Paul on the sea shore Ionas in the Whales belly in the bottom of the sea but the superstitious papists will haue some place more holy than others hence come there pilgrimages to such a holy place hoping thereby sooner to obtaine their petitions therefore also they thinke the church-yard holy ground the Church holyer than the Church-yard the Chancell then the Church and the high altar more holy than the rest of the chancell True it is indeed that when the Church of God is assembled in the Church the place is more holy but not for any inherent holines in the ground but because of Gods presence among his people and because of holy actions there performed in regard whereof it is sacriledge to offer violence to such places or any way to prophane them yet God will assoone heare thy prayer at home in thy closet as in the Church though the publike prayers are more effectuall than priuate Finally to shut vp this point in regard of place prayers are publike or priuate The place of publike prayer is the assembly of the Saints wheresoeuer it be which sometime in persecution was in priuate houses or in caues of the earth or the wildernes or mountaines Act 1.13 Heb. 11 38. The place of priuate prayer is the house or the closet or some such fit place in secret not the market place nor the corners of the streete though I doubt not but a man may sigh and groane to the Lord walking in the streete and making his markets Mat. 6.5.6 but the outward signes of prayer priuate must then be concealed from the sight of men least wee appeare to men as hypocrits Hitherto of the necessitie of prayer with the time and place of performing that dutie The second generall thing to be considered in the dutie which Christ enioyneth his disciples is the manner how we must pray How we must pray which is expressed in these words After this manner pray ye The meaning of which words must needes be one of these things following that is to say Pray either 1. These words onely or 2. This matter onely or 3. In this method onely or 4. These words and matter or 5. These words and method or 6. This matter in this method or 7. These words and this matter in this method Now which of these things our Sauiour Christ doth enioyne shall appeare by the seuerall consideration of euery one of these seauen things First Christ doth not commaund vs to pray these words onely for then we should offend if we vsed any other words and words without matter is babling and Christ spake in the Hebrew tongue the Euangelists wrote in the Greeke tongue but Christ will not haue vs speake Greeke and Hebrew only when we pray therfore it is euident that Christ commaundeth not to say and so tyeth vs not precisely to these words onely Secondly he doth not enioyne vs to pray onely in this order or method for then whosoeuer vseth any other order should sinne and Christ commaundeth vs Matth. 6. First to seeke the kingdome of God and his righteousnesse Matth. 6. â—3 before our daily bread but in this prayer Christ doth set the prayer for daily bread before remission of sinnes and imputation of Gods righteousnes wherefore aâ—so this is plaine that Christ doth not commaund vs to vse onely this method Thirdly he doth not commaund vs to pray this matter in these words onely for then Paul and Daniel and Dauid should sinne that pray this matter in other wordâ— â— Cor. â—â— 1â— Dâ—n 9. Psal 119. and all the Churches that euer haue bin which haue vsed other words in prayer though they haue alwaies kept themselues to this matter but it were impietie and blasphemie to say so therefore Christ here doth not binde vs to this matter in these words onely Fourthly he doth not commaund these words and method as hath been prooued in the second and third parts Fiftly he commaundeth not this matter in this method as is proued in the second and third parts Sixtly he commandeth not these words matter and method as may appeare by all the former parts wherefore in the last place it followeth necessarily this being a sufficient enumeration of parts that he commandeth vs to pray only this matter as if when Christ said thus After this manner pray hee should haue said pray 1. the matter herein contained and 2. with the affections here expressed This then is the meaning of these words and here Christ tieth vs to the matter and affections of this prayer To proceed Although Christ commandeth not these words and matter and method yet he doth not forbid them for in the whole Scripture there is no such prohibition wherefore Christ leaueth it arbitrarie vnto vs as a thing indifferent when we pray to say this prayer or not to say it so be that we say it in faith and feeling or if wee say it not VVhether a sâ—t forme of prayer be lawfull yet to pray according vnto it and this I suppose no indifferent man will denie yet there are some whom we wil account brethren though they doe not so reckon of vs seeing they haue separated from vs which thinke it vnlawful to vse the Lords Prayer as a set prayer or any other prescribed forme of prayer but that they are in a manifest error it may appeare by these considerations ensuing For if it