ORATIO DOMINICA: OR, THE LORDS PRAYER, Pleading for Better ENTERTAINMENT IN THE CHVRCH OF ENGLAND.
A Sermon Preached at Saint Mary Woolnoth, London, Jun 11. 1643.
By Peter Bales, M r. in Arts, and Minister of the Gospel.
Must I not take heed to speake that which the Lord hath put in my mouth?
Be not rash with thy mouth, and let not thine heart be hastie to utter any thing before God: for God is in heaven, and thou upon earth, therefore let thy words be few.
Qui h [...]itat intus in pectore, ips [...] sit in voce; & cium ipsum habeamus advocatum apud patrem pro peccat [...]s nostris, quandò pro delictis nostris peccatores nos petimus, advocati nostri verba promamus.
London, Printed for F. E. and are to be sold at the Marigold in Pauls Church-yard, 1643.
TO THE TRVE CHRISTIAN WHICH Loveth, Admireth, and constantly saith
THE LORDS PRAYER.
P. B.
wisheth all spirituall
Graces, with wordly
prosperity in this life, and eternall
Felicity in the life to come.
IF ever there were a time when, if ever a place where, Gods Ministers and Watchmen, as Esay calleth them, Isa. 56.10. his Stewards and Embassadours; Tit. 1.7. 2 Cot. 5.10. as Paul nameth them, his Angels and Messengers; Mal. 2.7. as Malachy tearmeth them, had need to cry aloud, and poure out their Prayers before the Lord, and to exhort the People to doe the same: And (of all prayers) especially the sacred Prayer of our most gracious Saviour; then now is the time here is the place: The time is now, in this our age; the place is here, in this our Land, In England (by the Separatists (the Lords Prayer is so used. when and where it is either blasphemously contemned, wilfully rejected, or impudently neglected.
I therefore (though the unworthiest of the Sonnes of Levi) have adventured (from a cleare Text) both to expresse and presse the frequent use of it; Agn [...] [...]ater [...] ba, [...]. [...] Cyp that so we may have hope of obtaining our Requests. But (I confesse) I should not have (in print) exposed my selfe to the snarling of biting Censures, had not the constant importunity of mary worthy Friends perswaded, and the rarity, yet great necessity of the Subject enforced me thereunto. It is my comfort, and encouragement, N [...] ad d [...] s [...]d ni [...]m [...]un [...]statetut [...] nisul add [...]e [...]nd [...]m veritate fae l [...]us. Greg. Mag. in Ezek. that there is nothing more safe to be defended then honesty: nothing more easie to be spoken then truth: And (God is my witnesse, I lie not) I know nothing but honesty, and truth in this Sermon; confirming the Innocent, and detecting the Nocent. If any one be offended at it, let him know that he hath a guilty conscience: And as for thee, (good Christian) if there be any thing amisse, thy friendly information shall be thrise acceptable. In the meane time, I entreat thee to read with understanding, to remember what thou doest read; and the Lord give thee grace to practise what thou doest remember.
THE LORDS PRAYER Pleading for better entertainment in the Church of England.
Say, Our Father which art in Heaven, &c.
THE first verse of this Chapter containeth the best suit that ever was made to Christ by his Disciples. Wee read in the holy Scripture of other suits made to him.
The first, Mat. for understanding of Parables.
The second, for increase of Faith. Luk.
The third, for superiority in his Kingdome. Mat.
But this suit or request, is more eminent, and far above the rest, for it is the meanes to procure illumination for understanding of Parables, to obtaine increase of Faith in laying hold of Christ; superiority [Page 2]in an heavenly, not in a temporall Kingdome o [...] which they dreamed. And as they shewed more piety in this suit, then in any other; so Christ sheweth more grace in this grant then in any other. The first suit he granted; but with exprobration of their ignorance; Mat. 15.16. Are yee also without understanding?
The second he granted; but with exprobration of their unbeliefe; Mat. 16.8. Mat. 10.40. O yee of little saith. The third he granted not at all, because it was a thing not to be sued for; but he granted a forme of Prayer, immediately upon their petition: They saying, Lord teach us to pray, as John also taught his Disciples; Christ answered, When yee pray, say, Our Father which art in Heaven, &c.
My Text then plainly appeareth to be our Saviours gracious answer to his Disciples humble motion; wherein you may be pleased to observe two things, viz. Quod respondet, & quid respondet.
- First, 1 That he answers.
- Secondly, 2 What he answers.
Begin we with the first, That he answers.
The great Doctor of his Church never denieth, Quod respo. deferreth, or expostulateth the case with his Disciples; but presently returneth a gracious answer; When yee pray, say, Our Father which art in Heaven, &c.
First, 1 He might have taken just exception, because they alleadged John an example to him, of teaching his Disciples to pray: He might have said, Why doe you tell me of John? all the grace that John hath, is from me. Mat 3.11. Yea, John confessed himselfe unworthy to unloose my shooe, and may not I now take it in scorne, [Page 3]that the Disciples of John should teach me my duty after the example of John? Notwithstanding all this, Christ to commend his humility, is content both in his preaching and praying to follow John. Mat. 3.10. John said, Every Tree that bringeth not forth good fruit, is hewen downe and cast into the fire. And Christ though he were the wisedome of God, and furnished with all manner of Doctrine, was content to borrow that very sentence from John-Baptist, as it is apparent in his Sermon on the Mountaine, Matth. 7.19. Nay further, he was content also to follow him in praying; so that the example of Johns diligence in teaching his Disciples that duty, was a motive to him to doe the like unto them.
Secondly, 2 whereas the Disciples of Christ tell him, that John was wont to teach his Disciples to pray, they spake by experience; for diverse of them were before time Disciples unto John, as appeareth in Joh. 1.37. And being they were brought up at Johns feet to learne to pray, our Saviour might have beene justly offended at them, that they would be such Non-prosicients, under such a Tutor. He might have said, what, doe you come to me to teach you to pray? were you Schollers so long in John's Schoole, hearing prayer daily, and yet not able to pray? It seemeth John hath bestowed great paines to no purpose, he hath (in teaching you) onely plowed the rocks, and harrowed the sands: Why should I take the Childrens bread and give it unto you, who have so often trampled it under your feet?
Lastly, our Saviour might have given them justly [Page 4]the repulse, because they no better regarded his owne prayer then to forget it: For (you may know) He gave this Prayer twice; once voluntarily, when he was preaching on the Mountain, which was by them soone forgotten, having heard it but once; therefore one of the Disciples (probably supposed John) in the name of all the rest, Mat. 6.1. Voluntarily. 2. By entreaty Luke 11.1. goeth to Christ when he was praying, and when he ceased, beggeth a forme of prayer; which (notwithstanding their forgetfulnesse) he granteth speedily, fully, cheerfully.
