A TREATISE OF PRAYER Two Quaeries resolved touching formes of Prayer And Six Quaeries relating specially to the LORDS PRAYER That the Reader may have full Resolution specially to the fourth of these Queries relating to the Lords Prayer he shall finde in the end of this Treatise That Holy and Learned Mans judgement Dr Owen as to that matter in his Answer to Mr Biddles second question of Prayer Pag. 667 668 669. They who aske not for the Spirit that they may pray in the Spirit are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brutes and Mutes Chry A Malefactor expecting his sentence to death needs not man or booke to prompt him how to plead for his life He that can reade himselfe Cast and condemned by sinne needs not a booke to prompt him how to plead his pardon Paris of Divine Rhetor Compare with this Jer 3. 13. and Rom 10. 9 10. The Lords Prayer is the mould wherein all the Churches prayers are cast moulded and formed Bez Luk. 11. 2. See to it that God be as well pleased with thee calling Him Father as thou art well pleased to call Him Father Cyp Sermon the sixt upon the Lords prayer â— Thou shalt call me My father and shalt not turne away from Me Jer 3. 19. that is I will put filiall affections awfull thoughts constant resolutions into thy heart and thou shalt not turne away from Me London Printed by M. S. for Henry Cripps in Popes-head-Alley 1656. THE FOURTH TREATISE OF PRAYER Two Queries touching formes of Prayer and six relating to the Lords Prayer I. Whether a wicked man may say that prayer II. Whether our Lord gave His Disciples this prayer that they should pray to His Father in those very words III. Whether a Godly man takes it into his Closet IV. Whether it be comely for a Godly Minister to take it into his pulpit V. Whether John taught his Disciples to pray by giving them formes of prayer to say VI. Whether a Godly parent can teach his childe to pray by giving him any forme of prayer And in speciall by teaching his childe to say the Lords Prayer The Negative in all these is under our Maintenance CHAP. I. WEE shall not enter into the Common place of prayer it is not a place to say much of it and to say little is to say little more than nothing at all It is being mounted on the wheele of Faith the great Engine of the world and wheeles all about there it is an Appeale to God in the Name and Mediation of Christ A committing the cause and Condition of His Church and of His Truth the concernements thereof in Generall His owne in speciall to Him and so takeing fast hold of the Allmightie the Allsufficient God in Christ it hath an Omnipotency in it and can doe what God Himselfe is pleased to doe all things that stand with His good will and pleasure for the support and supply of His Church every faithfull soule there And the carying on of His Truth whereby immortality and light is brought to light in the soule In a word It is the breathing-in and-out of the Spirit of God and of Glory It is that which fetcheth-in all from God through the hand of Christ by the Spirit And the Returne of All to God the first spring and fountaine of all by the same way of Conveyance For he or she that Remembers they have all from God cannot forget to Returne all to Him The Disciple hath all by askeing and it is but aske and have the same he asketh or that which is better he writeth uponall he hath Asked of God The Gift of God His Lord and Master Psal 2. Math. 26. had nothing but by askeing Aske of Me and I will give thee And that He the Mediator of His Church giveth-out unto His people at this present He asketh His Father first Surely the Saint must aske in Faith if he will receive in mercy for so he asketh His Lords leave and acknowledgeth Him to be Lord of the Mannour of 〈◊〉 and Earth To shutt up this and to proceed to what we cheifly intend in this place Prayers are the Embassadours of the pooâ—â— empty soule to God for supply from the aboundant Riches of His grace We say a poore empty Spirit for that is full of prayer and much supplication The poore man Prov. 18. 23. speakes supplications 〈◊〉 〈◊〉 intreaties that is his Character and his Dialect But 〈◊〉 〈◊〉 is no sense of povertie there is no prayer for there is a 〈◊〉 temper Rich enough and wanting Revel 3. nothing That person prayeth not or not to purpose it is but a Custome onely and a forme Now we crave leave to put two Questions and humbly to give our perswasion in way of Answer unto both SECT I. 1. WHether persons full of themselves as we are all by nature wholy emptie and swept of all Goodnesse and garnished with noysome lusts the furniture and rich garnish of Math. 12. 44. the uncleane Spirits house whether these are like to helpe themselves by useing sett formes of Prayer 2. Whether Babes in Christ newly converted ones renewed in the Spirit of their mindes have need of formes those crutches and helpes of devotion when they are addressing themselves unto their God Quest â— The first Whether unreasonable and wicked men as all are that have not faith can helpe themselves in this their condition by useing sett formes of prayer Answ To this we humbly give our opinion That they cannot helpe themselves at all but the more they use them the more they are disadvantaged by them the more indisposed to and putt further off from the power of Godlinesse For First The reason of this we take from the Philosophers knowne rule which indeed we thinke falls-in with common Experience That habits whether in good things or in evill are acquired and improved both by continuall exercise These things which we learne for practise we learne by practise as saith learned Dâ— Wilkins Now for any one to habituate or accustome himselfe to formes of prayer that is to prayers made or written by another and said by himselfe shall find himselfe as unable and as hard a matter to come off from them yet off he must come iâ— ever he looke to find acceptance with his God as it is with an Ethiopian to change his skin or the Leopard his spots O! we are much taken with and hardly taken off from formes of prayer we have been accustomed to from our youth up and never found these did the flesh any hurt putting it to Cost as these never did the spirit or hid-man of the heart any good So then these formes of prayer we come with before God doe more indispose us to God and estrange us from Him And it is not good to accustome our selves to that we must leave at last and come off from if ever good be wrought in us or by us Secondly Because we may say of these formes of prayer as is
admire him also sine modo and without just reason May it not be feared That he feareth not his Maker as he ought nor Considers how soone He can take him away who can give such flattering words or high commendations to that man who hath such low thoughts of our dearest Lord and Saviour To say no more Surely such an honour as this to say what can be said in any subject belongs to that Man who honours God and whom God doth honour whose whole heart is taken-up with the love of Him his tongue with the praise of Him and whole life with the service of Him And blessed be our God and Father of our Lord Jesus Christ who giveth gifts unto Men plenty of his Spirit and variety of His Graces for the perfecting of His Saints for the worke of the Ministry and for the edifying of the Body of Christ. Having spoken this which every man we thinke that hath read all or any part of this learned mans works as one amongst us hath done will find himselfe pressed to speake and so give that honour to the said excellent Man to say what can be said in any subject his God shall ingage him upon We shall now sett downe what he saith for the readers fuller resolution especially to the fourth Query relating to the Lords prayer as was specified in the Title page Q. ii Did not Christ prescribe a forme of prayer to his disciples so that there remaineth no doubt touching the lawfulnes of using a form A. Luk. 11. 