The Pathway to Prayer and Piety, Dialogue 2 – Title page 2
CERTAINE QVESTIONS AND ANSVVERS CONCERNING ſome circumſtances in praying, wherein eſpecially the lawfulneſſe of ſet and read Prayer is prooued; taken out of part of a Treatiſe of prayer, written by M. H. H. a godly Preacher of this Citie, and drawne into this forme of a Dialogue by mutuall conference.
Euch.
I hauehave now receiued inſtruction from you cōcerning the Lords Prayer, but becauſe I am bounden to Prayer alwaies, what muſt I doe to pray aright?
Phil.
Looke to your ſelfe, Firſt, before, Secondly, in, Thirdly, after you hauehave done praying.
Euch
What muſt I doe before I pray.
Phil.
You ought, Firſt to repent Iſay 1.15. Iohn 9.31. 1. Iohn 3.22. repent I ſay euen of your paſt and laſt ſinnes committed againſt God. Daniel 9.56. Ezra. 9.6. &c.
2. Be reconciled to your Brother Matth. 23. Marke 11.25.
3. You muſt bee prepared as one that knowes hee is to ſpeake to God.
Euch.
Wherein doth this preparation conſiſt?
Phil.
1 In the emptying of the minde from Worldly thoughts.
2 In the conſideration of things to be aſked.
3 In lifting vp of the heart to the Word, Pſal. 25.1.
4 In an heartie reuerence of Gods Maieſtie. Eccleſ. 5.1. Iſay 29.13.
Euch.
What then muſt I doe in praying?
Phil.
Your Prayer muſt proceed: Firſt from a ſenſe of your wants.
2 From an earneſt deſire of grace which you want.
3 From a true faith.
4 It muſt bee grounded vponupon Gods Word and promiſe.
5 It muſt be made to God alone.
6 In the name of Chriſt.
7 In it you muſt perſeuer.
8 To Prayer ioyne euer giuing of thankes.
Euch.
And what muſt I doe after Prayer is ended?
Phil.
Firſt beléeue that whatſoeuer you hauehave aſked, if it bee fit for you, you ſhall receiue Mark. 11.24. Secondly, practiſe that which you hauehave prayed for, and vſe all lawfull meanes to obtaine it.
Euch.
Which is thought the fitteſt geſture in praying?
Phil.
In prayer both publique, and priuate, vſe ſuch a geſture, as may expreſſe the inward humilitie of your heart, and your vnfained reuerence of Gods Maieſtie. Not forgetting in publique Prayer to conforme your ſelfe to the laudable cuſtome of that Church in which you are. Remember that you ſpeake vntounto God, and you will carrie your ſelfe with greater reuerence, then if you were before the greateſt King.
Euch.
But what ſhall we thinke of ſet and ſtinted Prayer, whether priuate in Chriſtian Families, or publique, vſed in the Church of God?
Phil.
You doe well indéede to propound this queſtion, for manie are of opinion that all ſuch kinde of praying is vnlawfull, and will neither practiſe it themſelues, nor bee preſent where it is vſed.
Euch.
Can the lawfulneſſe hereof bee proued?
Phil.
Yes verily 1 from Gods ordinance.
2 Chriſts.
3 From the preſcript of the Prophets.
4 The iniunction of godly Kings and Magiſtrates.
5 From the practiſe of the Church and men indued with the ſpirit of God, yea Chriſts owne practiſe.
6 From the inconueniences which will follow vponupon the diſallowance of a ſet and ſtinted Prayer.
Euch.
How firſt from Gods ordinance?
Phil.
Why? whether you conſider Bleſſing of the people, or Confeſſion, and Prayer: or Thankes giuing for mercies. God hath for each of theſe ſet downe a preſcript forme.
Euch.
Where for bleſſing the people?
Phil.
