Meditations Upon the Lords Prayer, Preamble
THE PREAMBLE.
IF all that which is comprehended, and may be pertinently apprehended, by every Contemplative Soul, ſeriouſly meditating the Words and Actions of our bleſſed Redeemer whilſt he continued upon earth, it would unqueſtionly be believed, that St. John the Evangeliſt, did not Hyperbolize, when in the verſe concluding his Goſpel, he affirmed, that, beſides what he had therein expreſſed, Jeſes did many other things, which if they ſhould be all written, he ſuppoſed that even the world it ſelf, could not contain the Books that ſhould be written. Therefore, it cannot be juſtly expected, that all which is contained in that brief Form of Prayer recommended to his Diſciples then living, can poſſibly be made forth explicitely in every Eſſential and Circumſtantial pertinency thereof, by the ſingle Faculty of any one contemplative Believer, how large ſoever his Intellectual Capacity may be: much leſs can it be expected from me, who, by what I have endeavoured to raiſe up my Soul thereby to entertain the true Spirit of Prayer, can reach to but a part of thoſe Notions, which may be extracted from that Body of Devotion, whereby the powerful and true performance of our duty in Prayer is evidenced and preſerved: yet for as much as it hath been much ſtifled in this laſt Generation, by meer Formalites, and by multiplying ſuch vain words as our Saviour terms Babling; and in regard, ſome alſo (in other reſpects good and Pious men) have totally neglected that wholeſome Form of Words; and otherſome ſuperſtitiouſly repeated them for faſhionſake onelyonly, without any ſence of what is thereby petitioned for, either toward the advance of Gods Glory, or of their own well-being; I have added my Mite, to rectifie that which I think ought to be reformed.
2. It cannot be denyed, but that many have made an Idolatrous and ſuperſtitious uſe of Gods written Word, and particularly of this ſuperlative Form of Prayer, as if the bare repetition thereof (even in an unknown Tongue) were a Charm effectual to ſuch ends as they fancy, though they neither underſtand the meaning of the Words, nor (if they do) endeavour ſo to conform their devotion and affections thereto, that it may be made acceptable according to his intention who preſcribed it: For, he gave it to be uſed either literally, or in the ſence of his Original words indifferently, as alſo to be a ſtanding Patern, whereby all verbal and mental Prayers ſhould be regulated, leſt we ſometimes blaſpheam God, or curſe our ſelves inſtead of praying for Bleſſings; or, leſt we err by that vain babling, which our Saviour reprehended in the hypocritical Scribes and Phariſees. Chriſt Jeſus very well knew, both by his Divine Wiſdom, and experimentally, by aſſuming our humane Nature, all our defects and infirmities, and therefore gratiouſly provided this Expedient for preventing ſuch errors; and, the whole Catholick Church hath found juſt Cauſe to praiſe him for that Condeſcention, being one ſpecial means to preſerve the principal Worſhip of God, from being totally adulterated, or elſe quite buried, under the rubbiſh of humane Inventions; as it was when Heatheniſh Idolatries firſt crept in; and as now it is, where the myſtery of Iniquity, is almoſt at higheſt: For, though the ſpirituality and true life of Religion and Divine Worſhip, conſiſteth not altogether in outward Formalities, yet, unleſs it hath ſome bodily exiſtence, and external Clothing whereby it may be made perceptible, and apprehenſive, in ſome degree, by our humane Faculties, it could neither be known, or long retained; though there may be ſome intellectual glimmerings thereof in ſuch as are ſupernaturally illuminated: much leſs could it be communicated from man to man, by thoſe corporeal Organs, which are the Mediums whereby the affections and inclinations of our ſouls are made known to our ſelves and other men; upon which conſiderations, I am perſwaded that they who totally neglect, and they who ſuperſtitiouſly affect his Form of Prayer, are equally reproveable.