bee lawfull to vse the salutation of Paul the Psalmes of Dauid and the blessing of Moses then wee may lawfully vse the Lords Prayer or any other prayer in holie Scripture agreeable thereto for a prayer For Paul himselfe vsed alwaies one manner of salutation our Sauiour Christ as is very probable vsed one of Dauids Psalmes with his Disciples after the first institution and celebration of his Supper Psal 92. and the 92 Psalme was vsually in the church of the Iewes sung vpon the Sabbath day and Moses alwaies vsed one manner of prayer at the remouing of the Tabernacle Numb 6.24.25.26 and 10.35.36 and another at the pitching thereof which euidently serueth for the ouerthrow of that opinion which they of late haue deuised contrarie to the practise of the ancient Church and all the reformed Churches in Christendome who haue an vniforme order of publike prayer one and the same almost in the very forme of words and plainly confirmeth vs in the present truth wee hold that it is lawfull to vse the prayers in Scriptures or any other prayers made by the Saints of God to our hands consonant to the Scriptures and yet notwithstanding here are some cautions to be remembred 1. That wee labour to insinuate our selues as much as may be into the grace and affections expressed in the prayers by the makers thereof that so wee may pray with the same spirit they did indite and vse them hauing by diligent consideration and vnderstanding of them as it were made them our owne 2. This vsing of other mens prayers is
A PATERNE OF TRVE PRAYER A LEARNED AND COMFORtable Exposition or Commentarie vpon the Lords Prayer wherein the Doctrine of the substance and circumstances of true inuocation is euidently and fully declared out of the holie Scriptures By IOHN SMITH Minister and Preacher of the Word of God AT LONDON Imprinted by Felix Kyngston for Thomas Man and are to be sold at his shop in Pater-noster row at the signe of the Talbot 1605. TO THE RIGHT HONOVRABLE EDMVND LORD SHEFFIELD LORD LIEVTENANT AND President of his Maiesties Councell established in the North Knight of the most noble Order of the Garter c. IT is neither ambition nor couetousnes Right Honourable that moueth me to publish this Treatise to the view of all which not long since I deliuered to the eares of a few being then Lecturer in the Citie of Lincolne but partly the motion of some friends partly and chiefly the satisfying of some sinister spirits haue in a manner wrested from me that whereto otherwise I had little affection Credit through writing bookes is a thing of such dangerous hazard by reason of the varietie of censurers that it is doubtfull whether a man shall winne or lose thereby Gaine also is so slender as that for a booke of a yeeres paines and studie it will be a verie hard matter to attaine if it were set to sale in Pauls Church-yard so much money as inck paper and light cost him that penned it so as except a man should doate hee must haue better grounds of publishing his writings than either credit or gaine especiallie considering the plentifull haruest of bookes of all sorts amongst which there appeareth variable contention In some it is questionable whether wit or learning getteth the victorie in others the strife is betwixt wit and the truth some bewray dissentions betwixt conscience and policie others contend after other fashions All declare thus much that except a man can adde something new of his owne it is vanitie to write bookes for otherwise a man shal sooner get mocks than thanks for his paines Wherefore I doe professedlie renounce all ambitious affection of credit and couetous desire of gaine and betake my self to a better refuge which is the cleering of my selfe from vniust imputations and accusations I haue beene strangely traduced for the doctrine I taught out of the Lords Prayer I haue been vrged to answere in defence of the doctrine I deliuered touching that subiect before the Magistrate ecclesiastical as if so be I called in question the truth thereof For the cleering of the truth I am bold to publish this present Treatise wherein I protest before the God of heauen and before your Lordship I haue truly set downe the substance of all that which I deliuered in handling the Lords Prayer I must needes confesse that it is not word for word the same for that were impossible to me yet to my knowledge it differeth not in any materiall circumstance nay I doe verily thinke that if I misse the truth it is rather in the writing than in the preaching Howsoeuer it be I most humbly beseech your Honour to vouchsafe the patronage of this traduced Pamphlet I must acknowledge it is presumption in me to impose vpon your Honour the scandall of countenancing so suspitious a writing for who knoweth whether it shal gaine the approbation of the godly learned when it commeth to their censure but for that your Lordship had the managing of the cause of difference betwixt my accusers and me concerning this occasion and for that your Honour so wisely and charitably compounded the controuersie on both parts to the contentment of either of vs your Lordship might iustly challenge