A Treatise CONCERNING PRAYER; Containing particularly AN APOLOGY For the use of the LORDS PRAYER.  
By THOMAS HODGES, B.D. Rector of the Church of Souldern.  
LONDON, Printed by John Grismond. 1656.   

TO The very much Honoured, John Crew, Esq  
SIR,  
YOu may, perhaps, wonder, that the ensuing Treatise, being, for the main, the substance of a Sermon lately preached in your ears at Brackley, should now be presented to the eye of the world: And again, that it should come forth after this manner, fronted with your name: And the rather at both, because you will find yourself surprised without the least fore knowledge, or forethought of either. My answer for the first of these shall be this, That it contains an Apology for the use of the Lords Prayer, and consequently, a justification of my own, and many of my dear brethren's practice, conformable to the Directory for public Prayer, compiled by the Reverend Fathers of the late Assembly, and authorised to be observed by Ordinance of Parliament, whereof you were a Member. I would not have it said, No Liturgy, no Lords Prayer; that, since the Church of England hath laid aside the former, as unnecessary, or inconvenient; she hath cast out the latter, as unlawful. And my desires and endeavours are, that as in the Marian times, times of Idolatry & superstition, some were martyred upon occasion of their saying the Lords Prayer in English; now in these days of reformation, the Lords Prayer itself may not be made a Martyr, and they suffer in their names and reputations, that dare to use or rehearse it at all as a Prayer.  
Now as for the present address to you, give me leave, Sir, to say, for say it I must, that when I consider how many years you have been an eminent Patron of Preaching and Prayers in these parts of the Nation; and withal, that you were an Auditor of the Sermon, that your own house is an house of prayer, that God hath remarkably endued and blessed you with an understanding Head, an honest Heart, a fixed and stable Soul, and so qualified you to be a fit judge of Truth; I must confess, looking about, I do no where see such another excellent Theophilus, under whose name and patronage I may with so much reason and boldness commit the following Treatise to the Press. I am not without some hope, that it may meet with the better entertainment in the world, because it comes forth with the privilege of your name: so that, if the obscurity of the Author should hazard to darken the present Truth, the lustre of your name may be a means to scatter that cloud, and to clear up that truth to the otherwise blere-eyed (i. e.) prejudiced Reader.  
And now, Sir, not despairing of your pardon for engaging you thus far let me beg your patience a little farther, viz. whilst by way of supplement to the Sermon I premise in this Epistle a few words concerning this six fingered Monster of error about the Doctrine of Prayer herein handled. Sir, there are three pair of Errors (if I may so speak) contrary to this Truth, and each pair consisting of two extremes, the one contrary to the other.  
The first pair this, That we ought to do nothing at all but pray; and, that we ought not to pray at all: the first an error of some in the Primitive times, the latter a fancy of these last days.  
The second pair this, That 'tis absolutely necessary always when we pray, to use a form; and, that 'tis utterly unlawful at any time when we pray, to pray with, or by a form: the former the opinion of some chief raised by Prelacy, when at its height, the latter originally the conceit of others cast down and kept under by the Hierarchy.  
The third pair this, That the often bare repetition of the Lords Prayer merits pardon of sin, and heaven; and, that the once rehearsing it for a Prayer, is a sin, and so deserves Hell: the former the tenet of some Papists, and fancy of ignorant Protestants; the latter the error of some real enemies both to Popery and Formality.  
Sir, these are the several errors to the followers and patrons, of which may I have your leave and patronage to speak a few words.  
To the poor Euchite (if any such there be in these days) who will do nothing else but pray, I say, and that justly, Wherefore is this loss? who hath required these things at your hands? Go to Paradise, and there learn of Adam, by Gods own direction and command, to keep and dress the Garden, as well as to sanctify or keep holy the Sabbath day. As for those who are guilty of the second error, viz. who will not pray at all: I have preached to them the following Sermon, & here shall tell them, I pray for them, because they pray not for themselves; and, that I think it more necessary to write The Lord have mercy on their doors, in whose houses Prayer is not, than where the Plague is.  
Those of the third rank, who will allow of no prayer, except with, or by a form; supposing they will not decline the judgement and practice of the Ancients, without weighty reasons, I refer to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2.  Justin Martyr and Tertullian, and if their testimony will not amount to this, that it was their judgement, 
Sine monitore quia de pectore oramus. Tert. Apol. cap. 30.  and the practice of Christians in their time, to pray according to their ability, without any Book or Prompter, and so without any set form, yet let them show us how to construe their say, so as to reconcile them to their opinion. And again, I beg of them to hear King James, who, in his advice to Prince Henry, counsels him to pray as his heart moves him, pro re natâ, and not be as the ignorant ones, who pray nothing but out of a book: I would desire men of this persuasion to consider, that they make the way to the throne of grace only in a beaten path, or road, and narrower than God and the holy Scriptures have made it; and that, probably, this their inordinate Zeal for set Forms, and their intemperate heat against conceived Prayers, gave the first occasion of throwing out all Liturgies out of the Church. When they who are allowed crutches or staves to help their weakness, make use of them to fight withal, and to break the heads of those who offer to go without them, then 'tis thought no injustice or imprudence to take them away. When once the Liturgy, that Shepherds staff, would pretend to be like that rod of Aaron, when it devoured the rods of the Egyptian Magicians, that is, would become a Serpent, and devour all other prayers in the Church, as if they had not been the product of the holy Spirit, but a delusion, than it was thought high time to remove it.  
Those in the fourth place, who decry all forms as utterly unlawful, are reasoned withal in the following Discourse. It shall suffice here to entreat them to go to the pattern in the Mount, I mean the Lords Prayer there delivered, Matth. 6.9. which I take to be a warrant and pattern for forms of Prayer, even in Gospel-times. I assert not here the necessity or expediency of forms for all; but this I say, that, merely to use a form, is not sinful; and further, that some forms may be a meet help for some men; that Prayer by a form is better than no Prayer at all; and that, if I could preach Prayer, though by a Form, into all those houses and closerts in England where now there is no Prayer at all, I think I should, through Grace, do God and his Church an acceptable service.  