I acknowledge there is in many, an excellent gift of extempore vocal Prayer, pertinent to the ſtirring up of Devotion and Pious Affections in themſelves and other men; and with much reverence I comply therewithal and aſſent thereto when I am admitted to partake in their Devotions; yea, and without envying Gods diſpenſations to them, by whom I ſee my ſelf to be far excelled: For, he who diſpenſeth his Gifts as he pleaſeth, made Aaron, who was inferiour to Moſes in other Graces, ſuperiour to him in vocal expreſſions. I ingenuouſly confeſs my ſelf alſo to be ſometimes aſhamed to be ſilent where ſuch duties are performed; but, my natural modeſty, and my want of memory (or ſomewhat worſe) renders me fearful to ſpeak before an Aſſembly. Perhaps, my ſecret pride tempts me to preſerve by ſilence a better opinion in others of my ability in that kinde, then I have; But, whatſoever occaſions it in me, I ſuſpect that better men then I are otherwhile liable to the ſame temptation through the ſame defect, and may have need of premeditated words. To ſay the whole Truth, my verbal Devotions are frequently ſo broken into diſ-joynted parts, and ſo diſſatisfactory to my ſelf, that I cannot hope they will be plauſible to my hearers, unleſs I had time to put them into better order; which when I have done in the beſt mode I can, I think defective, until I have perfited my Devotions with that Prayer, whereupon I have grounded my enſuing Meditations; and am perſwaded, that Form is not always added ſuperſtitiouſly to other Prayers; and that their Devotions are acceptable, who in ſincerity, and with a true deſire to expreſs their neceſſities, or thankfulneſs to God, offer up unto him their prayers or praiſes in words wanting Grammatical coherence, and in ſuch Language as they are able: For, if we are pleaſed to hear our little Children ſtammer out their wants and affections, in ſuch imperfect terms as they are capable of, though it be nonſence; much more doth our Heavenly Father, who better knows our Infirmities (and requires no more of any man then he hath given him) take delight in their good endeavours, who proſecute them as they are able, though in much childiſh weakneſs; which appears by his Sons care taken to prevent the deſpiſing and offending of ſuch, by their ſtronger brethren. He knew alſo, that the moſt perfect could not attain to that perfection without means of improvement, and therefore left them this Form of Prayer; which, if right uſe be thereof made, may be to the wiſeſt of them, great advantages many wayes.
4. I know well, that not a few, who ſeem to have acquired moſt perfections, and to be better qualified for performance of ſuch Duties then many of their brethren, are otherwhile fain to uſe ſet Forms of Prayer compoſed by their National Churches, or by particular pious men; and I ſuppoſe it to be a great weakneſs in them, who for no other reſpect, are offended thereat, or with ſuch as therein joyn: For, if it be allowable to joyn in a vocal extempore Prayer, with him, the ſcope of whoſe Petitions we cannot know until we hear them, (and whoſe Prayers are at that time, a ſet Form to his Auditory, if not to him who ſpeaks them) doubtleſs we may with leſs ſcruple pray with another, whoſe words we know beforehand, and wherein we finde nothing repugnant to this Patern left us by our Saviour. In ſuch Prayers or Praiſes, whether publick on private, Extempore or ſet Forms, I can joyn with any perſon or Congretion profeſſing, Faith in Jeſus Chriſt; ſo they be not wittingly, willingly, malitiouſly, and impenitently, ſcandalous in Doctrine or manners; though there may be ſome deficiency or ſuperfluity in Words or Forms; and in ſuch conrformities, I demean my ſelf without giving cauſe of diſturbance to their Devotions with whom I communicate; yea, and without uncharitably cenſuing them in my heart, as to that which is contrary to my Judgement. For, I know the beſt men, and the beſt humane Forms, have their defects, and that their duties and divine Myſteries are known to them but in part. Therefore when in their Preachings or Divine Worſhippings, I hear and heed ought which to my underſtanding, is not Orthodox or comely; or expreſſions inſiſted upon, or attributes given to perſons, or things, of whoſe truth I am not certain; then, inſtead of abſolute compliance therein, I waving that, lift up my heart in ſecret to God, beſeeching him to pardon what is miſdone or miſſaid, by others, or miſunderſtood by me, if I have miſapprehended their pious meanings.