a greater title herein than any other whatsoeuer wherefore although it proue a troublesome burthen I beseech your Honour not to refuse it the rather for that the honourable interest which your Lordship hath in the affections and iudgements of men honestly disposed will so farre preuaile as to cleere your Honour from the least spot of dishonour which perhaps might accrew through the patronage of so dangerous a tractate yet thus much I may be bold to assure your Lordship that this Treatise passeth with approbation to the presse and doth not shroud it selfe in tenebris as if it either shamed or feared the light which may be some reason to induce your Honour the rather to receiue it into your Honourable protection for my selfe I freelie confesse there is in me no abilitie to declare my thankfulnes to your Lordship otherwise than by betaking my selfe by some such pamphlet to your Honours safe conduct which if it shall please your Honour to affoord I shall at all times acknowledge my thankfulnes and instantly pray for your Lordships continuance and increase in al true honor and happinesse Your Honours humblie at commandement IOHN SMITH TO THE CHRISTIAN READER BEloued marueile not that after so many expositions vpon the Lords Prayer this Pamphlet steppeth vp as if so be it had some thing to say besides that which hath been alreadie spoken to confesse the truth I gesse it may occasion the iudicious reader to enter into a more inward view of Christs purpose in propounding that prayer perhaps also the manner of handling the seuerall petitions may giue some light but my intent was none of these when I intended to publish the treatise onely the cleering of my selfe from vniust accusations and the satisfying of a few friends moued me therto but whatsoeuer it be and howsoeuer vttered I pray thee of charitie to construe a thing indifferently done to the better part especially those few questions resolued in the latter end of the treatise I doe here ingenuously confesse that I am far from the opinion of them which separate from our Church concerning the set forme of prayer although from some of them I receiued part of my education in Cambridge for I doe verily assure my selfe vpon such grounds as I haue deliuered in the treatise that a set forme of prayer is not vnlawfull yet as Moses wished that all the people of God could prophecie so doe I wish that all the people of God could conceiue prayer the rather for that personall wants blessings and iudgements are not comprised particularly according to their seuerall circumstances in any forme of prayer possibly to be deuised wherefore I desire that no man mistake me in this treatise I doe iudge that there is no one doctrine or opinion contrarie to the doctrine of this Church in all this tractate in respect whereof I hope it shall finde more indifferent censure at thy hands And for that misconceit which some perhaps haue intertained at the hearing of the doctrine when I taught in Lincolne I doe also as freely and truly protest that I neuer durst admit I blesse God for his mercie so blasphemous a thought into my minde as to surmise whether the prayer commonly called the Lords prayer be the prayer which Christ taught his Disciples or no for I doe with
rather allowed to young Christians that want the gift of conceiuing and vttering an orderly prayer or to those that want audacitie and boldnes to speake before others than to strong and exercised Christians vnto whom God hath vouchsafed the gift of knowledge and vtterance and boldnes 3. It is safer to conceiue a prayer than to reade a prayer for a man may reade a prayer and neither vnderstand it nor consider the matter thereof nor affect or desire the petitions therein contained hauing his minde pestred with wandring thoughts but hee that conceiueth a prayer though perhaps hee doe not desire the things he conceiueth yet at the least he must haue attention and so be free from many wandring thoughts he must haue also memorie and knowledge and consideration needfull all for the inuenting of matter and so there is lesse feare of babling in conceiuing a prayer than reading one 4. An vniforme order of publike prayer in the seruice of God is necessarie 2. Chro. 29.30 Thus the Priests and Leuites in the old Testament praised God with the Psalmes of Dauid and Asaph which Psalmes were framed of those holie men and sent to the Musitions to bee sung vpon Instruments Thus all the reformed Churches vse thus the Church immediatly after the Apostles time vsed yea thus in the time of the Apostles vsed the Church of Corinth 1. Cor. 14.26 as may probably bee gathered by that which Paul speaketh concerning the bringing of a Psalme into the publike assemblie of the Church 5. Lastly notwithstanding in priuate prayer when a Christian being alone calleth vpon the name of God it seemeth most expedient and profitable that he powre out his soule vnto God with such a forme of words as hee can for there and then the edification of other is no end of his prayer as it is of publike prayer 1. Cor. 14.26 and the Lord hee regardeth the heart and hee knoweth the