ORATIO DOMINICA: OR, THE LORDS PRAYER, Pleading for Better ENTERTAINMENT IN THE CHURCH OF ENGLAND. A Sermon Preached at Saint Mary Woolnoth, London, Jun 11. 1643. By Peter Bales, Mr. in Arts, and Minister of the Gospel. NUM. 23.12. Must I not take heed to speak that which the Lord hath put in my mouth? ECCLES. 5.2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth, therefore let thy words be few. Cypr. Ser. de Orat. Dom. Qui h●●itat intus in pectore, ips● sit in voce; & cium ipsum habeamus advocatum apud patrem pro peccat●s nostris, quandò pro delictis nostris peccatores nos petimus, advocati nostri verba promamus. London, Printed for F. E. and are to be sold at the Marigold in Paul's Churchyard, 1643. TO THE TRUE CHRISTIAN WHICH Loveth, Admireth, and constantly saith THE LORDS PRAYER. P. B. wisheth all spiritual Graces, with worldly prosperity in this life, and eternal Felicity in the life to come. Good Christian, IF ever there were a time when, if ever a place where, Gods Ministers and Watchmen, as Esay calleth them, Isa. 56.10. his Stewards and Ambassadors; Tit. 1.7. 2 Cot. 5.10. as Paul nameth them, his Angels and Messengers; Mal. 2.7. as Malachy termeth them, had need to cry aloud, and pour out their Prayers before the Lord, and to exhort the People to do the same: And (of all prayers) especially the sacred Prayer of our most gracious Saviour; then now is the time here is the place: The time is now, in this our age; the place is here, in this our Land, In England (by the Separatists (the Lord's Prayer is so used. when and where it is either blasphemously contemned, wilfully rejected, or impudently neglected. I therefore (though the unworthiest of the Sons of Levi) have adventured (from a clear Text) both to express and press the frequent use of it; Agn 〈◊〉 ●ater 〈◊〉 ba, 〈…〉. 〈◊〉 Cyp that so we may have hope of obtaining our Requests. But (I confess) I should not have (in print) exposed myself to the snarling of biting Censures, had not the constant importunity of marry worthy Friends persuaded, and the rarity, yet great necessity of the Subject enforced me thereunto. It is my comfort, and encouragement, N●● ad d●s●●d ni●m●un●statetut●● nisul add●e●nd●●m veritate fae l●us. Greg. Mag. in Ezek. that there is nothing more safe to be defended then honesty: nothing more easy to be spoken then truth: And (God is my witness, I lie not) I know nothing but honesty, and truth in this Sermon; confirming the Innocent, and detecting the Nocent. If any one be offended at it, let him know that he hath a guilty conscience: And as for thee, (good Christian) if there be any thing amiss, thy friendly information shall be thrice acceptable. In the mean time, I entreat thee to read with understanding, to remember what thou dost read; and the Lord give thee grace to practise what thou dost remember. Thine in the Lord Jesus, Peter Bales. THE LORDS PRAYER Pleading for better entertainment in the Church of England. LUKE 11. part of Ver. 2. Say, Our Father which art in Heaven, etc. THE first verse of this Chapter containeth the best suit that ever was made to Christ by his Disciples. We read in the holy Scripture of other suits made to him. The first, Mat. for understanding of Parables. The second, for increase of Faith. Luk. The third, for superiority in his Kingdom. Mat. But this suit or request, is more eminent, and far above the rest, for it is the means to procure illumination for understanding of Parables, to obtain increase of Faith in laying hold of Christ; superiority in an heavenly, not in a temporal Kingdom o● which they dreamt. And as they shown more piety in this suit, then in any other; so Christ showeth more grace in this grant then in any other. The first suit he granted; but with exprobration of their ignorance; Mat. 15.16. Are ye also without understanding? The second he granted; but with exprobration of their unbelief; Mat. 16.8. Mat. 10.40. O ye of little saith. The third he granted not at all, because it was a thing not to be sued for; but he granted a form of Prayer, immediately upon their petition: They saying, Lord teach us to pray, as John also taught his Disciples; Christ answered, When ye pray, say, Our Father which art in Heaven, etc. My Text then plainly appeareth to be our Saviour's gracious answer to his Disciples humble motion; wherein you may be pleased to observe two things, viz. Quod respondet, & quid respondet. First, That he answers. Secondly, What he answers. Begin we with the first, That he answers. The great Doctor of his Church never denieth, Quod respo. deferreth, or expostulateth the case with his Disciples; but presently returneth a gracious answer; When ye pray, say, Our Father which art in Heaven, etc. First, He might have taken just exception, because they alleged John an example to him, of teaching his Disciples to pray: He might have said, Why do you tell me of John? all the grace that John hath, is from me. Mat 3.11. Yea, John confessed himself unworthy to unloose my shoe, and may not I now take it in scorn, that the Disciples of John should teach me my duty after the example of John? Notwithstanding all this, Christ to commend his humility, is content both in his preaching and praying to follow John. Mat. 3.10. John said, Every Tree that bringeth not forth good fruit, is hewn down and cast into the fire. And Christ though he were the wisdom of God, and furnished with all manner of Doctrine, was content to borrow that very sentence from John-Baptist, as it is apparent in his Sermon on the Mountain, Matth. 7.19. Nay further, he was content also to follow him in praying; so that the example of John's diligence in teaching his Disciples that duty, was a motive to him to do the like unto them. Secondly, whereas the Disciples of Christ tell him, that John was wont to teach his Disciples to pray, they spoke by experience; for divers of them were before time Disciples unto John, as appeareth in Joh. 1.37. And being they were brought up at John's feet to learn to pray, our Saviour might have been justly offended at them, that they would be such Non-prosicients, under such a Tutor. He might have said, what, do you come to me to teach you to pray? were you Scholars so long in John's School, hearing prayer daily, and yet not able to pray? It seemeth John hath bestowed great pains to no purpose, he hath (in teaching you) only ploughed the rocks, and harrowed the sands: Why should I take the children's bread and give it unto you, who have so often trampled it under your feet? Lastly, our Saviour might have given them justly the repulse, because they no better regarded his own prayer then to forget it: For (you may know) He gave this Prayer twice; once voluntarily, when he was preaching on the Mountain, which was by them soon forgotten, having heard it but once; therefore one of the Disciples (probably supposed John) in the name of all the rest, Mat. 6.1. Voluntarily. 2. By entreaty Luke 11.1. goeth to Christ when he was praying, and when he ceased, beggeth a form of prayer; which (notwithstanding their forgetfulness) he granteth speedily, fully, cheerfully. Our comfortable Lesson from hence is, Obser. that it is not labour lost to come to Christ with our petitions, if they be lawful and good, for Christ is easy to be entreated: Jam. 3.17. A present help in trouble. When you call (saith he) I will answer: Psal. 46.1. Call upon me in the time of trouble; Psal. 50.15. so will I hear thee. And the Prophet David to encourage all men to pray, doth set forth the readiness of God to hear prayer: Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come. And Christ himself telleth us what we in our prayer must perform to God, and then (for our comfort) what God for our prayer will perform to us, Matth. 