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
by the shew of good workes wring from the Church the charitable censure of a godly man he being nothing lesse yet that censure also is due being false and in charitie and iustice hee can haue no lesse for the heart is vnknowne to man and we can know them only by their fruits And this may serue for the order of the petitioÌ„ For the meaning of this petition consider three things 2 The meaning of the third petition 1. What is Gods will 2. What it is to doe Gods will 3. How Gods will must be done For the first we are to know that Gods will is partly reuealed to the Church in his word and workes VVhat is Gods will partly kept secret to himselfe in the closet of his owne eternall counsell which distinction is grounded vpon that speech of Moses The secret things to the Lord Deut 29.29 the reuealed things to vs. For example these are things secret Which man is a reprobate amongst vs if he haue not sinned the sinne against the holy Ghost Where hell is How the Angels are distinguished When the day of iudgement is which things God hath concealed from vs as impertinent for vs to know and to search whereunto were to passe the bounds of a modest and sober inquisition Now things reuealed are such as are contained in the world viz. All that holy doctrine of the law and Gospell contained in the writings of the Prophets and Apostles as also whatsoeuer other things the workes of God ordinary or extraordinarie discouer vnto vs. As for example the howre of this mans death is vnknowne till he be dead then it is knowne c. And thus God doth daily reueale new matters to vs which before were hidden thus by the obseruation and inquisition of wise men the course of heauen and the whole order of nature was discouered VVhat it is to doe Gods will For the second thing which is the doing of Gods will wee must consider thereof according to the distinction of Gods will before set downe and first for the reuealed will of God that is done two waies either by obeying the commandements willingly or suffering the chastisements patiently for the chastisements which befall vs are parts of Gods reuealed will of what kinde soeuer they bee and here are two vertues suggested vnto vs when wee pray let thy reuealed wil be done Obedience which is so often vrged in Deuteronomie Deut. 6.1.2.3 and Submission which is insinuated in the emphasis of the word Thy will containing a negation of our owne wils as Christ said in his prayer Not my will Mat. 26.39 but thy will be done Secondly for the secret will of God we doe also in part pray that it may be done I say in part for example sake we pray that God would daily more and more reueale vnto vs Antichrist which to the Primitiue Church was a secret and in part is a secret to vs. So also we pray Apoc. 22. Come Lord Iesus come quickly and yet the second comming of Christ vnto iudgement in regard of the time is concealed so we pray for patience to beare the crosses which God shall inflict which of what kinde they are and when they shall befall vs is vnknowne How Gods will must be done Thirdly Gods will must be done in earth as in heauen which words are diuersly expounded by Interpreters 1. Cor. 6.20 Some say Let the bodie which is earthly obey Gods will as the soule and spirit which is heauenly but that is as good as nothing for the soule is sinfull as well as the bodie yea is the author of sinne to the bodie which is only the instrument 1. Cor. 15.47 Others say Let the earthly minded men bee conuerted and yeeld obedience as the heauenly minded are and do but this also is as good as neuer a whit being neuer the better for the heauenly minded are imperfect and wanting in the best of their obedience But the better sort of Expositors say thus Let men vpon earth obey the will of God as the Angels doe in heauen Psal 103.20 and this seemeth to bee the true exposition of the words now the Angels obey Gods wiâ—l readily and perfectly Gods will must be done readily Esay 6.2 Exod 36.35 Exod 25.20 The willingnes and readines of the Angels doth appeare by the similitude and shape which is giuen them they are said to haue wings by the Prophet Esay and the Cherubims imbroidred vpon the vaile of the Tabernacle and the two Cherubims vpon the Mercie seate had wings yea further the two Cherubims vpon the Mercie seate did looke with their faces to the Mâ—rcie seate ward which is by our Sauiour Christ expounded of their willingnes where he saith that the Angels alwaies behold the face of my father which is in heauen Mat. 18.10 Now it is apparant that the beholding of the face s gnifieth in a seruant readines to bee imployed about his masters busines according as it is in the Psalme Psal 123.2 The eyes of seruants looke to the hands of the masters and mistresses by which phrase the Prophet signifieth not onely confident hope and expectation of deliuerance but in the meane season till deliuerance come patience to beare contempt mocking and despightfulnes and readie obedience to Gods