of either might be liable.) However some of her Sons Degenerate into a much worse Temper, and grow so Fierce and Stern, to catch their Fellow-servants by the Throat, if they do not Say just as they do, and Move not exactly Like themselves. And though they would bring an Odium upon their Mother, and make her taken for an Imperious, cruel Step dame, Where does she give them any such Instructions? and what little cause has she to thank them for being so Officious, in helping to make a Servile Brood of Ingenuous Children? 'Tis not indeed our Church, but some that so Over-stretch things in it, who would Invade our Liberty. And so we must be in Bondage to a Set of men, that have early Imbibed Principles of Slavery themselves, and can never be quiet, till they have Clubbed all into their Mind and Way. But let such Overdoers take heed they prove not in the end, worse Vndoers of the Church, than any of those they so much declare their deadly Fears of. To Vindicate the Liberty of the Gospel, will never Hurt any Church of Christ. None but the Antichristian Church, and such as Symbolise therewith, can be against it. But 'tis equally Rebellion against the Lord of the Church, To offer to Retrench that Liberty which we have in Christ Jesus; and to take the Lawless Liberty of the Servants of Sin, who are free from Righteousness: Or to make that Liberty an Occasion to the Flesh, which is not indeed a Liberty to Sin, but from it. Delivered we are, but not to commit Abominations. And the Son of God has made us Free indeed: Tho not to walk in the ways of our Hearts, and the sight of our Eyes: But to Serve him Spontaneously, as a Willing people We are not under the Law, but under Grace. It's true. Yet must we not therefore turn the Grace of God into Wantonness, nor continue in Sin, that Grace may abound. God forbidden he should so Lose his Glory, by granting us Liberty. Tho where the Spirit of the Lord is, there is Liberty, Yet if it be the Spiritual Liberty, such as our Blessed Saviour has Bought us, Be sure it will never be turned against Piety, Loyalty, Sobriety, Honesty, or Charity. However we may use or forbear our Liberty in things Indifferent, thereafter as we are like to do Good or Hurt with the use: and yet still have it all one to ourselves, as if we did put it in continual Exercise. As to the Inner man, indeed, we must not be made Servants to any; But for the Outer, we should make ourselves Servants even to all. I say then, as the Apostle does of Faith, Hast thou Liberty? have it to thyself before God. And that is enough to preserve it fair and Entire in his Sight. And as long as thou art well ware, That no Traditions of Men can bind thy Conscience, so as the Laws of God, Tho thou Submittest to every Ordinance of man, it being for the Lord's Sake, Thou dost not Give up any Freedom which Christ thy Lord would have thee to Hold fast: But though thou art not to Say, and to Do every where just as thy List, (thou must dread to be such a Libertine, so left Lose to Undo thyself:) Yet still thou enjoyest that Liberty of Prayer which I Plead for, as long as thou canst but go with Hope and Comfort to God, as a Child, Notwithstanding that in many things thou hast failed and offended, and so Misbehaved thyself, thou canst not choose but be Conscious how unworthy thou art to be owned in that Relation.  
Forget not then how Vile and Sinful, how Diminutive and Contemptible, how even Nothing, and worse than Nothing, thou art: Be as apprehensive as thou wilt, or canst be, of thy own Demerits; that thou mayst ever approach the Majesty of Heaven, with a becoming Awe, and serve thy God, who is a Consuming Fire, with Reverence and Godly Fear.  
But withal Remember, That in Prayer, thou art going to thy Father; Displeased, indeed, at thy Sins, but Reconciled in his Son. And having so great a Friend, and so good an Interest in Heaven, though thou thinkest thyself Unworthy to Look up thither, Yet with the Publican, cry for Mercy to thee a Sinner. And after all the Mischief done thee by thy Sins, let them not quite Ruin thy Soul, by taking thee off thy Prayers. But the more Sensible thou art of Sin, cry the more mightily unto God. Yea from the very Magnitude of it, (that makes it look most against thee,) thou hast a Plea put into thy Mouth, Psal. 25.11. For thy Name Sake, O Lord, Pardon my Sin, for it is Great. He does not go about to Palliate and Excuse his Gild, and cry, Lord it is but a Small matter, therefore thou mayst Easily pass it by; (He was Wiser and Better, than so to Argue:) But my Case is Bad and Sad, My Sin is Heinous and Grievous, past all Help and Cure in the World, but Thine, who art never at a Loss to Effect what we would have: Too Great for any, but the God infinitely Great and Good, to Forgive. There is no Good in me, to Invite thee to do it for me: O do it therefore for thy Glory, even to Glorify thy Power and Mercy: That where Sin hath Abounded, thy Grace may Triumph, in Superabounding. And then what can Spoil the Freedom of thy Prayers, when thy very Sins may be turned into Arguments, not only to Hasten thee to the Throne of Grace, but also to Prevail for thee there? Thus thou hast all the reason in the world, to Beg hard for Mercy, now in this only Time of Mercy: and thou hast all Encouragements too on every side thee, upon thy Seeking, to find it.  
Whatever thou hast Been, and however thou hast Done, Yet thy case would not be Desperate, didst thou Return, upon thy Submission, with the Prodigal, to thy Father: And not only Confess thou hast Sinned, but Beg and cry Mightily to be Reincorporate of his Family, and numbered among his Servants. Then matters would Clear up with thee, and Heavenly Hopes would Dawn upon thee, and Mercy, on every side, Embrace thee, and our God would Abundantly Pardon. For he delights to be so Won with a poor Sinner's Cries; and Waits to be Gracious, that we may Remember ourselves, and let him have the Opportunity, to Glorify his Mercy in our Recovery.  