5. The Forms of Prayer and Praiſes dictated by the Holy Ghoſt, and recorded in the Pſalmes, or other Books of Holy Scripture, I can uſe without ſcruple in the ſame words, either in the Original, or in any other Language that I underſand, as occaſions require: but, not without premeditating the diſtinct Myſteries in them contained, whereby I may be conſcientiouſly ſatiſfied, what particular Myſtery, is touched in the whole and in every particle, leſt (as I ſaid before) I may ſometimes blaſpheam or curſe inſtead of praying, by miſapplying that to one, which is properly appliable to another: And thoſe Maledictions to my own Enemies, which are intended onelyonly to the Adverſaries of Chriſt: or, left I take thoſe Attributes to my ſelf in my ſingle Capacity, which are properly due to none but to Jeſus Chriſt, and to me and others, no otherwiſe, then as we are Members of his Myſtical Body. This is not ſo much heeded by ſome as it ought to be, who make frequent uſe of Davids Pſalmes at adventure, in their publick and private Devotions. With much precaution therefore, I endeavour as I am able, to pray and praiſe GOD, in thoſe words of his own▪ which I finde recorded in the Old Teſtament, with reſpect to what was Legally, and to what was evangelically to be conſidered; knowing it required much heed to avoid ſuch miſtakes as we might elſe incur, by a negligent uſe of them. But this Form of Prayer, which I have now meditated upon, is made ſo plain and ſo ſuitable to the whole, and to every individual Member of Chriſts Myſtical Body, as alſo to the meaneſt capacities, that it may ſafely be repeated ſingly and joyntly in the literal ſence. Yet I have obſerved, (and I think am not therein deceived) that, God hath permitted many wiſer men then I am, to be ſubject to miſapprehenſions, in the duties of Praiſe and Prayer, and particularly, in the uſe of this unqueſtionable Form; and perhaps hath ſo permitted it, thereby to prove and exerciſe their Humility, Patience, Prudence and Love; which being well conſidered, together with that Chriſtian Liberty, which ought to be preſerved without Infringement (and from over-far inlarging the limits thereof) would qualifie the Conteſt among diſſenting Brethren, and therefore I have here, to that end, precautioned ſo much as I conceive may be pertinently extracted from the ſubject I have now in hand; and it gives me occaſion of many particular hints to that purpoſe; For,
This is a Charm, made by the beſt Phyſician,
Which (if applyed without ſuperſtition)
Cures and ſecures; Tis a Catholicon,
Compounded for the uſe of every one:
In weal and wo, in every differing Caſe;
For every Change, in every Time and Place;
For each State, Perſon, Sex, Age, and Degree,
Whether mean, high, low, rich or poor they be,
Single or Congregated, if, they pray it
Hallowed with Faith and Love, as well as ſay it:
For ſaid in words it may be, yet not pray'd,
And, pray'd it may be, though in words, not ſaid:
Who ever, therefore, ſhall not be partaker
Of profit by it, cannot blame the Maker.
6 Some, overſtrictly, confine other men, within their juriſdiction, to their ſet Forms of Prayers and Worſhips, upon ſuch penalties is are unmercifully deſtructive to the peace, eſtates, relations and perſons of thoſe who are by them compelled; becauſe, their tender unſatiſfied Conſciences will not permit that complyance which is required, leſt they ſhould thereby violate that obedience which they believe is owing to a Superior Power, and to him who is the ſole Judge in all Cauſes relating to his own Supremacy: And, if that be unfeignedly their Plea, without reſpect to any carnal ſelf-ends, and no unqueſtionable Evidence produced, proving that their Principles or practices tend to the violation of the Moral Law, or to the breach of the Common Peace, by their default, it ſeems very hard meaſure to compel them, contrary to the Law of Nature, or the ancient Priviledges of their Nation, actively to ſubmit unto that which is offenſive to their Conſciences in reſpect of God, and repugnant to that Light which is in them; eſpecially, when they are queſtioned upon bare ſuſpitions, or by the clandeſtine Informations of perſons having no good report; as alſo, before they ſhall be convinced of erring, by better Arguments then compulſion, and the arbitrary will and pleaſure of thoſe, who are neither authorized to judge of matters relating to God alone; nor have means to take true cagnizance of ſuch ſecrets as cannot certainly be known to any but to God himſelf. The conſequents of ſuch inforcements are not onelyonly deſtructive to their perſons and Families, who are compelled if they ſubmit not; or, hazzardous to their ſouls who ſubmit contrary to what they believe in their hearts; becauſe, they become thereby guilty, of that which is abhorred of God (to whom alſo, that is unpleaſing which is unwillingly performed, though it be what he himſelf commandeth;) but, it is alſo miſchievous, or at leaſt unprofitable to the Impoſers, as will be made probable in what followes. To the clean all things are clean, and that which defiles one will not defile another, if conſcienciouſly acted without any meer carnal and ſelf-end. St. Paul ſaid (Rom. 14 14.) he was perſwaded by Chriſt Jeſus, That there is nothing unclean in it ſelf; yet, to him who believeth any thing to be unclean, to him it is unclean; And, in that reſpect, we are exhorted in the ſame Chapter, to follow thoſe things which tend to peace, and whereby we may edifie one another, without giving juſt cauſe of offence to our weak Brethren; or, of blaſpheaming, to them who are without; or, of infringing the Chriſtian Liberty, which permitteth the profeſſion, practiſe or omiſſion of things indifferent, ſo far forth as they are honeſt, juſt, of good report among good men, and tending to edification in the love and fear of God, And it is very conſiderable, that the inforcing ſuch things, one way or another, produceth one of the moſt miſchievous conſequences in the world, both to thoſe who compel them, and to them among whom they live: for, when they have conſtrained men by hope or fear of temporary advantages or diſadvantages, to deſtroy their Conſciences (which makes them men of no Conſciences, and thereby ſuch as have alſo no God) they do by that imprudence, add none to their own Party, but ſuch wicked Hypocrites, and ſecret Traytors, as otherwhile become a Plague both to thoſe who offered violence to their pretended conſciences; and to all other good men with whom they have to do: for, whatſoever Oaths they take, whatſoever Covenants they make, whatſoever Ingagements they enter into, they uſually become falſe and perfidious to thoſe who truſted them, as ſoon as they finde it may be to their particular advantage; And I have long obſerved, that thoſe Formalities in Divine Worſhip, which are ſubmitted unto through fear, and even thoſe principles of Truth which are profeſſed for carnal ends onelyonly, did never make any ſuch to be the better men; and I therefore wonder what they hope to get by it, who by compulſion make proſelytes or Conformiſts to their Judgement and Practice, thoſe who are neither truly ſerviceable to God, to their Country, or to whom they are compelled; except it be for this end, that when ſuch Impoſers have ſervices to be done, which none but the moſt damnable Villanes will do, they may know where to finde them.