will yea in these great extremities which in that Psalme is insinuated by the Prophets prayer The Angels also obey Gods will perfectly Gods will must be done perfectly who are therefore called holy Angels for that they haue no spot of sinne or disobedience in them for howsoeuer the Angels being compared with God haue in them imperfections in regard whereof Eliphaz speaketh in Iob Iob 4.18 that hee found no stedfastnes in his seruants and laid follie vpon his Angels and therefore in Esay the Seraphims with two wings couer their feete Esay 6.2 yet neuerthelesse if the Angels bee compared with Gods law which is the rule of their obedience they are able and doe perfectly euen in the strict and exact measure and manner of obedience yeeld obedience thereunto otherwise they could not continue in that estate of grace and glorie wherein they are now and so shall abide confirmed for euer So then the meaning of these words is thus much Graunt that wee may willingly and perfectly obey thy will as thy holy Angels doe But here in opposition to this last propertie of the Angels obedience it may bee obiected that seeing it is impossible we should perfectly obey Gods will therefore we must not in our prayers aske that at Gods hand for shall it be thought lawfull and reasonable to aske impossibilities For answere whereto thus much in briefe Impossibilities are of two sorts viz. alwaies impossible and impossible for a certaine time Now although it be for the present impossible that Gods children should perfectly obey Gods will yet it is not so for euer for when wee shall bee perfectly regenerate then shall wee
and triumpheth ouer him and this power and grace is communicated vnto vs from Christ our head who was therfore tempted and ouercame the temptor Mat. 4. Heb. 2.18 Iam. 4.7 Apoc. 3.21 that when we are tempted we might resist and preuaile being succoured by him Hence it is that the Apostle willeth to resist the diuell and he will flie from vs and Christ promiseth vs a place in his throne if we ouercome all which doe import thus much that as it is a thing possible to resist the diuell to put him to flight to ouercome him so the children of God haue this facultie communicated vnto them from Christ that broke the serpents head 1. Cor. 10.13 Now followe two other doctrines collected by contrarie viz. that if perseuerance follow grace then no grace no perseuerance A wicked man cannot resist temptation though he may refraine from sinne Gal. 5.17 Rom. 7. First therefore hee that wanteth grace cannot resist a temptation for although peraduenture a wicked man may be solicited to commit some sinne whereto he hath an indisposition yet he cannot properlie be said to resist the temptation but only to refraine the sinne for in resisting a temptation there is the spirituall combat betwixt the flesh and the spirit each of them lusting against other which is not in a man destitute of grace who is all flesh and no spirit and so the will of a wicked man and his affections may resist the motion of his vnderstanding or his conscience may terrifie his will and affection but there is not an opposition of grace and sinne in one and the same facultie or affection Luk. 11.12 for the strong man hath the possession of the castle and he ruleth there as it pleaseth him without contradiction The wicked fall into euill Secondly the wicked man wanting grace and perseuerance must of necessitie fall into euill according to the prouerbe of the wise man Prou. 24.16 A iust man falleth seuen times and riseth againe but the wicked fall into mischiefe but this doctrine shall more euidently appeare afterward in the whole discourse of the meaning of this petition which is the second generall now following 2 The meaning of this last petition We are to vnderstand that there are two great enemies of grace which continually lay siege against vs. 1 The first is Temptation 2. The second is Euill Against both these our Sauiour Christ teacheth vs to pray in this petition The first enemie of grace and impediment of preseruation is Temptation in these words Leade vs not into Temptation Here we are to consider two things 1 What Temptation signifieth 2 What it is to leade into Temptation First What it is to tempt and what is temptation Affliction is temptation Iam. 1.2 temptation in the Scripture hath diuers significations sometime it signifieth affliction so the Apostle Iames saith that wee should account it all ioy to fall into manifold temptations meaning afflictions this is not the signification of the word in this place for that is included in the next clause Secondly To tempt God Psal 95.9 temptation signifieth that triall which man taketh of God so the word signifieth in the Psalme whereas the Prophet vbraideth the Israelites for tempting God in the wildernes Thus the diuell perswaded Christ to cast himselfe vpon the immediate prouidence of God Mat. 4.7 in casting himselfe down from the temple which was to tempt God and this is not the meaning of the word in this place Thirdly To tempt or intrap a man Matth. 