Concerning Prayer, Treatise

Concerning Prayer · Treatise

p. 1A TREATISE OF PRAYER; And particularly An Apology for the uſe of the Lords Prayer.

On LUKE 11.1, 2.

And it came to paſſe, that, as he was praying in a certain place, when he ceaſed, one of his Diſciples ſaid unto him, Lord teach us to pray, as John alſo taught his Diſciples.

And he ſaid unto him, when ye pray, ſay, Our Father, &c.

GOd having but one Son, made him a Miniſter of the Circumciſion, that is, p. 2he ordained him a preacher of the truth to his own people the Jewes. This man was not meerely as other Prieſts taken out from amongſt men; but that in all things he might have the preheminence, he was taken from amidſt the perſons of the ever bleſſed Trinity, to deale in things pertaining unto God. And now being made an Officer in the Church, it behoved him to wait on his office, and to fulfill his Miniſtry which he had received of the Lord. And accordingly he did; he gave himſelfe continually to Prayer, and to the Miniſtry of the word; and ſo he became an example and pattern to p. 3his Apoſtles which they did follow, Acts 6.4. and to all Miniſters that come after, that they ſhould tread in his ſteps. And, upon occaſion of his frequent going to prayer, at a certain time, when he had been about that holy performance, one of his Diſciples (whether one of the Apoſtles, for they were all called Diſciples, or one of the ſeventy Diſciples, or ſome other of his followers, I determine not; but one of them) deſires of him to teach them to pray as John Baptiſt had taught his Diſciples. It may ſeem either that this Diſciple was not preſent at our Saviours Sermon on the Mount; wherein, as you have it, p. 4Mat. 6.9. he taught his Diſciples, and in them all Chriſtians, to pray after this manner, Our Father, &c. or elſe, that he did not apprehend our Lords meaning at that his firſt delivery of this form of Prayer, but took it for a model, or pattern of Prayer onelyonly. And as (probably) the chief Maſters, or Rabbies amongſt the Phariſees, had framed certain formes of prayer for their Diſciples, and John the Baptiſt had given his a forme of prayer, (ſuitable, likely to their preſent condition, wherein it may be one great requeſt, was that the Meſſiah, whom John preached, and they expected, and longed p. 5for, might ſuddenly come into his Temple:) So this Diſciple prayeth Chriſt to preſcribe his Schollars and followers a form alſo; both as a badge and cognizance of being his Diſciples, and as a help and furtherance to them in their devotions. Poſſibly the Liturgy of the Scribes and Phariſees might now be leavened with evil, as well as their Sermons: Obſervable it is, that our Saviour ſometime adviſeth on this wiſe, ſaying, the Scribes and Phariſees ſit in Moſes chaire, whatſoever they ſay unto you, that obſerve and do: but we never finde that he counſelled to pray their prayers. And again, it may be that the p. 6form which John Baptiſt, the Lord Chriſt his Harbinger, taught his Diſciples, to prepare the way for Chriſt, was not ſufficiently accommodated, or fitted to the condition of them, who believed him already come, followed him, profeſſed Faith in him, and were ready to, or actually did preach him. Upon theſe, or ſuch like conſiderations, this Diſciple might make this motion to our Saviour, ſaying, Lord teach us to pray as John alſo taught his Diſciples, and occaſion our Lord more plainly and fully to expreſſe himſelf concerning the uſe of that form of prayer formerly delivered, & now not to ſay, p. 7as before, After this manner pray yee; but when ye pray, ſay, Our Father, &c. It is the ſaying of learned Mr. Mede, As the dream was doubled unto Pharaoh, becauſe the thing was eſtabliſhed by God; ſo the Lords Prayer was twice delivered, that we might not ſcruple the uſing, but know it for a truth, that Jeſus Chriſt did recommend it to his Church to be uſed as a forme of prayer, and not a patterne of prayer onelyonly.

Let this ſerve for the occaſion, and ſcope of the words. There are three obſervations which I ſhall raiſe and proſecute in part, in my treating on this text:

p. 81. Gods Children, or People, or right Chriſtians, are a praying generation.

2. It is lawfull to uſe a Form of Prayer.

3. It is lawful to uſe this Form, the Lords Prayer, for a Prayer.

I. Of the firſt, Gods Children, or right Chriſtians, are a praying generation. That John the Baptiſt (the Elijah who was for to come) was alſo noted for prayer, I gather hence, becauſe 'tis ſaid, that hee taught his Diſciples to pray: And, that they, viz. his Schollers, or Diſciples, learnt this leſſon, and practiſed this duty, ſeems implied in the ſame phraſe. p. 9And, as for Chriſt himſelf, the onelyonly begotten Son of God, and his Diſciples the adopted children of God; that they were men of many prayers, thoſe who much frequented, and highly valued this Ordinance, the very words of the text import, or at leaſt inſinuate.

From theſe premiſes I inferre my firſt concluſion, and ground my following diſcourſe thereupon.

I ſhall endeavour to ſhew what Prayer is; That all men ought to pray; That the children of Men, as well as the children of God; That very Heathens, without the pale of the Church, and profane, or ſcandalous p. 10Perſons, Formaliſts, and Hypocrits within, do ſometimes pray; That Gods own People, his dear Children, or right Chriſtians, are moſt frequent and moſt excellent at prayer; They take the moſt pains about it, and the greateſt pleaſure in it.

Prayer is a making of our requeſts known unto God. It is an offering up of the firſt born of our ſoules, i. e. of our deſires unto God.

To pray well, there is nothing required (ſaith one) but to deſire well.Senhault. ex. Aug.

Nature and Scripture both oblige and prompt men to pray. Prayer is a duty which all men owe to God; a duty whereby we p. 11acknowledge our continuall dependance upon him; his fulneſſe, ſelf-ſufficiency, and all-ſufficiency; and our own emptineſſe, and neceſſity. He is our Soveraign Lord, and we are his Subjects; and this homage and tribute we owe him; we hold all of him, and this quit-rent, this pepper-corn, we are bound to pay him.

It is not Gods knowing all things, the very thoughts and deſires of our hearts long before, ſo that hee needs not that any man ſhould tell him in prayer; it is not the irrevocableneſs of Gods decrees, that our prayers cannot change them, or him; It is not mans inability naturally, to p. 12ask aright; It is neither Gods perfections, nor Mans imperfections, that do abſolve men from this duty. Again, no mans piety can exempt him, nor can any mans impiety excuſe him from it. And laſtly, there is none ſo rich, but he muſt; and none ſo poore, but he may, offer unto God this morning and evening, this daily ſacrifice. God, the Lord and maſter of this great houſe, the world, doth not allow the Iſraelite to take the bread upon his table, nor the Canaanite to gather the crums under the table without firſt asking his leave, or giving him thanks.

Prayer is the voyce of p. 13nature, 'tis her ſtrugling and ſtriving to be rid of her burden. Meere naturall men, yea very Heathens, when they are in diſtreſſe, will call upon their gods, though very ſtocks and ſtones.

If a man cannot pray, let him goe to Sea, and in a ſtorme Ionahs heathen Marriners will teach him to call upon his God. Afflictions, neceſſities will drive men generally unto Prayer, for relief, and ſuccour. And yet becauſe, many call upon falſe gods, or upon the true God in a falſe manner, either not praying conſtantly, or not in faith and with good Affections, or asking things not convenient, p. 14inſtead of an egge a Scorpion, or, if good things, yet to an evill end, viz. That what they get by Prayer they may conſume on their luſts. Therefore the Holy Ghoſt, in the Scripture, brands ſo many for men that call not upon God. And the very truth is, were it not to ſtop the mouth of naturall conſcience, or to get or keep a name of being religious in the world, or that hereby they thinke to merit Gods favour or countenance, ſo far as to be bleſſed in this life, or to hire or bribe God, the Judge of all the world, not to doe right, i. e. not to puniſh them in the world to come; I ſay, that p. 15were it not for ſome one, or more of theſe cauſes, I believe that God, who is a God hearing prayers, would have none to heare, either from meere Heathens, or unregerate Chriſtians; his doors would be empty of theſe clients, theſe Suitors would not come at him. They goe not to Prayer with ſo much chearfulnes, as ſome go to priſon, as others to execution: they come unwillingly, they are detained before the Lord like Doeg, with much wearineſſe, like a ſick Stomach at a full table, they are glad when the duty is done, and they again at liberty, like an Apprentice, that is p. 16freed from his maſter. Theſe things therefore conſidered, it is no wonder that God delights not in their Prayers,Quo modo te audiri à Deo poſtulas, ùn tu ipſe non audias? Cyp. de Orat. Dom. who delight not at all in the duty themſelves. How ſhould God take pleaſure in thoſe Prayers, which thoſe that make them ſcarce heare or mind themſelves, and are glad, when they have rid their hands of them? and which they would never beſtow a look after, but meerly for eaſe and advantage.

But is this the manner of the people of God? of the Diſciples of Chriſt? Are the children of God as blame-worthy, as faulty in this matter as the children of men? If I ſhould ſay this, p. 17I ſhould verily be guilty of raſh, and falſe judgment thus to accuſe and condemn wrongfully the generation of the Righteous: for they are men and women of another temper, frame, manner of ſpirit and carriage in their addreſſes unto the moſt high God in Prayer.

Theſe are they, that account Prayer their eſpeciall priviledge, that make it their daily exerciſe, that looke on their incomes by Prayer, as their beſt revenues. Theſe go to Prayer, as a Favourite to Court, to ſee and wait on his Soveraigne, and whole face he ſees as an Angell of God. Theſe go to Prayer with p. 18delight, and have more Solid joy therein, than the voluptuous man hath in all his ſports and pleaſures. Theſe go to this duty as an hungry man to a meale, to a feaſt, expecting to have their Soules ſatisfied as with marrow and fatneſſe. Unregenerate men, at beſt, go to it but as to the taking of Phyſick, as to a potion, which they would never take but for meer neceſſity, but for their healths ſake. Laſtly, theſe go to Prayer, as a trades-man into his ſhop, to meet with a good cuſtomer; as a merchant to the Exchange, to get a bargaine; as the merchant in the Parable goes to the field wherein was the p. 19pearle of price. To make all this appeare, let me inſtance in two or three, both of the Old and of the New Teſtament: for both they that went before Chriſt, and they that followed after him, cryed Hoſanna, or ſave us we pray thee; I mean, they were much taken, yea much taken up, with this holy performance.