7. I am no accepter of Perſons or Parties, further then I finde them qualified according to the Principles of Love and Truth: therefore, execuſe me, though I am bold to ſay, there are ſome other ſo unreaſonably adverſe to all Forms, Ceremonies and Cuſtoms, how expedient ſoever to prevent diſorder and cure Ignorance, (although not evil in themſelves) that they can hardly be prevailed upon by any Arguments to conform unto them in their own perſons, or to allow them to others whoſe conſciences incline them thereunto; though they cannot make forth, how without ſome of them, they and other men could have ſo eaſily been made acquainted with the ſoul and ſpiritual exiſtence of Religion, had they wanted a bodily form whereby it might be rendred apprehenſive. Theſe Oppugners of all Formalities in Divine Worſhip, which are not in poſitive terms commanded (though not countermanded in the written Word of God) do not well heed that the Primitive Church, and even they themſelves admit ſome ſuch to be neceſſary, or at leaſt expedient; as, admitting women to participate in the Sacrament of the Lords Supper, with many more. Nor obſerve they, that the Holy Ghoſt, hath permitted the Church of Chriſt to tolerate the Obſervation of ſuch Ceremonies for a time, as might tend to prevent Perſecution, advance Piety, or elſe to the preſervation of civil Peace and humane Society, though not warranted in expreſs terms. And that Liberty ſeemeth approveable by the practice of the Primitive Church, when the neceſſities of times, places, or the conſtitutions of the people did rationally require it; and when no more was impoſed on weak Believers, then they had ſtrength to bear; ſuch things as were then ſeaſonable being injoyned or permitted, but at ſome times, in ſome places, and upon emergent occaſions, to be ſo long onelyonly, and no longer continued; and no other force uſed but loving compellations, by reaſonable Arguments; and no wrong is done to them upon whom ſuch force irreſiſtably prevails: Nor are ſuch things juſtly reputed burthenſome, which neceſſity requireth (though they have accidentally ſome evil Conſequence) when they evidently prevent greater evils. Such was the circumciſing of Timothy, the obſerving of the Jewiſh Sabbath, the forbearance of things ſtrangled, or offered to Idols, or eating, or not eating of meats, with other ſuch, whereof ſome were longer, and ſome leſs while continued, laid aſide, and reaſumed by particular Churches; and rejected again as occaſion required without Schiſm. This Sobriety and Chriſtian prudence, being now imitated, would renew tbat Peace and brotherly Concord, which is almoſt Vniverſally deſtroyed by a barbarous violence, or imprudent Zeal, to the hazzad of all true Piety and Morality, through their intemperancy, who more deſire to accompliſh their own ſelf-will, then the Will of God: For the moſt part of diſſenting Parties are equally ſuperſtitious and injurious, both to themſelves and others in things which they oppugne or reprove, when their uſe or not uſing them is magiſterially required or denyed; eſpecially, when ſuch things, as are expedient, and at ſome other times not ſo, are at all times obſtinately inſiſted upon, as thoſe were by ſome of Old, which are called Beggerly Rudiments; the forbidding whereof when they were needful, and the inforcing their continuance when needleſs, is as abſurd a practice, as to take from thoſe who would learn to read, the liberty of naming the letters, and ſpelling them ſyllable after ſyllable, to make up the words; and to enjoyn all thoſe who can read perfectly, to do the ſame; yet (though it be not heeded by all) the like abſurdity may be obſerved in what relates to the duty and gift of Prayer and Thankſgivings; and that many wiſe and good men (as I think) in other reſpects, have erred both in judgement and practice, by inclining over-much to the Left-hand, or to the Right.