It is commaunded to the Prieſts: Num. 6.23. Thus ſhall yée bleſſe the Children of Iſrael and ſay vntounto them: The Lord bleſſe thee and keepe thee, The Lord make his face ſhine vponupon thee, and be mercifull vntounto thee, the Lord lift vp his countenance vponupon thee, and giuegive thee peace:
Euch.
Where for Confeſsion and Prayer?
Phil.
They are commanded to the people, in bringing the firſt fruits to the Temple. Deut. 26. Verſe 3.5.10.13.15. Reade and regard them.
Euch.
Where for thankes giuing?
Phil.
We reade of thankes giuing to bee vſed at the comming of Chriſt Iſay 12.1.2.4.5.6. verſes.
Euch.
In the ſecond place, you ſaid, ſet praier may be proued from Chriſts ordinance, can it be ſo?
Phil.
It may. Luke 11.2. Chriſt ſaith, when you pray, foreign, ſay, Our Father &c. not foreign thus but ſimply and onelyonly ſay.
Euch.
And hauehave the Prophets preſcribed any ſuch forme?
Phil.
They hauehave; as firſt, of Praier, to the people vponupon their repentance: Hoſ. 14.3.
Secondly, to the Prieſts vponupon the peoples conuerſion: Ioel 2.17.
Thirdly, to the Church in the time of captiuity, 1. King. 8.47. and practiſed afterwards accordingly by Daniel in the ſame words, Dan. 9.5.2. Of thankeſgiuing to be vſed of the people, after their returne from captiuity Ier. 33.11. which forme was all one with the 136. Pſalm. and was put in practiſe accordingly, Ezra. 3.11.
Euch.
You ſaid that godly Kings and Magiſtrates hauehave enioined ſet formes, where did they ſo?
Phil.
Reade 2. Chronicles 29.30. after the Temple was repaired and ſanctified, and burnt offerings offered, Hezechiah and the Princes comanded the Leuits to praiſe the Lord, with the words of Dauid and Aſaph the Se…r. Ezra. 3.10. Zerubbabel, Iehoſuah, &c. in laying the foundation of the ſecond Temple, appointed the Leuits to praiſe the Lord after the ordinance of Dauid King of Iſrael: and it followeth, They gaue praiſe and thankes vntounto the Lord, in what words? euen in thoſe which are ſet downe, Pſa. 136. 2. Chron. 20.21. Iehoſophat for a great victorie appoints the Prieſts to giuegive thanks, in words, which are the ſame with Pſalm. 136. aforeſaid.
Euch.
Hath this beene alſo the practiſe of Gods Church, and men endued with Gods ſpirit?
Phil.
It hath: By men both before and after Chriſt.
Euch.
By whom before Chriſt?
Phil.
To omit the Iewes Liturgie, wee finde the 22. Pſalme to containe in it Confeſsion, Praiſe, and Supplication, and was appointed to the Prieſts and Leuits, to vſe eueryevery morning: as Tremelius enterprets it, and the Title ſheweth, A ſong for the morning. Pſalm. 92. is entituled, A Pſalme or ſong for the Sabbath, 2. Chron 29.27.28. All the Congregation ſong a ſong, or worſhipped, ſinging the ſong of the Lord: ſurely this was not voluntary, but a ſet ſong. Numb. 10. the two laſt verſes. At the ſtanding of the Arke, they ſaid, Let God returne, &c. and when it went on, let God ariſe: which was vſed by Dauid, Pſal 68.1. 2. Chr. 6. the two laſt verſes Salomon vſed, in the dedication of the Temple, the very praier of Dauid, at the bringing in of the Arke to his houſe. Pſal. 132.8.9.10. 2. Chron. 5.13. at the bringing in of the Tabernacle, and holy veſſels into the houſe of God, the Leuits vſed the words of the 136. Pſalme, verſe 1. Dan. 9.5. vſeth the ſame forme of confeſſion in the name of all the Church, which Salomon preſcribed to be vſed at that time: 1. Kings 8.47. Ezr. 3.11. the Prieſts after their captiuity, gaue thankes in the words of Dauid: Pſal. 136. which were long before appointed by Ieremy, to be vſed, Chap. 33.11.