Our comfortable Lesson from hence is, Obser. that it is not labour lost to come to Christ with our petitions, if they be lawful and good, for Christ is easie to be entreated: Jam. 3.17. A present helpe in trouble. When you call (saith he) I will answer: Psal. 46.1. Call upon me in the time of trouble; Psal. 50.15. so will I heare thee. And the Prophet David to encourage all men to pray, doth set forth the readinesse of God to heare prayer: Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come. And Christ himselfe telleth us what we in our prayer must performe to God, and then (for our comfort) what God for our prayer will performe to us, Matth. 7.7. Aske, and it shall be given you; seeke, and you shall find; knocke, and it shall be opened unto you. Aske, with the mouth, seeke with the heart, knock with the hand, and it shall be given you, and you shall find, and it shall be opened unto you: And it shall be given you, that is for temporall things: And you shall sind, that is for spirituall things: And it shall be opened unto you, that is for eternall things. And Saint James telleth us, Jam. 1.5. if any man lacke wisdome, let him aske of God, who [Page 5]giveth to all men, [...], liberally, and reproacheth no man, and it shall be given him. The Disciples petition was therefore acceptable to Christ, because profitable for themselves; for thus he professeth of himselfe, ego Dominus Deus tuus, docens te utilia, Esay 48.17. utilia non subtilia. Aug. I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest goe. Saint Austin observeth that Christ puts no medium betwixt the Disciples motion, and his grant; they no sooner had said, Lord, teach us to pray, but Christ answered, When yee pray, say, Our Father, &c. Thr. mak [...] emir [...]
There are three things which doe make a giver eminent.
First, to give presently, for that is to give twice; Qui cito dat, bis dat.
The second is beyond that, to prevent the asker.
The third is beyond that, to put him in mind of asking.
And we have Christ an amiable President for all these.
The first he performeth to the Leper; Chr [...] ted. when the Leper came to him and made no petition, onely a supposition, Domine sivis, Lord, if thou wilt, thou canst make me cleane: the Text saith, that Jesus imimediately put forth his hand, and touched him, saying, I will, be thou cleane; Mat. 8.2, 3. and immediately his leprosie was cleansed.
The second he putteth in practise towards the Paralyticke, which was let downe in the bed to him, Cl ve asl for he said unto him, sonne, thy sinnes are forgiven thee: here he preventeth his asking the forgivenesse of his sinnes. Mar. 3.5.
The third he expresseth to the Impotent-man; Christ did put in minde of asking. Ioh. 5.6. Mar. 10.51. for when Jesu, saw him lie, and knew that he long time had beene diseased, he said unto him, wilt thou be made whole? The like he expresseth to the Blindman, for he said unto him, what wilt thou that I doe unto thee?
Let us put all these together, Applic. and make a cord of them, to binde us to the comfortable dutie of prayer; for by all these we have encouragement to goe to Christ; for if he was so ready to supply our wants when he was here on earth, much more ready is he to supply our wants now he is in heaven, sitting at the right hand of his Father, and making intercession for us. In the midst therefore of our distractions and distresses, troubles and extremities, let us poure out our prayers before him. If the bruised reed, truly humbled, shall send up short ejaculations, and say, Luke 18.13. Mat. 9.2. Luke 7.48. Luke 17.5. God be mercifull to me a sinner, he shall find presently an answer returned, Thy sins are forgiven thee. If the smoaking flax, conscious of its owne weaknesse, shall send up this petition, Lord increase my faith, it shall have that comfortable answer which Christ gave Peter: Luke 22.32. I have prayed for thee that thy faith faile not. If obedient Subjects (when their religious, upright and gracious King, and their sinfull, yet quondam flourishing Kingdomes are angustiated on every side) shallwith true penitent hearts cry to God in faith & fervency of spirit, Psa. 132.1. saying, remember David (we have just cause to say Charles) with all his affliction; Ps. 25. ver. ult. and deliver Israel (our England and Ireland) out of al their troubles, O God; they shal individually receive [Page 7]this comfortable answer; I have heard that which thou hast prayed me; I have spoyled you, but I will heal you; I have wounded you, but I will bind you up; 2 King. 19.2 [...]. after two dayes will I revive you, and in the third day I will raise you up, and you shall live in my sight. If a man, Hos. [...].1, 2. seeling himselfe so defective in prayer, as that he cannot pray so fluently and fervently as others, shall move this petition, Lord teach me to pray; Luke 11.1. he shall have this gracious answer, when thou prayest, say, Our Father which art in Heaven, &c.
So that they which pretend they cannot pray, have no excuse, for they know where they may be taught, even in this; it is but aske, and it shall be given you. If John taught his Disciples to pray, how much more, and sooner will Christ teach those that come to him?
Thus much for the Quod respondet, That Christ answers.
Come we now to the Quid respondet, Quid resp. What Christ answers.
His answer doth containe a most sacred prayer to be used when we pray; and therefore published by two Evangelists, Matthew and Luke, that so there might be no ground or colour left for Heretickes or Schismatickes to reject it, for by the mouth of two or three witnesses every word may be confirmed (saith our Saviour) and if every word, Mat. 18.16. by the restimony of two or three, then undoubtedly the Word of God, by the testimony of one; for if Pythagoras his ipse dixit was such a stickler amongst his Schollers, how much more should the Lord's be amongst his followers? If [Page 6] [...] [Page 7] [...] [Page 8]we receive the testimony of men (saith Saint John) the testimony of God is greater. 1 John 5.9. Loe, here is the testimony of him who is both God and man, and therefore the greatest that may be, and consequently to be carefully regarded. Mat. 6.9. The Text. Saint Matthew, doth set downe this Prayer as a rule, coppy, or patterne for prayer; After this manner pray yee; Saint Luke doth set it downe as a forme, When yee pray, say, Our Father, &c. Pray thus, saith Saint Matthew; pray this saith Saint Luke. It hath pleased Almighty God to put this as a tongue in the head, which is both an instrument of speaking and asking it is not onely a rule or coppy to make other prayers by, but a forme to pray, in totidem verbis. Even as he that writeth a coppy writeth the same letters, and after the same manner; and as a picture to the beholder representeth a man, and to the Painter is a patterne to make others by; so these words are a perfect patterne which we must pray by, and a perfect forme which we must pray in. So then this prayer (as reverend Calvin well observeth) is taken two wayes, Master Calvin as regula, as forma.
First, as a rule of prayer.