7.7. Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you. Ask, with the mouth, seek with the heart, knock with the hand, and it shall be given you, and you shall find, and it shall be opened unto you: And it shall be given you, that is for temporal things: And you shall sinned, that is for spiritual things: And it shall be opened unto you, that is for eternal things. And Saint James telleth us, Jam. 1.5. if any man lack wisdom, let him ask of God, who giveth to all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberally, and reproacheth no man, and it shall be given him. The Disciples petition was therefore acceptable to Christ, because profitable for themselves; for thus he professeth of himself, ego Dominus Deus tuus, docens te utilia, Esay 48.17. utilia non subtilia. Aug. I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. Saint Austin observeth that Christ puts no medium betwixt the Disciples motion, and his grant; they no sooner had said, Lord, teach us to pray, but Christ answered, When ye pray, say, Our Father, etc. Thr. mak● emir● There are three things which do make a giver eminent. First, to give presently, for that is to give twice; Qui cito dat, bis dat. The second is beyond that, to prevent the asker. The third is beyond that, to put him in mind of ask. And we have Christ an amiable Precedent for all these. The first he performeth to the Leper; Christed. when the Leper came to him and made no petition, only a supposition, Domine sivis, Lord, if thou wilt, thou canst make me clean: the Text saith, that Jesus imimediately put forth his hand, and touched him, saying, I will, be thou clean; Mat. 8.2, 3. and immediately his leprosy was cleansed. The second he putteth in practice towards the Paralyticke, which was let down in the bed to him, Cl ve asl for he said unto him, son, thy sins are forgiven thee: here he preventeth his ask the forgiveness of his sins. Mar. 3.5. The third he expresseth to the Impotent-man; Christ did put in mind of ask. joh. 5.6. Mar. 10.51. for when Jesus, saw him lie, and knew that he long time had been diseased, he said unto him, wilt thou be made whole? The like he expresseth to the Blindman, for he said unto him, what wilt thou that I do unto thee? Let us put all these together, Applic. and make a cord of them, to bind us to the comfortable duty of prayer; for by all these we have encouragement to go to Christ; for if he was so ready to supply our wants when he was here on earth, much more ready is he to supply our wants now he is in heaven, sitting at the right hand of his Father, and making intercession for us. In the midst therefore of our distractions and distresses, troubles and extremities, let us pour out our prayers before him. If the bruised reed, truly humbled, shall send up short ejaculations, and say, Luke 18.13. Mat. 9.2. Luke 7.48. Luke 17.5. God be merciful to me a sinner, he shall find presently an answer returned, Thy sins are forgiven thee. If the smoking flax, conscious of its own weakness, shall send up this petition, Lord increase my faith, it shall have that comfortable answer which Christ gave Peter: Luke 22.32. I have prayed for thee that thy faith fail not. If obedient Subjects (when their religious, upright and gracious King, and their sinful, yet quondam flourishing Kingdoms are angustiated on every side) shallwith true penitent hearts cry to God in faith & fervency of spirit, Psa. 132.1. saying, remember David (we have just cause to say Charles) with all his affliction; Ps. 25. ver. ult. and deliver Israel (our England and Ireland) out of all their troubles, O God; they shall individually receive this comfortable answer; I have heard that which thou hast prayed me; I have spoilt you, but I will heal you; I have wounded you, but I will bind you up; 2 King. 19. 2●. after two days will I revive you, and in the third day I will raise you up, and you shall live in my sight. If a man, Hos. ●. 1, 2. ceiling himself so defective in prayer, as that he cannot pray so fluently and fervently as others, shall move this petition, Lord teach me to pray; Luke 11.1. he shall have this gracious answer, when thou prayest, say, Our Father which art in Heaven, etc. So that they which pretend they cannot pray, have no excuse, for they know where they may be taught, even in this; it is but ask, and it shall be given you. If John taught his Disciples to pray, how much more, and sooner will Christ teach those that come to him? Thus much for the Quod respondet, That Christ answers. Come we now to the Quid respondet, Quid resp. What Christ answers. His answer doth contain a most sacred prayer to be used when we pray; and therefore published by two Evangelists, Matthew and Luke, that so there might be no ground or colour left for Heretics or schismatics to reject it, for by the mouth of two or three witnesses every word may be confirmed (saith our Saviour) and if every word, Mat. 18.16. by the testimony of two or three, then undoubtedly the Word of God, by the testimony of one; for if Pythagoras his ipse dixit was such a stickler amongst his Scholars, how much more should the Lord's be amongst his followers? If we receive the testimony of men (saith Saint John) the testimony of God is greater. 1 John 5.9. Lo, here is the testimony of him who is both God and man, and therefore the greatest that may be, and consequently to be carefully regarded. Mat. 6.9. The Text. Saint Matthew, doth set down this Prayer as a rule, copy, or pattern for prayer; After this manner pray ye; Saint Luke doth set it down as a form, When ye pray, say, Our Father, etc. Pray thus, saith Saint Matthew; pray this saith Saint Luke. It hath pleased Almighty God to put this as a tongue in the head, which is both an instrument of speaking and ask it is not only a rule or copy to make other prayers by, but a form to pray, in totidem verbis. Even as he that writeth a copy writeth the same letters, and after the same manner; and as a picture to the beholder representeth a man, and to the Painter is a pattern to make others by; so these words are a perfect pattern which we must pray by, and a perfect form which we must pray in. So then this prayer (as reverend Calvin well observeth) is taken two ways, Master Calvin as regula, as forma. First, as a rule of prayer. Secondly, as a form of Prayer. For indeed it is both. A rule of prayer. Exod. 25.9. First, consider we it as a rule of Prayer. Moses in the building of the Tabernacle was commanded to make all things according to the pattern shown him in the Mount; so we are commanded to make all our prayers according to Christ's pattern, showed in the Mount. The absolute consideration of it doth not take away the relative: A boundstone so marketh out the ground, as that it is still a stone: Paternity maketh not a father cease to be a man: So though Our Father which art in heaven, etc. be a prayer in itself, yet it is a most perfect Patterne, to make other prayers by. A skilful builder maketh a goodly house, according to the model in a piece of paper: So though the Lords prayer may be written in a small compass, yet it is so large in extent, that all prayers made before, may have reference unto it, and those made after, some dependence on it. Pray otherwise we must not: not as though it were unlawful for us to use another form; for Christ gave it twice, and there is some little difference between that of St. Matthew and that of St. Luke; St. Luke hath it, Say these very words: Saint Matthew hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pray on this manner, or to this purpose, according to the instructions in this form contained: forgive us our debts, saith St. Matthew: forgive us our trespasses, saith St. Luke: as we sorgive, saith one; for we forgive, saith another: for thine is the kingdom, etc. Beza. saith the one; the other saith it not at all. But Master Beza, who took great pains to search all the old Copies of the new Testament, to perfect his edition thereof, by comparing them together, doth confess, that in many copies he found these words wanting in Saint Matthew, as well as in Saint Luke; and that many Interpreters have thought that they were put into the Text, as being the common conclusion used by the Christians in their prayers a As that holy Acclam. added at the end of the I●s. Gloria potrie, but neither without divine Authority. 