Ile inſtance firſt in David, a man after Gods own heart; he made Prayer his Cordiall in all his troubles and afflictions, Pſal. 42.7, 8, 9, 10. & Pſal. 55.16, 17. his Caſtle to retire unto from the face of his enemies. Pſal. 109.4. They are my adverſaries, but I give my ſelf unto prayer; as p. 20Luther uſed to ſay, of later daies, when he was ill dealt withall by men: Well, Ile tell God of it. When they that ſate in the gate, i. e. Judges and Rulers, ſpake againſt David, and when the drunkards made ſongs of him, what doth he doe, but fall to his prayers. As for me (ſaith he, Pſal. 69.12, 13.) my prayer is unto thee, O Lord. I dare ſay, he eſteemed it more honour to lye proſtrate at the Throne of Gods grace, praying, than they could do to ſit on the bench on the throne of iniquity, to cenſure, to judge him. And his meditations, i. e. his prayers, I am confident, were ſweeter to him than p. 21the drunkards cups and ſongs, were, or could be to them. The value he ſet on prayer ye may gueſſe from hence, that he layes up a prayer, he leaves a prayer for his ſon Solomon, as well as any other treaſure whatſoever, Pſal. 72. and in that Pſalm, or Prayer, he layes a Foundation and Prophecy of the greatneſſe of Solomons Kingdome, ſaying, The Kings of Tarſhiſh and of the Iſles ſhall bring preſents, the Kings of Seba and Sheba ſhall offer gifts. If you aske, what gifts? He addes, to him ſhall one give of the gold of Sheba. And according to his word, the Queen of Sheba gave King Solomon Gold, even to an p. 22hundred and twenty talents, and of Spices very great ſtore, and pretious Stones; and yet I have not told you the halfe of Solomons treaſury, he had an Exchequer of prayers far beyond all gold and pretious ſtones: For when his dying Father, as ſome thinke, by the Spirit of Prophecy, had bleſſed him with that wealth; he addes, that which excelleth all the gold and riches of both the Indies, Prayer alſo ſhall be made for him continually, Pſal. 72.10, 11, 15. Again, this Royall Prophet, when he ſpeakes unto God in prayer, hath yet that holy boldneſſe as to liken his prayers to Incenſe, to Sacrifice, p. 23to the evening Sacrifice, which becauſe it did moſt punctually typifie Jeſus Chriſt, who was offered up about the time of the Evening Sacrifice, might in that reſpect have the preheminence. Pſal. 141.2. Let my prayer be ſet forth before thee as incenſe, and the lifting up my hands as the evening ſacrifice. In all this David ſinned not, nor ſpake to God fooliſhly or unadviſedly with his lips; for prayer is as a ſweet incenſe before God, in the language of the Old and New Teſtament. Malach. 1.11. Revelat. 8.3, 4.

And, according to the price and value this holy Prophet ſet on the duty, p. 24was his practice of it: ſometimes he prayed thrice a day, ſometimes ſeven times a day; perhaps thrice a day was his ordinary daily courſe, and ſeaven times was his practice upon Sabbaths, and Feſtivals. Againe, ſometimes he prayes at midnight, and riſes to the duty; ſometimes early in the morning, his prayers prevent the dawning of the day. Underſtand this of continued prayer: As for Ejaculations, ſudden ſhort dartings, and breathings of his ſoule after God, this kind of prayer was his element, the aire his ſoule delighted to breath in, the pulſe of his ſoule beat this way, and thus his heart p. 25panted toward God continually, not onelyonly ſeven times a day, but ſeventy times ſeven times. When his body was at reſt in his bed, his ſoule was fully imployed in following hard after God. He makes his bed, as it were, a Bethel, a houſe of prayer; and, when the time of feaſting is over, or ceaſeth, even in the night watches, when he is on his bed, then hath he meat to eat which the world knowes not, then he doth not, as ſome, dreame of a feaſt, but hath his ſoul ſatisfied wi…h holy meditations, as with marrow and fatneſſe.

A ſecond eminent inſtance we have in Daniel, who, as p. 26before, ſo after the decree was ſigned by Darius (that whoſoever ſhould ask any petition of any God or Man, ſave of the King, for thirty daies ſpace, ſhould be caſt into the den of Lions) went into his houſe, and, his windowes being open in his chamber towards Jeruſalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime, ſaith the text, Dan. 6.10. It was not the den of Lions could ſcare him from his wonted devotions and prayers three times a day. There were four circumſtances which (conſidering that his enemies were many, and mighty, p. 27and ſuch as did watch for his halting) did notably commend his zeale.

1. He prayed with the window of his chamber open towards Jeruſalem, though he was at Babylon; a ceremony then uſed, becauſe of the Temple there, a type of Chriſt, and becauſe of Solomons prayer, in caſe they were in captivity, 1 Kings 8.48. If they pray toward their land, the city which thou haſt choſen, and the houſe which I have built for thy name, then heare thou their prayer, &c.

2. He prayed kneeling; he did not omit his wonted humble geſture, though a circumſtance or cermony, p. 28no not when his life was in danger, and this poſture might poſſibly help to betray him. Could he have ſatisfied himſelf to pray in his bed for theſe thirty daies (as thouſands amongſt us do all the daies of their lives, if they pray at all) ſaying, 'Tis good ſleeping in a whole skin; Why ſhould I ſtir out of bed to pray? there is a Lion in the way, it may indanger my life; I ſay, could he have done thus, probably the ſparing his knee might have help'd to have ſaved his head.

3. 'Tis not unlikely, that his prayer was vocall, that he uſed his voice in this prayer; he would not be ſilent, though he knew he p. 29ſhould be an offender, a traytour, for his words; that what his Enemies heard him ſay in his private chamber, in a corner, they would publiſh on the houſe top, and puniſh in the Lions den.

4. It may ſeem, that he continued his prayers, till his enemies came and found him, Dan. 6.11. and yet, poſſibly, might have ſome intimation, or notice of their coming, before they apprehended him. He would not forbeare continued prayer for a monethmonth, nor abate the ceremony of kneeling, nor the circumſtance of his voice, nor change his times of prayer all into the night time, nor p. 30cut them off by halfs in the day, no though his life lay at ſtake. The Lions roared, yet Daniel did not feare.

And as for the New-Teſtament Saints, the Diſciples, and followers of Chriſt; as their Lord and Maſter was a man of many prayers, ſo were they of his houſhold and retinue. It was the cognizance and character of converts in the Primitive times, They continued in the Apoſtles doctrine and fellowſhip, and breaking of bread, and prayers, Act. 2.41, 42. yea, 'tis brought as a convincing argument of the reality of Saul's coverſion to Paul, frō a perſecutor to be a profeſſor, a choſen veſſel unto p. 31Chriſt, Behold he prayeth. We are not to imagine, but that, whilſt he was a Phariſee, he prayed often: But now he prayed more earneſtly, more from the heart, and, it may be, with ſtrong cries and teares, to him that was able to enlighten his darkneſſe; I mean, to cure his blindneſſe, both of ſoul and body, and to ſave him both from the ſhadow of death, and from utter darkneſſe. Now he prayes to the Lord Jeſus Chriſt, whom formerly he perſecuted, I am Jeſus whom thou perſecuteſt. Now he prayed after another manner, than ever he did before.

Nor ought it to ſeem a wonder, that Gods children, p. 32Chriſtians of all men, ſhould be moſt zealous and excellent at prayer, if we conſider, 1. The example of their Lord and Maſter Jeſus Chriſt.

1. Hee was often at prayer; witneſſe his uſuall Oratory, Mount Olivet. He was zealous at it; witneſſe his transfiguration on Mount Tabor, whilſt he was praying, and a ſecond kind of transfiguration of his in the Garden, when being in an Agony he prayed more earneſtly, and ſweat great drops of blood trickling downe to the ground, Luke 22.44.

2. If we conſider the many precepts, and exhortations, to this duty. Pray without p. 33ceaſing, 1 Theſ. 5.17. Pray all manner of prayer, Eph. 6.18. and Luke 18.1. Jeſus Chriſt ſpake a parable, to the end men ſhould pray alwaies, and not faint.

3. The encouraging promiſes they have to this performance. Ask, and ye ſhall have; ſeeke, and ye ſhall finde; knock, and it ſhall be opened, Mat. 7.7. Luke 11.9. Mark 11.2, 4. and againe, Verily, verily, I ſay unto you, whatſoever ye ſhall aske the Father in my name, he will give it you, John 16.23, 24.

4. If we conſider, how great things Prayer hath done for them, wee our ſelves, might Chriſtians ſay, have heard with our eares, p. 34and our Fathers have told us, what wonders it hath done in our daies, and in the times before us: How it hath, like a General, commanded the Hoſt of Heaven, the Sun, Moone, and Starres, either to ſtand ſtill, or go back, and to fight in their courſes againſt Gods enemies. They know, that this is it, which, like the key of David, opens, and no man ſhuts, and ſhuts, and no man opens. This is the key of Heaven, the key of hearts, the key of the barren Womb, and of the Grave; it opens and ſhuts all theſe. I had almoſt ſaid, it is the key of Hell too, of the bottomleſſe pit; for there it locks up the Devils, that p. 35they cannot tempt us: and this is it which ſome Chriſtians have uſed (Luther for one to unlock Hell, yea, the Devils Cabinet, and to recover thence thoſe bonds, whereby ſome have in writing, under hand & ſeale, given their ſouls to the Devil. Prayer, which is our famiar converſe with God, makes a Chriſtians ſoule ſhine. The ſoul of a praying Saint is ſometimes, whilſt he is praying, in a ſort transfigured, as Chriſts body was on Mount Tabor. When Moſes faſted and prayed forty daies, and forty nights, his face was not at all disfigured, he did not appeare unto men to faſt, but, on the contrary, his p. 36face did ſhine ſo gloriouſly, that the Iſraelites were not able to behold him, but through a vaile, Exod. 34.33, 34, 35. Obſerve, that at the former forty daies being in the Mount with God, whilſt God did, as it were, preach to Moſes in the delivery of the Law, we read of no ſuch glory abiding on Moſes face, when he came downe; but now, when Moſes went up the ſecond time, und continued interceding for Iſrael forty days and forty nights, at his coming down the skin of his face did ſhine; ſo that Aaron and Iſrael were afraid to come nigh him, Exod. 34.28, 29, 30. The name of a praying Chriſtian may be p. 37like the name of the Angel, which appeared to Manoah and his wife, Judges 13.18. it may be Peli, wonderfull; for how oft have many of them done wonderouſly, as that Angel did? for many of them, at their departure hence, have breathed out their ſoules in fervent prayer. When the flame of their fervent prayers went up to Heaven, from the altar of their hearts; their ſoules, like the Angel of the Lord, aſcended in the flame of the Altar. Yea, as Elijah went up once in a fiery Chariot, ſo do Chriſtians, in a ſort, daily, ſometimes ſeven times a day, and ſometimes ſeventy times ſeven times. This chariot of p. 38Prayer hath foure wheeles; Prayers, Supplications, Interceſſions, Thanksgiving: And, let me ſay, the ſpirit of a living Chriſtian is in theſe wheeles; and, when theſe are lift up from the earth, towards heaven, then are the living chriſtians, in their ſoules, lifted up alſo.

What ſhall I ſay more of the praiſe of Prayer? for time would faile me to tell of Abraham, Iſaac, and Jacob; of Moſes, Aaron, and Sampſon; of Samuel alſo, and of the Prophets, who, through prayer, ſubdued enemies, wrought righteouſneſſe, obtained promiſes, ſtopped the mouths of Lions, quenched the violence of fire, eſcaped p. 39the edge of the ſword, out of weakneſſe were made ſtrong, waxed valiant in fight, turned to flight the armies of the Aliens, women received their dead alſo to life again, &c.