22.18 temptation signifieth that triall which man taketh of man to intrap him and bring him into daunger of law so the Pharisies and Herodians tempted Christ and thus was Christ tempted diuers times in the Gospell and this is not the meaning of the word in this place neither Fourthly To trie what is in man temptation signifieth that triall which God taketh of man to manifest to himselfe and others what is in him So God tried Adam in the estate of innocencie Genes 3. Genes 22.1 so God tried Abraham in commanding him to sacrifice his sonne and thus God daily trieth his children for diuers ends Neither is this the meaning of the place Lastly To solicite man to sinne temptation signifieth that triall which the diuell taketh of man to cause him to commit sinne by his entisements who in this respect is called the tempter Mat. 4. How man is prouoked to sinne by Satan and thus the diuell tempteth man 1. by prosperitie 2. by aduersitie 3. by example 4. by suggestion though for the most part suggestion is the generall affection of all the other three for that in time of prosperitie and aduersitie and by euill examples the diuell infuseth his temptations into our mindes though sometime he inspireth his temptations suddenly by occasion of no obiect at all as we may sometime haue experience by some fearfull blasphemies which suddenly without any dependance of former cogitations or obiects rush into our mindes and according to this latter signification temptation is taken in this place VVhat it is to lead into tentation Further we are to consider what it is to leade into temptation for which point we must know it containeth these foure particulars Desertion or the forsaking of the creature 1 The leauing of the creature or forsaking the creature not as though God ceased to support and sustaine the nature or naturall powers of the creature but for that he ceaseth to supplie a second grace to the first he withdraweth his second grace this the Prophet Dauid feared and therfore prayeth God not to forsake him ouerlong or ouermuch Psal 119.8 Psal 51.11 and to this sense the Prophet intreateth the Lord to confirme him with a strong spirit after his lapse into sinne for preuenting of future lapses This first part is called Desertion Deliuering the creature to his owne lusts 2 Deliuering ouer the creature to his owne lusts when God hath withdrawne his second grace the first grace is not of abilitie to encounter the lusts of the flesh but the lusts of the flesh doe fight against the spirit and ouermaster it for the present This phrase of deliuering vp the Apostle applieth to the Romanes in regard of the repressing or refraining grace Rom. 1.24.26.28 saying God gaue them ouer to vile affections to a reprobate minde c. And after this The efficacie of Satan 1. Chro. 21.1 3 The creature is in the power and hands of the diuell in a certaine measure so as he may tempt him and preuaile ouer him to the committing of most fearefull sinnes as he did preuaile with Dauid and Peter and others Excecation induration blindnes of mind hardnes of heart 2. Sam. 10.5 12.16 4 Vpon this followeth a kinde of excecation and induration when the seruant of God maketh little conscience of sinne and doth not sensiblie feele and perceiue Gods displeasure against sinne This
is appointed to all men to die once and therfore to pray against death absolutely is vnlawfull yet there are certaine circumstances in death against which it is lawfull to pray As for example It is lawfull to pâ—aâ— against a cursed death Death is of it selfe a curse of God seruing to destroy the creature so farre forth we pray against it death is the entrance to hell so farre forth we pray against death Againe death sometime befalleth a man suddenly that he can haue no time to set his house in order to admonish his wife and children and seruants to feare God if hee bee a Minister can haue no time to call for the brethren to exhort them or if he be a King can haue no time to take order for weightier matters of the Church or Commonwealth in these respects it is lawfull to pray against sudden death but not simply against death nor against sudden death How it is lawfull to pray against sodain death nor in all respects against sudden death for if any person vpon presumption of time to repent at the last houre still continuing in his sinnes al his life long do pray against sudden death his prayer is sinfull for euery man should so leade his life as if God should call for him at a moments warning he were in some measure prepared for the Lord. These are the things that wee pray against in this petition The things that we pray for follow 4 The supplication of this petition PerseueraÌ„ce or strength to resist the temptation Ephes 6. 