The fifth sort, namely those who look upon the mere rehearsal of the words of the Lords Prayer, though without a right understanding, and suitable affections, to be a meritorious Act; these are the men for whose sake the way of truth, wherein good men go in this matter, is evil spoken of. It is the Idolising the very words and syllables of this prayer, without regard to the sense of it, or using it with Faith and Fervency, which hath occasioned others, who have a zeal, but not according to knowledge in this thing, to deal with this golden Prayer, much like as Hezekiah did with the Brazen Serpent. Let me not become their enemy, and I will tell them the truth; the Lords Prayer, in the mouth of an ignorant and profane person, is like a Pearl in a Swine's snout. As it is not every one that saith, Lord, Lord, (that prayers with some enlargement and earnestness, so some interpret that saying, Mat. 7.21.) so 'tis not every one that prays Our Father, etc. shall enter into the Kingdom of Heaven. Let us not therefore make that prayer guilty of vain repetition, which was ordained for a remedy thereunto; cause no man to say this Proverb unto it, Physician heal thyself.  
Lastly, to them that scruple the Lawfulness of using this prayer; I say there is no scripture, nor sufficient reason against it, and there is both Scripture and reason for it. What plainer words needed our Lord to have used, upon supposition he would have us to use this Prayer? Surely if he had meant we should not have used it, he would never have expressed himself in such words as these, when ye Pray, say, etc. Had our Lord meant it only as a pattern, & in no case to be used as a Prayer, he would probably have bid them (when they asked to be taught to pray as John taught his Disciples) pray, that God's Name might be sanctified, his Will done, etc. and not have framed it into the form of a Prayer, and so have put it in their mouths with a when ye pray, say, etc. Certainly there is no text so plain against, as this is for the lawfulness of using it. As for the Prayer itself, I will confidently say of this Prayer, what was too boldly, in my judgement, said of the Common-prayer, viz. that it is impssible for Men and Angels to mend it: yea, though I will not say, Our Lord Christ could not; yet I dare say, he never did give a more perfect form than this.  
It is in charity to be hoped, that, through some mistake, Mr. Rosse hath done the adverse opinion too much honour, in fathering it upon Independents; though I conceive he hath done those godly and learned men no honour at all thereby, especially if it be true which Mr Perkins (who taught England to preach) saith, 
Mr. Perk. of the Lo: Prayer.  viz. That it is an opinion full of ignorance and error.  
I do therefore here humbly beseech all the rest of the Apologists to do as one of them, viz. Mr. Jer. Burroughs, whose name is precious still amongst the Saints, was wont to do, namely, sometimes to use the Lords Prayer in the Congregation.  
For though there are published reasons of dissenting brethren against Presbytery, yet I never either saw or heard any of their Reasons against the use of the Lords Prayer, recommended by the Assembly to be used in the Prayers of the Church.  
Oh that Christians under all the several Forms of Church government would agree together on earth, with one heart, and one mouth, to lift up this one prayer to our Father in Heaven, in all the Churches of CHRIST throughout all Ages. And though it hath been thought expedient to lay aside the Liturgy, compiled, though by good men, yet but by men; yet let it in no wise be thought convenient to disuse the Lords Prayer, composed and recommended by him who was both God and Man. Though all Liturgies, though all Set Forms composed and imposed by men, should fall, yet let this stand. And truly it would well become, in these contests, all Forms of men's composing, not to engage the Lords Prayer in the battle with them, but rather, as King David's loyal Subjects said to him, 2 Sam. 18.3. Thou shalt not go forth: for, if we flee away they will not care for us; neither if half of us die or perish, will they care for us: but now thou art worth ten thousand of us, therefore it is better that thou secure us out of the city, it is better that thou be a warrant to us, and a strong city, and that of Refuge to us, if we be put to flight. As for other Prayers, they may have done virtuously, but this excelleth them: all others may possibly deserve their thousands of praises, this its ten thousand. Let not the Streams contend with the Fountain, the Dial with the Sun, the ordinary Measures with the royal Standard, nor our Prayers, whether composed or conceived with the Lords Prayer. But if any should say, Days should speak, and multitude of Years should teach wisdom, ask the Fathers and they shall tell us: My Answer is, I join issue with them. I appeal to the judgement of Tertullian, Cyprian, Hierome, Austin, Gregory 
* 
In legitima oratione, cùm dicimus ad patrem, ne nos inducas in tentationem (quae autem major tentatio quam persecutio) abieo illam profitemur accidere, à quo veniam ejus deprecamur. Tertul. de fuga, etc.  
Amica & familiaris oratio est, Deum de suo rogare, ad aures ejus ascendere, Christi orationem agnoscat, Pater Filii sui verba, cum precem facimus. Cypr de Orat. Dom.  
Sic docuit Apostolos suos, ut quotidie, in corporis illius sacrificio credentes, audeant loqui, Pater Noster qui es in coelis, etc.  
Statim in prima corporis Christi communione dicunt, Dimitte nobis debita nostra. Hierom. adversus Pelag.  
Oratio vobis quotidie dicenda est, cùm baptizati fueritis; in Ecclesia enim ad Altare Dei quotidie dicitur ista oratio Dominica, & audiunt istam fideles: non ergo timemus, ne minùs illam teneatis diligenter, quia siquis vestrùm non poterit tenere perfecté, audiendo quotidie tenebit. Aug. Hom. 42.  
Orationem Dominicam idcirco mox post precem dicimus, quòd nos Apostolorum fuit, ut ad ipsam solummodò orationem oblationis hostiam consecrarent. Greg. Epist. lib. 7. Epist. 63.  .  