And now, Brethren, to the end we may have our converſation ſuch as becomes the Goſpel of Chriſt, to the end we may live peaceable and quiet lives in all godlineſſe and honeſty, here on earth, and ſee the face of God, and enjoy his preſence for ever in heaven; I exhort, that Prayers, Supplications, Interceſſions, and giving of Thanks, be made by all men; for this is the will of God our Saviour, who would have all men to p. 40pray, and to come to the experimental knowledge of this truth, that Gods children, or people, are a praying Generation, or that right Chriſtians are praying Chriſtians.

Pray, therefore, my beloved brethren, all manner of prayer: pray ſet, or continued prayer, & pray continually, ſending up every where holy Ejaculations towards heaven. Pray when thou art alone, in thy cloſet, or ſecret chamber: pray with thy family, wife, children, ſervants: pray in the publick Aſſemblies, in the great Congregation.

And now, as the Apoſtle Paul to his Theſſalonians, chap. 4.9, 10. As touching p. 41brotherly love, ye need not that I write unto you, for ye your ſelves are taught of God to love one another. And indeed ye doe it,— but we beſeech you, brethren, that ye increaſe more and more: So my hearty deſire is that I could ſay, concerning all kinde of prayer, in ſecret, in the family, in the congregation; concerning prayer, ye have no need that I preach unto you, for ye your ſelves are taught of God thus to pray; And indeed you doe it, but we beſeech you brethren, that ye increaſe more and more.

1. Let your cloſet, or ſecret chamber, be perfumed with the ſweet incenſe of Prayer, morning and evening. Let p. 42God have his morning & evening ſacrifice, at leaſt. This is but reaſonable ſervice.

Say not, thou art ſo ſpirituall already, that thou art above this, and all other Ordinances. Be not deceived, God is not mocked; except thou couldſt be, except thou waſt better than Emanuel (God-man) thou oughteſt to pray; for ſo did our Lord Jeſus Chriſt. If thou doſt altogether reſtrain prayer before God, thou art ſo far from being of the higheſt forme of Chriſtians, that thou haſt, in this, denied the Faith, and art worſe than an infidell: thou haſt denied the faith, and art worſe than the Devil, for the Devils p. 43prayed unto Chriſt, that he would not command them to go out into the deep, and that he would ſuffer them to enter into the herd of Swine. Luke 8.31.32.

Say not, I am an unregenerate perſon, a ſinner, and God heareth not ſinners; and, if you ſhould pray, your prayer would be turned into ſin; and therefore 'tis to no purpoſe to pray; if the ſacrifice of the wicked be an abomination to the Lord, then his Prayer or Incenſe is not like to prove a ſweet ſavour in Gods noſtrills, or an odour of a ſweet ſmell unto him. I grant, that it is true, that God doth not heare grievous ſinners, impoſtors, p. 44and Sabbath-breakers, ſo as at their prayer to cure one that was born blinde. But yet I ſay, God that heares the cry of Nature, even of the young Ravens, when they cry for food, he doth ſometimes heare the prayers of meere natural men. King Jehoahaz was one that did evil in the ſight of the Lord; a wicked man he was, and yet he beſought the Lord,2 Kings 13.4.2 Kgs 13:4 and he hearkened unto him.

Again, I ſay, unto unregenerate perſons, it is their duty to pray, 'tis their ſin if they doe not. It is not their ſin ſimply to pray, but they ſin indeed, whether they eat, or drink, or ſleep, or plough, or pray, becauſe p. 45they do not theſe things to the glory of God; but they ſin more, who will neither lift up their hands to heaven, nor put their hand to the plough, nor exerciſe themſelves in ſome honeſt calling. Let thy plough as ſoone ſtand ſtill, becauſe the ploughing of the wicked is ſinne, as thy prayers ceaſe before the Lord therefore. But God forbid, that thou ſhouldſt ſinne againſt God, in ceaſing to pray for thy own ſoul, & for others alſo, although thou beeſt unregenerate. I dare confidently ſay, that no man is ever the farther off from finding grace, becauſe he doth in a way of prayer diligently ſeek for it. Prov. p. 462.1, 2, 3, 4, 5, 6. Ezek. 36.25, 26, 27, 37. Mat. 7.7. If once God bow thy heart to pray in good earneſt, there's hopes he will incline his eare to heare. Only, ſee thou henceforth regard not iniquity in thy heart, if thou expecteſt that God ſhould regard thy Prayer.

2. Pray with your families; thus dedicating your houſes daily unto the Lord. The Jews, at their firſt entrance, or taking poſſeſſion of a new houſe to dwell in it, did uſe to pray, feaſt, and ſing Pſalmes; hence the title of the thirtieth Pſalme, A Pſalm and Song at the dedication of the houſe of David. Chriſtians, let your houſes be dedicated houſes, houſes p. 47of prayer, and ſinging of Pſalmes to all that dwell therein Let God have his morning and evening Sacrifice every day. Chriſtians either have, or ought to have, a Church in their houſes; your houſes ſhould be Seminaries, and Nurſeries for the Congregation; where God ſhould have a Church, let not the Devill have a Chappell. Inſtead of praying, reading, and ſinging of Pſalmes, let there not be heard curſing, roaring, and revelling: doe not open your doores to be a randevouz for Devils, a habitation for Ziim and Iim, and every unclean ſpirit. We heare little now of Fairies, and Hobgoblins, p. 48of Spirits walking in houſes; I hope one reaſon is, becauſe the worſhip of God is ſet up in many houſes. Therefore it is that Dagon falls down, becauſe the Ark of God, the Ordinances of God, are brought into the houſe. Let all that come under your roofe, ſay, Surely the feare of God is in this place, this is none other than the houſe of God, and this is the gate of heaven.

God ordained in the beginning, that the firſt-born of every family ſhould be the King, or Governour, and the Prieſt to offer ſacrifice. God provided a Magiſtrate, and a Miniſter in every houſe. I perſwade my ſelfe, that one great p. 49cauſe, why many men are no more maſters in, or of their own houſes, or that they finde ſo much trouble and d…ſturbance in their government, from wife, children, ſervants, is this, becauſe they ſeperate thoſe things which God hath joyned together; they will be Kings to overrule their Families, but they will not be Prieſts unto God, to offer unto him the ſacrifice and incenſe of Praiſe and Prayer, with, and for their families; they would be Maſters, but they refuſe to be Miniſters in their own houſes.

Where there is moſt praying to, and bleſſing of God together in families; I dare warrant there's the p. 50leaſt brawling and curſing of one another. Thoſe that ſerve God together moſt, will leaſt ſeek to domineere one over another. But no mervail you cannot agree all the day, in and about your own work, when you did not agree in Gods work together in the morning.

I finde in the Scriptures, that God required one great act of religious worſhip to be performed in private houſes, namely, the Paſsover. And they ſay, that the Jewes, in their publick mournings, did uſe to ſhut themſelves up in their houſes with their families, and there, upon ſome extraordinary occaſion, they might p. 51faſt, pray, and mourn. See Zech. 12.12, 13, 14. Now if they held it lawfull to worſhip God in ſuch great and extraordinary acts of devotion, in their private houſes, and that too, the Temple ſtanding: Then let not the calling the family together, to pray, read, and ſing Pſalmes, now in Goſpel times, be cenſured for an unlawfull Aſſembly, nor any man be in danger to be called in queſtion for ſuch daily exerciſes, there being ſufficient cauſe whereby we may give account of ſuch meetings, in every place, every day.

Yea, let me exhort you, not onelyonly to make Prayer your ordinary, your everyday-work; p. 52but that, when ever the Bridegroom is taken from you, when Chriſt with-drawes his preſence, or hides his face from your family, that then you that are the children of the Bride-chamber would faſt and pray in thoſe dayes. I dare boldly ſay, that one ſpeciall way and meanes to keep hunger, or faſting through neceſſity, or to keep mourning, or eating your bread with ſorrow, and mingling your drinke with teares, out of your houſes; and to celebrate a continuall feaſt, to have peace of conſcience, and the joy of the holy Ghoſt amongſt you in your dwellings, is, to bring in prayer, p. 53ordinary and extraordinary, under your roofe: As God bleſſed Potiphar's houſe for Joſeph's ſake, and the houſe of Obed-Ed…m for the Ark's ſake, ſo, be aſſured, he will bleſſe you and your houſes, if you would open your doores to entertain Family-prayer throughout all your dwellings; that imprecation, or curſe of the Prophet, ſhould never come nigh your houſes, Poure out thine indignation upon the Heathen, and upon the families that call not upon thy name: your houſes ſhould never be Beth avens, i. e. houſes of iniquity, and vanity; your places, Bochims, places of weeping; your fields Ach…eldama's, p. 54fields of blood; your valleys, valleys of Achor, valleys of trouble; if you would daily, by prayer, conſecrate them Bethels, that is, houſes of God. Let none ſcruple to pray with their family, becauſe, it may be, ſome of them are not Saints; for this is the way to make them all ſo. And I never read, that our Lord Jeſus refuſed to be preſent at the Paſſeover, which yet was not celebrated without prayers, becauſe that Judas, a Devil, was there. But this I read, that our Lord prayed in the preſence of many thouſands, Iohn 6.26, 27. although ſome of them were ſuch as laboured more for p. 55the meat that periſheth, than for that which endureth to everlaſting life. ver. 66.

3. Pray in publique: do not forſake the aſſembling your ſelves together, the praying to God, and praiſing of him in the great Congregation. The glory of a King is the multitude of his Subjects: And God is moſt honoured, when thouſands, and ten thouſands of his Saints come together into his Courts, to bow and kneele before him in prayer. David was glad, when they ſaid, Come, let us goe into the houſe of the Lord. How good and how pleaſant a thing it is for brethren to joyn together p. 56in prayer? God hearkens and heares, and a booke of remembrance ſhall be written for them that ſpeak often one to another (as thoſe converts doe, Zech. 8.2.) Come, let us goe speedily to pray before the Lord; I will goe alſo. One ſoul well tuned in prayer, ma…es good muſick in Gods ears;M…. Cobbet of Prayer. but he delights much (ſaith a reverend Author) I ſay moſt, in prayers in conſort, when two or three, when two or three thouſand, gather together, and agree to ask any thing in the name of Chriſt. The Church on earth is never ſo like the Church in heaven, as when the four living Creatures, and the four and p. 57twenty Elders, i e. when Paſtors, and People, having Harps in their hands, that is, being prepared to praiſe God, and golden vials full of Odours or Incenſe, that is, being prepared to pray unto him, when all theſe meet together, thus to worſhip the Lamb, Rev. 5.8. Let Chriſtians ſay, it is good for us to be here, it is beſt for us to be here. How amiable are thy Tabernacles, O Lord of Hoſts! this is none other than the Suburbs of Heaven, than the gate, than a corner of Heaven, than a Heaven upon Earth. Pray therefore all manner of prayer, but eſpecially in publique, with the Aſſemblies of Gods people.

p. 58I ſhall adde but one thing more in this particular, and that is to beſeech you, not to diminiſh ought of this ſervice, not to clip Gods Tribute-mony, or to offer an imperfect Sacrifice unto God; but at all times, but eſpecially on the Lords day, let us come together at the beginning, and tarry till the end of publique Prayers. God will not allow the Prince of his people to abſent himſelf, or to delay his coming to publique Worſhip, or to depart untill the Concluſion. Ezek. 46.10.