But O Sick, and sadly Distempered are the Souls, and Rueful and Ruinous is their Case, to whom Prayers are a Burden and affliction, and who are out of Conceit with all that should do them Good, and Prejudiced against the very Means of their Salvation! Even ready to be Undone, and yet Listless to seek for Remedy, having no Heart nor Tongue to cry to Him that alone is Able to help them.  
To Conclude then, Not only Believe and own, but take and Use the Liberty granted, and make thy Benefit of it. Down with thy Knees, up with thy Voice. Herb. And do not lie and Perish in thy Sins, for want of thy Prayers. But being Permitted to Speak for thyself, O Prise the Happy Privilege, and with all Thankfulness and gladness, catch hold of such an Advantage. Let not Prayer (as the Poet said of Probity,) be Praised and Starved: After the manner of such as will cry, God forbidden we should Neglect our Prayers, We must Pray Every where: When God knows, that in good truth they Pray not where. But their Chambers and Families, their own Houses, and God's too, can Testify against them, that they are no Lovers of this Exercise, nor were ever any Well willers to Prayer. But do thou give it a real Commendation, as thou dost to the Beloved Fare that pleases thee best, by Feeding Hearty upon it. And not only Talk of Praying, but Do it. Nor only in a Fit, or on the By, But make a Serious and Solemn Business of it. And Ply and Fellow it, like one that is in Love with it, and Fond and Greedy of it, even as a Miser is of the greatest Lucre, or an Epicure of the Choicest Dainties. O whither should the Cold and Hungry go, but to the Fire, and to the Table? And whither should the Obnoxious and Guilty repair, but to the God that Pardons Iniquity, Transgression and Sin? with whom is Forgiveness that he may be Feared. Whither should they Betake themselves, that want Every thing, but to Him that is the Possessor of All things? And as we count our Meat does us Good, when we come to it with a Good Stomach, So to have such a good Appetite to our Prayers, will make them Salutary, and the Savour of Life to our Souls.  
O never think much to Leave all, to go unto Him whom thy Soul Loveth: But say, Welcome Sweet and Dear Prayer, Come bring me to my God, to Converse with Him, to Draw from him, and to Receive what he is not only infinitely Full of, but as Inclinable to make his poor Creatures Happy with. Let it be the most pleasant Entertainment of thy Life, which thou needest not be Spurred on to, But set thy Mind upon it, have thy Heart in it, and make it the Solace of thy Soul, to be taken up with thy God. Let the God of all Grace hear thee every day at his Gates, There Throw thyself, and lie and Cry, and never leave off thy Prayers, till they be turned into his Everlasting Praises, and thou hast no more to Beg, but all thy work will be For ever to Bless His Name, For Answering thee in all the Wishes of thy Heart.   
FINIS.   

Advertisement of Books.  
A Philosophical Discourse of the Nature of Rational and Irrational Souls. By M. S. 4 to. price 6 d.  
An Enquiry into the Nature and Obligation of Legal Rights, with Respect to the Popular Pleas of the late King James' Remaining Right to the Crown. 4 to. price 1 s.  
The Geometry of Landscapes and Paintings made Familiar and Easy: Useful to Limners in Drawing, and Gentlemen in choosing Pictures, and Beneficial to Architects and Carvers in proportioning the Graces and Statues of their Buildings, to the due distance of Sight, and to Country Gentlemen in the more convenient Framing of their Platforms for Seats, and Prospects. 4 to. price 6 d.  
A Discourse of the Growth of England in Populousness and Trade since the Reformation. Of the Clerical Revenue, and the same Asserted to be Reasonable and Necessary here. Of the Numbers of the People of England, founded on the Poll-Bills, and the Bishop's Survey, in the Year 1676. Of the Bills of Mortality, and Political Observations thereon. Of the necessity of Future Public Taxes for the Support of the Government and our Religion. Of the Advancement of the Linen Manufacture; with an Account of the Linen , Canvas, Linen, Yarn, Hemp, Flax, and Cordage, Imported into the Port of London from Holland, Flanders, Germany, France, Eastland, Russia, Scotland, East-Indies, from Mich. 1688 to Mich. 1689. With Various Political Remarks and Calculations Relating to most parts of Christendom. Showing likewise from Natural Causes the Impossibility of Advancement of Popery, (and consequently the folly of those that attempt to restore it) in England: With some Observations on the Jesuits Principles, favouring Fraud and Claumny. Therein also is largely discussed that Papal Tenet of the Lawfulnoss of Burning Heretical Cities, Fol. price Eight Shillings.  
The True Notion of Passive Obedience, Stated, and Cleared from the Mistakes of those who are for and against it. 4 to. Price 6 d.  
State Tracts: In Two Parts. The First Part being a Collection of several Treatises relating to the Government, privately Printed in the Reign of King Charles II. The Second Part consisting of a farther Collection of several choice Treatises relating to the Government, from the Year 1660, to 1689. Now published in a Body, to show the Necessity and clear the Legality of the late Revolution, and our present happy Settlement under the Auspicious Reign of Their Majesty's King William and Queen Mary. Fol. Price Twenty Shillings.