1 2 3 4. Ans If Christ prescribed a forme of prayer to his disciples to be used as a forme by the repetition of the same words I confesse it will be out of Question that it is lawfull to use a forme but that it is lawfull not to use a forme or that a man may use any prayer but a forme on that supposition will not be so easily determined The words of Christ are when you pray say Our Father c. If in this prescription not the matter onely but the words also are attended and that forme of them which followes is prescribed to be used by vertue of this command of Christ it will be hard to discover on what ground we may any otherwise pray seing our Sâ—viours command is positive when you pray say Our Father c. That which M. B. is to prove is that Our Saviour hath prescribed the repetition of the same words ensuing and when he hath done so if so be he can do his conclusion must be that that forme ought to be used not at all that any else may If our Saviour have prescribed us a forme how shall any man dare to prescribe another or can any man do it without casting on his forme the reproach of imperfection and insufficiency Our Saviour hath prescribed us a forme of prayer to be used as a forme by the repetition of the same words therefore we may use it yea we must is an invincible argument on supposition of the truth of the proposition But our Saviour hath prescribed us such a forme c. therefore we may use another which he hath not prescribed hath neither shew nor colour of Reason in it But how will M. B. prove that Christ doth not here instruct his Disciples in what they ought to pray for and for what they ought in prayer to addresse themselves to God and under what considerations they are to looke on God in their approaches to him and the like only but also that he prescribes the words there mentioned by him to be repeated by them in their supplications Luk 11 he bids them say Our Father c. which at large Mat 6. is pray after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose I doe not thinke the Prophet prescribes a forme of words to be used by the Church when he sayes Take with you words and turne to the Lord and say unto him Take away iniquitie Hos 14. 2 but rather calls them to fervent supplication for the pardon of sin as God should enable them to deale with him And though the Apostles never prayd for any thing but what they were for the substance directed to by this prayer of our Saviour yet we doe not find that ever they repeated the very words here mentioned or once commanded or prescribed the use of them to any of the Saints in their dayes whom they exhorted to pray so fervently and earnestly Nor in any of the Rules and Directions that are given for our praying either in reference to our selves or him by whom we have accesse to God is the use of these words at any time in the least recommended to us or recalled to mind as a matter of dutie Our Saviour sayes when ye pray say Our Father on supposition of the sence contended for and that a forme of words is prescribed I aske whether we may at any time pray and not say so seeing he sayes when you pray say whether we may say any thing else or use any other words whether the saying of these words be a part of the worship of God Or whether any promise of Acceptation be annexed to the saying so whether the spirit of grace and supplication be not promised to all beleivers And whether he be not given them to enable them to pray both as to matter and manner and if so whether the Repetition of the words mentioned by them who have not the Spirit given them for the ends before mentioned be availeable and whether prayer by the Spirit where these words are not repeated as to the letters and Syllables and order wherein they stand be acceptable to God whether the prescription of a forme of words and the gift of a spirit of prayer be consistent whether the forme be prescribed because Believers are not able to pray without it Or because there is a peculiar Holinesse force and energy in the letters words and syllables as they stand in that forme And whether to say the first of those be not derogatory to the Glory of God and efficacy of the Spirit promised and given to Believers and the second to assert the using of a Charme in the worship of God whether in that respect Pater nâ—ster be not as good as Our Father whether innumerable poore so les are not deluded and hardned by satisfying their consciences in and with the use of this forme never knowing what it is to pray in the holy Ghost And whether the Asserting this forme of words to be used have not confirmed many in their Atheisticall blaspheming of the holy Spirit of God and his Grace in the prayers of his people And whether the repetition of these words after men have been long praying for the things contained in them â—s the manner of some is be not so remote from any pretence or colour of warrant in the Scripture as that it is in plaine termes ridiculous When M. Biddle or any on his behalfe hath answered these questions they may be supplyed with more of the like nature and importance An End
said of the wicked themselves these are sensuall not having the Jude 19. Spirit though we may suppose them very exactly composed and by the most accomplished Men we meane by Holy men having the Spirit For though they might pray in prayer wrought by the Spirit for that very thing Yet being written before their eyes and prayed by the booke visible or invisible we meane the memory there is no more spirit and life therein than there is in a dead letter Indeed we may call these prayers flesh being written with inke which profiteth nothing it is the Spirit that quickneth And thereby that is by the Spirit of God His people call Him Father and Jesus their Lord. But praying without the Spirit and wholy carelesse to aske after the Spirit calling for it in prayer we are never more likely than at such a time and when we are upon that solemne worke never more likely than then to call Christ accursed Could we say Abraham's Isaac's Jacob's â— Cor. 12. 3. prayers with Paul's prayers c. And have not that Spirit by which they prayed our prayers would become as we beleeve in the eares of our God but as sounding brasse or a tinkling Cymball Thirdly We may Consider this All that God giveth to us or workes for us He doth all by the Hand of His Spirit So also All that His people give backe againe to Him or worke for Him They doe it by the speciall helpe of the Spirit too Therefore it is they see so much need of the Spirit and call so earnestly for a supplie from the same Quest 1. But it may be said how shall sensuall men not having the Spirit call for the Spirit unlesse as they are taught to doe it in other's words Answ This is a lesson can never be taught by man not by all or any prayers suggested to us by Man That every one of us by Nature is the Devill 's house emptied and swept of all Goodnesse brim-full of all filthinesse adorned and garnished with noisome lusts the ornament and garnish of that house the Devill calls his owne this we thinke no man questioneth Now if all this were debated upon and set downe prayer-wise according to the exactest forme It could not accomplish the thing what is it to say in another's words I am a sinner or I have sinned though saying Job 5. 20. so much he had said all if his heart had said it and not another for him freely feelingly sincerely and beleivingly So then one word spoken in desire and endeavour from the heart as aforesaid hath more virtue and efficacy in it than a thousand words suggested to us by the eyes or memory onely Certainly we must confesse sinne in our owne words our Confession will not be accepted else as we must forsake sin in our workes they that confesse and forsake sin are the same Quest 2. But is there not a double use of these set formes of prayer first for directing of our desires secondly for execiteing our affections Answ We humbly conceive there is not a single use of them not first for the directing our desires These are all inward and are moved by a principle within never stirred to move after God Christ Grace Glory till there be some inward sense or feeling of the want and necessitie of haveing God in Christ and all the needs of the soule supplyed by Him Sense of want is the Giving of Desire Now we cannot see how this inward sense can be wrought in the Soule by a forme of words lying before us any more than painted bread can stirre-up desire or satisfie desire being stirred-up As no outward thing can inwardly defile for all reall and truely called defilement is within and from within else the Devill himselfe could not defile us so no outward thing can inwardly purifie and then not purifying it can give but poore directions to our desires Secondly Nor are they of use as we conceive for the exciteing our affections These are warme and hott and doe heate and warme but still by some workings from within first Affection is like fire it is hot it selfe first before it heate others We must be affected before we can affect Now we cannot see how a dead powerlesse forme which as one hath it nourisheth the hid-man of the heart no more than stock-fish nourisheth the bodie and that gives no more nourishment saith Erasmus than a stone does can excite affections unlesse to it selfe because so exceeding pleasing to flesh and blood never crossing in the least the Desires of the same Quest 3. But is not this to take the generalitie of men quite off from praying Answ No to our seeming it putts them on upon prayer to pray that they may be enabled to pray in a deepe sense of sinne and the need they have of the blood of Christ to purifie their hearts and pacifie their Consciences all which they are to pray for Quest 4. But pray they cannot unlesse they pray by the booke visible or invisible Answ To this we say That to our seeming if they doe pray by the booke they doe not pray at all in Gods account And truely those men are bâ—lder with God than they durst be with men had they offended a great Lord they must acknowledge the offence with their owne mouthes and not another for them and have righted their offended Lord if he would have it so with their owne hands and glad with all their hearts that the offended Lord would be so accorded But we are bold with God though who made us so but our owne shamelesse impudent Spirits We can offend God sinning against Him and confesse it by a proxi in his words who did not give the offence We sin with our owne mouthes and will confesse with anothers mouth may not the Lord say offer this to your Governour see whether he will Mal 1. 