8. I acknowledge it is an excellent gift to be able to pray and ſpeak publickly, without premeditation upon all occaſions, with a ſober confidence, in words pertinent to the matter in hand, and to the neceſſities of thoſe to whom we ſpeak, or for whom we pray; ſo it be done with a ſincere heart, and a true ſence of that for which we are petitioners; as alſo, with a reverend regard to the Majeſty of God: But all have not this gift, who have that opinion of themſelves; for, this Faculty may be onelyonly a branch of the gift of Prayer in the vocal part thereof, and may be ſo well counterfeited, that none but God himſelf, can diſcern the frothineſs of it: for, he that hath a ſtrong retentive Memory, a voluble Tongue, and but an ordinary natural Wit, may by long endeavouring to get his Livelyhood, or catch Opinion thereby, (plauſibly and without heſitation) act over that, which he hath often read or heard ſpoken by other men; and ſo well perſonate the ſame, that it may ſeem to proceed from an extraordinary gift of the Holy Ghoſt; yet, be nothing ſo; and his many good words flow from carnal affections, inclining him to ſeek the accompliſhing of ſome pleaſing ſelf-end, by the practice thereof; and his performances amount to no more then the Actors of Interludes attain unto in other Countries, where their Comedies and Tragedies, are not penned for them to their hands, as with us: for, the Actors having firſt deſigned a Plot among themſelves, ſpeak extemporarily, by the ſtrength of their natural Wit, according to their general Deſign, as occaſions are mutually given; and otherwhile, he that hath moſt Ignorance, if he hath alſo impudence and confidence enough, wins moſt applauſe, becauſe the greateſt number of the Auditory being more ignorant then he, perceive not the abſurdities committed in a quick and ſudden delivery; and ſo perhaps it frequently happeneth among ſpeakers and hearers of extempore Prayers
9. The true Gift of Prayer, though it is alſo powerful in words, conſiſteth not wholly in vocal expreſſions, but principally in ſuch a frame of Spirit, as enables us according as the Apoſtle exhoreth, to Pray continually, not thereby intending we ſhould be always ſpeaking or bearing, to the neglect of other neceſſary duties, but that we ſhould as much as poſſibly keep our hearts always in ſuch a temper (by retaining implicitely what is at ſometimes to be explicitely uttered) that, ſuch ejaculations, and upliftings of the heart as are pertinent to Prayer and Thankſgivings, may be at all times in readineſs to be vocally or internally applyed upon every occasion offered. And ſet Forms of Prayer, uſed in National Churches, or particular Congregations, or private Families, are not to be deſpiſed as if no effects of the Spirit: for, ſo far forth as they are without intermixture of meer humane Inventions, or ſuperſtitious additions, they are outflowings from the Spirit of Prayer, and often helpful to teach the ignorant how to pray in ſecret; there being very many who had no other viſible means of Inſtruction, who nevertheleſs, by Gods bleſſing thereupon, have been thereby enabled both to pray as they ought to do, and alſo to inſtruct others. Moreover, ſomewhat pertinent to that duty is otherwhile thereby brought to their remembrances, who had been elſe in a total ignorance of that Duty; and it may be brings likewiſe advantages to them who are moſt knowing; yea to many who now think thoſe Forms altogether needleſs. Doubtleſs therefore, thoſe Forms are ſtill profitable to ſome, and might be ſo to more, if they were not ſo wilfully impoſed and oppoſed as they are, to the violation of the Chriſtian Liberty, and Charity on both ſides. For, if all men could believe, at they rationally may, that the Spirit of God is concurrently aſſiſting to many who pray without premeditation in extempore words, they might as reaſonably believe, that the Prayers compoſed in a time of Reformation, by thoſe pious men, who in many ſufferings (even to the loſs of their lives) teſtified their ſincerity, are ſtill aſſiſted and accompanied by the ſame Spirit, which firſt dictated them in ſuch words, as might neither be unacceptable to God, nor an offenſive ſtumbling-block to the weak Converts of thoſe times wherein they were compoſed. And, if this be granted, Why ſhould we not likewiſe think, that all thoſe Forms of Prayer, and Praiſe whatſoever, which were at any time Originally inſpired by the Spirit of God, (whether ſuddenly or by premeditation) will always be effectual for them, who ſhall pray in the ſame Form, with the ſame integrity of heart, and with the ſame intentions, when the neceſſities or occaſions are the ſame? eſpecially when upon well weighing the words, they ſhall and may, if need be, tacitely or explicitely wave ſuch of them (or their commonly received ſence) as the mutability of events, or the practice of the times (or their miſunderſtanding of them) hath made offenſive to them, or the conſciences of their weak Brethren, to whom offence may be thereby given? For, this is no more then we do (if we do as we ſhould) when we pray in the words of Davids Pſalms, the literal ſence whereof may be in ſome places retained, and muſt be waved in ſome other, leſt we pervert the meaning of the Holy Ghoſt.