Secondly, as a forme of Prayer. For indeed it is both. A rule of prayer. Exod. 25.9. First, consider we it as a rule of Prayer. Moses in the building of the Tabernacle was commanded to make all things according to the patterne shewed him in the Mount; so we are commanded to make all our prayers according to Christs patterne, shewed in the Mount. The absolute consideration of it doth not take away the relative: A boundstone so marketh out the ground, as that it is [Page 9]still a stone: Paternity maketh not a father cease to be a man: So though Our Father which art in heaven, &c. be a prayer in it selfe, yet it is a most perfect Patterne, to make other prayers by. A skilfull builder maketh a goodly house, according to the moddell in a peece of paper: So though the Lords prayer may be written in a small compasse, yet it is so large in extent, that all prayers made before, may have reference unto it, and those made after, some dependence on it. Pray otherwise we must not: not as though it were unlawfull for us to use another forme; for Christ gave it twise, and there is some little difference betweene that of St. Matthew and that of St. Luke; St. Luke hath it, Say these very words: Saint Matthew hath it, [...], Pray on this manner, or to this purpose, according to the instructions in this forme contained: forgive us our debts, saith St. Matthew: forgive us our trespasses, saith St. Luke: as we sorgive, saith one; for we forgive, saith another: for thine is the kingdome, &c. Beza. saith the one; the other saith it not at all. But Master Beza, who tooke great paines to search all the old Coppies of the new Testament, to perfect his edition thereof, by comparing them together, doth confesse, that in many coppies he found these words wanting in Saint Matthew, as well as in Saint Luke; and that many Interpreters have thought that they were put into the Text, as being the common conclusion used by the Christians in their prayers As that holy Acclam. added at the end of the I [...]s. Gloria potrie, but neither without divine Authority. 1 Chro. 22.11, 12. 2 Cor. 1.3. Reve. 5.13. Psal. 48.1. Cyprian, Aug. Hierom.. Moreover (he saith) three of the ancient Fathers in their expositions on the Lords Prayer, have omitted this conclusion, [Page 10]and have not so much as mentioned it. Arias Montanus gives this note upon Matth. 6.9. Animadverte lector, hanc classulam non esse de textu; he addeth also, in the Greek Church the Congregation doth never repeate this clause, but when they have with the Minister said, deliver us from evill. The Priest onely pronounceth these words, [...] for thine is the Kingdome. However it be, (as Tertullian observeth) it is lawfull to use other words; but we must still keepe the sence, therefore he calleth it legemorationis, the Law of prayer, as being the rule by which we must square, or the mould wherein we must cast all our prayers. And of this judgement was Saint Austin, Ar [...]. Epist. 12 [...] cap. 12. whose words are these, Quamlihet alia verba dicamus, nihil aliud dicimus, quam quod in ista Dominica oratione positum est, si recte, & congruenter oramus: although (when we pray) we may say other words if we pray rightly and congruously, we say no other thing then that which is contained in the Lords Prayer. Of the same opinion likewise was reverend Master Calvin, Calvin, in Matth. 6.9. who writeth thus; Noluit praescribere filius Dei quibus verhis utendum sit, ut ab ea quam dictavit formula deflectere non liceat, sed tamen vota nostra sic dirigere fraenare (que) voluit, ne extra metas istas oberrent: that it might never be lawfull for us to turne aside from that forme of prayer, which the sonne of God hath taught us, the sonne of God would not so strictly prescribe what words we must use in our prayers, as if all our prayers must be totidem verbis; yet for all this, he would so direct and bridle our desites, that they should not wander beyond [Page 11]their bounds, but be confined within the contents of this Prayer, which (indeed) is a patterne that hath not a paralell.
It is an observation worthy of your consideration, that when Christ's Disciples came for an increase of their faith, he gave them no forme for their faith, Luke 17. but left that for them to give to the Church: But he frameth himself to give them a Mappe of prayer, that all the Christian world might speake the same language; because he knew we knew not what wee should aske, we aske oftentimes unlawfull things, or lawfull things unlawfully: nay, we are prone to aske hurtfull things. Alexander when the Cynicke asked a groat, said, it was too little for a King to give; when he asked a talent, Alexander told him, it was too much for a Cynicke to aske; so when we aske, we either aske things unfit for us to aske, or for God to give. Therefore our blessed Lord and Saviour, who was (as Saint Ambrose saith) Confiliarius Patris, and best knew his Fathers secrets (being God, he knew what petitions were best pleasing to God; being man, he knew what petitions were best suitable for man) maketh an incomparable rule of prayer for us, that so we might have hope of obtaining our requests. Applic. But hath Christ given us a prayer written as a mould wherein to cast, a touch stone whereby to try, the beame of the Sanctuary whereupon to weigh, the certaine rule whereby to square all our prayers? why then doe so many (in these dayes especially) both Ministers and people, impudently forsake this Fountaine of living waters, to digge them pits, even [Page 12]broken pits that can hold no water? Jer. 2.13. Why doe they say desperatly, by their daily practise, we will have none of this prayer for a patterne for all our prayers, for we have loved strange prayers, Jer. 2.25. A blind [...] l [...]ade [...]h them out of the way. and them will wee follow? Doe not these men follow an ignis fatuus, whiles they embrace their owne Chymeraes, and fanaticke conciets? And least that any should say, or thinke I have wronged them by this discourse, let us bring to the touchstone their ordinary prayers made and uttered in our publike Congregations. None can, or (I hope) will deny (the currant stamp onely excepted) that they present to God rude, and undigegested extemporall evaporations of their desires; yea, Immethodicall prayers. such tautologies, battologies and reiterations, as no hearer can truly joyne with them in these their prayers; for (though they often licke them over in one sermocination) they are no fitter to be compared then to Beares whelps, without forme, without fashion.
And (I pray you tell me) is this the way to pray according to the Lords prayer? Matth. 6.7. hath not our Saviour forbidden vaine repetitions? is there in his prayer one word placed amisse? is there an iota in it that hath not its full weight? things necessary asked out of place, Bona oratio quae ordinem ser vat, Aug. are not so convenient; Christ teacheth not onely what, but how to aske; He keepeth a good order.
Againe, 2 that their prayers are oblong and tedious; for they are an houre, 2 Oblong prayers. sometimes two houres, yea, three houres long; as if words could prevaile with God, Matth. 6.7. and they should be heard for their much babling; [Page 13]notwithstanding the Wiseman telleth us that our words must be sew; Eccles. 5.2. and our Saviour giveth the reason thereof, Matth. 6.8. Non vocem audi [...] Deus, sed affectum, Aug. for your Father knoweth whereof ye have need be [...]ore ye aske of him.
Is this the way therefore to pray according to the Lords Prayer, Ludolphus div [...]ta Christi, part 1. cap. 89. which is so short that it may be written in the compasse of a penny? doth it not containe an ocean of matter in a little current of speech? Brevis sermone capi [...]sa virtute, Cypr. ser. de orat. dom. It is short in words, long in vertue; so (if we will make it our patterne) our prayers must be fuller of devotion then words.
Thirdly, 3 that they present to God immodest, irreverent prayers; Immodest prayers. for they doe sollicit God in such homely, rude, and sawey language as they dare not tender to men; they are so familiar with him as (in their prayers) to tell him newes out of their weekly Intelligencer; so that their Diurnals, Qui orat, ut qaasi Deo ignoranti suam necessitatem exponat. and Corantoes stand them in great stead: In this their immodest carriage and behaviour, they imitate that sawcy fellow whom Saint Chrisostome reprehendeth, who when he prayed, expressed his necessity in such a manner as if God had beene ignorant of it.