18. accept of your Person Quest 5. But this will be said still if they may not pray by the booke they cannot pray at all so the Lord God shall have no service from them at all Answ Indeed the Lord God to Whome all we are and have and can is due hath no service none at all from a wicked man his lusts are deepe sharers here for they have all as once so they say still It is in vaine to serve the Lord. But all the Disservice Mal. 3. 14. they can doe they doe unto the Lord even all they can against Him because they know Him not for this is a Ruled Case or a knowne Conclusion The more we know of God the more we honour Him and our selves the lesse And the lesse we know of God the lesse we honour Him and our selves the more As God riseth in our thoughts so we fall and as we rise in our owne thoughts so God falls We would adde this That the hardnesse of our hearts appeares in nothing more than in these stout words We cannot pray our Spirits are so
what lost-ones they are in themselves and that they must be punished with everlasting destruction from the presence of the Lord and from the glory of His power if they know not God and obey not the Gospel of our Lord Jesus Christ and be found in Him which may put them upon praying that they may profit by hearing Indeed we would take off these sensuall persons not having the Spirit from praying by the booke and Reading the Holy Scriptures as they read them and apply themselves to the hearing Gods Word in season and out of season and attend upon the moovings of the Holy Spirit upon the Word preached which is the Chariot of the Spirit therewith for so it is appointed of God the good Spirit comes into the heart as the Sunne into the house workes Faith there and makes us light in the Lord so as now we can see clearely how to pray and how to read and set our seale to it whereas before we did not pray nor did read the booke neither did we looke thereon * Revel 5. 4. See Bright We say it againe this is the Counsell which hath been given to us and through mercy we have received it and therefore we would give it to others who may be as we were when time was as much versed in reading the Holy Scriptures as they are in praying and all this while as we did slighting the place appointed for Hearing and despising the Word preached there Thus then as we were saying we would advise them to frequent Sermons and give all Diligence to profit thereby we meane to get faith by hearing that therewith they may mixe that they heare and make it profitable unto them For if we enquire at the Holy Oracle we beleeve it will resolve us as to Reading the Holy Scriptures before we have profited by Hearing That the word of God preached which is called we thinke The sword of the Spirit is as different from the Word read in our house as is a sword in the hand of a Mighty man different in point of working or making execution upon our lusts from the sword lifted-up in Georges hand upon a signe-post Give we then all Diligence in Hearing that we may read and pray at home with understanding This is our Counsell and this our Conclusion That whosoever rejecteth it multiplies Transgressions as he multiplies prayers and praises Nor can he think and shew himselfe a man That he shall be taught of the Father who heareth not His Word or that Christ appeares in the presence of God for him in heaven when he visibly and apparently appeares against Him on earth turning His Word behind his back and setting his heart against it We proceed to the second Querie SECT II. Q II. WHether Babes in Christ newly converted ones renewed in the spirit of their mindes have need of formes those commonly called crutches and helpes of Devotion when they appeare before their God Answ We humbly conceive no If they that were Lame before cannot now leape like an Hart yet they can goe to God without a Crutch And this we thinke the Scripture holds forth before us that the Adopted of God in Christ His Sonnes and Daughters have out-growne their Crutches and helpes of Devotion though some of them but Babes in Christ For whensoever The Spirit tells a person he is the sonne or daughter of God having wrought faith in his heart The second thing the Spirit doth it teacheth him to pray that is to Call God Father which is the voice of Gods Spirit in a sanctified soule It enableth him Gâ—la 4. 6 to Cry Abba Father to pray earnestly to be fervent in prayer They were cold prayers before but a lip-labour onely But the Spirit comeing-in to witnesse with his Spirit and bringing faith with Him makes the Childe to goe to God and looke upon Him as a Father whose favour he doubts not off or if he doe he would have his doubts resolved and his evidences cleared and for this he cries and is not helped at all as we conceive by any set forme which heateth the Spirit no more than the Censer is without fire for the Holy Ghost having sanctified the heart and put it into a whole-frame of Grace The heart speakes to God as it is quickned acted and moved by the Spirit of God And herein we would appeale to the experience and practise of all that are but Babes in Christ whether ever they were gainers by any formes of Devotion prayers sett before them And if they say no then they will not be easily perswaded to pray by those formes from which they gaine nothing but more dullnesse drossinesse and indisposednesse in their Spirits It is our perswasion That a child of God who is afflicted with the sense of sinne and affected with the sense of a pardon had rather speake five words to God with his understanding and sutable affections than ten thousand words prompted or suggested to him by a visible Books are a memory without us and memory is a book within us booke before his eye or an invisible his memory And more acceptance should he find with his God He hath told his errand in his owne words perhaps he wants words and can but chatter like a Crane It is as was said a prayer notwithstanding and may crie aloud in the eares of his God It is delivered with understanding with suitable affections with Humility an excellent ingredient in prayer with an inward sense of his Condition It is a good prayer sure and finds acceptance with his God We are generally deceived about prayer It is thinke we a worke of memorie of a good witt a readie invention a voluble tongue This makes an excellent prayer in the esteeme of a mans selfe and in the account of others But this is not prayer Prayer is the worke Mr. Ford. p. 629. 525 526 545 546. of Gods Spirit in a sanctified heart and feeles no need of Crutches to support and beare it up Heaven-ward these help us not we find when we are lame it is granted these hinder us when we are sound The Lord Christ is the Churches Advocate by Office The Spirit her Advocate by Energie and operation All the prayers Rom. 8. 26. which prevaile with God are formed wrought and fashioned in our hearts by the Spirit of God Now we suppose here is a Bâ—be in Christ as weake as Babes are notwithstanding he hath Bez no need of a forme he is in Christ and therefore hath the Spirit of Christ and therefore in the Spirit he can pray The Spirit helpeth his infirmities Rom 8. 26. helpeth The Greek word is very emphaticall a De-compound helpeth as a Father helpeth the little Child at a burden The Child onely puts to his hand the Father his strength Indeed the Father doth all so doth the Spirit in this Babe and if any thing else come to helpe with Him He will not helpe at all If the Crutch doe any