1 Chro. 22.11, 12. 2 Cor. 1.3. Reve. 5.13. Psal. 48.1. Cyprian, Aug. Hierom. . Moreover (he saith) three of the ancient Fathers in their expositions on the Lord's Prayer, have omitted this conclusion, and have not so much as mentioned it. Arias Montanus gives this note upon Matth. 6.9. Animadverte lector, hanc classulam non esse de textu; he addeth also, in the Greek Church the Congregation doth never repeat this clause, but when they have with the Minister said, deliver us from evil. The Priest only pronounceth these words, 〈…〉 for thine is the Kingdom. However it be, (as Tertullian observeth) it is lawful to use other words; but we must still keep the sense, therefore he calleth it legemorationis, the Law of prayer, as being the rule by which we must square, or the mould wherein we must cast all our prayers. And of this judgement was Saint Austin, Ar●. Epist. 12● cap. 12. whose words are these, Quamlihet alia verba dicamus, nihil aliud dicimus, quam quod in ista Dominica oratione positum est, si recte, & congruenter oramus: although (when we pray) we may say other words if we pray rightly and congruously, we say no other thing then that which is contained in the Lord's Prayer. Of the same opinion likewise was reverend Master Calvin, Calvin, in Matth. 6.9. who writeth thus; Noluit praescribere filius Dei quibus verhis utendum sit, ut ab ea quam dictavit formula deflectere non liceat, sed tamen vota nostra sic dirigere fraenareque voluit, ne extra metas istas oberrent: that it might never be lawful for us to turn aside from that form of prayer, which the son of God hath taught us, the son of God would not so strictly prescribe what words we must use in our prayers, as if all our prayers must be totidem verbis; yet for all this, he would so direct and bridle our desites, that they should not wander beyond their bounds, but be confined within the contents of this Prayer, which (indeed) is a pattern that hath not a parallel. It is an observation worthy of your consideration, that when Christ's Disciples came for an increase of their faith, he gave them no form for their faith, Luke 17. but left that for them to give to the Church: But he frameth himself to give them a Map of prayer, that all the Christian world might speak the same language; because he knew we knew not what we should ask, we ask oftentimes unlawful things, or lawful things unlawfully: nay, we are prone to ask hurtful things. Alexander when the Cynic asked a groat, said, it was too little for a King to give; when he asked a talon, Alexander told him, it was too much for a Cynic to ask; so when we ask, we either ask things unfit for us to ask, or for God to give. Therefore our blessed Lord and Saviour, who was (as Saint Ambrose saith) Confiliarius Patris, and best knew his Father's secrets (being God, he knew what petitions were best pleasing to God; being man, he knew what petitions were best suitable for man) maketh an incomparable rule of prayer for us, that so we might have hope of obtaining our requests. Applic. But hath Christ given us a prayer written as a mould wherein to cast, a touch stone whereby to try, the beam of the Sanctuary whereupon to weigh, the certain rule whereby to square all our prayers? why then do so many (in these days especially) both Ministers and people, impudently forsake this Fountain of living waters, to dig them pits, even broken pits that can hold no water? Jer. 2.13. Why do they say desperately, by their daily practice, we will have none of this prayer for a pattern for all our prayers, for we have loved strange prayers, Jer. 2.25. A blind 〈◊〉 leads them out of the way. and them will we follow? Do not these men follow an ignis fatuus, whiles they embrace their own Chimeras, and fanaticke conciets? And lest that any should say, or think I have wronged them by this discourse, let us bring to the touchstone their ordinary prayers made and uttered in our public Congregations. None can, or (I hope) will deny (the currant stamp only excepted) that they present to God rude, and undigegested extemporal evaporations of their desires; yea, immethodical prayers. such tautologies, battologies and reiterations, as no hearer can truly join with them in these their prayers; for (though they often lick them over in one sermocination) they are no fit to be compared then to Bear's whelps, without form, without fashion. And (I pray you tell me) is this the way to pray according to the Lords prayer? Matth. 6.7. hath not our Saviour forbidden vain repetitions? is there in his prayer one word placed amiss? is there an iota in it that hath not its full weight? things necessary asked out of place, Bona oratio quae ordinem ser vat, Aug. are not so convenient; Christ teacheth not only what, but how to ask; He keepeth a good order. Again, that their prayers are oblong and tedious; for they are an hour, 2 Oblong prayers. sometimes two hours, yea, three hours long; as if words could prevail with God, Matth. 6.7. and they should be heard for their much babbling; notwithstanding the Wiseman telleth us that our words must be sew; Eccles. 5.2. and our Saviour giveth the reason thereof, Matth. 6.8. Non vocem audi● Deus, sed affectum, Aug. for your Father knoweth whereof ye have need be●ore ye ask of him. Is this the way therefore to pray according to the Lords Prayer, Ludolphus div●ta Christi, part 1. cap. 89. which is so short that it may be written in the compass of a penny? doth it not contain an ocean of matter in a little current of speech? Brevis sermone capi●sa virtute, Cypr. ser. de orat. dom. It is short in words, long in virtue; so (if we will make it our pattern) our prayers must be fuller of devotion than words. Thirdly, that they present to God immodest, irreverent prayers; Immodest prayers. for they do solicit God in such homely, rude, and sawey language as they dare not tender to men; they are so familiar with him as (in their prayers) to tell him news out of their weekly Intelligencer; so that their Diurnals, Qui orat, ut qaasi Deo ignoranti suam necessitatem exponat. and Corantoes stand them in great stead: In this their immodest carriage and behaviour, they imitate that saucy fellow whom Saint Chrisostome reprehendeth, who when he prayed, expressed his necessity in such a manner as if God had been ignorant of it. And do these men (likewise) pray according to the Lords Prayer? Behold its language is sad and serious, grave and gracious, declaring an holy reverend zeal, with true and sanctified judgement. In that we say, Our Father, we call upon the bowels of God's mercy, which begets an holy holdness: In that we say, Which art in Heaven, we invocate the arm of his power, which begets an holy fear, and therefore (saith the wiseman) Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; Eccles. 