And doe these men (likewise) pray according to the Lords Prayer? Behold its language is sad and serious, grave and gracious, declaring an holy reverent zeale, with true and sanctified judgement. In that we say, Our Father, we call upon the bowels of Gods mercy, which begets an holy holdnesse: In that we say, Which art in Heaven, we invocate the arme of his power, which begets an holy feare, and therefore [Page 14](saith the wiseman) Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; Eccles. 5.2. Reg. Bible. for God is in Heaven and thou upon Earth.
Lastly, 4 that they offer up their prayers to God in the heat of fury, Immane prayers. Luke 9.54. as the two sonnes of thunder; let fire come from Heaven, and consume the Samaritans; And vent the bitternesse of their intemperate spleen in curses, and imprecations, to Gods dishonour, and the breach of Charity; even against those whose faces they never saw, and from whom they never received any wrong.
Doe these men pray according to the Lords Prayer? which (as one said) is [...], the ingaging of our charity and love; for we desire to have remission of sin no otherwise then as we forgive our brethren, whereby the love of our brethren is continually encreased. It runnes altogether in the plurall number in a common strane; not My Father, but Our Father; give us; forgive us; lead us not into temptation; deliver us from evill: which kind of expression doth include all men; for all men are by creation, and by conservation, and protection, the sonnes of God, and of these God onely knoweth who are his: It is not in our power to discerne who are reprobated, and who are elected; they be all our fellow creatures, and the law of Charity doth bind us to the love of their persons. We must therefore pray for all sorts of men, not onely for our friends, but for our enemies. Matth. 5.44. First, for our personall enemies. Secondly, Luke 23.34. for the enemies of our Country and Kingdome. [Page 15]Thirdly, we must pray for the enemies of Religion; nisi Stephanius orasset, Jer. 29.7. Fulgentius. Ecclesia Paulum non haluisset; unlesse Saint Steven had prayed for Saul the Church had never had Paul. Acts 7. ve. ult. And it is Saint Pauls exhortation that supplications, prayers, intercessions, and giving of thankes be made for all men, for Kings, 1 Tim. 2.2. and all that are in authority: Hominem s [...]c [...]t Deus, pecratorem bama non est homo qu [...]est adversator, sed peccator; ora p [...]o homine ut Deus occidat peccatorem, Aug. And in his time all Kings were persecuters of the truth. Consider what God made, and what man made; God made man, man made the sinner; it is not the man which is thy adversary, but the sinner: Pray therefore for the man, that God may slay the sinner; it is a way to destroy our enemy, and to save the man. Saint Paul did not kill Steven, but Saint Steven killed Saul. David did not pray against the person of Achitophel, but malignity. O Lord I pray thee turne the Councell of Achitophel into foolishnesse. 2 Sam. 16.31. We may (I hope then by this time) plainly perceive that instead of sweet savour, Isa. 3.24. we have stinke, and instead of a girdle, a rent, and burning instead of beauty: Our Novelists have made them crooked pathes; Isa. 59.8. Whosoever goeth therein shall not know peace. Are they not bereft of understanding, and true Christianity? they are, saith Hugo Cardinalis, Hugo Cardin. in Matth. 6. Stulti qui non orant sicut docuit Christus nec sunt Christi, they are fooles (saith he) which doe not pray as Christ hath taught, neither are they of Christ. Quisquis id dicit (saith Saint Austin) quod ad istam Evangelicam precem pertinere non possit, Aug. Ep. 121. cap. 12. carnaliter orat, whosoever praveth that which cannot appertaine to this Evangelicall prayer, prayeth carnally. Therefore let every good Christian individually say, [Page 14] [...] [Page 15] [...] [Page 16] O my soule come not thou into their secret, Gen. 49.6. unto their assembly mine honour, be not thou united. Let us not (like the Cocke in the Fable) preferre the barly corn before the precious gemme; or (like Chius) sell the good Wine, and drink the dregges our selves; or (like Glaucus) change our gold for copper. Let us not take darknesse for light, Isa. 5.20. and light for darknesse; bitter for sweet, and sweet for bitter: shall we make this blessed Prayer of none effect, to promote our owne? Rom. 3.4. God forbid: yea, let God be true, and every man a lyar; let the whole treasure of our prayers be contained in this treasury; let us offer the gold, frankincense, and myrrhe of prayers, and thanksgiveings, alwayes on this holy Altar; for, whosoever walketh according to this rule, Gal. 6.16. peace shall be upon him, and mercy, and upon the Israel of God.
So much for the first consideration of this prayer, viz. as it is Regula, or, a rule of prayer: Come we [...]ow to the second consideration of it, 2 viz. as it is Forma, A prayer of it selfe. or, a prayer of it selfe.
All the Petitions contained in this prayer, were used by our Saviour Christ in the dayes of his flesh, as he tooke our nature; for sometimes he prayed for the honouring his Fathers name; sometimes, for the inlarging of his Kingdome; sometimes, for fulfilling of his will; sometimes, for multiplication of bread; sometimes, for deliverance from temptation. But one petition seemeth repugnant; forgive us our trespasses; Quest. for how could he pray so, who never knew sinne?
He might pray this, Sol. 1 having a fellow-feeling of [Page 17]the Churches miseries; he was the head of a body, 2 Cor. 5.21. and was made sinne for us, and so did not onely confesse himselfe a sinner, but suffered the wrath of God for it; which made him cry, Deus mi, Mat. 27.46. Rom. 15.3. Psal. 69.9. Deus mi, My God, my God, why hast thou forsaken me? The rebukes of them that rebuked thee, fell on me.
Againe, Sol. 2 you may beleeve that our Saviour did not recite it, as his prayer unto God; but left it as a prayer unto his Church. There is a distinction made of the whole prayer in the Lesson, and in the Liturgie: In the Lesson it is commended by God to us; in the Liturgie, we commend our selves to God by it. And although Christ did not use it as a prayer (though it might be so) yet certainly he commended it as a forme unto the Church. And albeit wee read not in any place of holy Scripture, that the Apostles used this forme of prayer; in reason we are to suppose, that as they were Disciples, and were ignorant, they used it as a prayer; as they were Apostles and had the gift of prayer, they used it as a patterne to others.
That it was given as a prayer we need not, wee ought not to doubt; therefore we see it used in all the Liturgies of the Primitive Church (as in the Liturgies of Saint James, of Saint Basil, of the Syrians, of the Ethiopians, Marg. Bibliothe [...]. pat. and in the Liturgie of Saint James there are these words prefixed; Vouchsafe us O Lord, this confidence, that we may dare to pray unto thee and say, Our Father which art in Heaven, &c. And that it was thus intended, it is plaine by the words. Our Saviour doth not say, pray that Gods [Page 18]name may be hallowed, his Kingdome come, &c. in any other forme, but he bindeth them to the same words (as upon a just occasion he saith) pray non in hunc modum, sed haec verba; When ye pray, say, Our Father, &c. And this is the reason why it is so often used in the Liturgie, Communion, Baptisme and every particular Rite in our Church: It is so, that if any thing be defective in our prayers, or forgotten, which were fit to be asked, we may quicken our senses and recollect our selves by the sweet recitall of this prayer, which if a man could speake with the largenesse of affection, that the words will beare, he needeth no other prayer. And therefore we make it (at the least we ought) the clause and end of all our prayers. Cyprian, de orat. Dom.