meaning of the spirit though thy speeches bee neuer so ragged and broken though thy sentences bee neuer so short and imperfect though thy words be rude and barbarous and yet a man ought to labour to glorifie God with the best of his lippes also But here certaine obiections must be answered which are alleaged against the vsing of read prayers Obiection For they say it is to quench the spirit to limit the spirit of God that teacheth vs to pray For answere whereof we are to know that as he cannot be said to quench the spirit that readeth a chapter of holy Scripture and no more or that preacheth a sermon which he hath premeditate so also he cannot bee said to quench the spirit that pray th a portion of holie Scripture as the Lords Prayer or the salutation of Paul or a Psalme of Dauid or any other prayer agreeable to the word which hee hath premeditate before and committed to memorie for the spirit is not limited though kept within the bounds of holy Scripture as it ought to be Againe in a prayer which a man readeth though a man doe not speake euerie thing that the spirit of God putteth into his heart yet hee quencheth not the spirit for to quench the spirit is to oppose â—gainst the voyce of the spirit Neither is it to limit or stint the spirit if a man pray it with his soule though hee speake not the words For example sake I say the Lords Prayer yea when I speake these words Giue vs this day our daily bread there commeth into my soule by the motion of Gods spirit this petition Grant me grace to be content with the mediocritie thou hast giuen me If I pray this in my heart though I doe not vtter these very words yet I cannot bee said to stint the spirit for the substance of that petition is comprehended in that fourth petition of the Lords Prayer So likewise reading any prayer agreeable to holy scripture and hauing attention to the matter read though many motions come into my minde vpon consideration of the words of that prayer which I vtter not in particular speeches yet I vtter them in gâ—nerall for they are all comprehended in the matter of that otherwise they may iustly bee termed wandring thoughts though good prayers at other times Lastly publike wants are alwaies knowne and may bee expressed in the publike Liturgie also priuate wants and blessings are for the most part knowne as at meate labour rest recreation Physicke c. Secret wants and blessingâ— may be acknowledged in secret prayers if any extraordinarie occasions occurre extraordinarie prayers accordingly may bee had They alleage also against set prayers the speech of the Apostle Obiection Rom. 8. We know not what to pray but in a set prayer a man knoweth what to pray therfore set prayers are not prayers warrantable For answere wherof the speech of the Apostle in another place must be remeÌ„bred 1. Cor. 2.14.15 the naturall man cannot discerne spirituall things but the spirituall man can discerne them so may we say the naturall man cannot tell what to pray but the spirituall man can tell what to pray Flesh and blood reuealed not the knowledge of Christ vnto Peter but God the Father Matth. 16. so flesh and blood cannot reueale vnto vs what wee ought to pray but the spirit of God helpeth our infirmities which spirit was in our Sauiour Christ that taught the Lords prayer and in the rest of Gods seruants that wrote prayers wee are not able of our selues to thinke any good but God giueth vs abilitie 2. Cor. 3. so of our selues we are not able to pray but God giueth vs the spirit of prayer which teacheth vs to pray with sighs and groanes which cannot be vttered when we haue this spirit of God then wee know what to pray and can teach others also This may suffice for the answere of their maine obiections against set prayers To conclude then Christ hath not commanded vs to vse these words and no other neither hath hee forbidden vs to vse these words or any other holy forme of prayer but hee hath left it indifferent and arbitrarie to vse them or not to vse them as was said Hitherto of the precept of prayer in the two general points thereof first that we must pray secondly how wee must pray Now followeth the prayer it selfe In handling whereof we will first propound some generall considerations after descend to the particular exposition of the words thereof In the generall consideration of the Lords prayer wee may obserue three things Generallâ— of the Lords prayer 1. The abuse of the prayer 2. The true and holy vse thereof 3. The qualities and conditions of it And first to entreate of the abuse of this prayer How the Lords prayer is abused and so of any other godly prayer for this prayer is all prayers in vertue and largenes seeing that all prayers must be framed of the matter and affections herein expressed it is abused especially by foure sorts of