5.2. Reg. Bible. for God is in Heaven and thou upon Earth. Lastly, that they offer up their prayers to God in the heat of fury, Immane prayers. Luke 9.54. as the two sons of thunder; let fire come from Heaven, and consume the Samaritans; And vent the bitterness of their intemperate spleen in curses, and imprecations, to God's dishonour, and the breach of Charity; even against those whose faces they never saw, and from whom they never received any wrong. Do these men pray according to the Lords Prayer? which (as one said) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the engaging of our charity and love; for we desire to have remission of sin no otherwise then as we forgive our brethren, whereby the love of our brethren is continually increased. It runs altogether in the plural number in a common strain; not My Father, but Our Father; give us; forgive us; lead us not into temptation; deliver us from evil: which kind of expression doth include all men; for all men are by creation, and by conservation, and protection, the sons of God, and of these God only knoweth who are his: It is not in our power to discern who are reprobated, and who are elected; they be all our fellow creatures, and the law of Charity doth bind us to the love of their persons. We must therefore pray for all sorts of men, not only for our friends, but for our enemies. Matth. 5.44. First, for our personal enemies. Secondly, Luke 23.34. for the enemies of our Country and Kingdom. Thirdly, we must pray for the enemies of Religion; nisi Stephanius orasset, Jer. 29.7. Fulgentius. Ecclesia Paulum non haluisset; unless Saint Steven had prayed for Saul the Church had never had Paul. Acts 7. ve. ult. And it is Saint Paul's exhortation that supplications, prayers, intercessions, and giving of thanks be made for all men, for Kings, 1 Tim. 2.2. and all that are in authority: Hominem s●c●t Deus, pecratorem bama non est homo qu●est adversator, sed peccator; ora p●o homine ut Deus occidat peccatorem, Aug. And in his time all Kings were persecuters of the truth. Consider what God made, and what man made; God made man, man made the sinner; it is not the man which is thy adversary, but the sinner: Pray therefore for the man, that God may slay the sinner; it is a way to destroy our enemy, and to save the man. Saint Paul did not kill Steven, but Saint Steven killed Saul. David did not pray against the person of Achitophel, but malignity. O Lord I pray thee turn the Council of Achitophel into foolishness. 2 Sam. 16.31. We may (I hope then by this time) plainly perceive that instead of sweet savour, Isa. 3.24. we have stink, and instead of a girdle, a rent, and burning instead of beauty: Our Novelists have made them crooked paths; Isa. 59.8. Whosoever goeth therein shall not know peace. Are they not bereft of understanding, and true Christianity? they are, saith Hugo Cardinalis, Hugo Cardin. in Matth. 6. Stulti qui non orant sicut docuit Christus nec sunt Christi, they are fools (saith he) which do not pray as Christ hath taught, neither are they of Christ. Quisquis id dicit (saith Saint Austin) quod ad istam Evangelicam precem pertinere non possit, Aug. Ep. 121. cap. 12. carnaliter orat, whosoever praveth that which cannot appertain to this Evangelicall prayer, prayeth carnally. Therefore let every good Christian individually say, O my soul come not thou into their secret, Gen. 49.6. unto their assembly mine honour, be not thou united. Let us not (like the Cock in the Fable) prefer the barley corn before the precious gem; or (like Chius) sell the good Wine, and drink the dregs ourselves; or (like Glaucus) change our gold for copper. Let us not take darkness for light, Isa. 5.20. and light for darkness; bitter for sweet, and sweet for bitter: shall we make this blessed Prayer of none effect, to promote our own? Rom. 3.4. God forbidden: yea, let God be true, and every man a liar; let the whole treasure of our prayers be contained in this treasury; let us offer the gold, frankincense, and myrrh of prayers, and thanksgiveings, always on this holy Altar; for, whosoever walketh according to this rule, Gal. 6.16. peace shall be upon him, and mercy, and upon the Israel of God. So much for the first consideration of this prayer, viz. as it is Regula, or, a rule of prayer: Come we ●ow to the second consideration of it, viz. as it is Forma, A prayer of itself. or, a prayer of itself. All the Petitions contained in this prayer, were used by our Saviour Christ in the days of his flesh, as he took our nature; for sometimes he prayed for the honouring his Father's name; sometimes, for the enlarging of his Kingdom; sometimes, for fulfilling of his will; sometimes, for multiplication of bread; sometimes, for deliverance from temptation. But one petition seemeth repugnant; forgive us our trespasses; Quest. for how could he pray so, who never knew sin? He might pray this, Sol. 1 having a fellow-feeling of the Church's miseries; he was the head of a body, 2 Cor. 5.21. and was made sin for us, and so did not only confess himself a sinner, but suffered the wrath of God for it; which made him cry, Deus mi, Mat. 27.46. Rom. 15.3. Psal. 69.9. Deus mi, My God, my God, why hast thou forsaken me? The rebukes of them that rebuked thee, fell on me. Again, Sol. 2 you may believe that our Saviour did not recite it, as his prayer unto God; but left it as a prayer unto his Church. There is a distinction made of the whole prayer in the Lesson, and in the Liturgy: In the Lesson it is commended by God to us; in the Liturgy, we commend ourselves to God by it. And although Christ did not use it as a prayer (though it might be so) yet certainly he commended it as a form unto the Church. And albeit we read not in any place of holy Scripture, that the Apostles used this form of prayer; in reason we are to suppose, that as they were Disciples, and were ignorant, they used it as a prayer; as they were Apostles and had the gift of prayer, they used it as a pattern to others. That it was given as a prayer we need not, we ought not to doubt; therefore we see it used in all the Liturgies of the Primitive Church (as in the Liturgies of Saint James, of Saint Basil, of the Syrians, of the Ethiopians, Marg. Bibliothe●. pat. and in the Liturgy of Saint James there are these words prefixed; Vouchsafe us O Lord, this confidence, that we may dare to pray unto thee and say, Our Father which art in Heaven, etc. And that it was thus intended, it is plain by the words. Our Saviour doth not say, pray that God's name may be hallowed, his Kingdom come, etc. in any other form, but he bindeth them to the same words (as upon a just occasion he saith) pray non in hunc modum, sed haec verba; When ye pray, say, Our Father, etc. And this is the reason why it is so often used in the Liturgy, Communion, Baptism and every particular Rite in our Church: It is so, that if any thing be defective in our prayers, or forgotten, which were fit to be asked, we may quicken our senses and recollect ourselves by the sweet recital of this prayer, which if a man could speak with the largeness of affection, that the words will bear, he needeth no other prayer. And therefore we make it (at the least we ought) the clause and end of all our prayers. Cyprian, de orat. Dom. It is good (saith Saint Cyprian) to ask God in his own words; for what is more likely to prevail with God, Quae potest esse magis spiritualis oratio