as the truth of prayers and these may be but breathings after God and Christ yet they have a voice as loud in Gods eare as is thunder in ours Wee will draw to a close Who ever hath the spirit of Grace hath also the spirit of supplication who may be in a groane as well as in a prayer Whence we may conclude That he who hath this spirit hath no need of a prayer-booke whereafter to pray If you grant he hath th' one in his heart he will disdaine we thinke to take the other into his hand The Good Spirit is his Great Helper at this great and high service when he is engageing upon it Take this withall if please you it pleaseth this Babe very well Non actibus sed finibus pensantuâ— officia for it makes much for his comfort That his Duties are weighed and reckoned upon not by their Acts but by their ends SECT IV. WEE have humbly given our opinion in way of satisfaction to those two Queries relating to prayer under that Generall notion And here wee have forborne to reply any thing to the customes and practises of primitive times and times more lately by-past for first They plead for formes of prayer in their publique places wee plead against the use of them in our private Closets Secondly Againe wee are to walke close up to the rule of Gods word and not by the practise and precepts of men whereunto something hath been hinted before more than once thirdly Wee have replyed nothing to Johns teaching his Disciples to pray by giving them a forme of prayer to say which is not so cleare to us that so he did but wee may speake more to it hereafter CHAP. II. WEE come now to that speciall prayer which by good warrant wee call the Lords prayer and to make answer as wee can and as the Lord shall assist to six Queries thereupon But first wee may not dissemble what we finde written by worthy Hild and excellent Perkins That the Lords prayer may be sayd by us as wee read it Our blessed Saviour prescribed to his Disciples a forme of prayer not onely to be to them and his whole Church a rule and sampler according to which all our prayers should be framed as appeares Mat. 6. 9. After this manner pray yee but even for them and to say tying themselves to the very words of it as appeareth Luke 11. 2. When you pray say Our Father So worthy Hild excellent Perkins speakes in these words The Lords prayer is a direction and as it were a sampler to teach us how and in what manner we ought to pray None is to imagine That wee are bound to use these words onely and no others for the meaning of Christ is not to bind us to the words but to the matter and to the manner and to the like affections in prayer And then a little after making answer to the third plea against the use of the Lords prayer Hee answers That therefore the rather it should be used as a prayer But he makes no proofe hereof unlesse this which followes may be taken for a full proofe Sure it is that ancient and worthy Divines have râ—verenced it as a prayer choosing rather to use the same words than any other as Cyprian Tertullian Augustine And so concludes Wherefore this opinion that the Lords prayer is not to be used as a prayer is full of ignorance and errour SECT II. THus wee have dealt faithfully in setting downe what we find pleaded for the saying of the Lords prayer Yet we hope to acquit our selves of both these Ignorance and Errour in the words of truth and sobernesse though our Judgements bend from Mr Hilds words That our Saviour gave his Disciples that prayer to say tying themselves to the very words nor can we fall in with these ancient Divines choosing rather to use those words in prayer than any other Wee shall in all humility and modesty interpose our judgement against this without making the least reflection upon the good knowledge excellent learning and Godlinesse of these two men the one famous for all these all over this Nation the other over all the Christian world And therefore how loath are wee to make mention of these things But that here is a necessitie for it because they that are such sticklers for formes of prayer and are resolved to bare themselves up upon those crutches They also who as far can be observed never used any other prayer but the Lords prayer doe catch at such sayings as these coming from such excellent men when they slightingly passe over what they may find in every page for their edification wee were saying full loath we are to meddle in these things but for the reason above-said Though wee hope wee shall doe but our duty herein which is to bring the sayings of men to the sayings of God The words of men to the words of God as to their standard or scale where they must be weighed in the ballance of the Sanctuary SECT III. HEE is a perfect man that slips not with his tongue and as perfect is hee that slips not with his pen Dabimus veniam petimusque vicissim wee give and wee crave the same pardon But still wee take leave to doe our dutie finding wee have such warrant for it to examine the forementioned words by the touchstone of Gods word Those brave and generous Bereans did shew Act. 17. 11 12 themselves to be such by inquiring into and questioning the Apostles words who yet if any in the world might have been beleeved upon his ipse Dixit his owne word for it that Apostle might It was enough that Paul sayd it no not enough for these truely wise Bereans they have a sure word to goe by and to that word they will bring the Apostles words to inquire of them whether they be the words of truth as wee doe inquire whether it be true gold by the touchstone and fining pot They that receive the word with all readinesse of mind will with the same readinesse search the Scriptures dayly whether those things be so or no. And behold a blessed effect of this Many of them beleeved Wee think this was spoken before If so so much the more wee should observe it SECT IV. BEfore we proceed to our next Chapter we desire the Reader to observe for the close of this That these excellent men have but spoken their owne words and given us their owne perswasion as to the matter of our enquiry onely the later of them tells us the Judgement of others Cyprian Tertullian and Augustine these chose rather to pray in these very words But what is this to us if we cannot understand our Lords words as they did Indeed we find Cyprian hath a whole Sermon of the Lords prayer which in order is his sixt And it was so cleare to him All were to pray in those very words that he concludeth That to pray in any other words argueth not
The Counsell that Daniell gives to Nebuchadnezzar Chap. 4. 27. and the direction Peter gives to Symon Magus Acts 8. 22. cleares this unto us that a wicked mans duty is to repent and pray and doe the workes of righteousnesse though he is no more able of himselfe to doe it than a mountaine can moove and teare it selfe up by the roots and mount up into the Moone or a bramble yeeld grapes or a Thistle figgs or a Serpent spit pearles naturall impotency can give no excuse to willfull neglect A wicked mans necessitie of sinning must not nullifie the Law of God which requireth the doing of these things though not with such an uncleane heart as he doth them The impotency of man must not eyther prejudice Gods authoritie or Diminish his own dutie These are the words of our Learned Rainolds in his Treat pag 246 247. where the Reader may meet with much more giving resolution to the same case with this that a wicked man ought to pray it is his dutie And oh that he could pray for a sight of his sinne and sence of that wrath which he is treasuring-up every day against the day of wrath being busily imployed every houre of the day in damning himselfe that so he might looke after Him whome the Father sanctified and sent into the world to be a propitiation Joh. 6. 36. 1 Joh. 2. 2. for the sinnes thereof and oh that he would pray against the Grand delusion of his desperately wicked heart which will perswade him to beleeve that he lookes after Christ Jesus the Lord for life and immortalitie from Him while yet he lookes not after the meanes but turnes his backe upon the Glorious Gospell whereby He is declared to the world to be a Prince and a Saviour all salvation in Him and none other Name given among Men Acts â— under Heaven whereby we might be saved The desperate heart of man will perswade to turne the Back upon all this The Gospell of the Lord Jesus Christ and yet he shall have Salvation by Him though not receiving His Word To our seeming now this is fully proved That a wicked Man ought to pray though he doth not pray neither can he nor will he unlesse as Pharoah did take away the plague remove this evill of punishment And then perhaps he will crie Lord Lord for possibly he sees death sinne and judgement not as formerly at a distance but neare at hand and upon him and then with Balaam he may say My God And oh that I may dye the death of the Righteous Therefore he that liveth like a Devill would die like a Saint and so he may pray at the houre of his death when his time is gon and the time of Gods patience is spent and the houre of judgement is come but then it will be too late no remedie now but a Torment He must live to God that prayes to God walke with Him and before Him who lookes for speciall mercy from Him For if we expect God should come to us in wayes of mercy we must attend upon Him in wayes of Dutie dealing with us as Creatures endued with Reason understanding wills affections But because all these are miserably depraved he deales with us as such and so depraved wholy dis-inabled in our selves for the useing or improving any the forementioned without speciall Grace from Him which He bestowes upon