And now, if there be any here, who ſhall ſay in their hearts, Wee have high thoughts of Prayer, and a p. 59good minde to the duty; but alas, we are not able to compoſe a Prayer of our ſelves, we cannot goe to prayer except ſome lead us by the hand, we know not what to ſay as we ought, except ſome put words in our mouths. To theſe the ſecond Obſervation may give ſatisfaction, which ſpeaketh on this wiſe, ſaying,

II. It is lawfull to pray with, or by a Set forme of Prayer.

Prayer is an offering up of our deſires to God, for things agreeable to his will, in the name of Chriſt, with confeſſion of our ſins, and thankful acknowledgement of his mercies. This is the p. 60definition of Prayer given by the late Reverend Aſſembly, in their ſhorter Catechiſme. And in this we have contained all the Eſſentials of Prayer: and all this may be done, whether we make uſe of a written, or printed book, or rehearſe a Prayer out of our memory,D. W. G…ft of Prayer. that inviſible book; or whether we may by immediate, and ſudden ſuggeſtion, or according to the ſudden conceptions and dictates of our own hearts.

I ſay, therefore, that it is neither abſolutely neceſſary in it ſelf, nor utterly unlawfull, to uſe a Set form of Prayer. Confident I am, that Prayer, with, or by a Form, is better than no p. 61prayer at all; and that, if all thoſe perſons amongſt us, who are not able to pray by immediate ſuggeſtion, or ſudden conception, or who cannot by ſtudy, & premeditation compoſe ſuch a Prayer, as they dare offer up to God, eſpecially before others, if theſe would make uſe of ſome Forms of wholſome deſires, framed by others, and if, being Maſters of Families, they would, morning and evening, ingage themſelves to ſeek God with their families in this way, God might, and ſhould have honour thereby, and they receive bleſſing from God.

This lawfulneſſe of Set Formes may be evinced by p. 62holy Scriptures, by the practiſe of the Church of God, Jewiſh and Chriſtian.

The Apoſtle Paul in his firſt Epiſtle to Timothy, ch: 2.1. makes four ſorts, or parts, of Prayer; Supplications, Prayers, Interceſſions, and giving of Thanks; and we have patternes, or ground, for Set Formes of all theſe in the Scriptures.

For the firſt ſort of Prayer, wherein we deſire the averting of evils, both of ſinne and puniſhment, we have ground to do this, in, or by, a preſcribed form of words; for ſo God injoyned in the caſe of an uncertain murder,Deut. 21.7, 8.Deut 21:7Deut 21:8 that the Elders of the city, that is, next to the ſlain man, ſhould p. 63waſh their hands over an Heifer, which was to be beheaded in the valley, and that they, or the Prieſts in their name, and roome, ſhould anſwer, and ſay, Our hands have not ſhed this blood, neither have our eyes ſeene it; Be mercifull, O Lord, unto thy people Iſrael, whom thou haſt redeemed, and lay not innocent blood unto thy people of Iſraels charge. Again, the Prophet Hoſea exhorting Iſrael to return unto the Lord, chap. 14. beginning, ſaith, Take with you words, and turn to the Lord; ſay unto him, take away all iniquity, and receive us graciouſly; ſo will we render the calves of our lips, &c. from which two p. 64texts, I think it more reaſonable to inferre, or conclude, that they might, without ſin, ſay thoſe very words which were put into their mouths; than to ſay they ſhould ſinne if they ſhould pray in that very form of words.

2. We have in the Scripture formes of Prayer, or petitions for the obtaining of good things: A Forme uſed by Moſes, one who had abundance of ſpirit at the ſetting forward of the Ark, and at the reſting of the Ark, Numb. 10.35, 36. And another Form preſcribed to Aaron and his Sons, in bleſſing the people, Numb. 6.23, 24, 25, 26. And we have a Form of p. 65Prayer alſo injoyned to him that paid his third yeare tithes. Deut. 26 13, 14, 15.

3. A ground for a forme of Interceſſion, and that too upon a publique Faſt day, we have in Joel, chap. 2.17. Let the Miniſters of the Lord weep between the Porch and the Altar, and let them ſay, Spare the people, O Lord, and give not thy heritage to reproach, that the Heathen ſhould rule over them; wherefore ſhould they ſay among the people, where is now their God? I doe not believe, that theſe were all the words they did or might ſay unto God on a day of Humiliation; but I think I have more reaſon hence to gather, that they p. 66might lawfully have uſed this form of words in their Prayers that day, than any man hath to conclude the contrary.

4. A ground for Set forms of Praiſe, or Thankſgiving, we have in thoſe many admirable formes of praiſe compoſed by David, Aſaph, and other holy men, and ſung at the Tabernacle and Temple, and that too in the times of Hezekiah's reformation, 2 Chron. 29.30. and left upon record in the book of Pſalmes. Mr. Mede calls the booke of Pſalmes the Jewiſh Liturgy; and truly therein we have Formes of all theſe four ſorts of Prayer. There are Prayers for averting p. 67evill, for obtaining of good things, for the good ſtate of the Church; beſides, ſeverall Hymnes, and ſpirituall Songs, ſung to the praiſe of God.

Again, I never read, or heard, that the Jews, before Chriſt, or ſince, judged all formes of Prayer unlawful: but I have read, that the Jewes, untill the time of our Saviour, did uſe the Prayer of Moſes, viz. the 90. Pſal. I have read, that our Saviour conformed himſelf, in the celebration of the Paſsover, unto divers cuſtomes of the Jewes, and that inſtituting and celebrating the Sacrament of the Lords Supper, in the cloſe of the Paſchal Supper, he and his p. 68Diſciples ſung the ſame Hymn or Pſalme,See Dr. Lightfoot of the Paſſeover. after it, or at the concluſion, which the Jews uſed to do in the end of the Paſſeover. Moreover, it is obſerved, that the Jewes, who lived in the dayes of Adrian the Emperour, viz. in the beginning of the ſecond Century, complained of the taking away their Liturgy; and therefore they had one. And laſtly, the Moderne Jews uſe ſet forms of Prayer in their Synagogues: So that certaine it is, that the judgment of the Jews, both Ammi, and Lo-Ammi, before, and ſince their rejection, is for the lawfulneſs of ſet formes of Prayer.

Come we to the Chriſtian p. 69Church; ſhe hath been ſo farre from condemning all formes, as utterly unlawfull, that, for about twelve hundred yeares,Concil. Carth. 3. can 23. Concil. Milen. 2. can. 12. & Caſſand. 1. in Liturgy. ſhe hath thought it expedient to uſe them in publique Divine worſhip. And, if we will believe Beza, in his notes upon 1 Cor. 11.31. the Apoſtle Paul did not hold it unlawfull, for ordinary Paſtors, in Churches conſtituted, to uſe ſet forms in the publique Aſſemblies. Suppoſe extraordinary Officers of the Church, at ſuch times as they were extraordinarily moved, to pray, preach, and praiſe God by Pſalmes, in thoſe primitive times, were alſo aſſiſted extraordinarily by the miraculous p. 70motions, influences, and gifts of the holy Ghoſt, to doe all this without any form, preſcribed by others, or compoſed by their owne ſtudy, or premeditation: yet this hinders not, but that thoſe who had not thoſe extraordinary effuſions and aſſiſtances of the holy Ghoſt, or at ſuch times as they were not ſo extraordinarily moved and influenced, even in thoſe dayes might, and we ſince may, without ſin, prepare Prayers, Sermons, and Pſalms, with ſtudy and premeditation; or may make uſe of Scripture, Prayers, Sermons, and Pſalmes, in the worſhip and ſervice of God. It is true, that our p. 71Saviour bids his Diſciples, when they are brought before Governors and Kings for his ſake, to take no thought, not to premeditate how, or what they ſhall ſpeak; For it ſhall be given them in that ſame hour what they ſhall speak; For it is not ye that speak, ſaith he, but the spirit of your father which ſpeaketh in you, Mat. 10.18, 19, 20. Mark 13.11. Luke 12.11. But I no where read, when ye come before God in prayer, the great Ruler and Governor of the World, Take no thought, neither do ye premeditate, but whatſoever ſhall be given you in that ſame hour, that speak ye, for it is not ye that ſpeak, but the p. 72holy Ghoſt. Indeed the Diſciples had a promiſe of the Spirit, who is a ſpirit of Prayer, and of Prophecy; but of neither in ſuch a manner, as univerſally to forbid as unlawful, or unneceſſary, all care, ſtudy, fore-thought, or premeditation, what to pray, or what to preach. But grant they had theſe extraordinary infuſions, alwaies in praying and preaching, ſo as no ſtudy, or fore-thought was at all neceſſary; yet now, thoſe extraordinary aſſiſtances ceaſing, it may ſure be lawfull for us to expect the fulfilling the promiſe of the Spirit, to help us in prayer and preaching, (that we may doe p. 73both as workmen that need not to be aſhamed) but ſo, as to concur with our endevours, and not, his gifts to be alwaies ſuddenly infuſed, without all thought or ſtudy of our own.

Moreover, let me adde this, that the opinion of the unlawfulneſſe of formes of Prayer, is a Novel opinion, and, in compariſon, but of yeſterday. I no where read, or remember, I am ſure, that it was the tenet of the Albigenſes, or Waldenſes, thoſe antient witneſſes againſt Antichriſt, that Wickliff, Huſs, Jerom of Pragu…, Luther, Melanchthon, Calvin, Bucer, Paulus, Fagius, Cranmer, Latimer, Bradford, Ridley, Hoopen, p. 74Knox, Gilpin, Fox, moſt of them Martyrs, many Confeſſors, all enemies to the Papacy, and Reformers of the Church of latter times. Further, I no where read, that Cartwright, Dr. Reyn. Dr. Burgeſs, Hilderſham, Greenham, M. Bains, Mr. Bifield, Mr. Dod, Dr. Sibs, (men eminent for their gifts and graces, and all, or moſt, ſuch as were accounted no grrat friends to the Hierarchy, and Ceremonies) ever condemned all formes of Prayer as unlawfull, although poſſibly ſome of them might ſcruple ſome things in the Engliſh Liturgy, or judge the rigid impoſing of it, to the depriving of many pariſhes of p. 75the ſincere Milke of the Word, too harſh meaſure from them who ſhould have been Nurſing fathers to the Church. Certain it is, that in, and after the Reformation from Popery, the Reformed Churches generally obtained the uſe of ſet formes in publique Divine Worſhip; that the Churches of England, and of Scotland, till of late, had, & the Churches of France, Geneva, the lower and upper Germany, ſtill have ſet formes of Prayer, either impoſed, or allowed, at leaſt, for the Miniſter to uſe, in publique Divine Adminiſtrations.