in the Psalme complaineth and confesseth his sins vnto God Psal 51.3 after hee had knowne his iniquitie and viewed his sinnes Luk. 4.18 being alwaies placed in his sight and they only are fit to come vnto Christ by faithful prayer that feele this burthen of sinne vpon their backs that thinke themselues vile and abominable sinners for God resisteth the proud as if hee were his speciall enemie but he giueth grace vnto the humble as vnto his beloued friend Iam. 4.1 Desire to obtaine that we aske is opposed against cold lukewarme or faint affections Desire to obtaine a part of deuotion Iam 5.16 Matth. 7.7 when men aske but care not greatly for obtaining that they aske true deuotion hath feruencie annexed thereto For as a begger is very earnest to get his almes if hee bee hungrie so the deuout person is full of crauing and begging affections if he haue once felt the spirituall hunger and thirst of a barren and drie soule voide of the grace of God Matth. 5.6 Thus much briefly of the right and holy vse of prayer whereof more shall bee spoken afterward The qualities of the Lords prayer The third point to be handled in the generall consideration of the Lords prayer is the qualities and conditions thereof which are these fiue following 1. First it is a platforme of prayer 2. Secondly it is most excellent 3. Thirdly it is most perfect and absolute 4. Fourthly it is onely a generall forme of prayer 5. Fiftly it is hard to be vsed aright for a prayer The first qualitie or propertie of this prayer is Tâ—e Lords prayer is a platfâ—rme of prayer Matth. 6.9 that as it is a prayer so also and that more especially it is a direction and platforme of prayer For as a man going to build an house will first haue a platforme or an idea in his head according whereunto he will frame his house so the Lords prayer is an idea or paterne whereby euery true prayer is framed and as the holy Scriptures are termed Canonicall for that they are the canon or rule of faith and manners so the Lords prayer may bee called Canonicall for that it is the canon or rule of all other prayers for there is no prayer in the holy Scripture but it may bee referred vnto this prayer and all the prayers which haue been are or shall be made must be measured by this prayer and so far forth are they commendable and acceptable as they are agreeable hereunto For as a circle containeth al figures a sphere all bodies and an infinite line all lines so the Lords prayer containeth all prayers resembled to a map which at once to the view offreth the consideration of al the world so this is the synopsis of all prayers The second qualitie of this prayer is the excellencie thereof for it is Gods word a portion of holy Scripture The excellencie of the Lords pra er The prayers which wee make may be and ought to be agreeable to the word but Gods word they are not wherefore it is most excellent for if all the men liuing in the world should studie all their daies to frame a prayer they were not able to make a prayer comparable hereunto Iesus Christ the wisedome of God framed it Luk. 11 49. 11.1 and that purposely teaching how to pray therefore excellent must that prayer bee which was framed by the excellencie of Gods wisedome and as there is no proportion betweene the finite and the infinite so is there no comparison betweene the infinite excellencie and capacitie of this prayer and the prayers of all other men liuing The third propertie of this prayer is the perfection therof other prayers are imperfect The perfection of the Lords prayer either for that they are stained with manifold wants and corruptions as all our prayers are or for that they containe but some portion of the matter contained in this prayer as the prayers of holy men mentioned in the Scriptures This prayer containeth the whole Scripture for it is an Epitome or abridgement of the whole Scripture a Catechisme in forme of a prayer containing all the vertues of the Law and Gospell and all the good we can pray for all the graces and blessing wee can giue thankes for all the euill we can pray against and to these heads may the whole Scripture be referred The Lords prayer a generall prayer onely The fourth propertie of this prayer is that it is onely a generall prayer or forme of prayer for all the good things we want are not nominated here nor all the euill wee pray against yet they are here included either simply and naturally as the speciall in the generall the part in the whole or else figuratiuely and by proportion as one part vnder another For example sake prayer for health patience faith the King the Counsell the Minister the afflicted c. are not here expressely named yet they may euery one of them be referred to some one petition or more therefore this generall prayer may be compared to the Commandements and the Articles of faith to the Categories and predicates in Logick where the heads and generals are propounded onely or the chiefe or principall matters the speciall and lesse principal are by proportion and discourse of reason to be referred thereto or reduced thence The Lords prayer hard to be vsed aright for a prayer The last qualitie or propertie of this prayer is that it is very hard to vse this prayer aright for a prayer Now it is not denied but that it is a prayer and may be vsed lawfully for a prayer but to vse it aright as it ought to be vsed there is the difficultie For the words of the prayer being so short as they