quam quae a Christo nobis data est, a quo nobis & spiritus sanentus m●ssus est, etc. then that which was made by God himself? It beginneth with Kingdom, and endeth with Glory: It is the best form that ever was made (saith that holy, and blessed Martyr) for what more excellent, and true prayer can there be, then that which was made by excellency and truth itself? It is the most spiritual form; for it was given by the holy spirit. Saint Austin preaching upon this prayer, Aug. de temp. serm. 126. doth fall into admiration of it saying, O vere coelestis oratio, quae tota est oratio; O truly celestial prayer, which is all prayer: Mr. Calvin And reverend Calvin likewise learnedly and judiciously falleth into admiration, of the loving kindness of Christ towards us: Dum unigenitus Dei filius nobis verba in os suggerit, quae mentem nostram omni haesitation● expediant: In that he putteth words into our mouth, which may free our mind of all doubting. For five things is this Prayer to be commended. First, it is to be commended, because it is a public form; it was so intended by our Saviour Christ, A public form. as it plainly appeareth by its running in the plural number: Not my Father, but Our Father, etc. Hence it was well noted by Saint Greg. that although in the latin Church it was said by the Priest only; yet in the Greek Church it was said by all the people, as being intended public form; not but that we should use it in private, as a clause of our prayer; for it is a prayer as well for the closet, Matth. 6.6. as for the Church: When thou interest into thy closet, pray after this manner: for though then a man prayeth alone, yet must he not pray for himself alone; qui sibi soli orat, solus orat, saith Saint Austin, whosoever prayeth for himself alone, prayeth alone and hath not God hearing him; therefore in the public Congregations, and in our closerts, let us say, Our Father which art in Heaven, etc. Secondly, this prayer is to be commended, A set form. because it is a set form; it is plain and evident by the giving of it: Christ gave it twice in the same words, and same form; nay, if he had been desired a form of prayer a thousand times, he would have given the same form. Therefore justy may we dislike Conceptuaries, which conceive of other forms, and say it is a stinting of the Spirit, to pray in a set form: for rather we may say, to pray in another form without premeditation is to abandon the Spirit. This monstrous conceit of conceived prayers, without any premeditation, Pur. and Br. pag. 9 spoileth both the Father and the Son (as King James saith in his learned and godly exposition of the Lords prayer) I justly call it monstrous (saith he) since they will have a thing both conceived and borne at once, contrary to nature, which will have every thing to lie in the belly of the mother a certain time after the conception, there to grow and ripen before it be produced; and this is the universal course of nature, as well in animal, as vegetable things, yea, even in minerals within the bowels of the earth. And in this Grace imitates Nature, not producing any perfect work at the first, but by degrees. Yet (I confess) when a man can swim well, he may cast away his bladders; when the Cripple can walk well, he may throw away his staff; yet there is a decorum to be kept, even by him that hath the best gift that way. If a man hath the gift of prayer, it is not unlawful to use a set form, especially in public; for when we know before what to pray, it is a means to stir up our affections, and to keep them in good tune; but by accident it is a means to cool our zeal, when we have a prayer by rote, when we mind the words only: Yet certainly it is a good help to those, which are not come to a degree of excellency in this gift; therefore (as one saith) so keep a set form, as that ye , and so , as that it be grounded upon this form, and then conclude saying, Our Father, etc. Thirdly, this prayer is to be commended, A plain form. because it is a most plain and perspicuous form, being easy to such as desire to inform themselves, what, and how to pray. Obscurity is in nothing so odious as prayer; they which pray in an unknown tongue, pray not by the spirit, because to pray without understanding is to offer strange incense; so that I may use the words of Malachy, Mal. 1.8. to such as put up prayers to God which they understand not; Go now and offer this to thy Prince, and see if he will accept thy person: will not he think himself abused, and dismiss thee with some sharp punishment? the bruit Beasts may pray better, for they have natural and inarticulate voices; Psal 147.9. the Ravens are fed of God when they call upon him, their croaking is a kind of invocation; the Lions roaring after their prey is a prayer. When men know not what they pray, Praedatio eorum precatio, Aug. how can God or themselves say Amen to their prayers; their praying is neither a spiritual, nor a reasonable service: Therefore the Fathers do parallel this praying in an unknown tongue, to Caligula's banquet, who did set before his friends golden dishes, and bade them eat; but they found them hard meat, and risen up more hungry than before. The Romish Priests do set before the people rather brazen dishes, their souls are starved because they cannot eat: But if they were golden, Quid prodest clavis aurea si non aperiat? quid obest lignea si aperiat? Aug. what good could they get by them? What doth a golden key profit us, if it cannot open our door? what doth a wooden one hinder us, if it can open our door? Caelius Rhodoginus writeth, that Cardinal Ascanius had a Popinjay, Lib 3 32. that could pronounce distinctly all the articles of the Creed; such popinjays, or Daubs are the Papists, who can say, Pater noster; yet not Our Either: If the Priest juggle as well in this, as in other things, he may teach the common people as well to curse as bless God, for aught they know, Let us therefore pray with the spirit; 1 Cor. 14.15. but let us pray with understanding also: Lingua sonnet, men●autem sc●utetur sensum ●orum quae dicuntur. Basil in Ps. 28. Let us take Saint Basils' rule, Let thy voice be heard; but let thine understanding find out the sense of those things which are spoken, and so let us say, Our Father which art in heaven, etc. Fourthly, this prayer is to be commended, because it is a brief form; A brief form. Lycurgus enjoined the people to offer little sacrifices unto their Gods; (for saith he) they respect more the inward affection then the outward action: Matth. 6.8. Matth. 