It ſhall ſuffice me at preſent, if what hath been already p. 76ſaid in this matter, ſatisfie not, to recommend diſſenting Chriſtians to Mr. Perkins, Dr. Preſton, and Mr. Ball, all men of eminency for their excellent graces, parts, learning, and all expreſs Aſſertors of the lawfulneſſe of praying with or by a form.See the life of Dr. Preſton by Mr. Ball. M. Perkins holds, a man may pray, when he reads a Prayer out of a book. Dr. Preſton allowes the uſe of ſet formes of Prayer, and anſwers the Objection about quenching of the Spirit. And Mr. Ball hath written a Treatiſe juſtifying, in part, the late Liturgy.

Obj. But 'tis eaſie to fore-ſee an Objection which ſome may be apt to make. p. 77Why doe you ſeeme to build againe the things you have ſo lately deſtroyed? Why did you ſhut the Liturgy out of the Church, if you can ſo readily open a doore for Set Formes?

Anſw. The Liturgy, or Common-prayer, was taken away (if we may believe the Aſſembly, who adviſed the removall thereof in their Preface of the Directory ſubſtituted in its roome) not, as judged by them ſimply unlawful; but, for the abuſe of it, & for divers inconveniences which had, and, they thought, ſtill might attend the continuance of it.

It was obſerved, that ill uſe was made of the Service-book, p. 78to juſtle out preaching in divers places; and of the Ceremonies therein injoyned, to caſt out many eminently godly and able Preachers out of their Churches and Livings, for non-conformity thereunto; and to keep out others, very hopefull Inſtruments, from the work of the Miniſtry, for Non-ſubſcription to the Book and Ceremonies; and to proſecute divers private Chriſtians for Non-obſervation, or elſe their oppoſition to the Ceremonies therein contained. Inſomuch that many, like the children of faithfull Abraham, forſook their owne country and fathers houſe, p. 79and went into a ſtrange Land, viz. into America, to the end they might have their conſciences freed from theſe yoaks and burdens, as they thought, intolerable.

Beſides, in divers places, the Miniſters were forbidden to exerciſe their own gift of Prayer; and others did voluntarily ſuffer parts and gifts to dry up for want of uſing, becauſe they had this book at hand in all their adminiſtrations. Further, it was obſerved, many of the people did ſo idolize it, that they judged no other way of worſhipping God like it, or to be allowed by men, and accepted by God, but that.

p. 80To prevent theſe, or ſuch like miſchiefs, and inconveniencies, for the future, as alſo, it may be, for that ſome judged it not neceſſary, if tolerable, that all men ſhould be bound to uſe Crutches, becauſe ſome could not well goe without them, and alſo that they might bring the Churches of England, Scotland, and Ireland, to the neereſt conjunction and uniformity in Religion, & particularly in a Directory for worſhip, & catechizing, according to their Covenant newly entred into with the Kingdome of Scotland, lately ſet all on a flame with a Service-book, (which, in ſome things, was more, though p. 81in others leſſe liable to exception than the Engliſh Liturgy) ſent thither from hence by the Archbiſhop of Canterbury. I ſay for theſe, or the like reaſons, the Aſſembly adviſed, and the Parliament, which the King had confirmed by Act, thought good, by an Ordinance, to lay aſide wholly the Common-prayer-book, judging it as lawful to doe it, as was for Hezekiah to break in pieces the Brazen Serpent, made by Moſes, when once abuſed to Idolatry.

The Parliament having thus removed the Booke by an Ordinance, or two, who were we that we ſhould reſiſt God and p. 82them, and hazard our own, and the Kingdomes, and Churches peace, to maintain a Form, when as, without charity, all Prayers, whether with, or without a Form, or Book, are loſt.

If it ſhall be further objected, that the Service-book was ſetled by an Act, and removed or aboliſhed by an Ordinance: To this, all I think good to anſwer here at preſent, is this, That I have heard, that an Ordinance of Parliament was of validity to ſuſpend an Act; And that that Ordinance of Parliament hath not been as yet ſuſpended, nor the Act for the Liturgy hitherto revived by any other Act.

p. 83Let this ſuffice to juſtifie our non-uſing of the Engliſh Liturgy.

III. I come now to my laſt Obſervation, that is, to juſtifie our continued uſe of the Lords Prayer. And here let me minde you, that the ſame reverend, godly, and learned Aſſembly, which judged it expedient to take away the Common-prayer, did yet recommend the Lords prayer to be uſed in the prayers of the Church, becauſe it is (take their owne words in the Directory) Not onelyonly a pattern of Prayer, but it ſelfe a moſt comprehenſive Prayer.

As the ſame meaſure may be a ſtandard, to frame and try other meaſures by, p. 84and may beſides be uſed to meaſure withall: So may this Prayer of our Lord, be uſed, both as a Pattern of prayer to frame our prayers by, as a Standard to examine them by, and as a Prayer it ſelfe alſo. And truly, if our Saviour had meant this Prayer onelyonly for a pattern, and that it ſhould be unlawful to uſs it as a Prayer, I believe him ſo plain, and ſo good a ſpeaker, (for never man ſpake like him, and in his mouth was found no guile) that he would never have anſwered ſuch a requeſt, Lord teach us to pray as John alſo taught his Diſciples, in ſuch expreſſe language, When ye pray, ſay, Our Father, &c. p. 85without ſome caution, limitation, or reſtriction, to prevent miſtakes. For had it been poſſible, that, when our Lord ſaid, When ye pray, ſay, Our Father, &c. that his ſenſe and meaning ſhould be, when ye pray, ye muſt not ſay Our Father, &c. ye muſt not ſay theſe words at any time, or in any caſe, but onelyonly pray alwaies after this patterne; we may ſuppoſe the holy Ghoſt would have added ſome explanation, or interpretation (as in other caſes, viz. John 7.38, 39. and John 2.20, 21.) the rather conſidering there is no room here, as in other places, for a figurative ſenſe; and, that it is the p. 86office of the holy Ghoſt, to lead us into all truth, and ſo to preſerve us from error; and, that the words are ſo plaine a forme of Prayer, and ſo plain for the uſing of them, ſo that plainer needed not, upon ſuppoſition that it was the minde of Chriſt that theſe words ſhould be uſed as a Prayer.

Let us reaſon the matter a little, what can be ſaid againſt uſing this Prayer of Chriſt now, which might not have been objected, or pretended by Aaron and his Sons, for their not uſing the forme of bleſſing preſcribed of old, Numb. 6.23, 24. Yea, how ſhall we now juſtifie our practice of p. 87bleſſing, or praying for a bleſſing in the words of the Apoſtle Paul, in the cloſe of our Sermons; if it be utterly unlawfull to pray unto God in the words of our Lord Jeſus, in the beginning of our Sermons? What, is the Diſciple come to be above his Maſter? and the Servant above his Lord? Again, how can we think, that God, that hears our prayers, who have not the Spirit in ſuch a meaſure as the Apoſtles had, ſhould not regard his Sons prayer? ſhould therefore not heare his childrens prayers, becauſe preſented unto him in his owne and onelyonly Son's words? Yea, will God the Father heare our prayers, p. 88indited by the holy Spirit, & not hear us when we pray that which his Son made, & put in our hands & hearts? And, did not the ſame holy Spirit that indited our prayers, indite the prayer of Chriſt too? and do not we, who have the Spirit by meaſure, receive of Chriſts fulneſſe, as all other graces, ſo alſo the ſpirit of Grace and Supplication? I dare ſay, that the holy Ghoſt is not therefore out of love, out of conceit with his own conceptions, becauſe they are not new? Muſt all our prayers neceſſarily be put up in our Saviours name, if they finde acceptance, if they be heard and anſwered, and muſt they in no p. 89wiſe, at no time, in any caſe, be ſent up in his owne words? or will Jeſus Chriſt, the great Favourite, and Maſter of Requeſts in heaven, refuſe to preſent our Petitions, becauſe of his own drawing or inditing? Muſt we alway, when we pray, pray after this manner, and muſt we never, when we pray, ſay, Our Father, &c? If one be Scripture, is not the other alſo? yea, doubtleſſe both, and in both we have the minde of Chriſt: for he that ſaid that, ſaid this alſo. Muſt we alway keep to Chriſts ſenſe and meaning, and yet never uſe his words, but our owne? Surely, we cannot have better matter, better method, p. 90better words than is contained in Chriſts owne Prayer. Let us therefore not ſo requite the kindneſs of Chriſt, in teaching us a form of prayer, and his condeſcention in allowing us to pray after this pattern, and giving us his ſpirit to help us in prayer, as wholly to lay aſide the very words of Chriſt; but, as we judge it lawful to praiſe God in the words of David, ſo let us not ſcruple the praying unto God in the words of the Meſſiah, the Son of David, yea, Davids Lord. Let us thus honour our Lord and Maſter, as by reading his Word, ſo by praying his Prayer.

I ſhall now come to endeavour p. 91to remove ſome of thoſe rubs, or ſtumbling-blocks, I mean Objections, which already lye, or poſſibly may be caſt in the way, to hinder this Doctrine from having a cleare paſſage amongſt us.

Obj. If Chriſts meaning was, that we ſhould ſay theſe words when we pray, then we muſt alway ſay theſe words, and no other words, when we pray; and ſo if this text make the ſaying of this Prayer lawfull, it makes all other Prayers beſides this unlawfull.

Anſw. It doth not follow, that if we may ſay theſe words, then we may ſay no other; or, that we muſt neceſſarily rehearſe p. 92theſe very words, as oft as we goe to prayer. Ile inſtance in two parallel texts. Our Saviour ſaith, Mat. 6.6. But thou, when thou prayeſt, enter into thy cloſet; and when thou haſt ſhut thy doore, pray, &c. It doth not hence follow, that we muſt never pray, but privately, or privately but in our cloſet, or with our doores ſhut: and yet we may pray in our cloſets, and with our doores ſhut. Our Saviour prayed oft in the Mount of Olives. Again, our Saviour ſaith, Luke 12.13. When thou makeſt a dinner, or a ſupper, call not thy friends, nor thy brethren, neither thy kinſmen, nor thy rich neighbours, leſt they p. 93alſo bid thee again, and a recompence be made thee: But when thou makeſt a feaſt, call the poore, the maimed, the blind. From hence it follows, that we may call the poore, the blind, the halt, the maimed, when we make a feaſt; and yet from hence it doth not follow, that we muſt never make a feaſt but they muſt be called, or none elſe but ſuch. And ſo, becauſe our Lord ſaith, when ye pray ſay, Our Father, &c. I gather, I think, rationally, that we may ſay theſe words; and yet conceive it unreaſonable, that then we may ſay no other, or that we muſt ſay theſe words as often as we pray. The p. 94King was bound to read in the book of the Law all the daies of his life; and yet he might, and was to do, other things beſides read in the book of the Law, and might, without ſin, read in other books daily, beſides the book of the Law. Affirmative precepts bind ſemper, but not ad ſemper: and ſo, though we ſhould ſay it was a commandement of Chriſt, When ye pray, ſay, &c. (as it looks more like a Precept, Injunction, or command, than a Prohibition) yet it followes not, that we muſt pray no other prayer; or, never pray but that we muſt adde this Prayer alſo. I ſay we may pray, ſaying p. 95theſe very words, becauſe Chriſt ſaith, When ye pray, ſay; And I ſay, we may pray in other words, after this pattern, or model, becauſe I read, Mat. 6.9. After this manner pray ye, Our Father, &c. And becauſe I read that the Apoſtles prayed other prayers, Acts 4.24, 25. and in many other Scriptures.