And to say the truth, I have not read, or heard, that ever any of the Fathers or Councils, judged it either unlawful, or inexpedient, to use the Lords Prayer for a Prayer.  
And now Sir, having by this time, I suppose, sufficiently tried, if not tired, your patience, in detaining you so long a spectator of our contests with this half doZen of errors; I shall add no more, but (desiring that this Epistle may remain as a public acknowledgement, or express of gratitude, for those Respects and Favours wherewith you have been pleased to oblige our Brackley-society, I shall only bow my knees to the Father of our Lord Jesus for you, that you may be the blessed of the Lord, and your offspring with you; and, particularly, sigh you are one who can say Amen to the Prayer of Moses for Levi, Deut. 33.11. and to the Prayer of Christ, Mat. 6.9. etc. and Luke 11.1, 2, etc. that you may bear a part in the Song of Moses, and of the Lamb. Sir, this is, and shall be, the hearty prayer of  
Your very humble Servant in the Lord, Tho: Hodges. Decem. 1. 1655.   

A TREATISE OF PRAYER; And particularly An Apology for the use of the Lords Prayer.  On LUKE 11.1, 2. 
And it came to pass, that, as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Lord teach us to pray, as John also taught his Disciples.  
And he said unto him, when ye pray, say, Our Father, etc.  
GOd having but one Son, made him a Minister of the Circumcision, that is, he ordained him a preacher of the truth to his own people the Jews. This man was not merely as other Priests taken out from amongst men; but that in all things he might have the pre-eminence, he was taken from amidst the persons of the ever blessed Trinity, to deal in things pertaining unto God. And now being made an Officer in the Church, it behoved him to wait on his office, and to fulfil his Ministry which he had received of the Lord. And accordingly he did; he gave himself continually to Prayer, and to the Ministry of the word; and so he became an example and pattern to his Apostles which they did follow, Acts 6.4. and to all Ministers that come after, that they should tread in his steps. And, upon occasion of his frequent going to prayer, at a certain time, when he had been about that holy performance, one of his Disciples (whether one of the Apostles, for they were all called Disciples, or one of the seventy Disciples, or some other of his followers, I determine not; but one of them) desires of him to teach them to pray as John Baptist had taught his Disciples. It may seem either that this Disciple was not present at our Saviour's Sermon on the Mount; wherein, as you have it, Mat. 6.9. he taught his Disciples, and in them all Christians, to pray after this manner, Our Father, etc. or else, that he did not apprehend our Lords meaning at that his first delivery of this form of Prayer, but took it for a model, or pattern of Prayer only. And as (probably) the chief Masters, or Rabbis amongst the Pharisees, had framed certain forms of prayer for their Disciples, and John the Baptist had given his a form of prayer, (suitable, likely to their present condition, wherein it may be one great request, was that the Messiah, whom John preached, and they expected, and longed for, might suddenly come into his Temple:) So this Disciple prayeth Christ to prescribe his Scholars and followers a form also; both as a badge and cognizance of being his Disciples, and as a help and furtherance to them in their devotions. Possibly the Liturgy of the Scribes and Pharisees might now be leavened with evil, as well as their Sermons: Observable it is, that our Saviour sometime adviseth on this wise, saying, the Scribes and Pharisees sit in Moses chair, whatsoever they say unto you, that observe and do: but we never find that he counselled to pray their prayers. And again, it may be that the form which John Baptist, the Lord Christ his Harbinger, taught his Disciples, to prepare the way for Christ, was not sufficiently accommodated, or fitted to the condition of them, who believed him already come, followed him, professed Faith in him, and were ready to, or actually did preach him. Upon these, or such like considerations, this Disciple might make this motion to our Saviour, saying, Lord teach us to pray as John also taught his Disciples, and occasion our Lord more plainly and fully to express himself concerning the use of that form of prayer formerly delivered, & now not to say, as before, After this manner pray ye; but when ye pray, say, Our Father, etc. It is the saying of learned Mr. Mede, As the dream was doubled unto Pharaoh, because the thing was established by God; so the Lords Prayer was twice delivered, that we might not scruple the using, but know it for a truth, that Jesus Christ did recommend it to his Church to be used as a form of prayer, and not a pattern of prayer only.  
Let this serve for the occasion, and scope of the words. There are three observations which I shall raise and prosecute in part, in my treating on this text: 

1. God's Children, or People, or right Christians, are a praying generation.  
2. It is lawful to use a Form of Prayer.  
3. It is lawful to use this Form, the Lords Prayer, for a Prayer.    
I. Of the first, God's Children, or right Christians, are a praying generation. That John the Baptist (the Elijah who was for to come) was also noted for prayer, I gather hence, because 'tis said, that he taught his Disciples to pray: And, that they, viz. his Scholars, or Disciples, learned this lesson, and practised this duty, seems implied in the same phrase. And, as for Christ himself, the only begotten Son of God, and his Disciples the adopted children of God; that they were men of many prayers, those who much frequented, and highly valued this Ordinance, the very words of the text import, or at least insinuate.  
From these premises I infer my first conclusion, and ground my following discourse thereupon.  
I shall endeavour to show what Prayer is; That all men ought to pray; That the children of Men, as well as the children of God; That very Heathens, without the pale of the Church, and profane, or scandalous Persons, Formalists, and Hypocrites within, do sometimes pray; That Gods own People, his dear Children, or right Christians, are most frequent and most excellent at prayer; They take the most pains about it, and the greatest pleasure in it.  
Prayer is a making of our requests known unto God. It is an offering up of the first born of our souls, i. e. of our desires unto God.  
To pray well, there is nothing required (saith one) but to desire well. 
Senhault. ex. Aug.   