It is good (saith Saint Cyprian) to aske God in his owne words; for what is more likly to prevaile with God, Quae potest esse magis spiritualis oratio quam quae a Christo nobis data est, a quo nobis & spiritus sanētus m [...]ssus est, &c. then that which was made by God himselfe? It beginneth with Kingdome, and endeth with Glory: It is the best forme that ever was made (saith that holy, and blessed Martyr) for what more excellent, and true prayer can there be, then that which was made by excellency and truth it selfe? It is the most spirituall forme; for it was given by the holy spirit. Saint Austin preaching upon this prayer, Aug. de temp. serm. 126. doth fall into admiration of it saying, O vere coelestis oratio, quae tota est oratio; O truly celestiall prayer, which is all prayer: Mr. Calvin And reverend Calvin likewise learnedly and judiciously falleth into admiration, of the loving kindnesse of Christ towards us: Dum unigenitus Dei filius nobis verba in os suggerit, quae mentem [Page 19]nostram omni haesitation [...] expediant: In that he putteth words into our mouth, which may free our mind of all doubting.
For five things is this Prayer to be commended.
First, it is to be commended, 1 because it is a publike forme; it was so intended by our Saviour Christ, A publike forme. as it plainly appeareth by its running in the plurall number: Not my Father, but Our Father, &c. Hence it was well noted by Saint Greg. that although in the latine Church it was said by the Priest onely; yet in the Greek Church it was said by all the people, as being intended publike forme; not but that we should use it in private, as a clause of our prayer; for it is a prayer as well for the closet, Matth. 6.6. as for the Church: When thou entrest into thy closet, pray after this manner: for though then a man prayeth alone, yet must he not pray for himselfe alone; qui sibi soli orat, solus orat, saith Saint Austin, whosoever prayeth for himselfe alone, prayeth alone and hath not God hearing him; therefore in the publike Congregations, and in our closets, let us say, Our Father which art in Heaven, &c.
Secondly, this prayer is to be commended, 2 A set forme. because it is a set forme; it is plaine and evident by the giveing of it: Christ gave it twife in the same words, and same forme; nay, if he had beene desired a forme of prayer a thousand times, he would have given the same forme. Therefore justy may we dislike Conceptuaries, which conceive of other formes, and say it [Page 20]is a stinting of the Spirit, to pray in a set forme: for rather we may say, to pray in another forme without premeditation is to abandon the Spirit. This monstrous conceit of conceived prayers, without any premeditation, Pur. and Br. pag. 9. spoyleth both the Father and the Sonne (as King James saith in his learned and godly exposition of the Lords prayer) I justly call it monstrous (saith he) since they will have a thing both conceived and borne at once, contrary to nature, which will have every thing to lie in the belly of the mother a certain time after the conception, there to grow and ripen before it be produced; and this is the universall course of nature, as well in animal, as vegetable things, yea, even in minerals within the bowels of the earth. And in this Grace imitates Nature, not producing any perfect worke at the first, but by degrees. Yet (I confesse) when a man can swimme well, he may cast away his bladders; when the Cripple can walke well, he may throw away his staffe; yet there is a decorum to be kept, even by him that hath the best gift that way. If a man hath the gift of praier, it is not unlawfull to use a set forme, especially in publike; for when we know before what to pray, it is a meanes to stirre up our affections, and to keepe them in good tune; but by accident it is a meanes to coole our zeale, when we have a prayer by roat, when we mind the words onely: Yet certainly it is a good helpe to those, which are not come to a degree of excellency in this gift; therefore (as one saith) so keepe a set forme, as that ye varie, and so varie, as that it be grounded upon [Page 21] this forme, and then conclude saying, Our Father, &c.
Thirdly, this prayer is to be commended, 3 A plain form. because it is a most plaine and perspicuous forme, being easie to such as desire to informe themselves, what, and how to pray. Obscurity is in nothing so odious as prayer; they which pray in an unknown tongue, pray not by the spirit, because to pray without understanding is to offer strange incense; so that I may use the words of Malachy, Mal. 1.8. to such as put up prayers to God which they understand not; Goe now and offer this to thy Prince, and see if he will accept thy person: will not he thinke himselfe abused, and dismisse thee with some sharpe punishment? the bruit Beasts may pray better, for they have naturall and inarticulate voices; Psal 147.9. the Ravens are fed of God when they call upon him, their croaking is a kind of invocation; the Lions roaring after their prey is a prayer. When men know not what they pray, Praedatio eorum precatio, Aug. how can God or themselves say Amen to their prayers; their praying is neither a spirituall, nor a reasonable service: Therefore the Fathers doe paralell this praying in an unknowne tongue, to Caligula's banquet, who did set before his friends golden dishes, and bad them eate; but they found them hard meat, and rose up more hungry then before. The Romish Priests doe set before the people rather brasen dishes, their soules are starved because they cannot eate: But if they were golden, Quid prodest clauis aurea si non aperiat? quid obest lignea si aperiat? Aug. what good could they get by them? What doth a golden key profit us, if it cannot open our doore? what doth a wooden one hinder us, if it can open our doore? [Page 22]Caelius Rhodoginus writeth, that Cardinall Ascanius had a Popinjay, Lib 3 32. that could pronounce distinctly all the articles of the Creed; such Popinjayes, or Dau [...]s are the Papists, who can say, Pater noster; yet not Our Eather: If the Priest juggle as well in this, as in other things, he may teach the common people as well to curse as blesse God, for ought they know, Let us therefore pray with the spirit; 1 Cor. 14.15. but let us pray with understanding also: Lingua sonet, men [...]autem sc [...]utetur sensum [...]orum quae dicuntur. Basil in Ps. 28. Let us take Saint Basils rule, Let thy voice be heard; but let thine understanding find out the sence of those things which are spoken, and so let us say, Our Father which art in heaven, &c.
Fourthly, this prayer is to be commended, because it is a briefe forme; 4 A brief form. Lycurgus injoyned the people to offer little sacrifices unto their Gods; (for saith he) they respect more the inward affection then the outward action: Matth. 6.8. Matth. 23.14. A rule which our Master Christ hath given us: When ye pray use not much babling: And he condemned the Pharises for their long prayers. And behold this prayer (which he hath given us to say) is a short one, & that for these Reasons, which Ludolphus reciteth: First, to be easier learned. Secondly, to be better remembred. Thirdly, to be oftener repeated. Fourthly, Non tumultuosa loquacitas; sed affectio cordis apud Deum praevalet, Aug. to assure us that God heareth us the sooner. Fifthly, that we may not so much respect words, as devotion. It sheweth us that it is not tumultuous babling, but fervency of affection, that prevaileth with God. The forme of the Decalogue is reduced unto ten words; nay, by Christ unto two; nay, to one word; love: mica salis, it is the grain of salt which seasoneth every part of our obedience. Likewise the Creed is reduced [Page 23]unto twelve Articles, those twelve to six, those six to two; what we beleeve in, and what we beleve of. This Prayer, for brevity sake, is reduced to six petitions; for those prayers are best which are shortest, and most full of affection: Sir Rich. Bak. With the length or elegancy of our prayers, as God is not wearied, so he is not delighted; but Devotion is the length, and Faith is the Eloquence, which while with perswasions they importune him, with importunity they perswade him. And therefore the Church hath prescribed Collects, prayers answerable to this short prayer of our Saviour Christ. Let it not then be irksome unto us when we pray, to say, Our Father which art in Heaven, &c.
