The Holy Arbor, Chapter 3 · Section 2
§. 2. The Lords Prayer.
VVE muſt imitate and follow the matter and form of the Lords Prayer in all our prayers, but are not ſo tyed to the very words of this Prayer, but that we may freely uſe them or other words at our pleaſure; for our Savior himſelf oft-times prayed in other words, and ſo did the Apoſtles; neither is there ſuch vertue, as that by the bare repetition of them, we can binde God to grant our requeſts, or that we ſhould never pray in other words: But as the Ten Commandments contain all things to be done of us, the Creed all things to be believed by us, ſo the Lords Prayer doth comprehend all things to be asked by us of Almighty God.
Some think it is to be uſed onelyonly as a Direction, by which we may learn how and what to pray, and that the words themſelves are not to be uſed; others think it the onelyonly Prayer to be uſed at all times, and upon all occaſions: The former opinion grounds it ſelf on Mat. 6.9. the latter on Luke 11.2. The truth is, the uſe of this Prayer is not onelyonly to direct for matter, or for words, but for both; but in praying the very words, take heed leſt the tongue run without the heart, as it muſt needs do in thoſe that ceremoniouſly rehearſe them, making haſte to have done, before they ever truly began. Wherefore to pray theſe words rightly, he that prayeth muſt in ſome convenient meaſure underſtand them, and have his minde taken up with them, in the uttering, the heart ſtill conveying it ſelf into the meaning of every petition; and if thus this Prayer be ſaid, it is well uſed alone, or added to other prayer. Now we muſt know, That other prayers, though differing from this in order, yet if conſonant thereto in matter, may alſo be uſed by us; for otherwiſe Paul in his Epiſtles would not have uſed ſuch variety of order and maner in thankſgivings, requeſts and deprecations for his Spiritual children, for himſelf, and for the whole Church: So that though this order be generally to be followed, yet neither is it always neceſſary, nor yet is it a ſwerving from this Direction, though ſome of theſe petitions onelyonly be asked in ſome of our prayers, and others be omitted. But the error is, when we go beyond the Rules here given us, doting too much upon worldly things, or having proud, unfaithful or malicious hearts, we make our prayers the labor of polluted lips.
In the Lords prayer are contained
1. A preface, and therein a compellation (Our Father) wherein ſeven things are to be conſidered:
1. Who is to be called upon; that is God, whom we are to call by the Name of Father: wherein we muſt obſerve, That Father here is not the Name of one Perſon onelyonly, but of the whole Eſſence.
2. That God will hear ſuch as call upon him, becauſe he is their Father.
3. That he is able to grant and anſwer their requeſts, for he is in heaven.
4. Who ought and alſo are able to pray aright, and they are the Sons of God.
5. That Faith is here required, for by Faith we become the Sons of God.
6. Through whom we muſt pray; that is, in the Name of the onelyonly begotten Son of God.
7. The difference betwixt the prayers of Chriſtians, and of Turks or Jews, for ours are made by faith in Chriſt.
2. Six requeſts; viz.
1. Hallowed be, &c. which is then done, when the true knowledge and glory of God is celebrated by men.
2. Thy Kingdom, &c. that is, let thy Church be extended, multiplied, preſerved, enlarged and guided by thy Spirit.
3. Thy will be, &c. which is then done, when we obeying the will of God, do what he commandeth us.
4. Give us, &c. that is, all things which pertain to our ſuſtentation in this life.
5. Forgive us, &c. that is, our ſins and infirmities; and here note, That our forgiving others is not the cauſe, but the conſequence or effect of Gods forgiving us, and the ſign of our remiſſion.
6. Lead us not into Temptation; that is,
1. That God would not ſuffer us to be invaded or ſet upon by the wicked ſuggeſtions of Satan.
2. Nor be drowned in the pleaſures of ſin.
3. Nor by conſent fall into the ſnares of Temptation: But deliver us from evil; that is, generally all things hurtful to our ſelves, the Church or State.
3. The Concluſion, For thine is the Kingdom, &c. which is added as a Reaſon of all the Petitions, to ſtrengthen our faith, and therefore we adde a note of confidence, and ſay, Amen: which particle is not as a part of the Prayer, but as a note of our deſire, wherewith we wiſh we may be heard; and of our faith, whereby we believe we ſhall be heard.