Nature and Scripture both oblige and prompt men to pray. Prayer is a duty which all men own to God; a duty whereby we acknowledge our continual dependence upon him; his fullness, selfsufficiency, and all-sufficiency; and our own emptiness, and necessity. He is our Sovereign Lord, and we are his Subjects; and this homage and tribute we own him; we hold all of him, and this quitrent, this pepper-corn, we are bound to pay him.  
It is not Gods knowing all things, the very thoughts and desires of our hearts long before, so that he needs not that any man should tell him in prayer; it is not the irrevocableness of God's decrees, that our prayers cannot change them, or him; It is not man's inability naturally, to ask aright; It is neither God's perfections, nor Man's imperfections, that do absolve men from this duty. Again, no man's piety can exempt him, nor can any man's impiety excuse him from it. And lastly, there is none so rich, but he must; and none so poor, but he may, offer unto God this morning and evening, this daily sacrifice. God, the Lord and master of this great house, the world, doth not allow the Israelite to take the bread upon his table, nor the Canaanite to gather the crumbs under the table without first ask his leave, or giving him thanks.  
Prayer is the voice of nature, 'tis her struggling and striving to be rid of her burden. Mere natural men, yea very Heathens, when they are in distress, will call upon their gods, though very stocks and stones.  
If a man cannot pray, let him go to Sea, and in a storm jonahs' heathen Mariners will teach him to call upon his God. Afflictions, necessities will drive men generally unto Prayer, for relief, and secure. And yet because, many call upon false gods, or upon the true God in a false manner, either not praying constantly, or not in faith and with good Affections, or ask things not convenient, instead of an egg a Scorpion, or, if good things, yet to an evil end, viz. That what they get by Prayer they may consume on their lusts. Therefore the Holy Ghost, in the Scripture, brands so many for men that call not upon God. And the very truth is, were it not to stop the mouth of natural conscience, or to get or keep a name of being religious in the world, or that hereby they think to merit God's favour or countenance, so far as to be blessed in this life, or to hire or bribe God, the Judge of all the world, not to do right, i. e. not to punish them in the world to come; I say, that were it not for some one, or more of these causes, I believe that God, who is a God hearing prayers, would have none to hear, either from mere Heathens, or unregerate Christians; his doors would be empty of these clients, these Suitors would not come at him. They go not to Prayer with so much cheerfulness, as some go to prison, as others to execution: they come unwillingly, they are detained before the Lord like Doeg, with much weariness, like a sick Stomach at a full table, they are glad when the duty is done, and they again at liberty, like an Apprentice, that is freed from his master. These things therefore considered, it is no wonder that God delights not in their Prayers, 
Quo modo te audiri à Deo postulas, ùn tu ipse non audias? Cyp. de Orat. Dom.  who delight not at all in the duty themselves. How should God take pleasure in those Prayers, which those that make them scarce hear or mind themselves, and are glad, when they have rid their hands of them? and which they would never bestow a look after, but merely for ease and advantage.  
But is this the manner of the people of God? of the Disciples of Christ? Are the children of God as blame-worthy, as faulty in this matter as the children of men? If I should say this, I should verily be guilty of rash, and false judgement thus to accuse and condemn wrongfully the generation of the Righteous: for they are men and women of another temper, frame, manner of spirit and carriage in their addresses unto the most high God in Prayer.  
These are they, that account Prayer their especial privilege, that make it their daily exercise, that look on their incomes by Prayer, as their best revenues. These go to Prayer, as a Favourite to Court, to see and wait on his Sovereign, and whole face he sees as an Angel of God. These go to Prayer with delight, and have more Solid joy therein, than the voluptuous man hath in all his sports and pleasures. These go to this duty as an hungry man to a meal, to a feast, expecting to have their Souls satisfied as with marrow and fatness. Unregenerate men, at best, go to it but as to the taking of Physic, as to a potion, which they would never take but for mere necessity, but for their health's sake. Lastly, these go to Prayer, as a tradesman into his shop, to meet with a good customer; as a merchant to the Exchange, to get a bargain; as the merchant in the Parable goes to the field wherein was the pearl of price. To make all this appear, let me instance in two or three, both of the Old and of the New Testament: for both they that went before Christ, and they that followed after him, cried Hosanna, or save us we pray thee; I mean, they were much taken, yea much taken up, with this holy performance.  
I'll instance first in David, a man after Gods own heart; he made Prayer his Cordial in all his troubles and afflictions, Psal. 42.7, 8, 9, 10. & Psal. 55.16, 17. his Castle to retire unto from the face of his enemies. Psal. 109.4. They are my adversaries, but I give myself unto prayer; as Luther used to say, of later days, when he was ill dealt withal by men: Well, I'll tell God of it. When they that sat in the gate, i. e. Judges and Rulers, spoke against David, and when the drunkards made songs of him, what doth he do, but fall to his prayers. As for me (saith he, Psal. 69.12, 13.) my prayer is unto thee, O Lord. I dare say, he esteemed it more honour to lie prostrate at the Throne of God's grace, praying, than they could do to sit on the bench on the throne of iniquity, to censure, to judge him. And his meditations, i. e. his prayers, I am confident, were sweeter to him than the drunkards cups and songs, were, or could be to them. The value he set on prayer ye may guess from hence, that he lays up a prayer, he leaves a prayer for his son Solomon, as well as any other treasure whatsoever, Psal. 72. and in that Psalm, or Prayer, he lays a Foundation and Prophecy of the greatness of Solomon's Kingdom, saying, The Kings of Tarshish and of the Isles shall bring presents, the Kings of Seba and Sheba shall offer gifts. If you ask, what gifts? He adds, to him shall one give of the gold of Sheba. And according to his word, the Queen of Sheba gave King Solomon Gold, even to an hundred and twenty talents, and of Spices very great store, and precious Stones; and yet I have not told you the half of Solomon's treasury, he had an Exchequer of prayers far beyond all gold and precious stones: For when his dying Father, as some think, by the Spirit of Prophecy, had blessed him with that wealth; he adds, that which excelleth all the gold and riches of both the Indies, Prayer also shall be made for him continually, Psal. 72.10, 11, 15. Again, this Royal Prophet, when he speaks unto God in prayer, hath yet that holy boldness as to liken his prayers to Incense, to Sacrifice, to the evening Sacrifice, which because it did most punctually typify Jesus Christ, who was offered up about the time of the Evening Sacrifice, might in that respect have the pre-eminence. Psal. 141.2. Let my prayer be set forth before thee as incense, and the lifting up my hands as the evening sacrifice. In all this David sinned not, nor spoke to God foolishly or unadvisedly with his lips; for prayer is as a sweet incense before God, in the language of the Old and New Testament. Malach. 1.11. Revelat. 8.3, 4.  