If any ſay, But we never read that the Apoſtles uſed this Prayer at all.

To this I return anſwer, That, though we read not that they ever did uſe this Prayer, yet we no where read in Scripture that they did not; and we have the authority of the Ancients, that they did uſe it, and p. 96particularly in the conſecration of the elements in the Sacrament of the Lords Supper.Hieron. adverſus Pelag. Greg l. 7. …p. 63. Again, it followes not, becauſe the Scripture is ſilent, as to the Apoſtles practiſe, whether they uſed or not uſed the Lords Prayer, that therefore they did not uſe it at all (To plough a little as to the ſubſtance of what I ſay with Monſier de Spaign's Heifer, in anſwer to this Objection.) We never read that the Apoſtles baptized any in the name of the Father, the Son, and the holy Ghoſt; ſhall we therefore believe they did not, or that is was unlawfull for them to doe ſo? Becauſe our Saviour ſaith, Goe teach all nations, p. 97baptizing them in the name of the Father, of the Son, and the holy Ghoſt. I conclude, that they might lawfully, and ſo may we now, uſe that very form of words in Baptiſme; notwithſtanding that I read not in the holy Scriptures of any baptiſed in that form, but the Scriptures ſpeak expreſly of ſome who were baptized in the name of the Lord Jeſus, either by ſome of Johns Diſciples, or by the Apoſtle Paul, Acts 19.5. but it no where records the baptiſme of any, expreſly, in the other forme. Now becauſe of this practiſe of the Church, I collect, they ſinned not who baptiſed in the name of the Lord Jeſus; p. 98and, becauſe of Chriſts command, Mat. 28. latter end, I believe it very lawfull to baptize in the name of the Father, the Son, and the holy Ghoſt: and, that it is now lawfull, and, I think, moſt expedient, at leaſt, (to ſay no more) to baptize now in this ſame form of The Father, the Son, and the holy Ghoſt. And ſo in the preſent caſe, although I read not in Scripture, that the Diſciples did uſe the Lords Prayer for a Prayer, (yet it ſeemes very ſtrange if they never ſhould, our Saviour ſpeaking ſo expreſly, When ye pray, ſay, Our Father, &c.) yet I judge it lawfull for them, and ſo for us, to uſe p. 99it, becauſe of this text; yea, I will adde, that put the caſe thoſe who had the extraordinary miraculous aſſiſtance of the holy Ghoſt in praying, did not actually uſe this very forme, yet I think it lawfull and expedient for us to uſe it, who have neceſſarily no ſuch infallible aſſiſtance and guidance in our prayers.

Obj. But the Evangeliſt Matthew, chap. 6.16. and this Evangeliſt Luke here, ſet down the Lords Prayer with ſome difference. In the one it is Forgive us our ſins, for we alſo forgive every one that is indebted to us; in the other it is, Forgive us our debts, as we forgive our debtors. In the one, For p. 100thine is the Kingdome, the Power, and the Glory, for ever, is added to the Petitions; in the other it is omitted: from hence it may be gathered, that we are not to uſe the very words; for, if ſo, which forme ſhould we follow?

Anſ. I anſwer with Mr. de Spaign, the Evangeliſts, and the Apoſtle Paul, relate Chriſts words in the celebration of the Lords Supper diverſly: may we not therefore uſe the words of any of them? yes ſurely, of any one of them, according to the Directory. So here it doth not follow, that we may not uſe the words of either of the Evangeliſts; but, on the contrary, that p. 101we may indifferently uſe the words of either; and ſo may pray, either in the form of words recorded by the Evangeliſt Matthew, or elſe according to this form in the text. We think it not unlawfull, but expedient, in the celebration of the Lords Supper, to retain the words of ſome of the Evangeliſts, or of the Apoſtle Paul, 1 Cor. 11. upon that occaſion. And ſo I ſee no ſufficient reaſon, but we may, and that it is expedient to uſe Chriſts owne words, either at his firſt, or ſecond delivery of it, either as recorded by one, or the other Evangeliſt. And laſtly, who knowes but Jeſus Chriſt, ſpeaking p. 102Syriack, the language then commonly uſed by the Jewes; might expreſſe himſelfe in the ſame Syriack words at both times; and yet the Evangeliſts render the ſame diverſly in another tongue, keeping ſtill the ſame ſenſe; as the ſame Greek words may be truly tranſlated, and yet rendred in Engliſh in ſeverall, or diverſe words, but all to the ſame ſenſe.

Obj. But it is our duty to pray in the Spirit, in the holy Ghoſt, and ſo as the holy Spirit immediately moves us, or ſuggeſts to us, for matter, and words, and method; and ſo we are not to be tied to any form of prayer. Poſſibly this p. 103was, and might be uſed for a time, namely, till Chriſt was glorified, and the holy Ghoſt given; as Johns form might laſt till Jeſus Chriſt gave a new one, ſo this form of prayer might be of uſe untill the coming down of the holy Ghoſt, to teach Chriſtians to pray of themſelves, without this, or any other form.

Anſ. To this Objection I ſay three things:

1. That we are now to pray in the holy Ghoſt, in a right ſenſe, but not in the ſenſe and manner above alleadged: And ſo (to ſay no more) did thoſe before Chriſts coming.

2. That we may truly pray in the Spirit, according p. 104to our duty, although we uſe the Lords Prayer.

3. The coming of the holy Ghoſt hath not taken away the Lords Prayer; but that, notwithſtanding, it may be uſed in the prayers of the Church, and her Members, until Chriſt come again.

Of the firſt, All Chriſtians ('tis true) muſt pray in the Spirit, as all Miniſters of Chriſt are to preach in the evidence and demonſtration of the Spirit, and in words which the holy Ghoſt teacheth; and yet this hinders not but we may, and muſt, ſtudy and premeditate for our Sermons, not alway expecting p. 105extraordinary ſupplies from the holy Ghoſt, ſo as that it ſhould be given us always in that houre what to preach, and it ſhould not be we that preach, or ſpeak, but the holy Ghoſt in us. The holy Ghoſt hath made known to us the minde of God in the Scriptures: we are to ſtudy them, and the matters contained in them, and to preach the Word of God, Scripture-truthes, plainly and affectionately, as thoſe who have found favour to be taught of God, to have our underſtandings opened to underſtand the Scriptures, to have our wills bowed to Gods revealed will, and our affections warmed with love to p. 106the truth, and zeale for it, and as thoſe who have in themſelves experimented thoſe things which they declare unto others. Beſides, Miniſters may, and ought to read the holy Scriptures; and in ſo doing, although for the preſent they are tied unto words; yet this doth in no wiſe quench the Spirit; the Scriptures themſelves being dictated by the Spirit: ſo, when we pray, we are to pray in the Spirit, that is, for ſuch things, and in ſuch a manner, as the holy Ghoſt teacheth in the Scriptures of truth; we are to pray in faith, to come to God in Chriſts name, merits, mediation, truſting to be heard and p. 107anſwered for Chriſts ſake, with earneſtneſſe and importunity, and ſo with ſuch ſighs and groans which are unutterable, which cannot ſufficiently be expreſſed in words.

2. As Believers before Chriſt, particularly Moſes and Aaron, had the Spirit, and his help and aſſiſtance in prayer (ſo far as was requiſite) notwithſtanding they, ſometimes, uſed preſcribed forms of Gods own inditing & appointing: And as Ieſus Chriſt himſelf prayed in the ſpirit when he prayed in the words of David, Pſal. 22.1. My God, my God, why haſt thou forſaken me? So thoſe that are Chriſts, may pray alſo in the ſpirit, p. 108in the uſing the prayer of Chriſt, that being a Prayer, for matter, method, words, compoſed by him who had the Spirit without meaſure, & recorded in the very form of a Prayer, and with this preface, When ye pray, ſay, &c. by the holy Ghoſt that is, by the Evangeliſt moved and aſſiſted infallibly by the holy Ghoſt.

If that place be urged, 1 Cor. 14.15. I will pray with the ſpirit, and with underſtanding alſo. I anſwer, it followes, I will ſing with the Spirit, and with underſtanding alſo. So that, if the former part could poſſibly, with any good reaſon, be expounded ſo as to debarre us from the p. 109uſe of the Lords prayer; the latter will exclude Davids, and all Scripture-Pſalmes too, out of the Church. But the ſenſe and meaning of that place is of another importance, as appeares by the context; and that may ſeem to be this, I will not make uſe of the extraordinary gift of the Spirit, inabling me to ſpeak in an unknown, or ſtrange language, either in praying to, or praiſing of God in the Church, where it is not underſtood by the unlearned, and therefore cannot be to edification. My own ſpirit, or I, may indeed pray, according to the inward man, and make uſe, outwardly, of the gift of p. 110Tongues, that gift of the holy Ghoſt in praying; but I make no uſe of my underſtanding to the benefit of others: I reſolve therefore ſo to pray, and ſo to ſing, as I may be underſtood by others, even as if I had no ſuch gift of Tongues, as a man would pray that hath not that gift of tongues, which is an extraordinary gift of the Spirit.

3. I come to my third Propoſition, and that is, to prove that the coming of the holy Ghoſt doth not take away the uſe of the Lords Prayer, as a Prayer. And were it ſo, as is preſumed in the Objection, that it was given onelyonly for that time untill the coming of p. 111the holy Ghoſt, and that it was out of date in the day of Pentecoſt; even this Evangelical form of prayer, like the legall obſervations. I ſay, were it ſo, then the uſe of the Lords Prayer ſhould ceaſe, both as a pattern, and as a form of prayer; it ſhould neither be any more, ſince Pentecoſt, a Directory, or Liturgy. But the truth is, that the promiſe of the holy Ghoſt to teach Chriſtians to pray, and the gift of the holy Ghoſt ſo promiſed, doth not (neceſſarily) take away all helps, or directions from Chriſt, or from the Scriptures of the Prophets, ſo that they ſhould thenceforth be void, and of p. 112none effect, to all intents and purpoſes about, or concerning Prayer. If the promiſe of the teaching of the holy Ghoſt; if thoſe Scriptures, Ye have an anointing that teacheth you all things; and, when he comes he ſhall lead you into all truth, doth not diſcharge us from the uſe of mens teaching us, and preaching unto us, and from our own reading the holy Scriptures, the doctrine of the Prophets, of our Saviour Chriſt, of his Apoſtles; no more doth the other promiſe, of the ſpirit of Prayer, take away all uſe of Scripture-prayers, eſpecially of our Lords Prayer. The promiſe of baptizing with the p. 113holy Ghoſt, when it was fulfilled, did not make void, or take away Baptiſme of water: no more doth the promiſe of the holy Ghoſt, to help us to pray, and in prayer take away the uſe of the Lords Prayer. It was the work of the holy Ghoſt to teach, and to help Chriſtians to offer up this Prayer, and all other their prayers in the name, merits, and mediation of Jeſus Chriſt, to ſtir up in them good and holy deſires, agreeable to the requeſts, or petitions, continued in this prayer, and to deſcend to many particular deſires and petitions, and to expreſſe thoſe deſires, in proper, words, and ſignificant p. 114expreſſions; all which deſires were ſummarily comprehended in the Petitions, and words or expreſſions of the Lords prayer. I ſay, this was the office and work of the holy Ghoſt; which doth in no wiſe take away all lawfull uſe of the Lords prayer as a prayer: For ſurely the holy Spirit will not therefore refuſe to aſſiſt us when we pray this prayer, becauſe it is a prayer made by Jeſus Chriſt, and regiſtred in the holy Scriptures, written by thoſe who were full of, and moved by the holy Ghoſt in that work.