Lastly, this prayer is to be commended, 5 A perfect forme. Quantum restringitur in verbis, tantum dissunditur, Tertul. lib. d [...] orat. because it is a perfect forme. By how much it is streightned in words; by so much it is defused in signification: It may well be called a world of prayer; for this is the little world which Christ made upon earth: As the world consisteth of Heaven and earth, so this prayer consisteth of heavenly and earthly petitions: As the whole frame of Nature was made in six dayes, so Christ giveth us a forme of prayer in six petitions, answerable to the six dayes. Protegenes the Painter being from home, Apollo (in the meane time) came to his shop and drow a line; by the evenesse and straightnesse thereof, Protogenes knew that Apollo had beene there: so by the evenesse and straightnesse of this prayer, and excellent ontracting of the Petitions, though the Gospell had not mentioned the Author of it, we might have easily gessed that Christs spirit had been there.
This Prayer is perfect, in respect of the Author, Order, Matter.
First, Author. 1 Cor. 13. it is perfect, in respect of the Author of it. The Apostle saith, If J had the tongue of men and Angels. His meaning is, that the tongues of Angels were more glorious then the tongues of men; and therefore that song of the Angels, Isa. 6.3. Holy, Holy, Holy, is magnified in the Church: But this prayer was formed by the tongue of Christ, who is the Lord of Angels. It was compiled by him who is the wisdome of God, and therefore cannot be but perfect, Deut. 32.4. quia perfecta sunt opera Jehovae; because all the workes of the Lord are perfect.
Secondly, 2 Method. it is perfect, in respect of the Method, or Order of it. If man did make a prayer, he would begin at daily bread; Matth. 6.33. but Christ in this prayer teacheth us, first to seeke the Kingdome of God. The Lacedemonians used to aske of their Gods
- [...],
- [...],
- Things usefull.
- Things excellent.
So in this prayer we begge things excellent, in the three first petitions, and in the two last; and things usefull or necessary, in the fourth. It is a most excellent order; for therein we first seeke Gods glory, afterward our owne good: The three first petitions concerne God, and doe begin with his glory: The first bringeth it in; the second amplifieth it: The third consummates it. The three last doe concerne our selves; the fourth is for temporals; the fifth and sixth are for spirituals: For temporals, in removing things occasionally evill, as afflictions; for spirituals, in removing things simply evill, as sinne.
Others doe thus distinguish them.
The first petition respecteth God: 1 All the rest respect us in a threefold estate: first of Glory: Thy Kingdome come. Secondly, of Grace: 2 Thy will be done even in earth as it is in Heaven, Forgive us our trespasses, &c. Lead us not into temptation: but deliver us from evill. Thirdly, of Nature: 3 Give us this day our daily bread. As it is thus perfect, in respect of the Method: So, in respect of the Matter. 3 Matter.
It is so large a Theme that we may lose our selves in it: The consideration whereof made Saint Cyprian cry out, Qualia, & quam malta Sacramenta! How many excellent mysteries in this prayer!
It is a prayer of it selfe, and every word in it is a prayer: There is not one word wanting, that should be put in, nor any word more then ought to be. 1 It containeth in it all the Articles of the Creed; The Creed they are twelve: here are six petitions: Those twelve may be reduced to six, answerable to these six petitions. First, as we beleeve in God; so we pray that God would shew himselfe Omnipotent, in preserving us in the way to Heaven, by giving us things necessary for this life: The fourth petition answerable to the first article. As (in the other articles which concerne Christ) we beleeve that Christs merits are sufficient; so we pray here that whatsoever Christ did suffer, might be efficacions to bring us to his Kingdome, to doe his will, to assure us of remission of sins, and preservation from all evill. As (in the Creed) we beleeve that the Holy Ghost is a sanctifier; so here we pray that he would be so to us. In the Creed, we beleeve the Communion of Stints: here we pray for it.
Againe, it containeth all the ten Commandements; 2 [Page 22] [...] [Page 23] [...] [Page 24] [...] [Page 25] [...] [Page 26]for as in them are contained all good things to be done; The ten Com. so here we begge grace to doe them. As all the Commandements of the Decalogue are reduced to two heads; so all the Petitions of the Lords Prayer are reduced to two heads: we begge things for Gods glory, and our owne good. The summe of the first Table is answerable to the three first Petitions, and the summe of the second Table is answerable to the three last. Totius Evangelu breve compend [...]m, Tertul. lib. de orat. cap. 1. As the old Testament is a Comment upon the Decalogue, so is the New upon this Prayer, which is (saith Tertullian) the Gospels Epitome.
Thirdly, 3 it is a Compendium of all wants: Upon aloccasons, All wants. we may have recourse unto this prayer. When Gods Name is blasphemed, we may fly to the first Petition, and say, Lord, sanctifie thy holy name. When Piety is trodden under foote, we may runne to the second, and say, Thy Kingdome come. When we find in us an inability to doe Gods will, we may have recourse unto the third; beseeching God so to enable us to doe his will here on earth, as it is done in Heaven by the blessed Angels. When we stand in need of tempor all things, we may expresse the fourth; saying, give us this day our daily bread. When we find our selves burthened with sin, we thirst after the fifth, and say, Forgive us our trespasses as we forgive them that trespas against us. When we are assulted by temptations, we may with comfort imbrace the sixth, and say, lead us not into temptation but diliver us from evil.
Fourthly and lastly, 4 All kinds of prayer. it is a Compendium of all kinds of prayer. It containeth all that were made by the Prophets of old; the prayers of Moses, David, Samuel, Daniel, &c. And all the prayers of the Apostles [Page 27]in the new Testament. The Apostle Paul doth set downe four kinds of prayer, in 1 Tim. 2.1.
The first is, [...], Deprecation of evill. 1 Tim. 2.1.
The second is, [...], Comprecation of good.
The third is, [...], Interpellation, or Intercession for others.
The fourth is, [...], Thanksgiving, or Blessing God for our selves and others.
All these are contained in this Prayer.
First, 1 Deprecation is contained in the two last petitions: Forgive us our trespasses, &c. lead us not into temptation, but deliver us from evill.
Secondly, 2 Comprecation is comprehended in all the other petitions.
Thirdly, Intercession shineth in every word: 3 Our Father; give us: forgive us, &c.
Fourthly, 4 giving of thanks appeareth in the Doxologie: For thine is the Kingdome, the power, and the glory for ever, Amen.