are and the matter contained in the words both so large and diuers euen as large and ample as all things we stand in need of and can pray for as all things we can pray against as all things we can giue thankes for how is it possible that a man praying this prayer should in any mediocritie with his minde conceiue and his affections pursue the thousand part of the things comprehended in this short forme especially considering the vnsearchable depth of our Sauiour Christs conceipt when he vttered this prayer whereinto wee are in some measure to conueigh our conceipts in time of vsing it for a prayer otherwise it will be the abusing of it Againe it being a portion of holy Scripture very hard to be vnderstood being diuersly by diuers persons expounded also it being doubtfull which is the true exposition thereof if we perhaps light vpon a false exposition and so a false meaning of the words we do not pray it aright as we ought to pray for we must giue the same sense vnto euery petition which our Sauiour Christ gaue wheÌ„ he did pray it if we do otherwise we wrest the prayer abuse it hence therfore appeareth the
duleuâ—in but this quircke hath bin so sufficiently answered by diuers of our learned countrimen that I dare scarse attempt any thing in it The second reason therefore followeth which may be collected out of the Apostles word Rom. 14. how shall they call vpon him on whom they haue not beleeued which may be framed thus To him only we must pray on whom we beleeue but we onely beleeue in God therefore we must only pray to God for seeing prayer hath two parts desire and faith if faith be wanting prayer is imperfect Now I doe suppose that there is no papist dare say that we may trust in the Saints or Angels which were flâ—t idolatrie and cursed is he that putteth his trust in an arme of flesh Wherfore for conclusioÌ„ of this fourth point seeing we are only to beleeue in God and to serue God therefore we must onely pray to God Furthermore this fourth person to whom we must make our prayers which is God is expressed vnto vs two waies First by a name of relation in that he is intituled Father Secondly by the place he inhabiteth Heauen VVhether Father be a word of nature or person For this title Father which is here mentioned it is to be enquired whether it is Naturae or Personae nomen that is to say whether it is to be referred to the first person in Trinitie or to the whole Trinitie whether we speake to God the Father of his onely begotten sonne Christ or to God the Father and maker of all his creatures for answere whereof thus much it seemeth that there is no absurditie to take it either way or both waies rather if Christ prayed this prayer as it is probable he did then without doubt it was directed to the first person in Trinitie and it signifieth personally if Christ prescribed it to his disciples for a forme of prayer then in all likelihoode it signifieth the whole Trinitie who is to be called vpon by the creature Now as I coniecture for that Christ did both pray it and prescribed it to others for a forme of prayer therefore I incline to thinke that there is a compound meaning of the word signifying both the first person in Trinitie and the whole Trinitie which affordeth vs this instruction That when we pray we are so to direct our prayers to the Father as that we do not exclude the other persons of Trinitie who with the Father are equally to be worshipped being God equall with him And here it shall not be impertinent to consider how we are to conceiue of God in prayer which ariseth partly out of the title which is giuen to God partly out of the place where he dwelleth this point may be comprehended in fiue positions which followe First we must not think God like any creature as the Papists haue painted him for in the fourth of Deuteronomie Moses expresly forbiddeth the Israelits so to doe Hoâ— we must concâ—iue of God in prayer Deut. 4.15 and he rendreth a reason in that place because they saw nothing when the law was deliuered and therefore the practise of many now adayes is reprouealbe who though they will not paint God yet they paint two hands giuing the two tables one to Moses and another to Aaron which is false monstrous and idolatrous false because the tables were giuen onely to Moses monstrous because there are hands without a body idolatrous because there are hands whereas God hath no shape at all any way sensible Secondly although in the holy Scripture figuratiuely there are hands armes feete face eares and other manly parts attributed to God yet we must not thinke that God hath any of these parts properly indeede God hath something answerable to these parts or rather something whereunto these parts in the creatures are sutable for God made man not onely according to his image which consisteth in holines and righteousnes but also according to his similitude for the words may aptly be distinguished so that man is a similitude of God Gods armes and hands and fingers argue his power and actiuitie his feete argue his vbiquitie his face eyes and eares declare his wisedome and fauour c. and proportionable to