Euch.
By whom was it preſcribed or vſed after Chriſt?
Phil.
We will leaue for a while the Apoſtles times, (yet euen Paul concludes almoſt all his Epiſtles with one forme of praier) and as for the ſucceeding ages of the Church, it euer had an ordinary liturgy for ſeuerall, both Countries and ſpeciall Churches in Countries, as may appeare by Iuſtine martyr, in the end of his ſecond Apology, who cited about 170. yéeres after Chriſt: and Cyprian in his 22. ſection vponupon the word praier: Auguſtine in his 59. Epiſtle to Paulinus Queſt. 55. ad Serm. de Vigil. paſc: Ambroſe lib. 5. de Sacra. cap. 4. Euſebius lib. 4. de vita Conſtant. records a forme of praier preſcribed by that great and godly Emperour, to his Souldiers: beginning, Te ſolum, &c. Wee acknowledge thee onelyonly to be our God. &c. Hier. Zanchius in his treatiſe de miſcrecordia Dei, teſtifieth that, that praier vſed in our Church, O God whoſe nature and propertie is euer to hauehave mercy and to forgiue &c. was of great antiquity, and to come euen to reformed Churches, the Church of Tigurine vſeth by all her Miniſters one ſet forme of praier euer before Preaching. They of Geneuah, and Scotland hauehave publiſhed publike ordinary praiers for the Church: and Maſter Dudley Fenner a man of no ſmall note amongſt them of their reformation, hath done the like.
And for Miniſters to vſe a ſet forme of praier, before and after their Sermons, and exerciſes, or people to doe the like, morning and euening, not to goe farre for examples abroad. Doctor Whitakers that great light of Cambridge, vſed euer one praier, before and after his Lectures. Maſter Doctor Chadderton &. M. Perkins two worthies of that vniuerſity vſed the like before and after their Sermons, to omit many other excellent men in this City, and our whole Countrey who practiſe the ſame: and for the practiſe of it in priuate families, thoſe exiled Diuines in the daies of Queene Mary ſet downe at the ende of the Pſalmes, a forme of praier for morning and euening, which alſo is performed by other worthy men, which they doubtleſſe would neuer hauehave done, had it not beene both for the glory of God, and great good of the Church. What thinke you of Bradford, Lidley, Fox, Beza, Auenarius, &c. who pend ſuch helpes to deuotion as they did? But what neede wee inſtance further then in Chriſts owne practiſe? Marke 14.39. and Marke 26.44. Three ſeuerall times Chriſt praied in the ſame words. And when hee ſaid, Marke 27.46. My God, my God, why haſt thou forſaken mee? Hee repeats the very wordes of Dauid, Pſal. 22.
Euch
Yet many diſallow ſet and ſtinted Praier, is it good, thinke you, that they doe ſo?
Phil.
In no ſort: for this opinion of theirs brings with it many inconueniences.
As firſt, they hold it vnlawfull to vſe anie of the Prophets praiers, allowed notwithſtanding, by the 2. Chronicles 29.30. Pſal. 68.1. compared with Numb. 10.33. and 2. Chron. 6.41.42. compared with Pſalme 132.8.9.10. yea, or the Apoſtles prayers, as that 2. Cor. 13. The grace of our Lord Ieſus Chriſt &c. or Chriſts praier, as Our father, &c. which the Ancient Church hath choſen rather then any forme, as may appeare from Cyprian vponupon the Lords praier, Tertul. de fuga. Auguſt. 126. Serm. de Temp. and in his 42. Epiſtle, hée ſaith, In the Church, at the Lords Table, is daily ſaid, the Lords praier, and the faithfull heare it. And no maruaile for Chriſt hath taught vsus to ſay, Our Father, &c.