10. In thus uſing our Chriſtian Liberty and Prudence, if we become offenſive to any againſt our wills, it is an offence rather taken then given; yea, ſuch an offence as will of neceſſity be, and cannot be totally avoided, whether we joyn with others in their Forms of Prayer and Praiſe, or abſent our ſelves from them; becauſe, whether we communicate or not, we ſhall offend ſome weak Brethren, on one hand or the other, unleſs we will exclude all from being our Brethren in Chriſt, who are not altogether one with us in our judgement and practice in each circumſtance; which I ſhall never do, in regard, in ſuch things at we differ upon, it fares with us, as with ſuch as paint the ſimilitude of a City or Caſtle, which may much differ in the portraicture, yet each ſeveral reſemblance be true; becauſe, the ſeveral ſtations, in which the Artiſts take view of the place will occaſion a great diſſimilitude of that which is repreſented. We therefore, in ſuch things as I now treat of, can by no means be preſerved blameleſs or excuſed, but by taking heed that we ſin not againſt our own Conſciences or knowledge in what we do, nor judge uncharitably of thoſe who in like manner believe and act, as they are perſwaded in their hearts; and in proſecuting that whereby, (if it be offenſive) greater offences may be avoided. This being well conſidered; as alſo, that there is no publick Liturgy, or private ſet Form of Prayer, extant to my knowledge, in the Chriſtian world ſo abſolutely perfected of all occaſions, perſons, times, places, but that it may juſtly, admit of ſome additions or alterations, except onelyonly this which was recommended to his Church by our Saviour, and is therefore commonly called The LORDS PRAYER: this we ought to adhere unto as the onelyonly ſtanding Form and Pattern to be Vniverſally received by all Chriſtians, as it hath been by all true Believers ever ſince the firſt inſtitution thereof; and wherein, they ought unanimously to joyn without ſcruple, until the Kingdom comes to perfection on earth, which we thereby pray for. Herein, we may all together joyn in words comprehending every particular Member of Chriſt Jeſus, and his whole Myſtical Body, ſpeaking as it were with one mouth for and in the name of all. And it contracts a common treaſure of Mercies (though not in the Popiſh ſence, or to be diſpoſable as that Church fancies) out of which every Individual Member of the true Catholick Church, is relieved and provided for, both to his temporary and ſpiritual well-being: yea, many millions before they had any more then a potential Being, as alſo many after they had a viſible Being, were and are benefited thereby, and reduced from being deſpiſers or heedleſs of that gracious Proviſion which was made for them; and to the enjoyment whereof their own prayers, whilſt they were in that minde could not elſe have brought them; no nor any other Mediator, but the Author of this Prayer. Nevertheleſs, this excellent Form ought neither to be ſuperſtitiouſly uſed as it is by ſome, or compulſively impoſed upon any, who is conſcienciouſly ſcrupulous of uſing it, until he ſhall be fully convinced of that whereof he doubteth. The Chriſtian Liberty which I take unto my ſelf, and allow to all other men, in things relating to God and their Conſciences, I have as occaſions were from time to time offered, declared in ſeveral Tracts heretofore written, intending nothing in a diſreſpective way of oppoſition, to any National Churches, or Particular Congregations, or Perſons, except to the malignant Conventicle of Antichriſt onelyonly; but that all they who have proteſted againſt it, may agree together in that Truth, to the glory of God, and to the mutual edifying of each other in love. For,
The Spouſe of Chriſt hath Daughters many a one;
But, ſo fair as their Mother, ſhe hath none:
However, to the blackeſt, fair befal;
For, I have an affection for them all.