us in the use of meanes He vouchsafeth to us But though wicked men doe none of this nor is it possible as his estate now is that he can doe it nay it is the abhorring of his soule to doe it for he abhorr's the Lord yet he ought to doe it That is the point and we thinke cleared he ought to pray it is his dutie CHAP. IV. Q. 1. Q. I. BUt whether he may pray the Lords Prayer that is the Question which now we shall endeavour to put out of Question A wicked man ought not to say the Lords prayer he is a proud bold and dareing person he will adventure herein It is probable he know's no other prayer and this he received by Tradition from his Parents who possible knew no other prayer neither But he ought not to say this prayer say we and these are our Reasons for so saying First It is the Churches prayer we meane not a Nationall Church we have not a thought of it when our thoughts are upon This Church the Church of the living God A Nationall Church a huge vast body a Monster rather and as cold as frost which we know congregates fastneth together very heterogenious things which heate seperates we meane not that commonly called a Church which takes-in very heterogenious persons wicked and righteous the Beleiver and the Infidell if not worse the Disciple and the Drunkard the True Saint and the Reall Devill together for these were borne in a Church and quickly after Baptized there and growing up though in their Debauchednesse getting strength therein as yeares come on yet by virtue of their water Baptizement are become visible Saints we meane not these nor that called a Church aâ—d â—ath but a Name onely till the Spirit within gives the thing we meane a company of New Creatures differing as much from the common or Nationall Church as Men doe from Beasts That we may be cleare at this point we meane the Generall Assembly and Church of the first-Borne The Sonnes and Daughters of God begot and borne unto Him in Christ of water and of the Spirit It is their prayer It is the Disciples prayer their's who are disciplined by the Gospell received beleived and obeyed by their Lords appointment it is theirs Both the Scriptures Math 6. 9. Luke 11. 2. we conceive holds it forth clearely pray ye And when ye pray say Our blessed Lord spake to His Disciples here is the mould wherein to cast your prayers this shall be to you a Rule and Sampler according to the which all your prayers shall be framed but of this hereafter It is the Churches prayer the â—eleivers the Disciples and Saints prayer really such and indeed which they can hold forth and have to shew for not onely because they were borne in England and Baptized there a meere vanitie and lesse if lesse can be but they were borne of God through Christ by the Spirit with the Word and so baptized with fire and the Holy Ghost it is their Prayer It is true the wicked man claimes it for his because he was borne and Baptized in this Nation so doth he Childrens Bread too it belongs to him upon the same score But he hath right to neither as we have heard and may yet more fully heare Wee proceed Secondly And humbly offer this to the thoughts of reasonable men can we thinke that our Blessed Lord would put these words into a wicked mans mouth Bid him call God Father Whome he knowes not endeavours not to know nay abhorr's to know He indeed will say for who so willfull as he
while He tabernacled among men He put up many prayers to His Father and indeed though Lord of all yet as Mediator of His Church and so a servant to His Father in the Churches behalfe He could have nothing nor Psal 2. 8. Maâ—â— â—6 5â— Heb. 7. 25. hath He to this day but He must aske for it And among all these prayers we read not and quod non ligitur non creditur That this sacred prayer came-out of His sacred lips any more than once Nor have we observed it from the mouths of any of His Apostles or other of His Deare Children Yet we read of their prayers and though short yet were they moulded after this manner That the throne of His Glory may be advanced in their Hearts And that the world and all that which mightily opposeth the lifting-up of the same may be throwne-downe Crushed to the earth and ruined but never heard we this Prayer from their lips nor from any of the Blessed Martyrs Now certainly these being of the Number of That Virgin Company follow their Leader and Commander though haud passibus aequis yet they follow Him and did eye marke and behold His Blessed scope and intendment in all He did or spake SECT III. THe Disciple doth not as we thinke bring this Prayer before His Lord for this were to limit and stint himselfe and so to Restraine prayer which sure was far from the Intent of our Lord to prescribe so Contrary to the workings of His own Spirit in the hearts of His Chosen These find a restraint upon themselves as often as they find not the Blessed Spirit enlargeing of them to pray and then humbled they are when Comforted they cannot be But it is far from them as it was from the Mind of Christ prescribing this prayer to stint themselves so many words and no more as acceptable with their God as so many Ave-Maries and Pater-nosters given out by Number you know by whome A naturall prayer put-up by the strength of Nature is a stinted and a limited prayer But a Spirituall prayer as a Disciples prayer is hath alwayes an Infinitenesse in it his spirit being right set is enlarged to a kind of Infinitenesse in Gods Service There is a Naturall Bias in his soule which inclines him to a limited prayer But we know the strength of the Arme takes away that Bias So the strength of the Inward man takes away this Bias. Though this Disciple is not able to doe what is actually infinite yet his desire is infinite in this That being to deale with an Infinite God were he able to doe ten thousand times more than he doth yet his heart would doe more Oh that I could doe more As he growes in grace so his desire after grace is enlarged as much as a wicked man is after the world and sin he enlargeth his desire as hell and a godly man enlargeth his as Heaven He limits not himselfe Those desires are boundlesse which the Holy Spirit enlargeth to a kinde of Infinitenesse Causing those to Center in the infinite Love of God unto them through Jesus Christ and this is our third Reason SECT IV. THese Disciples have their stated and set times for prayer every day It is true they pray Continually or without Ceasing Acts 10. 2. 1 Thes 5. 17. Prayer never Ceaseth to goe-forth till the grace desired comes-in Though the words of prayer cease in the mouth yet the grace of prayer ceaseth not in the heart But they have their stated times for prayer and the very flower and creame of time it shall be which is appointed for that high Service from hence we prove That the Disciple brings not this prayer before his God He hath more to say and must take more time for it than is taken-up in repeating these words They have many more words to utter before their God we say not than are contained in that prayer for all the Angells in Heaven cannot readily tell us and explaine to us the Contents thereof or what is contained therein but many more â—ords than numerically word for word are Contained therein Therefore he must take time for it and if we may so say the firstling thereof As he prayes to God continually so he praises God continually prayers and praises goe together very few breathings goe betwixt but be they few or many the Disciple takes time for it No sooner is he awake in the morning but he ascribeth to God the Glory Who alone gâ—ve him sleepe which all created strength could not doe and awakned him out of sleepe else he had slept on till the Great Day of the Lord God had come he praiseth his God for this in the Name of Jesus Christ And no sooner is he set upon his leggs but he is upon his knees praising Him with heart and voice That set him on his leggs whereas He might have laid him restlesse upon his pillow where many an head lyeth akeing But how if he be awakned with paine and sorrow upon the flesh to take it-in by the way Notwithstanding he finds matter of praise and his heart enlarged that way He can sing the high prayses of his God for those glorious excellencies that are in Himselfe and for the Emanations or flowings forth of the same by Jesus Christ in the exceeding aboundant riches of His goodnesse to His beloved ones in and through Him and to himselfe in speciall For though his flesh feeles paines upon it yet saith the Spirit I am not sicke mine iniquitie is forgiven my sin is pardoned Hitherto he never found That his Heavenly Father did him any hurt by afflicting him but good a great deale Which may mind you of him Chrysostome tells us off who was acquainted with greifes in his measure as his Lord and Master was in His Churches stead and for her sake that they may never have any hurt therefrom and never came before his God but the first words he spake were praises to his God for his paines and sorrows upon the flesh to use his own words for his hell here as well as for his Heaven hereafter And you may remember another A very good Man who enjoyed health and wealth all was prosperous with him for fiftie yeares together and after the Date of those yeares he had scarce a Comfortable day to the houre of his death But this is for our Learning how praise-full was he That his God spared him so many good dayes and instructed instructed him to that Discretion as to make an improvement of them therein to lay-up as we say for a rainy day or spending time and to beare his Crosses now they are come willingly and more rejoyceingly for he found no losse by them Indeed this is the Glorious Priviledge of Disciples really and indeed such Amidst all their Crosses they find not one Losse But this is it we were prooving There must be time for this praiseing the Lord and these must be uttered with a Man 's own mouth