Nor doe I believe, that God the holy Ghoſt, who is the God of Order, and p. 115not of Confuſion, will ſuggeſt or infuſe into us ſuch deſires, as ſhall neceſſarily turn us out of the Lords prayer, whileſt we are uſing it in a right manner. It is not probable, that the holy Spirit will turn us out of the road wherein the Sonne appointed us to goe to the Father. And I pray, what deſires are there, that are holy, juſt, and good (ſuch are all the deſires of which the holy Ghoſt is authour) but are comprehended in this prayer? Doubtleſſe as the Spirit of the Prophets, in the Apoſtles dayes, was ſubject to the Prophets: ſo tis no diſparagement to the ſpirit of prayer, which Chriſtians have in theſe p. 116dayes, to be regulated by the ſpirit of prayer which was in Chriſt; and ſo, conſequently, by that forme which he hath left us. Muſt the whole congregation be tyed up to the forme of the ſpeaker, whether Miniſter or other in prayer; and may he in no wiſe be guided by Chriſts Prayer? Beloved brethren, whilſt ye ſo judge, are ye not partiall in your ſelves, and to your ſelves?

If it be asked, what's the reaſon, that when we have been praying a long time, either according to a premeditated forme, or a conceived prayer, or in a mixt way betwixt both, for the things contained in the p. 117Lord prayer, we yet conclude our prayers with the Lords prayer, Is not this a vaine repetition?

Anſw. For as much as when we have prayed our beſt, we may have failed in ſomething; our prayer may have been defective, imperfect; It is not therefore vaine, but to purpoſe, and very reaſonable, to rehearſe that prayer, wherein is nothing defective, nothing ſuperfluous, nothing out of its due place and order.

Nor is this an Innovation, it was the practice of the antient Church,Quam tot…m p…titionem fere omnis Eccleſia Dominica oratione concludit. if we will believe Auſtin in his 59. Epiſtle q. 5. where he p. 118tells, that the Church did generally conclude their prayers and bleſſings, at the conſecration and diſtribution of the Elements, at the Lords Supper, with the Lords Prayer.

And it hath been obſerved, that they who wholly omit, or diſuſe the Lords Prayer, as a prayer, doe ſeldome follow the Lord Chriſt fully in it as a patterne; namely, in this particular, they ſeldome plead with God for forgiveneſſe of ſinnes, with this argument, as, or becauſe we forgive thoſe who treſpaſſe againſt us; and doe not alwaies pray againſt Temptation. If they ſeek to juſtifie their not uſing the p. 119Lords Prayer, and their not imitating it, in the former of theſe particulars, leſt they ſhould occaſion many to pray againſt themſelves, becauſe they cannot finde in their hearts to forgive their brethren.

To this we reply, that all our prayers ought to be according to this modell or pattern, themſelves being Judges. To the Lords Prayer bring we all our prayers; if they are not according to this rule, it is becauſe, as to that thing wherein they are irregular, or not conforme hereto, the true ſpirit of prayer is not in them.

2. If we will not heare Gods Commandement, to p. 120forgive our brethren, how ſhould we expect God ſhould heare our prayers for forgiveneſſe? we muſt both pray, and practiſe according to Gods will; if we would have our wills done, if we would have God fulfill our deſires.

3. The crookedneſs of mens hearts and waies, can be no right rule for Gods Miniſter in publick prayer, but the Word of God, and prayer of our Lord Chriſt.

4. The uſing of this prayer, may be inſtead of a Sermon, to ſuch malitious ones, to minde them of, and move them to forgiveneſſe. However, I doubt not but ſome of the Iſraelites, might be guilty of p. 121ſome of thoſe ſins, againſt which the curſe was denounced by the Prieſts on Mount Ebal, and to which the Congregation ſaid Amen.

Obj. Papiſts, and profane ignorant Proteſtants, make an ill uſe of this good prayer, make a kind of Idoll of it; and therefore we ſhould lay it aſide, after the example of Hezekiah, who demoliſhed the brazen Serpent, when it was abuſed to Idolatry, 2 King. 18.4.

Anſw. Some mens abuſe of naturall things, muſt not hinder or prejudice others, in their right to uſe them lawfully; much leſſe muſt mans abuſe, annull or p. 122make void Gods Inſtitutions. Our Saviour ſanctifyed the Sabbath, although the Jewes were ſuperſtitious in their manner of obſervation of it. We muſt not lay aſide the firſt part of the Goſpell, written by the holy Evangeliſt John, becauſe it hath been abuſed in charmes, &c. And we may ſtill uſe the words of Chriſt, This is my body, in celebration of the Lords Supper; notwithſtanding that Papiſts thereupon ground Tranſubſtantiation, and Artolatry, or worſhip of the bread; believing it to be the body of Chriſt corporally, and not only Sacramentally. As the Apoſtle Paul to Timothy, p. 1231 Epiſt. Chap. 1.8. ſaith of the law of God, The law is good if a man uſe it lawfully: So ſay I of the prayer of our Lord, The Prayer is good, if a man uſe it lawfully. If the meer abuſe of things ſhould take away all lawfull uſe of them, we ſhould ſoon be deprived of the benefit, both of Gods creatures, and of his ordinances: we muſt no more uſe bread, and wine, and water, thoſe neceſſary things, either in or out of the Sacrament. The inſtance of the brazen Serpent, comes not up fully to the matter in hand. For firſt, now there was no poſſible uſe of it, for that end to which at firſt God ordained p. 124it to be made; Num. 21.8, 9. And God did never appoint, that this ſhould be continued as a monument of that mercy. Again, the memoriall of the miraculous cure once wrought, upon thoſe that looked upon this brazen Serpent, was ſufficiently preſerved, in being regiſtred by Moſes, Gods pen-man, or Secretary, in the records of the holy Scriptures. And Laſtly, Hezekiah did remove and aboliſh this brazen Serpent without ſin. But, as for the Lords prayer, the caſe is otherwiſe in all theſe or the like particulars. It is now of uſe, both as a pattern and as a prayer. It is made a portion of the holy Scriptures, p. 125and ſo heaven and earth muſt paſſe away rather then a jot or tittle of this Prayer. If this prayer ſhould be wholy laid aſide, there is, beſides, no ſuch perfect compleat forme of prayer, and rule or touchſtone of prayer, as this, extant in all the Scriptures. And laſtly, the Lord would not hold him guiltleſſe who ſhould blot this prayer out of the book of the Scripture: But he may juſtly feare, to have his name blotted out of the book of life. Our Lord Jeſus himſelf was a Stone of ſtumbling, & a rock of offence, to many; but to them that believe he was, and is, a choyſe ſtone, a precious p. 126foundation, corner Stone, &c. And ſo I ſay of the Lords Prayer, it may perhaps be a ſtone of ſtumbling, an occaſion of fall to ſome; but to them that beleive, and uſe it in faith, it is precious, and whoever ſo prays this prayer need never be aſhamed of it.

Obj. Many finde by experience, that their hearts are dull, dead, or very formall, as in the uſe of other formes, ſo of this alſo.

Anſw. Concerning formes in generall, I ſay as before, that formes of Prayer are better than no prayer at all; and concerning this prayer, if our hearts be dead in the uſing of it, I dare ſay, the fault is in us, p. 127not in the Prayer. It may be our hearts are dead at the reading of a Chapter; what, is the Scripture therefore a dead letter? and muſt it therefore ceaſe in the Church? Oh, let us never accuſe Chriſts Prayer, or Preaching, of deadneſſe, to excuſe the ſinfull deadneſſe of our owne hearts. Our Lord Jeſus himſelfe prayed in the garden thrice, ſaying the ſame words, Mat. 26. and with as much Affection, and Devotion, and Life, the laſt time as the firſt. Let us goe and doe likewiſe. How is it that our Devotion flags not, that our hearts wander not in the joyning with one that prayes a conceived p. 128prayer for a quarter, halfe an houre, or more; and yet cannot hold up, or keep cloſe to the duty, for a moment or two, whilſt our Lords owne Prayer is rehearſing? I ſhould rather thinke, that, if our hearts have not been duly affected, or that there hath been any errour, whilſt the Miniſter hath been praying according to his ability, that the uſing of the Lords Prayer, and joyning in that perfect forme, with double, with ſeven-fold diligence, zeale, and holy affections in the cloſe of all, is very commendable, as both pious and prudent: for in the generall Petitions of this Prayer, are contained p. 129all the lawfull particulars, both for the Church, and every member of it, which were mentioned in the foregoing prayer. But here I muſt enter my Caveat: I would not be interpreted by what I have ſaid, for I doe in no wiſe meane it, God forbid, to poure cold water upon any fervent or zealous deſires, whilſt we joyne with others praying according to the gift, pretending thereby to reſerve all the heat and zeal of our ſoule for the offering up of the Lords Prayer; nor doe I meane, farre be it from me, to juſtifie any irreverent geſture, by-thoughts, or looſe and cold affections, during the time the Miniſter, p. 130or other, is exerciſing his gift in conceived prayer.

Obj. But the Apoſtles in their writings, when they exhort to prayer, and give rules and directions about it, never recommend unto us the uſe of this prayer.

Anſ. All that the Apoſtles did, or ſaid, is not written. Sure I am they have given no rule or direction againſt the uſing of this prayer: and, if it be true which ſome ſay, that the Evangeliſt Luke had the Goſpell he wrote from the Apoſtle Paul; it is ſome evidence, that the Apoſtle himſelfe was not againſt the uſing of this prayer; elſe, probably, he would not have told p. 131him ſuch words as theſe, When ye pray, ſay, &c. without adding ſome caution or interpretation, to prevent miſtake. The Apoſtle Paul ſpeaks ſometimes concerning Baptiſme; but never treats of that forme of words, I baptize thee in the name of the Father, the Son, and the holy Ghoſt. What, may we not therefore baptize in that forme of words? Surely we may, and Mat. 28.19. ſhall be our ſufficient warrant. Againe, the holy Apoſtles, Col. 3.16. Epheſ. 5.18, 19. James 5.13. give order for, and direction about ſinging of Pſalmes; but neither there, nor elſewhere tell us we are to ſing p. 132Davids Pſalmes, or what other Pſalmes we ſhould ſing: doth it thence follow, we may not ſing the Pſalmes of David, or other ſpirituall Songs recorded in the holy Scriptures? But put the caſe that ſome Chriſtians in thoſe dayes had ſaid to the Apoſtle Paul, teach us to ſing Pſalmes, or teach us Pſalms to ſing, as David the ſweet ſinger of Iſrael of old taught the people of God; and his anſwer to them had been in ſuch words as theſe, when ye ſing, ſing one of the Pſalmes of David (one of thoſe ſongs of Sion) or elſe he himſelf had compoſed a Pſalme, and added this Preface to it, or direction p. 133concerning it, when ye ſing, ſing after this manner; or, when ye ſing, ſing, &c. Had not this been ſufficient to ground thereupon the lawfulneſſe of ſinging Davids Pſalmes, or, that particular Pſalmes ſo compoſed and ſubjoyned by the Apoſtle? I believe it had.