these attributes of God there is a configuration of the lineaments of the body in man wherein man is like God Psal 115. wherefore we may say and so we must conceiue of God contrarie to the gods of the heathen They haue eyes and see not but God seeth and yet he hath no eyes they haue feete and walke not but God walketh euery where and yet hath no feete and so of whatsoeuer other part may be applied to God which figure is called Anthropopathia being a speciall metaphor Thirdly we must conceiue of God as he hath reuealed himselfe in his word and workes namely most mightie iust mercifull wise true holy simple and euery way infinit eternal and blessed Creator Redeemer Sanctifier and Sauiour of all his creatures c. Fourthly we must so direct our prayers to one person as that we doe not exclude the other for that is idolatrie to diuide the persons which are onely distinct Lastly for order sake we must pray to the Father directly and primarily and that through the merit and mediation of the Sonne with the instinct and inspiration of the holy Ghost yet it is not vnlawfull to direct our prayers to the Lord Iesus Christ 2. Cor. 13.13 or to the holy Spirit personally according to the example of the Apostle who blesseth the Corinthians from the Father Sonne and holy Ghost which blessing is a prayer Genes 48.16 and by the example of Iacob who prayeth that the Angell which deliuered him from all euill which Angell was Christ would blesse the sonnes of Ioseph We see then to which person of Trinitie our prayers are primarily to bee directed with the manner how we are to conceiue of God in time of prayer This may serue for the title Father Now followeth the place which God inhabiteth which is the second argument descriptiue and that is vttered in these words which art in heauen which also doth impart vnto vs his condition that hee is heauenly of which two points a little in order How God is in heauen First God is in heauen not circumscriptiue as though he were included within the compasse of heauen for he is infinit and therefore euery where neither is he in heauen definitiue as though when he were in heauen he were no where else for he is euery where at once for God is in euery place and yet not included in any place he is out of euery place and yet excluded from no place but God is in heauen first because that in heauen he doth especially manifest himselfe in his mercie grace and glorie to the elect Angels and Saints through the humanitie of Christ Iesus which is exalted in heauen secondly because that from heauen he doth visibly manifest himselfe to the creatures in the works of his
yet if it be said that the word Father may be either proper to the father or common to all the three persons or both there will no absurditie follow and the obiection is answered Againe if it be obiected further that Christ should pray for the pardon of sinnes he hauing committed no sinne thereby giuing occasion to thinke that he had sinne the answere will be very indifferent that Christ might vse that petition as an instrument of intercession for vs and not as a petition for pardon of his sinne prescribing it neuerthelesse vnto vs for a prayer of remission who had sinned or else it might be answered that Christ being the suretie might intreate God to pardon his sinnes not the sinnes which he had committed but the sinnes which were to him imputed or the petition being deliuered plurally forgiue vs it may bee Christ prayed for both and there was no doubt of misconceit in his Disciples to whom hee priuately expounded doubtfull matters and if the matter bred any misconceit in the other auditors it was through their own corruption and ignorance and therein the Lords iustice might appeare in blinding their mindes and hardening their hearts as himself teacheth who oft times spake obscurely and ambiguously 2 How oft Christ vsed the Lords prayer and how How oft Christ vsed the Lords prayer and how The answere of this question is partly certaine partly probable It is certaine that Christ vsed the Lords prayer twice first he vsed it when he taught the doctrine of prayer and so Matthew hath propounded it as a part of the sermon in the mount Secondly he vsed it when he taught his Disciples a forme of prayer according to the example of Iohn who taught his Disciples a paterne of prayer and this was presently after Christ had ended his prayers in a certaine place as Luke reporteth whence in all probabilitie it may be collected that Matthew prescribeth this prayer one way and Luke another for in Matthew Christ taught the doctrine of prayer and so it is dogmaticall in Matthew Luke saith Christ taught a prayer for his words are When ye pray say and so it is practical so that Christ taught it both for a prayer which his Disciples might vse and for the doctrine of prayer which his Disciples might teach Againe it is probable that Christ neuer vsed this prayer but twice although it cannot be demonstratiuely proued onely this coniecture we haue that whereas Christ maketh diuers prayers to his Father in the Euangelists this is not mentioned nor any petition of it in so