onely ignorance but a sin Yet these are but words spoken onely not weighed and in darke times compared with ours And we think there are some other words in the said Sermon more to be taken notice of which are these The New man now borne againe and like the Prodigall come Homo novus renatus quando Deum patrem dicimus quasâ— filâ—â— Dei agere debemus ut quomodo nobis placemus de Deo patre sic sibi placeat ille de nobis to himselfe and returned to his Father the first word he speakes is Father And now he is declared a Son he carries himselfe like a child Whence he infers it should be our great Care so to doe That as it pleaseth us well to Call God Father so it may please Him as well to call and acknowledge us His children which falls-in fully with what we reade Jer 3. 19. Thou shalt call Me my Father and shalt not turne away from Me that is as before explained I will give thee the Disposition of a childe when I give thee leave to call Me Father This now we have cited out of Cyprian tendeth much we think both to our edification and information that we may know how to ballance his words and by the just weight we find in the later make allowance for the lightnesse of the former And all this we shall be able to doe we meane we shall be edified and fully informed in these and all other matters necessary to salvation when we shall humbly yeeld-up our selves into His Hands who leads into all Truth and will not suffer us to be lead by our own humours or principles So wee proceed according to our proposed Method to Answer some Queries about the Lords prayer where these matters will fall-in in their due place and order CHAP. III THe first Query is Whether a wicked man may say the Lords Prayer Now because it is Questioned by some whether a wicked man ought to pray at all Wee will cleare this first That hâ—w wicked soever the man be yet he ought to pray whereof that holy and learned Mans words in the place forequoted upon the Title page make full proofe Prayer saith he is a Naturall acknowledgement of God That every man is everlastingly and indispensably obliged unto by virtue of the Law of Creation though the matter of it be varied according to the severall states and conditions whereinto we fall or are brought Every one that lives in dependency on God and hath his supplyes from Him is by virtue of that dependance obliged to this Dutie as much as he is to own God for his God That excellent Expositor upon Job 22. p. 264. speakes the same thing Wee owe prayer to God as His Creatures or in regard of our naturall dependance upon Him much more as New Creatures or in regard of our spirituall dependance upon Him And this might suffice but because we intend the instruction of the simple such as we our selves are we intend to be larger here in shewing what the Dutie of every man is how wicked soever though he be wholy unable to performe that dutie First then We would shew whom we meane by the wicked man Not every man in the horrid state of nature lying in his blood for there wee all were for as much as wee all were wicked But that wicked man wee meane who lyeth in his blood in his wickednesse for our blood is as we thinke was said our wickednesse as our Lords blood is our righteousnesse in that evill one under the Dominion of Math. 1. 23. 5. 2. Acts 26. 18. 1 John 5. 19. an uncleane spirit within and that other without which rules in him as he doth in the darknesse of the world in the children of disobedience there And hee is best content it should be so for in his blood he lyeth as on a pillow of Downe or bed of Roses never better content than now that God hath made a punishment of his sinne giving him up to his owne hearts lusts and laying him in the lap of his own will to commit sin with greedinesse as the hungry beast eateth it's meate or the thirsty swalloweth downe water a very Epicure in both past-feeling now and voyd of judgement pride hath so covered his eyes and drawne such a thicke skinne over his heart that it makes him forget all God and all Hee is not in all his thoughts hee forgets all save himselfe And this his remembrance of himselfe serves him onely to cloath and garnish feed and pamper that Idol his flesh and then to Glory in it when he hath so done hee is out of Christ and slighteth the meanes the great Appointment of God wherby to discover this his horrid condition unto man and to deliver him out of it Those he hath slighted turned his backe upon them while he was sitting under them with full consent of mind withdrawing his heart from obedience when in shew his eare gave audience hating to be reformed Zach. 7. 11. Psal 50. 16. fully resolved as a man built-up upon the bottom of his confidence that he will not forsake his way nor his thoughts nor Jer. 2. 30. will he returne unto the Lord he hath no need of Him being a Lord and a God to himselfe This is the wicked man he is a legion twice dead the Gospell hath been to him a savour of Jud. 12. death unto death unto the death they are involved in and are obnoxious to by nature they adde a second death or rather seale See Dr Owen pag. 356. Mr Caryl on Job 8. 19. 116. Dr K. Ch. 5. 63. up their soules under the power and misery of the other by contempt of the meanes of life and recovery We will adde but this for the compleating of this mans misery out of Learned Dr Rainolds and all this wee have said in the description of this man and his misery tends to this that wee might heare and feare and not doe as he doth praesumptiously for these men that Tre. with us pag. 25. doe their utmost to keep themselves out of Christ and by consequence under the curse as their persons so their possessions are under the same curse as their consciences so their estates are still uncleane they eat their meate like swine rowled up in the dirt of their owne sin and of Gods curse Notwithstanding thus wicked though they are and are resolved so to be yet pray they ought though pray they cannot but as a Dear roares because of some paine upon the flesh or as a dogge howles or if there be no paine upon them then they pray as a Parret speakes Yet as wee were saying pray they ought though they be in praying as they are in being and their prayers are as their persons are an abomination to the Lord for such is Gods Law unto them yet pray they ought that is their duty and the Homage they are to give unto the Lord as was sayd
and surely these will not endure to be bounded within a sett forme nor can they have acceptance with their God But that person Man or Woman who brings that Prayer before his God Cannot praise Him for that he hath received and what hath he and hath not received for himselfe and for all his for all which God must be praised Prayer and thankes are like the Double motion of the Lungs as Dr. G of prayer pag. 61. saith that Learned Holy Man the Aire that is sucked in by prayer is breathed forth againe by thankes Secondly Nor can he pray unto Him for supply of what is wanting keeping himselfe to that forme of prayer and speaking to his God in these very words The Disciples of Christ are very wanting at least none knows their wants or sees their wants or feel's their wants as these doe And theâ— none pray's for the supply of their wants as these doe these poore ones and needie ones Indeed the Hebrew word for poore as we have heard springs from a roote signifying Desire And the Reason is as one sayth Mr. Caryl Job 5. 15. 