23.14. A rule which our Master Christ hath given us: When ye pray use not much babbling: And he condemned the Pharises for their long prayers. And behold this prayer (which he hath given us to say) is a short one, & that for these Reasons, which Ludolphus reciteth: First, to be easier learned. Secondly, to be better remembered. Thirdly, to be oftener repeated. Fourthly, Non tumultuosa loquacitas; sed affectio cordis apud Deum praevalet, Aug. to assure us that God heareth us the sooner. Fifthly, that we may not so much respect words, as devotion. It showeth us that it is not tumultuous babbling, but fervency of affection, that prevaileth with God. The form of the Decalogue is reduced unto ten words; nay, by Christ unto two; nay, to one word; love: mica salis, it is the grain of salt which seasoneth every part of our obedience. Likewise the Creed is reduced unto twelve Articles, those twelve to six, those six to two; what we believe in, and what we believe of. This Prayer, for brevity sake, is reduced to six petitions; for those prayers are best which are shortest, and most full of affection: Sir Rich. Bak. With the length or elegancy of our prayers, as God is not wearied, so he is not delighted; but Devotion is the length, and Faith is the Eloquence, which while with persuasions they importune him, with importunity they persuade him. And therefore the Church hath prescribed Collects, prayers answerable to this short prayer of our Saviour Christ. Let it not then be irksome unto us when we pray, to say, Our Father which art in Heaven, etc. Lastly, this prayer is to be commended, A perfect form. Quantum restringitur in verbis, tantum dissunditur, Tertul. lib. d● orat. because it is a perfect form. By how much it is straightened in words; by so much it is defused in signification: It may well be called a world of prayer; for this is the little world which Christ made upon earth: As the world consisteth of Heaven and earth, so this prayer consisteth of heavenly and earthly petitions: As the whole frame of Nature was made in six days, so Christ giveth us a form of prayer in six petitions, answerable to the six days. Protegenes the Painter being from home, Apollo (in the mean time) came to his shop and drow a line; by the evenness and straightness thereof, Protogenes knew that Apollo had been there: so by the evenness and straightness of this prayer, and excellent ontracting of the Petitions, though the Gospel had not mentioned the Author of it, we might have easily guessed that Christ's spirit had been there. This Prayer is perfect, in respect of the Author, Order, Matter. First, Author. 1 Cor. 13. it is perfect, in respect of the Author of it. The Apostle saith, If I had the tongue of men and Angels. His meaning is, that the tongues of Angels were more glorious than the tongues of men; and therefore that song of the Angels, Isa. 6.3. Holy, Holy, Holy, is magnified in the Church: But this prayer was form by the tongue of Christ, who is the Lord of Angels. It was compiled by him who is the wisdom of God, and therefore cannot be but perfect, Deut. 32.4. quia perfecta sunt opera Jehovae; because all the works of the Lord are perfect. Secondly, Method. it is perfect, in respect of the Method, or Order of it. If man did make a prayer, he would begin at daily bread; Matth. 6.33. but Christ in this prayer teacheth us, first to seek the Kingdom of God. The Lacedæmonians used to ask of their God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Things useful. Things excellent. So in this prayer we beg things excellent, in the three first petitions, and in the two last; and things useful or necessary, in the fourth. It is a most excellent order; for therein we first seek God's glory, afterward our own good: The three first petitions concern God, and do begin with his glory: The first bringeth it in; the second amplifieth it: The third consummates it. The three last do concern ourselves; the fourth is for temporals; the fifth and sixth are for spirituals: For temporals, in removing things occasionally evil, as afflictions; for spirituals, in removing things simply evil, as sin. Others do thus distinguish them. The first petition respecteth God: All the rest respect us in a threefold estate: first of Glory: Thy Kingdom come. Secondly, of Grace: Thy will be done even in earth as it is in Heaven, Forgive us our trespasses, etc. Led us not into temptation: but deliver us from evil. Thirdly, of Nature: Give us this day our daily bread. As it is thus perfect, in respect of the Method: So, in respect of the Matter. Matter. It is so large a Theme that we may lose ourselves in it: The consideration whereof made Saint Cyprian cry out, Qualia, & quam malta Sacramenta! How many excellent mysteries in this prayer! It is a prayer of itself, and every word in it is a prayer: There is not one word wanting, that should be put in, nor any word more than ought to be. It containeth in it all the Articles of the Creed; The Creed they are twelve: here are six petitions: Those twelve may be reduced to six, answerable to these six petitions. First, as we believe in God; so we pray that God would show himself Omnipotent, in preserving us in the way to Heaven, by giving us things necessary for this life: The fourth petition answerable to the first article. As (in the other articles which concern Christ) we believe that Christ's merits are sufficient; so we pray here that whatsoever Christ did suffer, might be effications to bring us to his Kingdom, to do his will, to assure us of remission of sins, and preservation from all evil. As (in the Creed) we believe that the Holy Ghost is a sanctifier; so here we pray that he would be so to us. In the Creed, we believe the Communion of Stints: here we pray for it. Again, it containeth all the ten Commandments; for as in them are contained all good things to be done; The ten Com. so here we beg grace to do them. As all the Commandments of the Decalogue are reduced to two heads; so all the Petitions of the Lords Prayer are reduced to two heads: we beg things for God's glory, and our own good. The sum of the first Table is answerable to the three first Petitions, and the sum of the second Table is answerable to the three last. Totius Evangelu breve compend ●m, Tertul. lib. de orat. cap. 1. As the old Testament is a Comment upon the Decalogue, so is the New upon this Prayer, which is (saith Tertullian) the Gospel's Epitome. Thirdly, it is a Compendium of all wants: Upon aloccasons, All wants. we may have recourse unto this prayer. When Gods Name is blasphemed, we may fly to the first Petition, and say, Lord, sanctify thy holy name. When Piety is trodden under foot, we may run to the second, and say, Thy Kingdom come. When we find in us an inability to do Gods will, we may have recourse unto the third; beseeching God so to enable us to do his will here on earth, as it is done in Heaven by the blessed Angels. When we stand in need of tempor all things, we may express the fourth; saying, give us this day our daily bread. When we find ourselves burdened with sin, we thirst after the fifth, and say, Forgive us our trespasses as we forgive them that trespass against us. When we are assulted by temptations, we may with comfort embrace the sixth, and say, lead us not into temptation but diliver us from evil. Fourthly and lastly, All kinds of prayer. it is a Compendium of all kinds of prayer. It containeth all that were made by the Prophets of old; the prayers of Moses, David, Samuel, Daniel, etc. And all the prayers of the Apostles in the new Testament. The Apostle Paul doth set down four kinds of prayer, in 1 Tim. 2.1. The first is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deprecation of evil. 1 Tim. 2.1. The second is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Comprecation of good. The third is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Interpellation, or Intercession for others. The fourth is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thanksgiving, or Blessing God for ourselves and others. All these are contained in this Prayer. First, Deprecation is contained in the two last petitions: Forgive us our trespasses, etc. lead us not into temptation, but deliver us from evil. Secondly, Comprecation is comprehended in all the other petitions. Thirdly, Intercession shineth in every word: Our Father; give us: forgive us, etc. Fourthly, giving of thanks appeareth in the Doxology: For thine is the Kingdom, the power, and the glory for ever, Amen. Nay, there are all these in every Petition: For as in the Commandment, it is a general rule, that