Nay, there are all these in every Petition: For as in the Commandement, it is a generall rule, that where the affirmative part is commanded, there the negative is forbidden, and on the contrary: So in these Petitions, where we pray for any good, there we pray against the contrary evill. And in every petition there is intercession, because we pray for others. And when we pray for the obtaining of any good, or removing of any evill, there must of necessity be giving of thanks, for any degree of having the one or removing the other
Thus find we, to our great comfort, that never man spake as Christ, when he spake to man: never Angel spake as he, when he spake to God. He hath left us a [Page 28]Prayer, which is as perfect, for a prayer, as Christ for a Saviour, in its spheare and proportion.
Good God! Ap. Rom. 1.25. Heb. 10.29. what phrensie then hath possessed the practicke and pragmaticke spirits, to turne the truth of God into a lie? to trample under foote this sacred and unparelled prayer? Doe not they count it an unholly thing? do not they cry out against it, as the Edomites against Jerusalem, Psal. 137.7. saying, down with it, downe with it, even to the ground? Or else, doe not they cry out against it, as the two possessed with devils, cried out against our Saviour saying, Matth. 8.29. what have we to doe with thee? art thou come to torment us before the time? If not, why doe not they say it? shall I say in their private houses? T [...]r. 1.12. Alwayes liars. nay, in our publike Congregations? three sorts of Christians there are (I should say Cretians) which doe stand out, as professed enemies unto it.
First, 1 there are some who cannot be content to turne it out of doores onely, as Sarah did Hagar; but they must send a scourge of small cords after it, with a pasport of ignomine and disgrace. Test. Some have not bin ashamed to say, that if Christ were upon earth againe, he would not give his Church a set forme of prayer, because it stinteth the spirit. An idle and impudent minion said (not long since) that shee did thank God, A sern. in Br. Str. Test. she had forgotten the Lords prayer. A woman walking up Col. hill, within these few weeks, said, J am very glad that J have not said the Lords prayer for above a twelve-moneth. Another farre worse then these (if worse can be) said, A seru. in T.P. Test. J thinke in my conscience J shall offend God more, if J should say the Lords prayer, then if J should lie with a man. O intolerable impiety! O impudent atheisme! O horrid blasphemie! Doe not these strip off [Page 29]the white, and keep the black? are not these prophane and without shew of the contrary? Rom. 2.5. Doe not they virtually betray the Lord of life? Doe they not treasure up unto themselves wrath, against the day of wrath, and revelation of the righteous judgment of God? Certainly they are such as Saint Paul speaketh of, in 2 Tim. 4.3.4 2 Tim. 4.3.4. The time will come (saith he) when they will not indure sound doctrine, but after their owne lusts shall they heap to themselves teachers, having itching eares: And they shall turne away their eares from the truth, and shalbe given unto fables.
Againe, 2 there are some which doe commend this prayer (I feare, The Brownists and Anabap. Barrow and Green wood, &c. in the reign of Q. Eliza. not cordially) for an excellent copy to write after, a mould to make prayers by; but (they say) it is not a prayer it selfe, and therefore they will never conclude their Prayers with it. They have put this abominable errour in Print, and have likewise published the same lately, in our London Pulpits, taking upon them to shew reason why it should not be used for a prayer.
First, let us weigh their reasons that are in Print; 1 although (indeed) they are not worth the weighing, they are so small.
First, Object. 1 (say they) it is not lawfull to use the Lords Prayer as a prayer, because we have no warrant, or example for it.
I Answer, Christians have a sufficient warrant: Answ. for, they are commanded, Luke 11.2. and taught by the Lord Jesus to pray so: When ye pray, say this, not thus, say, Our Father, &c. These words are a contradiction to their ne dicite. Disciplina discipuli, doctrina Magistri; The Masters doctrine is the Schollers discipline.
Againe, Object. 2 The Lords Prayer is the patterne, or grandworke of prayer; therfore it is not lawfull for a Christian to use it, as a prayer.
The Antecedent is true, Answ. Matth. 6.9. but I deny the Argument: Is it no prayer, because it is the groundworke of prayer? The argument is like unto these two arguments. First, the Articles of our Creed, are the summe and groundworke of our Faith; therefore it is not lawfull to repeat them, as the confession of our saith. Secondly, Concupiscence is the groundworke and originall of sinne; Rom. 7. Jam. 1.14.15. therefore concupiscence is not sinne: which Popish argument is very false, and followeth not; for, concupiscence is both sinne, and the cause of sin.
Thirdly, Object. 3 they alleage, that Prayer must expresse our wants to God in particular, but the Lords Prayer is generall.
Our Answer is, Answ. that both in generall, and in particular we must pray to God; and therefore our larger prayers do refer themselves to the generall heads of this prayer, and this concludeth them all: Moreover, this prayer is full, even in particular Petitions.
Fourthly, Object. 4 they alleage that our faith cannot arrive to all expressed in the Lords Prayer; 1 Cor. 13. therefore it is unlawfull to use it publikely or privately, as a prayer.
The argument is very silly, Answ. and is like unto this; Our knowledge is imperfect, and cannot reach unto very many things contained in the Canonicall Scriptures; therfore a godly Christian may not travail in the body of the Canonical Scriptures. That man that should dispute thus, deserveth to be called an Ignaro.
Fifthly, Object. 5 the Lords Prayer is Scripture; therfore it is not lawfull to use it, as a prayer.
A very good argument it is to justifie the use of it. Answ. Wherefore doe we use Davids Psalmes, and the holy hymues of Scripture, but to apply them to our occasion; Lord, into thy hands I commend my spirit: Psal. 31.6. Luke 23.46. Is not this Scripture? yet our Saviour used it for a prayer on the Crosse. But we will passe from the Reasons in the Presse, to the Reasons in the Pulpit; 2 which are of the same vertue and value.
First, Master T. Object. 1 it is (said the venerable Sir) Antichristian to say the Lords Prayer, as a Prayer, because it is imposed upon mens consciences.
Seemeth it a small thing unto him to have eaten up the good pasture, Answ. Ezek. 34.18. but he must tread downe with his feet the residue of his pastures? and to have drunke of the deepe waters, Reve. 13.1. but he must trouble the residue with his feet? Is not the name of blasphemy upon his head? I am sure it is upon his tongue. Is Christ Antichrist? light darkenesse? heaven hell? Is it Antichristian to say that prayer which Christ hath commanded us? will, dare any man question his authority? Consider this ye that thus forget God; lest he teare you in peeces, Psal. 50.22. and there be none to deliver you.
But doth not the Author meane (forgetting Christ) that this prayer the Church hath imposed upon mens consciences, to be said as a prayer? therefore it is Antichristian. It seemeth then that the Author will not allow the Church so much power, as to impose a prescript forme of prayer upon mens consciences, although Scripture it selfe. But cannot we prove that a prescript forme of prayer may be imposed upon the Church? let the Author and his followers take notice of 1 Chro. ch. 16. v. 7, 8.35.36. Again, of Joel chap. 2. [Page 32] ve. Apparet hunc P [...]mum, &c. Musc. in Psal. 95. 15, 16, 17. The 95. Psalme, in the judgement of some learned men, was used in the publike assemblies of the Jewes, even upon the Sabboth day.