Secondly, they muſt diſallow the ſinging of Dauids Pſalmes, which would bee contrary to Gods appointment, Ier. 33.11. Dauids appointment, Pſal. 66.2.3. 2. Chro. 16.7.8. and holy mens as Iehoſaphat 2. Chr. 20.21. Zerubbabel, Ioſuah, &c. Ezra. 3.10 Hezechiah. 2. Chron. 29.30. and contrary to the practiſe of the Leuits: 2. Chro. 5.13. Ezra. 3.11. and of the people, 2. Chron. 29.28. and of the Iewes after the Paſſeouer, ſinging as is ſuppoſed one of the Pſalmes, betwixt the 112. and 119. Pſalmes: and contrary to the practiſe of Chriſt with his Apoſtles, as Matth. 26.30. Mark. 14.26. and that of the Apoſtle, 1. Cor. 14.15.26. Epheſ. 5. Coloſ. 3.16.
And laſtly, as contrary to the iudgement & practiſe of all reformed Churches at this … day: ſo of the Primitiue Church next enſuing the Apoſtles. For Plinius Secundus, in his Epiſtle to Traianus the Emperor, ſaith, that, The Chriſtians were wont to ſing Pſalmes to their Chriſt in the morning before day light. And Tertullian in his Apologie ſaith, that Chriſtians after their often meetings at Supper cheared their harts with ſinging of Pſalmes. And Auguſtine in his ninth booke of Confeſſion, ſaith, that, In Ambroſe his Church at Myllaine, this ſinging of Pſalmes was vſed: and in the tenth booke of his Confeſſion: Chapter 33. hath theſe words of himſelfe: Cum reminiſcor, &c. When I remember the teares which I ſpent whileſt the Pſalmes were ſung in the Church, O Lord, at the beginning of my conuerſion, and now alſo am I affected, I acknowledge great profit and benefit of this ordinance. To theſe wee may adde Iuſtine Martyr, in his ſecond Apology towards the end. The reaſon why theſe Pſalmes were and are now ſong, is, becauſe they containe many ſolemne praiers and praiſes to God, and to that end were commanded to be ſong: Pſa. 66.2.3. 1. Chron. 16.7.8. compared with Pſalm. 105. & 96. Pſalmes, and Ezra. 3.11. compared with Pſalme, 136.
Euch.
But what reaſons can you giuegive why theſe kinds of ſet praiers are & may be vſed?
Phil.
1 By ſet praiers is holpen the knowledge and faculty of conceiuing: and by written praier the memory, boldneſſe, readineſſe &c. is holpen: and by both is holpen the dull ſpirit, by eaſe of intention about the forme of praier, and freedome to attend more about the manner, and the obiect which is God praied vntounto.
2 If we had a perfect meaſure of grace, or ſuch aſſiſtance of the Spirit, as many had in the Apoſtles dayes, more might bee ſaid for the contrary plea. But alas, now we are weake in grace, and many an honeſt and conſcionable heart may want gifts to conceiue a praier, and ſometimes vtterance of that they hauehave conceiued. Therefore as a weake man is holpen by an artificiall crouch: ſo a Chriſtian man is holpen by a ſpirituall ſet praier.
3 If this were not, what ſhould become of many in the Church, eſpecially the common ſort, wanting knowledge and conceit to frame a praier? And alſo many fooliſh praiers ſhould bee powred out in the Congregation by many Miniſters, eſpecially them of meaner gifts in knowledge, and conceiuing, and who lacke memory, vtterance, boldneſſe, readineſſe &c. which gifts are euen in the beſt more defectiue at one time then at an other.
4 In this age ſo farre inferiour to that of the Apoſtles, without ſet praier, there would be ſuch diſtraction and diuerſity not onelyonly in the matter, but alſo in the forme of prayer, and ſuch deformity and diſcordance in Leiturgie, leauing it to the diſcretion of eueryevery priuate Miniſter, that whereas God is the God of order and conſent: 1. Cor. 14.33. we ſhould be like the people of confuſion. Whereas vniformity of publike liturgie by ſet and read praier, as it ſerues to maintaine the vnity of the ſpirit in the bond of peace: ſo to encreaſe the hope and comfort of the Church, and efficacie of our praiers with God, when the Church in eueryevery congregation ſpeakes one and the ſame thing, like the Church triumphant in heauen, which is as the ſound of many waters, but all ſing the ſame ſong.