11. I have made this Preamble larger then I thought it would have been when I began; but it is not material whether I preach in the Porch, or in the Church, ſo I teach true Doctrine, and may reſpectively be heard. Many Precautions, appearing neceſſary to prevent ſuch Objections as might probably obſtruct my good purpoſe, have occaſioned the ſpinning of ſo long a thread: yet, I ſhall preſume to make a little longer, to clear the way to a right underſtanding and uſe of that which Chriſt hath left to his Church, both for a Pattern of Prayer and Praiſe, and to make that more plain which I have touched upon before. The Romaniſts will have that, and all Publick Prayers, made in the Latine Tongue, as being now the holy Catholick Language; and as if the Vnity of the Church in Prayer, conſiſted in ſpeaking the ſame words, though not underſtood: which is an Antichriſtian Principle, wherein lieth a grand cheat. Some, who joyn in words that they underſtand not, moved in Conſcience toward God to do as they are taught, (and knowing no other way of ſerving and worſhipping) may, as I believe, pray in and by the Spirit, helping them in their ignorance, as Paul ſeems to imply: but the Doctrine and practice of their Teachers, is directly contradictory to that Apoſtles practice, and demonſtrates by what ſpirit they are guided. We ought to pray both in the Spirit, and with our underſtanding alſo, as far as it will extend. This Prayer may be uſed in the Original words, or in any other Language, by them who underſtand it, and in our Mother-tongue, tranſlated into ſuch words as contain the true ſenſe thereof. It comprehends, as is aforeſaid, explicitely or implicitely, all things whatſoever eſſentially pertinent to the glory of God, and the well-being of his people in general and in particular, throughout all times, and upon all occaſions: inſomuch, that by conforming to that Pattern, or the ſenſe thereof, though in variety of Languages, the Catholick Church may be truly ſaid to retain an Uniformity of Prayer, and be preſerved guiltleſs of offering by ſtrange fire, and of making petitions repugnant to Gods will, or contradictory to each other, or unprofitable to the Petitioners, though the Devotions of individual perſons, be not perfectly hallowed according to the purity of the whole Sanctuary. Yet ſtill, a meer formal and ſuperſtitious uſe thereof, makes it not onelyonly ineffectual, but offenſive, in ſtead of being an Oblation acceptable to God. As when it is but verbally repeated for faſhion ſake, without reverence or heed to what we ſay; or, when according to the Popiſh mode, ſo or ſo many Pater Noſters (as they call them) are huddled up by tale, and a meritoriouſneſs aſcribed to ſuch ridiculous performances; which is not onelyonly by them attributed to that empty Vanity, but a Supererogation alſo, deſerving ſo much over and above the ſupplying of each Petitioners perſonal wants, to increaſe their Church-Treaſury, that it affords enough (as they pretend) to ſell, or confer to the advantage of whom their Supreme Officer pleaſeth, to eaſe or deliver out of her feigned Purgatory, them whoſe own merits were not ſufficient to diſcharge them thence, by the merits of Jeſus Chriſt. This, and other ſuperſtitious abuſes of the Lords Prayer, hath cauſed many to miſapprehend or neglect the right uſe thereof; and the ignorance which is in ſome well-meaning Believers, of that large portion of their duties, and of Gods revealed will and gracious intentions, couched in thoſe few words, hath made them prefer their own and other mens imperfect conceptions before it, and to offer up ſometimes fooliſh, uncharitable, & preſumptuous requeſts, tending onelyonly to the fulfilling of their own luſts, and lengthened out with many vain Tautologies and repetitions, rendring it otherwhile weariſome to themſelves, and neither pleaſing to God or men. I being deſirous to prevent and cure ſuch vanities and errors in my ſelf and others, was inclined to endeavour it by ſeriouſly meditating this Form of Prayer, dictated by our Saviour, without taking notice what other men had thence extracted, even by wholly depending on the aſſiſtance of that Spirit which can beſt inform what was intended by the Author, leſt I might be pre-poſſeſſed with ſuch Notions and Opinions, as have miſled others into a miſunderſtanding. And, I beſeech all thoſe to whom theſe Meditations may come, even in the love of Jeſus Chriſt, and for his ſake and their own, not to read them by ſcraps, without heeding the whole Context, (as it hath oft happened both to the Readers diſadvantage and mine, in peruſing ſome of my former Writings:) nor to preſuppoſe that I have inſerted any Clauſe with an intent to pleaſe or diſpleaſe any for my own perſonal advantage, or to the injurious diſadvantage of any who are of a contrary judgement to mine; leſt that prejudice begets hatred, and lets into them ſuch an evil Spirit as will never be driven out again by any Charmers, though the Charmer charm never ſo wiſely;