Master Calvia w [...]ting to the Lord Protector in the time of King Edward the sixth, hath these words; Quod ad formulam precum, Mr. Calvin. Epist. ad Prote [...] Angl. 87. pag. 69. & rituum Ecclesiasticorum, valde probo, &c. Concerning the forme of prayer (saith he) and Ecclesiasticall rites, I doe very well like that they should be certain in a prescript order, and that the Pastors be not suffered to swarve from it; as well for the helpe of the simple, 1 is also that a consent of all Churches may he held; 2 and lastly, to prevent the rashnesse of those that affect novelties. 3
But againe, Object. 2 the Admirer of the Lords Prayer, said; We ought not (my Beloved) to say the Lords Prayer, as a prayer; especially the Minister, in a publike Congregation; because there be many ignorant persons which understand it not.
To which I answer, Answ. first, that it is very plaine and easie to such as desire to in forme themselves What, and How to pray. Again I answer, that if we must not say the Lords Prayer unlesse we understand it, it is unlawfull to teach our children to say it, Master Br. of Saint D. E. who as yet are not come to the yeers of discretion. But consider these places, Deut. 6.7. & 11.19. Pro. 22.6. Lastly, if it be so that none must say or hear the Lords Prayer, but those that throughly understand it; then it is unlawful to command our children to read the Scriptures, or to heare them read, especially the 6. chap. of Saint Mathew, and the 11. of Saint Luke.
But this learned Doctor falleth from objecting against the Prayer in generall, and betaketh himselfe to particulars.
First, ye ought not to say the Lords prayer, Object. 1 because if you be in the state of nature, you abuse God, in that you say, Our Father.
Is God a Father of regenerate persons onely? Answ. Is not he a Father generally of all creatures? All men may say, Our Father, by a fourfold right. Of Creation, the Father of our being: Of providence, the Father of our continuance: Of infusion of the spirit: Of regeneration.
In the two first sences not men onely, but all other creatures may call God theirs; because he created them and provideth for them.
In the third, not onely Saints, but all men may generally call God theirs.
In the fourth, th' Elect onely: The first is the voice of nature, the second of sence, the third of reason, the fourth of grace.
But unregenerate persons ought not to say the Lords prayer as a prayer; for if they doe, Object. 2 they desire their owne damnation, because they pray, Thy Kingdome come.
I perceive that this famous Teacher never read of the Kingdome of power, Answ. which enforceth to the Kingdome of the Gospel: nor of the Kingdome of the Gospel, which makes way to the Kingdome of grace: nor of the Kingdome of grace, which prepares for the Kingdom of glory; yet this petition comprehends all these. Not any longer wil I trouble my self, to sweep away these slender cobwebs, or to presse these rotten grapes; onely let me tell you, that the chiefest reason (as I gesse) why the Novelists doe relinquish the sacred [Page 34]prayer of our Saviour is, because it containeth this petition, Forgive us our trespasses, as we forgive them that trespasse against us.
And behold now I meet with the third, 3 and last sort of adversaries unto this prayer, which I may call lukewarme Laodiceans: they are the more moderate Brownists and Separatists: King James conter a Ham. Coa [...]t. they will not quite forsake this prayer, but they will have as little of it as they can, peradventure none o [...] it, if they durst appeare to their secret dislike; for do not their famous Lecturers refuse to say it, except once in a quarter of a yeere? and then, must it not be said upon the last lecture-day of the quarter, because some worthy Citizens else willdeny their liberall Contribution? shal I compare these men to those Spanish Friers (of whom I read) who would say their Pater noster but once a weeke, and that was upon the Lords day? Nay, may I not compare them rather to an honest brother of theirs, who being lately asked by a worthy Citizen, what he thought of the Lords prayer; At Master M. house in G.H. answered, I think it is a prayer of all prayers: being asked againe why then he did not say it oftener at the end of his owne prayers; answered, I will give my Audience content. Is not that saying of the Apostle verefied of these men, Phil. 2.21. all seeke their owne, not the things which are Jesus Christs.
It is a prayer that cannot be said too often; and I dare presse the frequent use thereof upon warrant of this plaine and cleare Text: Luke 11.2. Quando oratis dicite, &c. quando, is as much as quandocun (que); quandocun (que), is as much as quotiescun (que): whensoever ye pray, or as often as ye pray. If we repeate the same words to iterate [Page 35]the same petitions to God, is it any more blameable in us then in Christ himselfe, Mat. 26.44. [...] Cor. 1 [...].8. who in the Garden is said to have used three times severally the same words, not the same petition onely? Or, then in Saint Paul, who when Sathan buffered him, did three times pray the same prayer, as he confesseth.
Away then with these proud, ignorant, wilfull, dissembling Novelists: for those which are ashamed of the Lords prayer here on earth, of those shall the sonne of man be ashamed, when he commeth in the glory of his Father with the holy Angels.
But these are Brethren, and I heartily wish therefore, that by some good means they were reformed; if not, it is the Apostles precept that they be avoided: Mark those (saith he) that make contentions, Rom. 16.17. and avoid them. Marke them, as you would the Basilisk, avoid them, as you would a Pest-house. And if ever (my beloved) you desire to find true comfort by your prayers here on earth, or to see the face of Christ in Heaven, let me perswade you to honour the Author for the prayers sake, & the prayer for the Authors sake.
First, let us honour the Author for the Prayers sake. 1 It was a good memorandum, which Marke the Heremite gave to one of his Schollers, for his direction in his duty of thanksgiving unto God, which was, that he was not onely to blesse God for the good workes which he did; but also for the good words which he spake. A man must as well blesse God for his good words, as for his good actions: if we come by the good word of grace, to have the grace of words in our speech, we are as well to blesse God for it, as for [Page 36]good workes: because as we are not able to doe any good work, no more to speak any good word of our selves, for it is not in him that willeth, nor in him that speaketh, but in God that giveth the power. If we must blesse God for our words, much more for our prayers, and if for our prayers, much more for this prayer, and the gift of the spirit in it, and for his assistance in it.
And as we must honour the Author for the Prayers sake; 2 so let us honour the Prayer for the Authors sake. How readily will God heare the Prayer of his sonne! and how readily will the son acknowledge his owne Prayer made in his owne name! when we offer up this prayer we may say, as Saint Bernard of himselfe, Nunquam abs te, abs (que) te recedo, J never goe from thee without thee. Cypr. de Orat. Dome Oremus ita (que), fratres dilectissimi, sicut magister Deus docuit. Let us therefore (my beloved brethren) pray, as God our master hath taught us. Since he hath framed us a prayer; of which we are assured, that he is pleased with the hearing it; let us be delighted with the saying it; and let our zeale towards it, like true love, which groweth by the enjoying, encrease by the practising; that the oftener we say it, the more we may love it; and the more we love it, the oftener we may say it. Amen, Amen.