many words and the Euangelists neuer name it elsewhere by any speciall name and the Apostles in their writings neuer make mention of it but when they pray in their writings vse other formes though still they keep themselues within the compasse of the matter and affections of this prayer which we call the Lords prayer both for that it was composed by Christ and vsed by him hence therefore it followeth probablie that the Apostles neuer tied themselues to the words of this prayer but varied vpon occasion Briefly then Christ vsed this prayer twice but it cannot certainly be determined whether he vsed it oftner neither can it be proued that the Apostles vsed it often VVhether Christ spake all and onely the words of the Lords prayer 3 Whether Christ spake all and onely the words of the Lords prayer The answere is onely coniecturall for it cannot be proued that he vsed the very words set downe by the Euangelists the reason is for that the Euangelists vse to set down not all and onely the words which Christ spake but the summe and substance of them and if it be graunted that the Euangelists haue done it in other places why may they not doe it in this place especially seeing the Euangelists doe differ in words in reciting many of Christs speeches as namely of the Beatitudes Mat. 5.3 Luk. 6.20 Matthew maketh eight Luke reciteth but foure and Luke expresseth the contrary woes and Matthew doth omit them whence this may in al likelihood be collected that Christ vsed diuers other words by way of exposition to the Beatitudes and so by consequent to the petitions of the Lords prayer and wee see directly that Christ expoundeth one petition viz. the fifth and why might he not also expound others seeing that other petitions are as hard to bee vnderstood as that and this doth not any whit call into question the truth of Canonicall Scripture but doth rather commend vnto vs the spirit of wisedome and truth wherewith they spake in that diuers writers differing in words still agree in matter and substance of doctrine Vpon this question and answere dependeth another like vnto it viz. 4 How the Euangelists Matthew and Luke differ in rehearsing the Lords prayer Matth. 6. Luk. 11. 〈◊〉 â—nce beâ— Matthew â—nd Luke 〈◊〉 â—atâ—ng the Lords prayer For answere whereof wee are to consider what the Papists say They make a very great difference for in the vulgar Latin translation there are these three clauses in Matthew which are wanting in Luke First in the preface which art in heauen is wanting Secondly the third petition is wholie wanting Thirdly the last petition wanteth one halfe Deliuer vs from euill Yet they say all these things are included in the other petitions or else may necessarily bee deduced from them but let the Popish dreames goe and let vs see the true differences which are three in words but the substance is all one The first difference in words is of the fourth petition for Matthew saith sémeron Luke cath ' eméran The second difference in words is in the fifth petition for all the words in the originall differ except two or three The third difference is in the conclusion which Matthew hath and Luke wanteth Now by this difference betwixt Matthew and Luke which is verbal not material this coÌ„sequence ariseth either that the Euangelists did not precisely bind themselues to the words that Christ vttered or else that Christ vttered the Lords prayer in diuers words at the two seuerall times when he vttered it 5 Who prayeth best he that saieth the Lords prayer VVho maketh the best prayer or he that saieth not the Lords prayer For answere of this question thus much The Lords prayer is the best forme of prayer that euer was deuised The Lords prayer is the best prayer that euer was deuised He that prayeth the Lords prayer in words and matter prayeth well Hee that prayeth the Lords prayer in matter onely prayeth well though he vse other words as Christ vsed other words Iohn 17. It is one thing to say the Lords prayer another thing to pray it It is one thing to vse the Lords prayer aright another thing to abuse it for a good thing may be absurdly abused He that vseth a deuised forme of prayer aright prayeth more acceptably to God than he that abuseth the Lords prayer It is likely that he which can say nothing but the Lords prayer when he prayeth cannot pray but abuseth the Lords prayer It seemeth that that man doth not sinne which neuer vseth the words of the Lords prayer for a prayer for that Christ did neuer intend to bind vs to the forme of words but of matter He that in particular hath conceiued his wants and accordingly made his petitions to the Lord in a conceiued prayer may neuer the lesse end and conclude his prayer with the Lords prayer Diuers other doubtes concerning the vse of the Lords prayer may bee propounded but it is not profitable to make doubts except that they could well be dissolued only thus much for a conclusion of this treatise of prayer I had rather speake fiue words to God in prayer from vnderstanding faith and feeling than say the Lords prayer ouer a thousand times ignorantly negligently or superstitiously FINIS