5. Diſallowe ſet praier and contradict both the practiſe of the Church vnderunder the Goſpell, about 1500. yeeres, and of the old Church vnderunder the Law, to whom Dauid committed his written Pſalmes, many of them being prayers to bee ſong to the Lord (as afore wee ſaid) in the words of Dauid. And how doth not this onelyonly croſſe the practiſe of Chriſt who communicated with the Iewes, in their preſcript and read Leiturgy, frequenting the Temple earely, Iohn 8.2. and late, Mark. 11.11.19. and daily, Luke 19.47. Mat. 14.49. and namely, at their ſolemne feaſts, Ioh. 5.1. And reſorting to their Temple, or ſome of their Synagogues eueryevery Sabbath day, Luk. 4.16. But alſo the Apoſtles practiſe, who, as is probable, and is helde by diuers learned men writing vponupon that place, went vp to publike praier, Acts 3.1. Yea, and Paul entred into the Temple, and there with others was purified, all cuſtomes being obſerued, Act. 21.26. and ordinarily reſorted to their Synagogues, Acts 14.1.13.5. euen eueryevery Sabbath day, Acts 18.4. yea, in the time of their cōmon leiturgy, Act. 13.14.15.
6 If a nationall Church, could continually be like to ſome Parochiall congregation, furniſhed for the time with ſome able Miniſter, to conceiue praier vponupon all occaſions, then an ordinary Leiturgy would not bee ſo materiall: But ſuch a nationall Church being impoſſible or not lyable to our hope, read and ſuited Praier better ſerues for all regards.
7 I would wiſh theſe people that ſtand ſo much vponupon conce…ed Praier, to thinke, that firſt for want of fitneſſe many are often kept from praying at al: ſecondly, they are much cooled in the time of Praier for want of delight therein: thirdly, they commit many follies and idle repeticions in praying both to the diſhonor of God, ſhame to themſelues, and offence oftentimes to thoſe people with whom they pray: and then are to ſéeke for words to God, which they would not want when they come before the King. In a word, whether Praier in pouring of it out, be drawne out of intention as when it is firſt indited, or out of the memory, as when it is in a ſet forme repeated, or out of the booke, as when written or printed praier is read, It is not this that makes or marr…s a praier, but other things either eſſentiall or pertinent to prayer, as the condition of the hart, quality of the matter, cariage of manner &c.
Euch.
But for all this in the Apoſtles times, at the the firſt planting of the Goſpell, wee reade not of this ſtinted and ſet or written kind of Praier, if it had beene fit, would not they hauehave vſed it?
Phil.
Why? becauſe none is mentioned, are you ſure none was vſed? Say none was: the Iewiſh ancient Leiturgy continued in the Apoſtles times, to which they reſorted, as before is proued, yet it was to ende in the Iewes, and that at the leaſt, with the deſtruction of the Temple, called the Buriall thereof. Now if no ſet forme came in place by and by, it might bee becauſe the Church was not yet ſetled: and becauſe extraordinary & miraculous gifts of the holy Ghoſt yet continuing in the Church therefore Prayer immediatly inſpired & by diuine inſpiration powred out, as God gaue vtterance to ſome ſpecial perſons, whom he extraordinarily raiſed vp, might well ſerue for the gathering of the Church, and bee agréeable to all places, people of all Languages, and all occaſions, and moſt anſwerable to the ſtate of the Church then being, when as vtterance both in Language, matter, and method, was to bee expected from God, as he pleaſed to giuegive it, without ordinary meanes. But no ſooner was the Church ſetled, and the firſt gifts of the holie Ghoſt ceaſed, but then at the lateſt, ſet and written formes of prayer came in. And though certaine formes of Leiturgy: fathered vponupon ſome of the Apoſtles, or Apoſtolicall men, as thoſe of Saint Peter, Marke, Iames, &c. were not framed by them, as ſome doe ſuggeſt, yet Liturgies ſet and preſcript came in then, or about that time, which ſince, the Church of Rome hauehave corrupted, as is proued before.