And, according to the price and value this holy Prophet set on the duty, was his practice of it: sometimes he prayed thrice a day, sometimes seven times a day; perhaps thrice a day was his ordinary daily course, and seven times was his practice upon Sabbaths, and Festivals. Again, sometimes he prays at midnight, and rises to the duty; sometimes early in the morning, his prayers prevent the dawning of the day. Understand this of continued prayer: As for Ejaculations, sudden short dartings, and breathe of his soul after God, this kind of prayer was his element, the air his soul delighted to breath in, the pulse of his soul beat this way, and thus his heart panted toward God continually, not only seven times a day, but seventy times seven times. When his body was at rest in his bed, his soul was fully employed in following hard after God. He makes his bed, as it were, a Bethel, a house of prayer; and, when the time of feasting is over, or ceaseth, even in the night watches, when he is on his bed, then hath he meat to eat which the world knows not, than he doth not, as some, dream of a feast, but hath his soul satisfied wi●h holy meditations, as with marrow and fatness.  
A second eminent instance we have in Daniel, who, as before, so after the decree was signed by Darius (that whosoever should ask any petition of any God or Man, save of the King, for thirty day's space, should be cast into the den of Lions) went into his house, and, his windows being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime, saith the text, Dan. 6.10. It was not the den of Lions could scare him from his wont devotions and prayers three times a day. There were four circumstances which (considering that his enemies were many, and mighty, and such as did watch for his halting) did notably commend his zeal.  
1. He prayed with the window of his chamber open towards Jerusalem, though he was at Babylon; a ceremony then used, because of the Temple there, a type of Christ, and because of Solomon's prayer, in case they were in captivity, 1 Kings 8.48. If they pray toward their land, the city which thou hast chosen, and the house which I have built for thy name, then hear thou their prayer, etc.  
2. He prayed kneeling; he did not omit his wont humble gesture, though a circumstance or cermony, no not when his life was in danger, and this posture might possibly help to betray him. Can he have satisfied himself to pray in his bed for these thirty days (as thousands amongst us do all the days of their lives, if they pray at all) saying, 'Tis good sleeping in a whole skin; Why should I stir out of bed to pray? there is a Lion in the way, it may endanger my life; I say, could he have done thus, probably the sparing his knee might have helped to have saved his head.  
3. 'Tis not unlikely, that his prayer was vocal, that he used his voice in this prayer; he would not be silent, though he knew he should be an offender, a traitor, for his words; that what his Enemies heard him say in his private chamber, in a corner, they would publish on the house top, and punish in the Lion's den.  
4. It may seem, that he continued his prayers, till his enemies came and found him, Dan. 6.11. and yet, possibly, might have some intimation, or notice of their coming, before they apprehended him. He would not forbear continued prayer for a month, nor abate the ceremony of kneeling, nor the circumstance of his voice, nor change his times of prayer all into the night time, nor cut them off by halfs in the day, no though his life lay at stake. The Lions roared, yet Daniel did not fear.  
And as for the New-Testament Saints, the Disciples, and followers of Christ; as their Lord and Master was a man of many prayers, so were they of his household and retinue. It was the cognizance and character of converts in the Primitive times, They continued in the Apostles doctrine and fellowship, and breaking of bread, and prayers, Act. 2.41, 42. yea, 'tis brought as a convincing argument of the reality of Saul's coversion to Paul, from a persecutor to be a professor, a chosen vessel unto Christ, Behold he prayeth. We are not to imagine, but that, whilst he was a Pharisee, he prayed often: But now he prayed more earnestly, more from the heart, and, it may be, with strong cries and tears, to him that was able to enlighten his darkness; I mean, to cure his blindness, both of soul and body, and to save him both from the shadow of death, and from utter darkness. Now he prays to the Lord Jesus Christ, whom formerly he persecuted, I am Jesus whom thou persecutest. Now he prayed after another manner, than ever he did before.  
Nor ought it to seem a wonder, that God's children, Christians of all men, should be most zealous and excellent at prayer, if we consider, 1. The example of their Lord and Master Jesus Christ.  
1. He was often at prayer; witness his usual Oratory, Mount Olivet. He was zealous at it; witness his transfiguration on Mount Tabor, whilst he was praying, and a second kind of transfiguration of his in the Garden, when being in an Agony he prayed more earnestly, and sweat great drops of blood trickling down to the ground, Luke 22.44.  
2. If we consider the many precepts, and exhortations, to this duty. Pray without ceasing, 1 Thes. 5.17. Pray all manner of prayer, Eph. 6.18. and Luke 18.1. Jesus Christ spoke a parable, to the end men should pray always, and not faint.  
3. The encouraging promises they have to this performance. Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened, Mat. 7.7. Luke 11.9. Mark 11.2, 4. and again, Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you, John 16.23, 24.  