where the affirmative part is commanded, there the negative is forbidden, and on the contrary: So in these Petitions, where we pray for any good, there we pray against the contrary evil. And in every petition there is intercession, because we pray for others. And when we pray for the obtaining of any good, or removing of any evil, there must of necessity be giving of thanks, for any degree of having the one or removing the other Thus find we, to our great comfort, that never man spoke as Christ, when he spoke to man: never Angel spoke as he, when he spoke to God. He hath left us a Prayer, which is as perfect, for a prayer, as Christ for a Saviour, in its sphere and proportion. Good God Ap. Rom. 1.25. Heb. 10.29. what frenzy then hath possessed the practice and pragmatic spirits, to turn the truth of God into a lie? to trample under foot this sacred and unparelled prayer? Do not they count it an unholly thing? do not they cry out against it, as the Edomites against Jerusalem, Psal. 137.7. saying, down with it, down with it, even to the ground? Or else, do not they cry out against it, as the two possessed with devils, cried out against our Saviour saying, Matth. 8.29. what have we to do with thee? art thou come to torment us before the time? If not, why do not they say it? shall I say in their private houses? T●r. 1.12. Always liars. nay, in our public Congregations? three sorts of Christians there are (I should say Cretians) which do stand out, as professed enemies unto it. First, there are some who cannot be content to turn it out of doors only, as Sarah did Hagar; but they must send a scourge of small cords after it, with a passport of ignomine and disgrace. Test. Some have not been ashamed to say, that if Christ were upon earth again, he would not give his Church a set form of prayer, because it stinteth the spirit. An idle and impudent minion said (not long since) that she did thank God, A sern. in Br. Str. Test. she had forgotten the Lords prayer. A woman walking up Col. hill, within these few weeks, said, I am very glad that I have not said the Lords prayer for above a twelvemonth. Another fare worse than these (if worse can be) said, A seru. in T.P. Test. I think in my conscience I shall offend God more, if I should say the Lords prayer, then if I should lie with a man. O intolerable impiety! O impudent atheism! O horrid blasphemy! Do not these strip off the white, and keep the black? are not these profane and without show of the contrary? Rom. 2.5. Do not they virtually betray the Lord of life? Do they not treasure up unto themselves wrath, against the day of wrath, and revelation of the righteous judgement of God? Certainly they are such as Saint Paul speaketh of, in 2 Tim. 4.3.4 2 Tim. 4.3.4. The time will come (saith he) when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears: And they shall turn away their ears from the truth, and shallbe given unto fables. Again, there are some which do commend this prayer (I fear, The Brownists and Anabap. Barrow and Green wood, etc. in the reign of Q. Eliza. not cordially) for an excellent copy to write after, a mould to make prayers by; but (they say) it is not a prayer itself, and therefore they will never conclude their Prayers with it. They have put this abominable error in Print, and have likewise published the same lately, in our London Pulpits, taking upon them to show reason why it should not be used for a prayer. First, let us weigh their reasons that are in Print; although (indeed) they are not worth the weighing, they are so small. First, Object. 1 (say they) it is not lawful to use the Lords Prayer as a prayer, because we have no warrant, or example for it. I Answer, Christians have a sufficient warrant: Answ. for, they are commanded, Luke 11.2. and taught by the Lord Jesus to pray so: When ye pray, say this, not thus, say, Our Father, etc. These words are a contradiction to their ne dicite. Disciplina discipuli, doctrina Magistri; The Master's doctrine is the Scholar's discipline. Again, Object. 2 The Lords Prayer is the pattern, or grand-worke of prayer; therefore it is not lawful for a Christian to use it, as a prayer. The Antecedent is true, Answ. Matth. 6.9. but I deny the Argument: Is it no prayer, because it is the groundwork of prayer? The argument is like unto these two arguments. First, the Articles of our Creed, are the sum and groundwork of our Faith; therefore it is not lawful to repeat them, as the confession of our saith. Secondly, Concupiscence is the groundwork and original of sin; Rom. 7. Jam. 1.14.15. therefore concupiscence is not sin: which Popish argument is very false, and followeth not; for, concupiscence is both sin, and the cause of sin. Thirdly, Object. 3 they allege, that Prayer must express our wants to God in particular, but the Lords Prayer is general. Our Answer is, Answ. that both in general, and in particular we must pray to God; and therefore our larger prayers do refer themselves to the general heads of this prayer, and this concludeth them all: Moreover, this prayer is full, even in particular Petitions. Fourthly, Object. 4 they allege that our faith cannot arrive to all expressed in the Lord's Prayer; 1 Cor. 13. therefore it is unlawful to use it publicly or privately, as a prayer. The argument is very silly, Answ. and is like unto this; Our knowledge is imperfect, and cannot reach unto very many things contained in the Canonical Scriptures; therefore a godly Christian may not travail in the body of the Canonical Scriptures. That man that should dispute thus, deserveth to be called an Ignaro. Fifthly, Object. 5 the Lords Prayer is Scripture; therefore it is not lawful to use it, as a prayer. A very good argument it is to justify the use of it. Answ. Wherefore do we use David's Psalms, and the holy hymues of Scripture, but to apply them to our occasion; Lord, into thy hands I commend my spirit: Psal. 31.6. Luke 23.46. Is not this Scripture? yet our Saviour used it for a prayer on the Cross. But we will pass from the Reasons in the Press, to the Reasons in the Pulpit; which are of the same virtue and value. First, Master T. Object. 1 it is (said the venerable Sir) Antichristian to say the Lords Prayer, as a Prayer, because it is imposed upon men's consciences. Seemeth it a small thing unto him to have eaten up the good pasture, Answ. Ezek. 34.18. but he must tread down with his feet the residue of his pastures? and to have drunk of the deep waters, Reve. 13.1. but he must trouble the residue with his feet? Is not the name of blasphemy upon his head? I am sure it is upon his tongue. Is Christ Antichrist? light darkness? heaven hell? Is it Antichristian to say that prayer which Christ hath commanded us? will, dare any man question his authority? Consider this ye that thus forget God; lest he tear you in pieces, Psal. 50.22. and there be none to deliver you. But doth not the Author mean (forgetting Christ) that this prayer the Church hath imposed upon men's consciences, to be said as a prayer? therefore it is Antichristian. It seemeth then that the Author will not allow the Church so much power, as to impose a prescript form of prayer upon men's consciences, although Scripture itself. But cannot we prove that a prescript form of prayer may be imposed upon the Church? let the Author and his followers take notice of 1 Chro. ch. 16. v. 7, 8.35.36. Again, of Joel chap. 2. ve. Apparet hunc P●●●mum, etc. Musc. in Psal. 95. 