Euch.
But doth not this ſet forme of praier binde the ſpirit?
Phil.
That is not materiall: but indeed they helpe the ſpirit, as is aforeſaid. And we binde the ſpirit therby no more, then did holy men binde the ſpirit by ſet and ſtinted prayer, which they in Scripture are recorded to hauehave vſed: yea no more then doth the concluſion fo any praier binde the Spirit, when we breake of praier.
Euch.
Yet me thinkes that ſet prayer manifeſts onelyonly the memory, and written praier the faculty of reading, but the ſpirit they doe not manifeſt?
Phil.
Both may bee manifeſted thereby, and that as well, as the ſpirit was manifeſted in the ſet praier of Chriſt, which hee vſed as aforeſaid, and in the ſuted prayers of many others his Prophets and ſeruants. And why may not a written praier manifeſt the ſpirit, as well as a text or leſſon of holy Scripture manifeſt the ſpirit, which endited the ſame, being read in the Congregation? As is warranted Luk. 4.17. Act. 13.15.17. & 15.21. And like as the Scripture did not only manifeſt the ſpirit when it was firſt endited, but doth alſo when it is read: ſo praier which manifeſted the ſpirit when it was firſt endited, ſerues alſo to manifeſt the ſpirit, when it is repeated or read: but when it is endited, it manifeſteth the ſpirit enditing, and when it is repeated or read it manifeſteth the ſpirit which hath endited. And whē it is endited, thē is the faculty of conceiuing or inuention exerciſed, and where it is repeted or read that facultie reſteth, but other faculties with the affections may be exerciſed, if not more then when the inuention is working.
Euch.
Againſt this ſet forme of prayer a maine obiection is, that ſuch prayer is drawne not out of the heart but out of the booke: this I finde in the booke of differences of ſeparated Churches Page 3. Chap. 4. Verſe laſt.
Phil.
Prayer may bee drawne out of a Booke and yet out of Gods Treaſurie; and it was drawne out of the heart before it came in the Booke, though not out of thine heart: yet that which is drawne out of an others heart, may bee profitable vntounto thée; elſe why deſire we the prayers one of another for vsus; And albeit thou draweſt it originally out of the booke, yet thou draweſt it into thy heart (the Spirit where Prayer is read working there by the Booke, that which Prayer being endited worketh by the inuention without the Booke) and then loe thou draweſt it out of thine heart. Secondarily, and thou firſt offerſt it to God out of thine heart, drawing out originally out of thine heart in reſpect of oblation, and ſo it may bee acceptable, as the prepared Ramme which Abraham found in a Buſh and offered it to the Lord. To conclude as we muſt iudge the Leuites to hauehave ſung the Pſalmes of Dauid (being many of them Prayers as aforeſaid) out of the Booke ſet before their eyes, vnleſſe wee will beyond likelihood iudge them to hauehave had all the Pſalmes of Dauid by heart, with the Muſicall notes anſwering the Church inſtruments: ſo againe Pſalmes gotten by heart, are drawne out of the Booke out of which they are gotten: whereby vponupon diſallowance of Prayer drawne out of a Booke, muſt néeds follow a diſallowance of ſinging thoſe Pſalmes which are gotten by heart out of the Booke, and ſo by diſallowance of read Pſalmes, and Pſalmes, gotten by heart both which are drawne out of the Booke, will follow diſallowance of ſinging of Pſalmes at all, and all this followes vponupon the diſallowance of read Prayer, which to end, we cannot altogether doe, vnleſſe wée diſallow the ſaying of the Lords Prayer, which alſo is drawne out of a Booke.