4. If we consider, how great things Prayer hath done for them, we ourselves, might Christians say, have heard with our ears, and our Fathers have told us, what wonders it hath done in our days, and in the times before us: How it hath, like a General, commanded the Host of Heaven, the Sun, Moon, and Stars, either to stand still, or go back, and to fight in their courses against God's enemies. They know, that this is it, which, like the key of David, opens, and no man shuts, and shuts, and no man opens. This is the key of Heaven, the key of hearts, the key of the barren Womb, and of the Grave; it opens and shuts all these. I had almost said, it is the key of Hell too, of the bottomless pit; for there it locks up the Devils, that they cannot tempt us: and this is it which some Christians have used (Luther for one to unlock Hell, yea, the Devil's Cabinet, and to recover thence those bonds, whereby some have in writing, under hand & seal, given their souls to the Devil. Prayer, which is our famiar converse with God, makes a Christians soul shine. The soul of a praying Saint is sometimes, whilst he is praying, in a sort transfigured, as Christ's body was on Mount Tabor. When Moses fasted and prayed forty days, and forty nights, his face was not at all disfigured, he did not appear unto men to fast, but, on the contrary, his face did shine so gloriously, that the Israelites were not able to behold him, but through a veil, Exod. 34.33, 34, 35. Observe, that at the former forty days being in the Mount with God, whilst God did, as it were, preach to Moses in the delivery of the Law, we read of no such glory abiding on Moses face, when he came down; but now, when Moses went up the second time, und continued interceding for Israel forty days and forty nights, at his coming down the skin of his face did shine; so that Aaron and Israel were afraid to come nigh him, Exod. 34.28, 29, 30. The name of a praying Christian may be like the name of the Angel, which appeared to Manoah and his wife, Judges 13.18. it may be Peli, wonderful; for how oft have many of them done wondrously, as that Angel did? for many of them, at their departure hence, have breathed out their souls in fervent prayer. When the flame of their fervent prayers went up to Heaven, from the altar of their hearts; their souls, like the Angel of the Lord, ascended in the flame of the Altar. Yea, as Elijah went up once in a fiery Chariot, so do Christians, in a sort, daily, sometimes seven times a day, and sometimes seventy times seven times. This chariot of Prayer hath four wheels; Prayers, Supplications, Intercessions, Thanksgiving: And, let me say, the spirit of a living Christian is in these wheels; and, when these are lift up from the earth, towards heaven, then are the living christians, in their souls, lifted up also.  
What shall I say more of the praise of Prayer? for time would fail me to tell of Abraham, Isaac, and Jacob; of Moses, Aaron, and Sampson; of Samuel also, and of the Prophets, who, through prayer, subdued enemies, wrought righteousness, obtained promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the Aliens, women received their dead also to life again, etc.  
And now, Brethren, to the end we may have our conversation such as becomes the Gospel of Christ, to the end we may live peaceable and quiet lives in all godliness and honesty, here on earth, and see the face of God, and enjoy his presence for ever in heaven; I exhort, that Prayers, Supplications, Intercessions, and giving of Thanks, be made by all men; for this is the will of God our Saviour, who would have all men to pray, and to come to the experimental knowledge of this truth, that God's children, or people, are a praying Generation, or that right Christians are praying Christians.  
Pray, therefore, my beloved brethren, all manner of prayer: pray set, or continued prayer, & pray continually, sending up every where holy Ejaculations towards heaven. Pray when thou art alone, in thy closet, or secret chamber: pray with thy family, wife, children, servants: pray in the public Assemblies, in the great Congregation.  
And now, as the Apostle Paul to his Thessalonians, chap. 4.9, 10. As touching brotherly love, ye need not that I writ unto you, for ye yourselves are taught of God to love one another. And indeed ye do it,— but we beseech you, brethren, that ye increase more and more: So my hearty desire is that I could say, concerning all kind of prayer, in secret, in the family, in the congregation; concerning prayer, ye have no need that I preach unto you, for ye yourselves are taught of God thus to pray; And indeed you do it, but we beseech you brethren, that ye increase more and more.  
1. Let your closet, or secret chamber, be perfumed with the sweet incense of Prayer, morning and evening. Let God have his morning & evening sacrifice, at least. This is but reasonable service.  
Say not, thou art so spiritual already, that thou art above this, and all other Ordinances. Be not deceived, God is not mocked; except thou couldst be, except thou wast better than Emanuel (God-man) thou oughtest to pray; for so did our Lord Jesus Christ. If thou dost altogether restrain prayer before God, thou art so far from being of the highest form of Christians, that thou hast, in this, denied the Faith, and art worse than an infidel: thou hast denied the faith, and art worse than the Devil, for the Devils prayed unto Christ, that he would not command them to go out into the deep, and that he would suffer them to enter into the herd of Swine. Luke 8.31.32.  
Say not, I am an unregenerate person, a sinner, and God heareth not sinners; and, if you should pray, your prayer would be turned into sin; and therefore 'tis to no purpose to pray; if the sacrifice of the wicked be an abomination to the Lord, than his Prayer or Incense is not like to prove a sweet savour in God's nostrils, or an odour of a sweet smell unto him. I grant, that it is true, that God doth not hear grievous sinners, impostors, and Sabbath-breakers, so as at their prayer to cure one that was born blind. But yet I say, God that hears the cry of Nature, even of the young Ravens, when they cry for food, he doth sometimes hear the prayers of mere natural men. King Jehoahaz was one that did evil in the sight of the Lord; a wicked man he was, and yet he besought the Lord, 
2 Kings 13.4.  and he harkened unto him.  
Again, I say, unto unregenerate persons, it is their duty to pray, 'tis their sin if they do not. It is not their sin simply to pray, but they sin indeed, whether they eat, or drink, or sleep, or plough, or pray, because they do not these things to the glory of God; but they sin more, who will neither lift up their hands to heaven, nor put their hand to the plough, nor exercise themselves in some honest calling. Let thy plough as soon stand still, because the ploughing of the wicked is sin, as thy prayers cease before the Lord therefore. But God forbidden, that thou shouldst sinne against God, in ceasing to pray for thy own soul, & for others also, although thou be'st unregenerate. I dare confidently say, that no man is ever the farther off from finding grace, because he doth in a way of prayer diligently seek for it. Prov. 2.1, 2, 3, 4, 5, 6. Ezek. 36.25, 26, 27, 37. Mat. 7.7. If once God bow thy heart to pray in good earnest, there's hopes he will incline his ear to hear. Only, see thou henceforth regard not iniquity in thy heart, if thou expectest that God should regard thy Prayer.  