15, 16, 17. The 95. Psalm, in the judgement of some learned men, was used in the public assemblies of the Jews, even upon the Sabbath day. Master Calvia w●●ting to the Lord Protector in the time of King Edward the sixth, hath these words; Quod ad formulam precum, Mr. Calvin. Epist. ad Prote● Angl. 87. pag. 69. & rituum Ecclesiasticorum, valde probo, etc. Concerning the form of prayer (saith he) and Ecclesiastical rites, I do very well like that they should be certain in a prescript order, and that the Pastors be not suffered to swarve from it; as well for the help of the simple, is also that a consent of all Churches may he held; and lastly, to prevent the rashness of those that affect novelties. But again, Object. 2 the Admirer of the Lords Prayer, said; We ought not (my Beloved) to say the Lords Prayer, as a prayer; especially the Minister, in a public Congregation; because there be many ignorant persons which understand it not. To which I answer, Answ. first, that it is very plain and easy to such as desire to in form themselves What, and How to pray. Again I answer, that if we must not say the Lords Prayer unless we understand it, it is unlawful to teach our children to say it, Master Br. of Saint D. E. who as yet are not come to the years of discretion. But consider these places, Deut. 6.7. & 11.19. Pro. 22.6. Lastly, if it be so that none must say or hear the Lords Prayer, but those that throughly understand it; than it is unlawful to command our children to read the Scriptures, or to hear them read, especially the 6. chap. of Saint Matthew, and the 11. of Saint Luke. But this learned Doctor falleth from objecting against the Prayer in general, and betaketh himself to particulars. First, ye ought not to say the Lords prayer, Object. 1 because if you be in the state of nature, you abuse God, in that you say, Our Father. Is God a Father of regenerate persons only? Answ. Is not he a Father generally of all creatures? All men may say, Our Father, by a fourfold right. Of Creation, the Father of our being: Of providence, the Father of our continuance: Of infusion of the spirit: Of regeneration. In the two first senses not men only, but all other creatures may call God theirs; because he created them and provideth for them. In the third, not only Saints, but all men may generally call God theirs. In the fourth, th' Elect only: The first is the voice of nature, the second of sense, the third of reason, the fourth of grace. But unregenerate persons ought not to say the Lords prayer as a prayer; for if they do, Object. 2 they desire their own damnation, because they pray, Thy Kingdom come. I perceive that this famous Teacher never read of the Kingdom of power, Answ. which enforceth to the Kingdom of the Gospel: nor of the Kingdom of the Gospel, which makes way to the Kingdom of grace: nor of the Kingdom of grace, which prepares for the Kingdom of glory; yet this petition comprehends all these. Not any longer will I trouble myself, to sweep away these slender cobwebs, or to press these rotten grapes; only let me tell you, that the chiefest reason (as I guess) why the Novelists do relinquish the sacred prayer of our Saviour is, because it containeth this petition, Forgive us our trespasses, as we forgive them that trespass against us. And behold now I meet with the third, and last sort of adversaries unto this prayer, which I may call lukewarm Laodiceans: they are the more moderate Brownists and Separatists: King James conter a Ham. Coa●t. they will not quite forsake this prayer, but they will have as little of it as they can, peradventure none o● it, if they durst appear to their secret dislike; for do not their famous Lecturers refuse to say it, except once in a quarter of a year? and then, must it not be said upon the last lecture-day of the quarter, because some worthy Citizens else willdeny their liberal Contribution? shall I compare these men to those Spanish Friars (of whom I read) who would say their Pater noster but once a week, and that was upon the Lord's day? Nay, may I not compare them rather to an honest brother of theirs, who being lately asked by a worthy Citizen, what he thought of the Lords prayer; At Master M. house in G.H. answered, I think it is a prayer of all prayers: being asked again why then he did not say it oftener at the end of his own prayers; answered, I will give my Audience content. Is not that saying of the Apostle verified of these men, Phil. 2.21. all seek their own, not the things which are Jesus Christ's. It is a prayer that cannot be said too often; and I dare press the frequent use thereof upon warrant of this plain and clear Text: Luke 11.2. Quando oratis dicite, etc. quando, is as much as quandocunque; quandocunque, is as much as quotiescunque: whensoever ye pray, or as often as ye pray. If we repeat the same words to iterate the same petitions to God, is it any more in us then in Christ himself, Mat. 26.44. ● Cor. 1●. 8. who in the Garden is said to have used three times severally the same words, not the same petition only? Or, then in Saint Paul, who when Satan buffered him, did three times pray the same prayer, as he confesseth. Away then with these proud, ignorant, wilful, dissembling Novelists: for those which are ashamed of the Lords prayer here on earth, of those shall the son of man be ashamed, when he cometh in the glory of his Father with the holy Angels. But these are Brethren, and I hearty wish therefore, that by some good means they were reform; if not, it is the Apostles precept that they be avoided: Mark those (saith he) that make contentions, Rom. 16.17. and avoid them. Mark them, as you would the Basilisk, avoid them, as you would a Pest-house. And if ever (my beloved) you desire to find true comfort by your prayers here on earth, or to see the face of Christ in Heaven, let me persuade you to honour the Author for the prayers sake, & the prayer for the Author's sake. First, let us honour the Author for the Prayers sake. It was a good memorandum, which Mark the Eremite gave to one of his Scholars, for his direction in his duty of thanksgiving unto God, which was, that he was not only to bless God for the good works which he did; but also for the good words which he spoke. A man must as well bless God for his good words, as for his good actions: if we come by the good word of grace, to have the grace of words in our speech, we are as well to bless God for it, as for good works: because as we are not able to do any good work, no more to speak any good word of ourselves, for it is not in him that willeth, nor in him that speaketh, but in God that giveth the power. If we must bless God for our words, much more for our prayers, and if for our prayers, much more for this prayer, and the gift of the spirit in it, and for his assistance in it. And as we must honour the Author for the Prayers sake; so let us honour the Prayer for the Author's sake. How readily will God hear the Prayer of his son! and how readily will the son acknowledge his own Prayer made in his own name! when we offer up this prayer we may say, as Saint Bernard of himself, Nunquam abs te, absque te recedo, I never go from thee without thee. Cypr. de Orat. Dome Oremus itaque, fratres dilectissimi, sicut magister Deus docuit. Let us therefore (my beloved brethren) pray, as God our master hath taught us. Since he hath framed us a prayer; of which we are assured, that he is pleased with the hearing it; let us be delighted with the saying it; and let our zeal towards it, like true love, which groweth by the enjoying, increase by the practising; that the oftener we say it, the more we may love it; and the more we love it, the oftener we may say it. Amen, Amen. FJNJS.