Euch.
And now I pray what thinke you of our Communion or Seruice Booke, may I lawfully be preſent at the Prayers of the ſame?
Phil.
I will tell you what M. Deering writing againſt M. Harding ſpeaketh of the Communion Booke, he ſpeaketh to this effect, and why M. Harding doe you diſgrace the Booke of Common Prayer, ſince there is nothing in it contrarie to Gods Word. And Doctor Taylor that bleſſed Martyr, three nights before his ſuffering gaue and commended, to his wife a Booke of the Church Seruice, which in the time of his inpriſonment he (as M. Fox writeth) daily vſed: and the ſame Authour vponupon the yeare 1557. writeth of another godly Martyr, who had a companie of Bookes throwne into the fire with him, and by euent a common Prayer Booke fell betwéene his hands, who receiued it ioyfully and kiſſed it; and prayed holding his hands vp to Heauen, and the Booke betwixt his Armes next his heart, thanking God for ſending him it, and profeſſing his gladneſſe to bee burned with ſuch a Booke: And thus condemning this holy Booke, you condemne the iudgements of theſe, and many other holy men, who after they had painfully penned the ſame, gaue manie of them their liues for the Goſpell, amongſt whom M. Fox in his ninth Booke of the acts and monuments, nameth that reuerend Biſhop Cranmer, and ſaith the reſt were the beſt learned and diſcréet men.
Euch.
Doe you ſpeake this to perſwade only the vſe of ſet Prayer?
Phil.
In no ſort. For howſoeuer theſe thinges hauehave béene ſaid to proue the lawfull vſe of ſet, ſtinted, and preſcribed, or read Prayer, and namely of read Prayer in the publique aſſemblies of our Church (which is ſo neglected or contemned of manie, that at the publique confeſſion of ſinnes, in great Congregations ſcarce fortie are preſent vponupon the Sabbath day) yet none hereby may take occaſion or be permitted ſo to reſt wholly in ſuch forme of Prayer, as alwaies to kéepe idle the ſpirit within them, or grace giuen them for growth in the power of Prayer, to dull, let, or burie, the gift or grace of the Spirit tending to riper perfection. But euerie one ought to ſtirre vp, and whet the Spirit, and exerciſe the grace, and power receiued, to be fitted not only to repeate or reade, but euen to endite any good matter: and to be fitted by readineſſe of inuention ſutable to all occaſions, being as in the whole inward man, ſo in the ripeneſſe of inuention & facultie of conceuing increaſed and more and more perfected: not alwayes to remaine like Children or Weakelings, néeding to créepe vponupon all foure, or to walke with a ſtaffe, but able to goe without ſuch helpes; which any ſhall doe through Gods aſſiſtance, by vſe and frequent exerciſing themſelues in Prayer, and obſeruation and imitation of other good Prayers heard or read, and by kéeping a good method and order in praying.
A briefe Prayer vponupon the Lords PRAYER.