2. Pray with your families; thus dedicating your houses daily unto the Lord. The Jews, at their first entrance, or taking possession of a new house to dwell in it, did use to pray, feast, and sing Psalms; hence the title of the thirtieth Psalm, A Psalm and Song at the dedication of the house of David. Christians, let your houses be dedicated houses, houses of prayer, and singing of Psalms to all that dwell therein Let God have his morning and evening Sacrifice every day. Christians either have, or aught to have, a Church in their houses; your houses should be Seminaries, and Nurseries for the Congregation; where God should have a Church, let not the Devil have a Chapel. Instead of praying, reading, and singing of Psalms, let there not be heard cursing, roaring, and revelling: do not open your doors to be a rendezvous for Devils, a habitation for Ziim and Limb, and every unclean spirit. We hear little now of Fairies, and Hobgoblins, of Spirits walking in houses; I hope one reason is, because the worship of God is set up in many houses. Therefore it is that Dagon falls down, because the Ark of God, the Ordinances of God, are brought into the house. Let all that come under your roof, say, Surely the fear of God is in this place, this is none other than the house of God, and this is the gate of heaven.  
God ordained in the beginning, that the firstborn of every family should be the King, or Governor, and the Priest to offer sacrifice. God provided a Magistrate, and a Minister in every house. I persuade myself, that one great cause, why many men are no more masters in, or of their own houses, or that they find so much trouble and disturbance in their government, from wife, children, servants, is this, because they separate those things which God hath joined together; they will be Kings to overrule their Families, but they will not be Priests unto God, to offer unto him the sacrifice and incense of Praise and Prayer, with, and for their families; they would be Masters, but they refuse to be Ministers in their own houses.  
Where there is most praying to, and blessing of God together in families; I dare warrant there's the least brawling and cursing of one another. Those that serve God together most, will least seek to domineer one over another. But no marvel you cannot agree all the day, in and about your own work, when you did not agree in God's work together in the morning.  
I find in the Scriptures, that God required one great act of religious worship to be performed in private houses, namely, the Passover. And they say, that the Jews, in their public mournings, did use to shut themselves up in their houses with their families, and there, upon some extraordinary occasion, they might fast, pray, and mourn. See Zech. 12.12, 13, 14. Now if they held it lawful to worship God in such great and extraordinary acts of devotion, in their private houses, and that too, the Temple standing: Then let not the calling the family together, to pray, read, and sing Psalms, now in Gospel times, be censured for an unlawful Assembly, nor any man be in danger to be called in question for such daily exercises, there being sufficient cause whereby we may give account of such meetings, in every place, every day.  
Yea, let me exhort you, not only to make Prayer your ordinary, your everyday-work; but that, when ever the Bridegroom is taken from you, when Christ withdraws his presence, or hides his face from your family, that then you that are the children of the Bride-chamber would fast and pray in those days. I dare boldly say, that one special way and means to keep hunger, or fasting through necessity, or to keep mourning, or eating your bread with sorrow, and mingling your drink with tears, out of your houses; and to celebrate a continual feast, to have peace of conscience, and the joy of the holy Ghost amongst you in your dwellings, is, to bring in prayer, ordinary and extraordinary, under your roof: As God blessed Potiphar's house for Joseph's sake, and the house of Obed-Ed●m for the Ark's sake, so, be assured, he will bless you and your houses, if you would open your doors to entertain Family-prayer throughout all your dwellings; that imprecation, or curse of the Prophet, should never come nigh your houses, Pour out thine indignation upon the Heathen, and upon the families that call not upon thy name: your houses should never be Beth avens, i. e. houses of iniquity, and vanity; your places, Bochims', places of weeping; your fields Ach●eldama's, fields of blood; your valleys, valleys of Anchor, valleys of trouble; if you would daily, by prayer, consecrate them Bethels, that is, houses of God. Let none scruple to pray with their family, because, it may be, some of them are not Saints; for this is the way to make them all so. And I never read, that our Lord Jesus refused to be present at the Passeover, which yet was not celebrated without prayers, because that Judas, a Devil, was there. But this I read, that our Lord prayed in the presence of many thousands, john 6.26, 27. although some of them were such as laboured more for the meat that perisheth, than for that which endureth to everlasting life. ver. 66.  
3. Pray in public: do not forsake the assembling yourselves together, the praying to God, and praising of him in the great Congregation. The glory of a King is the multitude of his Subjects: And God is most honoured, when thousands, and ten thousands of his Saints come together into his Courts, to bow and kneel before him in prayer. David was glad, when they said, Come, let us go into the house of the Lord. How good and how pleasant a thing it is for brethren to join together in prayer? God hearkens and hears, and a book of remembrance shall be written for them that speak often one to another (as those converts do, Zech. 8.2.) Come, let us go speedily to pray before the Lord; I will go also. One soul well tuned in prayer, ma●es good music in God's ears; 
M●. Cobbet of Prayer.  but he delights much (saith a reverend Author) I say most, in prayers in consort, when two or three, when two or three thousand, gather together, and agree to ask any thing in the name of Christ. The Church on earth is never so like the Church in heaven, as when the four living Creatures, and the four and twenty Elders, i e. when Pastors, and People, having Harps in their hands, that is, being prepared to praise God, and golden vials full of Odours or Incense, that is, being prepared to pray unto him, when all these meet together, thus to worship the Lamb, Rev. 5.8. Let Christians say, it is good for us to be here, it is best for us to be here. How amiable are thy Tabernacles, O Lord of Hosts! this is none other than the Suburbs of Heaven, than the gate, than a corner of Heaven, than a Heaven upon Earth. Pray therefore all manner of prayer, but especially in public, with the Assemblies of God's people.  