298. because poore men are commonly rich in desires They that are full of sensible wants are full of earnest wishes And the Reason why povertie of Spirit in our Spirituall Estate is pronounced a Blessing is because the poore in Spirit are full of Desires after Spirituall Riches They are ever craveing and seeking to be filled with that fullnesse which is in Jesus Christ with Grace for Grace they would have the Image of every Grace in Christ engraven upon their Soules or in an holy Covetousnesse they would be as rich in Grace as Christ is These are the words of that Excellent Man before cited more there are and tend much as to give instruction so to our scope and purpose That a Disciples prayer whereby he makes knowne his Requests to God cannot possibly be encircled or pent-up within that Compasse of six lines which may be utternd in so many breathings or within the space of one Minut's time for we thinke within that space of time and lesse that prayer may be said or rather hudled as within two Minut's-time the 67 â—h Psalme may be said over and over whereby as you may remember Bellarmine could measure the huge body of the Sunne and the quicknesse of his race For I observed said he the first peering of the Sunne on our side of the Globe and by that time I have said that Psalme over twice the Sunne is up and in a full body appeares to us So then in twelve breathings the Psalme is said over and over and in six breathings the prayer is said And is not this to the heart of a wicked man In lesse than a minutes time and that is the smallest parcell of time he can begin and end his prayer which being the Lords Prayer he hath said it as well as the best Clarke in the Nationall Church and yet he prayed no more than that Pillar of Antichrist in his time prayed while he read over that Psalme But to proceed in this a little farther A Disciples Prayer wherein he himselfe tells his whole mind to God it is not uttered in six breathings Certainly he hath much upon his spirit when he comes before his God We will put a question here and give you leave to Answer it What would this Disciple have more than he hath that he is still begging he hath all God and all he is compleate in Christ and now what can he need It is granted unto him being one of the Number to be arraied in fine linnen cleane and white which is the Righteousnesse of Saints his Defence is the Munition of Rockes The promise is made good unto him Bread shall be given him his waters shall shall be sure that is he Isai â—3 16. Cal shall want nothing for this life nor for that which is to come What would this man have more You are we hope a Disciple and not of the common Ranke or stamp of Disciples that have no more to shew for their Disciple-ship but that they were borne and Baptized in a Nationall Church But you are borne againe and made a Disciple indeed And then you can make answer and tell us what this Disciple would have more by what your selfe would have he sees his Lord in the shade he would see him in the Sun-shine he would stand more in the Sun-shine of Gods favour That Sun-shine upon him never wearieth with its beame The more it is the more refreshing it is More of the light of thy countenance more and more good Lord Shew me Thy selfe more clearely let me have a fuller sight of Thee and in-sight into my selfe for I would abhorre my selfe more I would repent more We verily beleive That You being a Disciple doe pray after that manner And yet you find not a word of all this in the Lord's Prayer we meane explicit there or expressed Implyed it is and much more in that one sweet word Father We take leave to proceed yet farther and so to trie your Discipleship You beleive on the Name of the Son of God you know Him who is eternall life yet so sure as you are a Disciple you goe on praying That you may beleive on the Name of the Sonne of God 1 Joh 5. 13. You doe beleive and yet you would beleive you doe beleive and this shall save you from all evill for as you know full well and doe teach it your people It is not this or that Degree of faith which saveth but the truth of faith though but as the least graine or lowest degree thereof Yet you rest not here nor will you suffer your people to rest for he that sits downe at the lowest degree of Grace it may be doubted he hath no grace at all and shall become a Christian indeed when an Ape becomes a Man or a He that hath true grace may goe to heaven ceâ—tainly but he who hath strong Grace only goeth to Heaven comfortably Mr. Jen on Jude pag. 165. Nominall Disciple because Baptized in England becomes a reall Saint Grace is still aspiring higher and higher so are you being a gracious Man you doe beleive then we beleive you would beleive more strongly that you might act more vigorously in the whole worship of your God Specially in those simple Duties which none but the Disciple performeth flesh and blood can doe nothing at them as to love God To Trust him To depend on him To have joy and delight in Him To have Communion with Him To take Him for your portion and inheritance and to be all in all to Him These are simple Duties are acts of the soule not compounded of matter and forme And these you are able to doe through Him that strengthen's you But this you 1 Joh. 5. 13. could not doe but that you are still aspiring after a full assurance of hope And for this you bow your knee before
prayer Why His Lord commands him and he is not a godly Minister that doth not doe what his Lord Commands But now we are perswaded these are but men's words who are resolved to say something to carry forth their matters before the people though they can prove nothing Nay we are Confident That these two the old Man and the Novice affirming That their Lord commands them to joine His prayer to the end of their owne have spoken Contrary to the mind and will of their Lord and their presumptuous words will be required at their hands And herein we doe appeale to the Godly in all the world Minsters and people And if any amongst them all should affirme it That the joyning of this prayer to the end of his owne is commanded him of his Lord we would appeale from him to our onely Lord God Himselfe the Lord of Glory He hath commanded His Disciples to pray for they shall have nothing as He Himselfe the Mediatour and Advocate of His Church hath not of His Father but by askeing which was said before But if He hath commanded them to pray this very prayer then we would humbly aske why should they pray any other prayer or why doe not they not give this the praecedency before any other prayer this being given them under a speciall command to pray When ye pray say as to our understanding they wrest their Lords words and thwart His scope and intendment wholy more of this hereafter But we come to our undertakeing which is to Maintaine the Negative That it is not comely for a Minister of Christ to joyne the Lords prayer to the end of his owne But first we would heare how they doe maintaine the Affirmative That it is comely for a Minister so to doe And what we have heard alledged for the Maintenance thereof we will take leave to set downe in this place First Godly Ministers say that prayer at the end of their owne We onely reply to that So doe the ungodly and Brutish Ministers too all over your Nationall Church It is their very Sibboleth * You may know a Brutish Pastor as by his walke so also by Judg. 12. pronounceing of that prayer we meane as to the words and syllables there these he can frame to pronounce aright like a Clarke as we say But surely what these Brutish ones doe is not comely for the Godly to doe Nor indeed can we possibly discerne their Godlinesse godly though they may be and we hope are by their so doing Secondly It hath been antiently so done and customarily so now and of course To this we Reply as followeth All this makes nothing in the matters of God Antiquitie though Truth indeed be most Auncient and Custome or mos populi the Mode of the people will plead as hard every whit for the greatest plague of the world for the head that Man of Sin merum scelus as Learned Beza of that Cursed Kingdome For the Shoulders and pillars of the same for all their Cursed doctrines and practises Antiquitie and Custome will plead as hard for all these And for a Service-Booke will-worship too which is as unpleasing to God our Lord as it would be to a Prince if we should pay him money of our owne Coincing for which he would be so farre from thanking us That he would arraigne-us for Traitours As a Minister must not speake from God but the preaching of God even as it is written So nor ought he to speake to God but by the Direction of the same Word Quest But doth not this Cast some blot upon the Vniversities manner and old Customes for Generally the Learned and godly there did conclude their prayers with the Lords prayer And it was so strictly observed That the Country-Minister who never used so to doe in his owne pulpit yet going thither to take his Degree of Bach or Dr It was expected of him he should close his prayer after the usuall manner and that he might not give offence to others so he did though with some offence to himselfe Answ This we thinke cannot be denied no more than can this That from the Prophets in those places Corruption in Doctrine as well as prophanenesse in life went forth into all the Land But we beleive That it is not now as then it was matters are done we hope at least in desire and endeavour