1 Strength to resist temptation and to perseuere and continue Now because our enemies are many and mightie and subtill and euery way furnished for the assault therfore wee had neede also be furnished with all that spirituall armour which the Apostle prescribeth the parts whereof are these following Some seruing for our defence as namely 1 Sound doctrine which is the girdle of Veritie 2 Vpright life which is called the breast-plate of righteousnes 3 Patience in affliction called the shooes of the preparation of the Gospell of peace 4 Faith in Christ Iesus compared to a shield whose vertue is to quench all the firie temptations to despaire of Gods mercie 5 Hope of life euerlasting called a Helmet for the head Others seruing for offence of the enemie as namely 1. The word of God that is sentences of holy Scripture which directly cut the throte of sin and temptation like a sword 2. Prayer of all sorts with the properties thereof watchfulnes and perseuerance which are so many spirituall darts and speares to put the enemie to flight and to abandon the temptation 2 That God would turne our afflictions to our good Good through afflictioâ— now that good which wee desire to bee wrought in vs through affliction is manifold 1 Humiliation which is to cast downe our selues vnder the mightie hand of God correcting vs for our defaults 2 The deniall of the world and the pleasures of sinne 3 The sighing for the inheritance laid vp in store for vs. 4 Wisedome to preuent the malitious persecutions of the wicked which through want of circumspection haue befallen vs. 5 Triall purging and refining our faith 6 Patience and constancie 7 Instruction to the obedience of Gods commaundements 8 Preseruation from condemnation with the world All these fruites and diuers other particulars the word teacheth to be wrought in vs through affliction Good through sinne 3 That God would turne our sins to our good which the Lord performeth diuersly viz. 1 By reuealing vnto vs our wicked and corrupt disposition that we are readie to fall into most grosse sinnes if he doe not support vs euery moment with his grace 2 By discouering our owne infirmitie and disabilitie that we are not able to resist the least much lesse the great assaults of our spirituall enemies and so we taking notice by lapse into sinne of our owne wickednes and weakenes we may learne 3 To detest our selues for our sinning nature 4 To renounce all confidence in our selues and our strength 5 To relie our selues wholly vpon Gods power and his might in the time of temptation All these particulars are most apparant in the examples of Dauids and Peters falles compared with their writings 6 The Lord doth discouer vnto vs by lapse into sinne the subtilties and sleights of our spirituall enemie the Apostle hee calleth them the methods and many waies which he hath to circumuent and deceiue vs for the diuell can vpon a very slender occasion procure a lapse into some grosse sinne as Peter vpon the speech of a maide denied Christ 7 The Lord doth affoord vnto vs much experience both of his mercie and goodnes in pardoning our sinnes as also to recouer our brethren fallen by like occasion into sinne and to comfort them 8 The Lord teacheth vs the spirit of meeknes and mildnes toward others that are through infirmitie ouertaken with sinne that wee bee not too seuere censurers of them considering our selues and our manifold lapses into the same sinnes This and much more good God worketh out for vs by our sins all which must teach vs euerlasting thankfulnes This may serue for the supplication 5 The thanksgiuing of this petition the thanksgiuing now followeth which may easily bee gathered from the former parts Thus also the petitions which respect our good are handled and so the second part of this prayer is ended viz. the matter Now followeth the third part of the Lords prayer which is the conclusion or shutting vp of the prayer in these words For thine is the kingdome the power and the glorie for euer Amen Although this conclusion be not extant in the Latin copie of the old translator yet it is in the Greeke The conclusion of the Lords prayer and the Greeke being more ancient than the Latin as being the originall VVhether the conclusion be canonicall the Latin being onely a translation and not canonicall in reason the Greeke is to be preferred before the Latin and so this clause being in the Greeke we will take it as part of Canonicall Scripture and so handle it notwithstanding that the Iesuite auoucheth the contrarie for his coniecture is that it might bee added in the text of the Euangelist because that the Greekes vsed to adde it in their Liturgie to the end of the Lords prayer But this is a very simple conceit for so learned a man to auouch that a whole sentence might creepe into the text of Canonicall Scripture who durst bee so bold to adde it or who would be content to receiue it for Canonicall if any man durst be bold to insert it into the text But let his dreame goe and let vs consider of it as a part of the Lords Prayer This conclusion containeth generally the manner of making our prayers to God as also the manner of ending our prayers which wee make for euery seuerall petition must haue the matters expressed in this conclusion or