The Lord uſed this kinde of Proeme, becauſe he will be called upon with due honor, which conſiſteth
1. In the true knowledge of God.
2. In true confidence in him.
3. In obedience to him; which compriſeth
1. True love.
2. True fear.
3. Hope.
4. Humiliation.
5. Patience.
Again, of the ſix Petitions in the Lords Prayer,
1. The three former concern Gods glory:
1. Hallowed be thy Name; that is, that the Name of God may be glorified in his Titles, words and works.
2. Thy Kingdom come; that is, that the number of true Believers may be daily encreaſed, that Gods Kingdom of Grace being enlarged, his Kingdom of Glory may be haſtned.
3. Thy will be done; that is, that all the people of God may upon earth as readily obey Gods will, as the Angels and Saints in heaven.
2. The three latter concern our ſelves:
1. Give us, &c. that is, all temporal things neceſſary for this life.
2. Forgive us, &c. that is, that God would freely forgive us all our ſins, as we do from our hearts forgive the offences of men againſt us.
3. Lead us not, &c. that is, that the Lord would not ſuffer us to be carried away by the Temptations of the World, the Fleſh or the Devil.
The excellency of the Lords prayer ſtands in theſe things
1. In the pithy ſhortneſs of it, for in few words it comprehendeth endleſs matter.
2. In the perfection of it, for it containeth in it whatſoever is to be asked in prayer; in which reſpect it is properly called the Abridgement of the whole Goſpel.
3. In the order thereof, which is moſt exquiſite.
4. In the acceptation it hath with God the Father; for it containeth the words of Chriſt his Son, in whom the Father is well pleaſed.
The excellency of this Prayer ſheweth,
1. That if any ſet form of prayer may be uſed, then this may, being indited by the Mediator of the Church; therefore let ſuch as deny the uſe of it, better conſider hereof, when as for the ſpace of One thouſand five hundred years after Chriſt, there were never any that diſallowed it.
2. That the practice of ſuch who conclude their prayers with this, is commendable; for hereby, as by a moſt perfect and excellent prayer, the wants and imperfections of our prayers are ſupplyed.
3. That ſuch who gather from the perfection and excellency of this prayer, that it alone is to be uſed, are deceived, for Chriſts intent was rather to commend this prayer unto us for matter and maner, then for the words.
4. That though it be a moſt perfect prayer, yet is it onelyonly general; but every true Believer needs particular prayers, whereby in ſpecial form and maner his particular ſtate and condition may be ſent up unto the Lord; yet ſo, as they be always ſuitable unto this form here preſcribed.
Two extremes are here to be taken heed of:
1. Too much confidence in the words of this Prayer often repeated, as ſome Popes of Rome have granted great Pardons to ſeven Paternoſters, and as many Ave-Maries, ſaid over every day, or on ſome days, and in ſome places, which is groſs and ſuperſtitious.
2. Too much detracting from this Prayer, by accounting it no better, or not ſo worthy as a mans own conceived prayer, which is derogatory and arrogant.
Our Saviour Chriſt having forbidden his Diſciples all carnal and ſuperſtitious kinde of praying, preſcribed them this holy form, Matth. 6.9, &c. The uſe whereof is a form of Direction, learning thereby what to ask, what firſt and chiefly, with what affections and aſſurance; for if we were left unto our ſelves, we ſhould greatly erre in praying, asking oft-times thoſe things that are not good for us, and againſt the will of God, out of a fleſhly minde; therefore hath the Lord reduced all things, which we may ask, into theſe few ſhort Petitions, and out of any carnal preſumption to tranſgreſs theſe bounds, is not to offer a pleaſing Sacrifice, but as it were with ſtrange fire to provoke him, as did Nadab and Abihu, Lev. 10.
Some, in a ſuperſtitious notion;
Suppoſe this Patern of Devotion
Stands chiefly in the words, and can expell
Poyſon, and Counter-charm the Powers of Hell.
Blinde Idoliſt! unleſs th'heart language ſhall
The words, the words are ineffectual.
Since thou haſt giv'n us (Lord) compactly choyce
Words and matter both, give us too thy voyce,
Thy Spirits voyce in ours, that ſo we may
With Faith, Love, Zeal, as thou haſt taught us, Pray.