12. To proſecute my intention without interruption, God lately gave me a fit opportunity, by ſhutting me up, as it were, from the world, and the world from me; which being declared with ſuch circumſtances as occurred, may perhaps make that which I have meditated, the more effectual to ſome; and to that end I will here inſert it. During the great Mortality yet continuing, and wherein God evidently viſited his own Houſhold, his Enemies took not onelyonly notice thereof with inſultation, as if it nothing concerned them in the way of correction, but preſumed alſo they ſhould be advantaged thereby. At the ſame time my little Family, conſiſting of three perſons onelyonly, was viſited; and I, with my dear Conſort, long detained in daily expectation of Gods Divine purpoſe concerning our perſons; yet with confidence whether we were ſmitten or ſpared; lived or died, it would be in mercy: for, having nothing left to make us in love with this world, we had placed our beſt hopes in the world it come; whereby, ſufficiently comforted, we entertained Gods Angel under our roof without fear of Death or Hell, believing he was ſent rather for good, then to do any execution to our detriment. To uphold this belief, God had extraordinarily prepared before that day of trial, ſuch a competency of things needful in ſickneſs and health, to ſupply all wants, during ſuch a time, as that Viſitation was likely to laſt, (or our lives, if it long continued) that, we caſt aſide all care and fear of the future, applying our ſelves to that only which beſt befitted out preſent condition, as free from all inward diſturbances, as if Health, Wealth, and Liberty, had been at full enjoyed, and neither Peſtilence, War, or Famine, within a thouſand miles of our Habitation. When I ſought the World, I loſt it, with all I had therein; ſo that if God had not inclined his Servants to provide for me, I might truly have ſung this old Catch,
Now I am a Gallant; for, my Friends have left me
Neither Money in my Purſe, nor a Rag to ſhift me.
But, they have been inſtrumental by their charity, to add one ſignal Experiment more, to thoſe many which I have heretofore had of the fulfilling of this conditional promiſe, Seek firſt the Kingdom of God, and all other things ſhall be miniſtred unto you: For, though I am a very negligent Seeker, carrying about me many pricks in the fleſh, and pull-backs tempting from that duty, the mercy of God ſufficiently ſupplied what was then wanting; and, by that portion of a diſcerning Spirit which he hath given me, I think it may be truly ſaid, he hath fed me by Angels, by Men, yea, and ſometimes by Ravens, ſo that few men in my time, of my degree, can ſay, he bad ſuch kind friends with ſo little deſert, or ſo many malicious enemies without juſt cauſe; and both ſo neceſſary to make me well pleaſed with my Lot.
13. This made me deſirous to ſpend thoſe days of recluſe, (which for ought I knew might be my laſt) in what might glorifie God, ſo far forth as my weakneſs would extend, and to leave behind me ſomewhat, when dead, whereby my friends might mind me to their benefit with comfort, as well as to give my enemies occaſion to ſay they are glad they ſhall be no more troubled with me. Providence then inclined my heart to contemplate the foreſaid Prayer, when I ſeemed but ill accommodated to proſecute ſuch an undertaking: for it was in the eleventh Climacterical year of my life, and when, beſide other bodily infirmities, I was frequently aſſaulted with ſuch as were perhaps Peſtilential Symptomes, and the Keeping of two Fires, requiring more then my Income, ſeemed likely long to maintain, proſecuted my Meditations all the day-time, even in that room wherein my Family, and all Viſitants talked and diſpatched their affairs, yet was neither diverted or diſcompoſed thereby, but, by Gods aſſiſtance, finiſhed my undertaking within a ſhort time after the recovery of my Servant (whoſe life God ſpared) not gathering ought, as Bees do, from flowers growing without me, but, ſpinning out like the Silk-worm, that onelyonly which God had ſtored up within me. And having put into words, that which was as it were diſtilled out of my heart by fire, (as were my Remembrances to this Nation in the great Peſtilence this time forty years) I do now, as a Teſtimonial of my thankfulneſs, bequeathe it to my friends, by whoſe Charity, I was then, and heretofore, ſeaſonably furniſhed with ſuch neceſſaries as have hitherto preſerved me and mine from likely rnine: and in the firſt place offer it for a Thank-Oblation to God, who enabled me to finiſh it during thoſe few days which I might probably have conceived would have concluded my life. GOD the Father, GOD the Son, GOD the Holy Ghoſt, one Eternal Deity, always joyntly co-operating intrinſecally by inviſible workings, (and diſtinctly, in what is externally perſonated by a triple manifeſtation thereof to our humane Capacities) ſanctifie me, and all my thoughts, words and actions, to his glory, now and for ever. Amen.