in right order and measured forth according to the Standard of Gods Word for it is true we doubt not which one saith of the present state of the Universities There have been more Muses heretofore but never so many Graces as now But if not which God forbid yet non ad Consuetudinem sed ad Norman vivimus And as many as walke according to this Rule peace be on them and mercy and upon the Israel of God This Rule fixing the eye thereupon and enquiring not what was the Custome of men to doe but what was the mind of God that they should doe And this last said may suffice in way of Answer to that so commonly urged and is thought so Cogent upon Ministers next to the pretended Command of Christ to adde the Lords prayer to th' end of their own That the Assembly of Divines in their Directory for Worship have thought fitting Ministers should close their prayer with the Lords Prayer To that which hath been said we would adde but these two words 1 That we are inclined to thinke That the fiery indignation of the Lord flaming forth against those His enemies who stood-up in their might for that old Directory for Worship commonly called the Service-Booke or Booke of Common-Prayers and pressed it upon Gods people with Arguments Cogent enough and too much with flesh and blood Whereupon it might nay it was said of that said Booke A bloody booke was that Service-booke unto them and accordingly was it dealt with by the powers above us though not full-up to the rate of that bloody persecution was raised against the Godly Ministers by the same We were saying we are inclined to thinke That the Destruction from the Almighty is a terror to Godly Ministers to apply themselves to any other Directory for worship than to the Spirit of God and of Glory Who being the great purchase of Christs blood promise of the Father and prayer of the Son is given to His Church for their Aâ—suffiâ—ient guide onely Help and to make an Aâ—undant supply unto them when they are setting themselves in prayer to make their supplications unto their Father in Heaven 2 The other word we would adde is That when the Ministers of the Gospel and Glory of Christ who have their Mission Commission Institution and Induction chiefly and principally from Him and can shew their Letters Patents for it when these are so hardly Driven as those are who are quite forfaken of the Spirit of God that they may use those platformes of prayer there prescribed or else not pray at all as we heard before then
that the prayers of the best men are but imperfect as themselves are very imperfect things Prayer is a mixed or Compounded Dutie for though it be wrought within by the Spirit of God before it be put-out by the tongue yet flesh hath much to doe in it enough to defile it and so the best prayer formed as we heard passeth from us as Wine through a Dunghill therefore these can have no acceptance for the prayers sake nor for his sake that prayeth if that be all which makes for its acceptance it will be neglected sure enough but for His sake onely Whose buisinesse it is now in heaven to take away the Revel 5. iniquity of our holy things and to present our persons and our services pure and spotlesse in His sight And in speciall these prayers as the sweetest odours in the Nostrills of His Father provided still that we loath this uncleannesse that cleaves so fast to our persons and prayers and put it away as a loathed thing Now it shall doe us no hurt nor hinder our prayers neither for it is not what Corruption cleaves to us but whether we cleave to it not the having of it for as sure we have it as it is sure we have flesh but it is the Loveing of it No more sin is imputed by God than is seene and allowed by us So then it is granted That Prayers are very imperfect they receive a tincture of uncleannesse which cleaves to the spirit and mind of a man though renewed that are subservient and instrumentall in this praying worke they are simple duties that are so good that none but the good can doe them and they cannot doe them ill we meane not sinfully though imperfectly as to love God to feare Him to trust Him to rejoyce yea to glory in Him having chosen Him for their portion and set their hearts upon Him To put a close to this also Will the adding that perfect prayer to the end of yours make any thing at all towards the takeing away the uncleannesse of your prayers or helpe at all against the imperfection thereof We take it you must answer one way or other It helps or it doth not helpe if you say it helpeth how absurd were your saying you know Who liveth ever to helpe at this worke and all proud helpers together with Him shall stoop under Him If you say the adding the Lords prayer to the end of yours helpeth not no not at all then you say all the Truth as to this matter but withall we feare you charge your selves with some folly in adding that to your prayers which profiteth not at all being never intended for that end We will conclude with this It profiteth no more than doth dead flesh profit a quickned and quicking spirit So we come to make out the Negative That it is not comely for a Godly Minister to adde the Lords prayer to the end of his owne SECT II. OUr Reasons are these First Their Lord commands them not so to doe for if so an absurditie would follow If their Lord hath commanded them so to doe then sâ—li semper this is the onely prayer they must say and alwayes say for the Command 〈◊〉 of Christ must take place still It is this prayer and no other and not at this time onely but at all times When ye pray say Thus we conceive it must be and this were very absurd and incongruous to common sense and reason The Commands of God in the old Testament as to the Sacraments there and other legall observations of places and of Dayes they had their untill untill the fullnesse of time shall come untill God be manifested in the flesh for these pointed unto Him That was to come â—â—t the Commands of Christ now as we conceive bind us to their observation till His Comming in some glorious way whether to restore His Church Math 17. 11. Acts 3. 21. or make her compleate in Glory is too deepe for our shallownesse But His commands bind us till His Comeing Nothing shall be added to them or taken from them See Hild on Joh 4. pag 187. Secondly If their Lord commands them to say this prayer at the end of their owne then the Godly Ministers all over the Land truely and indeed such could have no more omitted the saying of it than they could forbeare to eate and drinke for the Commands of Christ all and every one doe come with as much force upon their Spirits to doe thereafter as Eating and drinking come upon them when their need is For they have the same mind that is in Christ they delight to doe His will His Command His Law is within their heart the doing of it is their meat and drinke so saith the Spirit now what an absurd thing were this for can it take with a Reasonable man That these words when ye pray say this prayer at the end of youâ—s â—or have not I commanded you have they not My Stamp upon them And yet scarce one Godly Minister among many doe or dare say it at the end of their owne Certainly they would doe the Command of their Lord boldly and constantly and fervently too though it should put them to as much cost the doeing of it as is imaginable yet they would doe it Their Lord hath commanded it This is the poinâ— The Godly Minâ—ster would doe it he could not but doe it were it commanded him of his Lord when ye pray say And it were absurd to say or thinke the Contrary And which we must not forget It were as absurd to thinke that any one Brutish Pastour amidst the Droves and Herds of them â—ould say this prayer suppose now what they pretend our Lord Commanded them so to say when ye pray say this prayer after your owne for it hath My stamp of Command upon it suppose it so to be as they say Then it were absurd to thinke they would say as now they doe willingly and more rejoyceingly it being commanded them of God for all the Commands of God as was said before are an abomination to them they abhorre Christmas day pag. 18 19. to doe them as they Abhorre God their heart stands in the greatest opposition to the Commands of Christ as doe the remotest extreames Heaven and Hell These doe wickedly as they can and cannot but doe it fullfilling all the wills of the flesh and so they will doe that 's the voice of their nature The Godly Man doth foolishly sometimes we meane sinfully against the commands of his Lord but not with full consent of his will he doth it overtaken now or surprized or betrayed but oh he would not doe it that is the voice of Grace The evill man in doeing God's commands is as the good man in doeing the commands of the flesh The evill man does doe God's Commands sometimes he reades and heares and prayes but as unwillingly all this as Haman brought Mordecai on horsebacke through the streets of the Citie that