OƲR Father: By the benefit of creation, through thine omnipotencie; aſſiſtance of preſeruation, through thy prouidence; gift of Adoption, through thy grace; communication of eternitie, through thy Chriſt. Which art in Heauen euer-raigning, by thy power; enlightining, by Spirit; forgiuing, by thy mercy; ruling, by thy Maieſty. Hallowed be thy name: of vsus, by an honeſt cōuerſ…tio…; in vsus, by a cléere conſcience; from vsus, by an honeſt report; aboue vsus, by the repreſentation of Angels. Thy Kingdome come: in thy Holy Church, by the ſanctification of the Spirit; in thy faithfull ſoules, by iuſtification of faith: in thine Holy Scriptures, by inſtruction of Miniſters; in thy celeſtiall, P…radiſe, by aſſimilation to Angels. Thy will bee done in Earth: in ſingleneſſe of heart, by humilitie; chaſtitie of bodie, by abſtinence; holineſſe of will, by cuſtome; truth of action, by diſcretion. As it is in heauen: willingly without murmuring; ſpeedily without delaying; conſtantly, without ceaſing; vniuerſally, without omitting. GiueGive vsus this day our daily bread: For humane neceſſitie, to couer our ſhame; future proſ…eritie, to maintaine our calling; preſent liberalitie, to doe good to others; eternall glorie, to lay vp in Heauen. And forgiue vsus our treſpaſſes: of omiſſion, in thinges commaunded, commiſſion, in thinges forbidden: of the firſt Table, againſt thy ſelfe; and the ſecond Table againſt our neighbour. As wee forgiue them that treſpaſſe againſt vsus: Heartily, in puritie; chearefully in curteſie; continually, in Chriſtianitie; forgetfully, in not requiting like for like. And leade vsus not into temptation: either importunate, which wearieth; or ſudden, which diſcourageth; or fradulent, which deceiueth; or violent, which ouercommeth. But deliuer vsus from all euils: of mundane aduerſitie, which will diſquiet vsus: Sathans ſubtiltie, which will deſtroy vsus; humane crueltie, which will ouerthrow vsus; eternall miſery, which may torment vsus. For thine is the Kingdome: powerfull in it ſelfe; comfortable to vsus; terrible to thine enemies; eternall in Heauen. Power: great, in our creation; mightie, in our preſeruation; mercifull, in our iuſtification; and wonderfull in our glorification. And glorie: For which thou diddeſt make all thinges; to which we referre all thinges: in which all thinges doe remaine on Earth; and by which all thy Saints ſhal reioyce in Heauen. For euer and euer: in themſelues, by continuance; in thy Saints, by practiſe; in thy creatures, by proofe; in the wicked, by torment. Amen: ſo bee it: by intention of the mind; ſerious inuocation of thy name; diligent execution of thy Commandements; continuall communication of all thy mercies prayed for.
Another of the like Argument.
O Our Father: high in Creation, ſwéet in louelove, rich in merciemercy. Which art in Heauen: the glaſſe of eternitie, the crowne of incunditie, the treaſure of felicitie. Hallowed be thy name: that it may bee honie to the mouth, muſicke to the eare, a fire in the heart. Thy Kingdome come: pleaſant without mixture, ſafe without annoyance, ſure without loſſe. Thy will bee done: that wee may flie that thou hateſt, louelove that thou loueſt, and by thee doe that thou commandeſt. In earth as it is in Heauen: willingly, readily, faithfully. GiueGive vsus this day our daily bread; neceſſarie for this life, not ſuperfluous for our delights, nor wāting to our neceſſities. And forgiue vsus our debts: againſt thée, our neighbour, and our ſelfe. As wee forgiue our debters: who hauehave wronged vsus in our bodie, goods, name. And lead vsus not into temptation: of the World, Fleſh, Diuell. But deliuer vsus from euill: paſt, preſent, to come; Spiritual, Corporall, Eternall. And this we aſke, becauſe thine is the Kingdome: for thou ruleſt all: Power; for thou canſt doe all; and Glorie, for thou giueſt all: now, whileſt we doe liue; and for euer, whileſt we ſhall liue. Amen; neither doubt we, but that wee ſhall certainely obtaine theſe thinges; becauſe thou art louing as our Father, and powerfull in Heauen. Thou ſayeſt Amen, by commanding; art Amen, by performing; we ſay Amen, by beléeuing and hoping: ſay but the word, and we ſhall be cured.
Dauid tentatur, tentatus orat, orans
Liberatur, liberatus gratias agit. Auguſt.
Dauid is tempted, being tempted hee prayeth, praying is deliuered, and being deliuered, he giueth thankes.
This is the ſumme both of Dauids Pſalmes, and the Lords Prayer.
MATTH. 26.41.
Watch and pray that you fall not into temptation.
A COMMVNICANT INSTRVCTED.
THOV SHALT LABOR FOR
LONDON Printed for Edward Blunt and William Barret 1613.