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 holy 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 expressions 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 not 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 t is no disparagement to the spirit of prayer which Christians have in these dayes 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 Lord 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 totâ—m pâ—titionem fere omnis Ecclesia Dominica oratione concludit if we will believe Austin in his 59. Epistle q. 5. where he tells 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 Lords 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 forgive 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 some 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 make 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 1 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
here to intreat them to goe to the pattern in the Mount I mean the Lords Prayer there delivered Matth. 6.9 which I take to be a warrant and pattern for formes of Prayer even in Gospel-times I assert not here the necessity or expediency of formes for all but this I say that meerely to use a forme is not sinfull and further that some formes may be a meet help for some men that Prayer by a forme is better than no Prayer at all and that if I could preach Prayer though by a Form into all those houses and closets in England where now there is no Prayer at all I think I should through Grace doe God and his Church an acceptable service The fifth sort namely those who look upon the meere rehearsall of the words of the Lords Prayer though without a right understanding and suitable affections to bee a meritorious Act these are the men for whose sake the way of truth wherein good men goe in this matter is evil spoken of It is the Idolizing the very words and sillables of this prayer without regard to the sense of it or using it with Faith and Fervency which hath occasioned others who have a zeale but not according to knowledge in this thing to deal with this golden Prayer much like as Hezekiah did with the Brazen Serpent Let me not become their enemy and I will tell them the truth the Lords Prayer in the mouth of an ignorant and profane person is like a Pearle in a Swine's snout As it is not every one that saith Lord Lord that prayers with some enlargement and earnestnesse so some interpret that saying Mat. 7.21 so 't is not every one that prayes Our Father c. shall enter into the Kingdome of Heaven Let us not therefore make that prayer guilty of vain repetition which was ordained for a remedy thereunto cause no man to say this Proverb unto it Physitian heale thy selfe Lastly to them that scruple the Lawfulnesse of using this prayer I say there is no scripture nor sufficient reason against it and there is both Scripture and reason for it What plainer words needed our Lord to have used upon supposition he would have us to use this Prayer Surely if he had meant we should not have used it he would never have expressed himselfe in such words as these when ye Pray say c. Had our Lord meant it only as a patterne in no case to be used as a Prayer he would probably have bid them when they asked to be taught to pray as John taught his Disciples pray that Gods Name might be sanctified his Will done c. and not have framed it into the forme of a Prayer and so have put it in their mouths with a when ye pray say c. Certainly there is no text so plaine against as this is for the lawfulnesse of using it As for the Prayer it self I will confidently say of this Prayer what was too boldly in my judgement said of the Common-prayer viz. that it is impssible for Men and Angels to mend it yea though I will not say Our Lord Christ could not yet I dare say hee never did give a more perfect form than this It is in charity to be hoped that through some mistake Mr. Rosse hath done the adverse opinion too much honour in fathering it upon Independents though I conceive he hath done those godly and learned men no honour at all thereby especially if it be true which Mr Perkins who taught England to preach saith Mr. Perk. of the Lo Prayer viz. That it is an opinion full of ignorance and error I do therefore here humbly beseech all the rest of the Apologists to do as one of them viz. Mr. Jer. Burroughs whose name is pretious still amongst the Saints was wont to do namely sometimes to use the Lords Prayer in the Congregation For though there are published reasons of dissenting brethren against Presbytery yet I never either saw or heard any of their Reasons against the use of the Lords Prayer recommended by the Assembly to be used in the Prayers of the Church Oh that Christians under all the several Forms of Church government would agree together on earth with one heart and one mouth to lift up this one prayer to our Father in Heaven in all the Churches of CHRIST throughout all Ages And though it hath beene thought expedient to lay aside the Liturgy compiled though by good men yet but by men yet let it in no wise bee thought convenient to disuse the Lords Prayer composed and recommended by him who was both God and Man Though all Liturgies though all Set Formes composed and imposed by men should fall yet let this stand And truly it would well become in these contests all Formes of mens composing not to engage the Lords Prayer in the battell with them but rather as King David's loyall Subjects said to him 2 Sam. 18.3 Thou shalt not go forth for if we flee away they will not care for us neither if half of us die or perish will they care for us but now thou art worth ten thousand of us therefore it is better that thou succour us out of the city it is better that thou be a warrant to us and a strong city and that of Refuge to us if we be put to flight As for other Prayers they may have done vertuously but this excelleth them all others may possibly deserve their thousands of praises this its ten thousand Let not the Streams contend with the Fountain the Diall with the Sun the ordinary Measures with the royall Standard nor our Prayers whether composed or conceived with the Lords Prayer But if any should say Daies should speak and multitude of Yeares should teach wisdome ask the Fathers and they shall tell us My Answer is I joyn issue with them I appeale to the judgement of Tertullian Cyprian Hierome Austin Gregory * In legitima oratione cùm dicimus ad patrem ne nos inducas in tentationem quae autem major tentatio quam persecutio abieo illam profitemur accidere à quo veniam ejus deprecamur Tertul. de fuga c. Amica familiaris oratio est Deum de suo rogare ad aures ejus ascendere Christi orationem agnoscat Pater Filii sui verba cum precem facimus Cypr de Orat. Dom. Sic docuit Apostolos suos ut quotidie in corporis illius sacrificio credentes audeant loqui Pater Noster qui es in coelis c. Statim in prima corporis Christi communione dicunt Dimitte nobis debita nostra Hierom. adversus Pelag. Oratio vobis quotidie dicenda est cùm baptizati fueritis in Ecclesia enim ad Altare Dei quotidie dicitur ista oratio Dominica audiunt istam fideles non ergo timemus ne minùs illam teneatis diligenter quia siquis vestrùm non poterit tenere perfecté audiendo quotidie tenebit Aug. Hom. 42. Orationem
How good and how pleasant a thing it is for brethren to joyn together in 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 maâ—es good musick in Gods ears Mâ— 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 twenty 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 I 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 good 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 definition 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. Gâ—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 prayer 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 holy 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. that the Elders of the city that is next to the slain man should wash 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 texts 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 Prayer 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 might 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 evill for obtaining of good
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 and 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 To 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 in 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 them 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. Let 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 onely 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 and 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 onely 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. without 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 onely 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 office 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 blessing 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 onely Son's words Yea will God the Father heare our prayers indited 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 wise 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 better 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 to 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 these very words as oft as we goe to prayer I le 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 also 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 King 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 these 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 particularly in the consecration of the elements in the Sacrament of the Lords Supper Hieron adversus Pelag. Greg l. 7 â—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 baptizing 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 and 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 it 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 thine 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 we 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 Syriack 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 was 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 to 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 't is 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 extraordinary 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 the 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 answered 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 in 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 use 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 Tongues 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 onely for that time untill the coming of the 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 none effect to all intents and
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 it 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 and 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 foundation 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 not 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 prayer 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 all 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 or 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 him 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 Davids 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 concerning 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 the 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