And now if any ask, How often we ſhould pray the Lords prayer? To this my Anſwer is, That the holy Ghoſt in the Scriptures hath left this undetermined; as alſo, how oft we are to read the ſixt Chapter of the Goſpel written by the Evangeliſt Mathew, and this eleventh Chapter of the Goſpel according to p. 134the Evangeliſt Luke, or any other particular Chapter in the Scriptures; as alſo, it is undetermined, how oft we are to ſing the 92. Pſal. entitled a Pſalme for the Saboth day, or any other Pſalme. I find theſe things left to Chriſtian prudence; and ſo I ſhall ſtill leave them; not being willing to binde mens conſciences, wherein God hath left us free; as for this, I know of no Commandement from the Lord. But herein I give my advice, deſiring and praying for that mercy from the Lord, that in this, and all other things, I may be found faithfull. If as often as Gods people meet together to worſhip God p. 135publiquely, and eſpecially upon the Lords day, this prayer alſo might be offered up to God, being a Sacrifice and Incenſe which our high Prieſt hath conſecrated to God and his Father, and to our God and our Father; I ſhould think it might be a good ſupplement of the defects, and ſome emendation of the errors in our prayers. Eſpecially in ſuch dayes of diviſion as ours are; wherein good men are ſplit into ſo many ſeveral parties and opinions, in matters of Church and State, that whilſt ſome holy men in their hearts ſay Amen to ſome prayers (put up in their name by the Miniſters) p. 136others, as holy as they, in their hearts ſay God forbid, or, that be far from us. This is a publique Prayer, and no private Chriſtian but ought to ſay Amen unto it. However we are divided in more particular Requeſts, wee ought all to concenter and agree in theſe generall neeſſary things herein prayed for. Foraſmuch therefore, as when we come together in the Church to pray, there are too too often diviſions amongſt us, though we are together in one place, yet not with one heart; and becauſe the promiſe is eſpecially to two or three that agree together, to ask any thing; and p. 137to pray with divided hearts, this is, in a ſenſe, not to pray, this is, not to ſeek the Lord in due order; to reforme, in ſome meaſure at leaſt, theſe abuſes in prayer, I ſhould recommend to all the Churches of Chriſt, and to every Chriſtian in them, this one prayer, the Lords prayer, to which Chriſtians of all Nations, Tongues and Languages, may agree to ſay Amen. For I have received of the Lord, that which I delivered unto you; how that the Lord Jeſus, the ſame time, when he was by one of his Diſciples in effect asked this queſtion, how we ſhould pray, ſaying, Lord teach us p. 138to pray as John alſo taught his Diſciples; he ſaid, When ye pray, ſay, &c..

Obj. Are theſe things ſo? why then do you not juſtifie preſcribed, and impoſed Liturgies, or forms of Prayer?

Anſw. I ſhall not ſo far lanch forth into that controverſie now, as either to commend, or condemne them: yet this I ſay, that this was made by an infallible Spirit. And againe, concerning this, our Saviour Chriſt hath ſaid that which he never ſaid concerning any other; After this manner pray ye; or, when ye pray, ſay, Our Father, &c.

I ſhall conclude all with p. 139ſome uſe of the Doctrine.

1. And firſt, As the Angel ſaid to Joſeph concerning the bleſſed Virgin Mary, whilſt he thought of putting her away privily, Feare not Joſeph, thou ſon of David, to take unto thee Mary, thy espouſed wife, for that is conceived in her is of the holy Ghoſt. So ſay I to all thoſe juſt ones, who have had thoughts of putting away this prayer privily; feare not to take unto you this prayer, which you have loved, and as it were eſpouſed, for that which is conceived in it is of the holy Ghoſt.

But be not ye as the Papiſts are, who think to p. 140make ſatisfaction to God, and merit at his hand, by the often repetition of their Pater Noſter, &c. although without faith, without underſtanding, without holy affections.

And againe, doe not ye ſlight other prayers, made according to this modell or patterne, by them who have the ſpirit or gift of prayer; and above all things, my brethren, beware of blaſpheming the ſpirit of prayer, or praying by the Spirit, accounting and calling it vaine babling.

2. And you who have the gift of prayer, ſo that ye have no need that any p. 141one teach you, ſo that ye can goe without crutches, and ſwimme without bladders; I meane, pray without uſing formes, made by other men; yet be not ye therefore lifted up, or puffed up. And againe, be circumſpect, and never preſume to utter any thing before the Lord in publique, which will not hold weight, if weighed in the balance of the Sanctuary. So ſpeak to God, as conſidering that men alſo heare you. And, if ever you ſhould have any thing amiſſe in your prayers, either for matter, or for manner of expreſſion; lay not this at the doore of the p. 142Spirit; but rather father it thy ſelfe, own it, though with ſorrow, as a brat of thy owne naughty heart, or extravagant fancy. And farther, having ſuch a golden talent as the gift of prayer, labour to improve for thy Maſters, and the Churches, and thy owne advantage. And if yee would be mighty in prayer, be much in the ſtudy of the Scriptures, in prayer and meditation. The beſt way to the throne of Grace, lyes by the Oracles of God: And neglect not to eye and follow the cloud of Incenſe, that is, the prayers of Saints in Scripture, which aſcend to heaven, when p. 143you would goe to God in prayer: And you who have the gift of prayer, pray for the Grace alſo; and that more earneſtly, becauſe one dramme of Grace is worth many talents of Gifts.

3. You who have not the gift of Prayer, ſo as to compoſe a Prayer, but have need that ſome one teach you; To the Lords prayer, to the prayers of David, Hezekiah, Daniel, the Apoſtle Paul, &c. in Scripture; and to other formes of prayer framed by other men according to Scripture-patternes, and after this manner pray ye, &c. As to formes of prayer, p. 144compoſed by men of a fallible ſpirit; uſe them as learners to ſwim uſe bladders, ſo as they may be able at length to ſwimme without them; uſe to goe to prayer with them, as children uſe firſt to go by a bench, or forme, ſo that after a while, you may, as they, go without them; uſe them not as old men uſe ſtaves, or crutches, never likely to lay them aſide.

4. As for thoſe who pray not, alone, and with their families, (if they be Maſters of families) pretending they know not how to pray; this Doctrine renders them in excuſable, p. 145they muſt needes become ſilent before God. What can they ſay for themſelves? If they ſay, they cannot go, behold God allows them crutches to help their weakneſſe. Brethren, if you have but a good will to come to draw nigh to God in prayer, behold Jeſus Chriſt ſtretches out his hand to direct you; he hath left you this prayer, as legs to go withall to his Father; you may be welcome to God and Chriſt. If you come but born upon the ſhoulders of prayers made by others, if you cannot come alone of your ſelves: goe therefore to others to teach you to p. 146pray, as this Diſciple did to Chriſt; and let all Miniſters, Parents, and Maſters, imitate our Lord Jeſus Chriſt in the text, and his forerunner; teaching their people, children, ſervants to pray, as John and Chriſt taught their Diſciples.

5. Laſt of all, let us that uſe the Lords prayer ordinarily, make it the patterne of our practiſe, as well as of our prayers. Let us doe as we ſay, as we pray. Let us endeavour, that Gods name may be hallowed, or glorified, by us and others, that the Kingdome of ſin (which is indeed the Devils Kingdome) may be thrown p. 147down to the ground, down to the nethermoſt Hell; that our Lord Jeſus by his good Word and holy Spirit, may ſet up his throne in our hearts, and in the world, farre above the thrones of all the Kings of the earth, the Prince of the aire, and all the powers of darkneſſe. Endeavour we our ſelves, and perſwade we, and help we others to do the will of God on earth readily, cheerfully, conſtantly, as the Saints and Angels doe it in heaven. And we that every day pray for daily Bread, let us take ſome honeſt calling and courſe to get it. Operantibus dabitur: p. 148your labour ſhall not be in vaine: And content we our ſelves ſo with daily Bread, with the portion for the day, as to take or admit no carking, or diſtracting thoughts for to morrow. Let us (who pray God to forgive us our offences againſt him, as we forgive our brethren their offences againſt us) let us be ſure that we do not play the Hypocrites, or dally with God, leſt our prayer be turned into ſin, leſt our prayer to God prove like the petition of Adonijah, for Abiſhag the Shunamite to be his wife; leſt it coſt us our lives, leſt God anſwer and ſay, p. 149you have ſpokn this againſt your owne lives, againſt your owne ſoules; you will not forgive your brethren Mites, and therefore I will never forgive you Millions of talents. Let not us who pray to God, not to lead us into temptation, goe preſently and tempt the very Devill, the Tempter, to tempt us, by throwing our ſelves upon occaſions of ſinning. Whileſt we pray, deliver us from evill, from all evill of ſinne and puniſhment, and particularly, from that evill one the Devill, ſee that we run not headlong into any ſin (as a horſe ruſheth into the p. 150battaile) knowing that in ſo doing, we caſt our ſelves into the Lions den, yea, into the mouth of the roaring Lion, Devill, and as much as in us lieth, into hell it ſelfe, that lake that burneth with fire and brimſtone. And let us, that fill our mouthes with Arguments, to plead and wreſtle with God as Princes in prayer, from his Kingdome, Power, and Glory, i. e. his ability to help us; Let us, with our very hearts, and lives, as well as with our lips, praiſe him with the ſong of Moſes, Rev. 15.3, 4.Rev 15:3Rev 15:4and of the Lamb; aſcribing to him alwayes the Kingdome, the Power, and p. 151Glory, for ever and ever: Thus ſealing up our Prayer with a reall AMEN.

FINIS.

Adde this after the Title.

Qu. How is the Lords Prayer to be uſed?

Anſ. The Lords Prayer is not onelyonly for direction, as a pattern according to which we are to make other Prayers,Mat. 6.9. with Luke 11.2.Matt 6:9Luke 11:2 but may alſo be uſed as a Prayer, ſo that it be done with underſtanding, faith, reverence, and other graces neceſſary to the right performance of the duty of Prayer.

ERRATA.

PAge 47. line 17. inſtead of thoſe words, Do not open your doores to be a randevouz for Devils, a habitation for Ziim and Iim, and every unclean spirit, read thus. Do not open your doores to be a randevouz for Devils, to be made like falne Babylon, Revel. 18.2. the habitation of Devils, and the hold of every foule Spirit, and a cage of every uncleane and hatefull Bird.

End of the text · Thomas Hodges, Concerning Prayer (1656)