I shall add but one thing more in this particular, and that is to beseech you, not to diminish aught of this service, not to clip God's Tribute-money, or to offer an imperfect Sacrifice unto God; but at all times, but especially on the Lord's day, let us come together at the beginning, and tarry till the end of public Prayers. God will not allow the Prince of his people to absent himself, or to delay his coming to public Worship, or to departed until the Conclusion. Ezek. 46.10.  
And now, if there be any here, who shall say in their hearts, We have high thoughts of Prayer, and a good mind to the duty; but alas, we are not able to compose a Prayer of ourselves, we cannot go to prayer except some lead us by the hand, we know not what to say as we ought, except some put words in our mouths. To these the second Observation may give satisfaction, which speaketh on this wise, saying,  
II. It is lawful to pray with, or by a Set form of Prayer.  
Prayer is an offering up of our desires to God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement of his mercies. This is the definition of Prayer given by the late Reverend Assembly, in their shorter Catechism. And in this we have contained all the Essentials of Prayer: and all this may be done, whether we make use of a written, or printed book, or rehearse a Prayer out of our memory, 
D. W. Gift of Prayer.  that invisible book; or whether we may by immediate, and sudden suggestion, or according to the sudden conceptions and dictates of our own hearts.  
I say, therefore, that it is neither absolutely necessary in itself, nor utterly unlawful, to use a Set form of Prayer. Confident I am, that Prayer, with, or by a Form, is better than no prayer at all; and that, if all those persons amongst us, who are not able to pray by immediate suggestion, or sudden conception, or who cannot by study, & premeditation compose such a Prayer, as they dare offer up to God, especially before others, if these would make use of some Forms of wholesome desires, framed by others, and if, being Masters of Families, they would, morning and evening, engage themselves to seek God with their families in this way, God might, and should have honour thereby, and they receive blessing from God.  
This lawfulness of Set Forms may be evinced by holy Scriptures, by the practice of the Church of God, Jewish and Christian.  
The Apostle Paul in his first Epistle to Timothy, ch: 2.1. makes four sorts, or parts, of Prayer; Supplications, Prayers, Intercessions, and giving of Thanks; and we have patterns, or ground, for Set Forms of all these in the Scriptures.  
For the first sort of Prayer, wherein we desire the averting of evils, both of sin and punishment, we have ground to do this, in, or by, a prescribed form of words; for so God enjoined in the case of an uncertain murder, 
Deut. 21.7, 8.  that the Elders of the city, that is, next to the slain man, should wash their hands over an Heifer, which was to be beheaded in the valley, and that they, or the Priests in their name, and room, should answer, and say, Our hands have not shed this blood, neither have our eyes seen it; Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. Again, the Prophet Hosea exhorting Israel to return unto the Lord, chap. 14. beginning, saith, Take with you words, and turn to the Lord; say unto him, take away all iniquity, and receive us graciously; so will we render the calves of our lips, etc. from which two texts, I think it more reasonable to infer, or conclude, that they might, without sin, say those very words which were put into their mouths; than to say they should sinne if they should pray in that very form of words.  
2. We have in the Scripture forms of Prayer, or petitions for the obtaining of good things: A Form used by Moses, one who had abundance of spirit at the setting forward of the Ark, and at the resting of the Ark, Numb. 10.35, 36. And another Form prescribed to Aaron and his Sons, in blessing the people, Numb. 6.23, 24, 25, 26. And we have a Form of Prayer also enjoined to him that paid his third year tithes. Deut. 26 13, 14, 15.  
3. A ground for a form of Intercession, and that too upon a public Fast day, we have in Joel, chap. 2.17. Let the Ministers of the Lord weep between the Porch and the Altar, and let them say, Spare the people, O Lord, and give not thy heritage to reproach, that the Heathen should rule over them; wherefore should they say among the people, where is now their God? I do not believe, that these were all the words they did or might say unto God on a day of Humiliation; but I think I have more reason hence to gather, that they might lawfully have used this form of words in their Prayers that day, than any man hath to conclude the contrary.  
4. A ground for Set forms of Praise, or Thanksgiving, we have in those many admirable forms of praise composed by David, Asaph, and other holy men, and sung at the Tabernacle and Temple, and that too in the times of Hezekiah's reformation, 2 Chron. 29.30. and left upon record in the book of Psalms. Mr. Mede calls the book of Psalms the Jewish Liturgy; and truly therein we have Forms of all these four sorts of Prayer. There are Prayers for averting evil, for obtaining of good things, for the good state of the Church; besides, several Hymns, and spiritual Songs, sung to the praise of God.  
Again, I never read, or heard, that the Jews, before Christ, or since, judged all forms of Prayer unlawful: but I have read, that the Jews, until the time of our Saviour, did use the Prayer of Moses, viz. the 90. Psal. I have read, that our Saviour conformed himself, in the celebration of the Passover, unto divers customs of the Jews, and that instituting and celebrating the Sacrament of the Lords Supper, in the close of the Paschal Supper, he and his Disciples sung the same Hymn or Psalm, 
See Dr. Lightfoot of the Passeover.  after it, or at the conclusion, which the Jews used to do in the end of the Passeover. Moreover, it is observed, that the Jews, who lived in the days of Adrian the Emperor, viz. in the beginning of the second Century, complained of the taking away their Liturgy; and therefore they had one. And lastly, the Modern Jews use set forms of Prayer in their Synagogues: So that certain it is, that the judgement of the Jews, both Ammi, and Lo-Ammi, before, and since their rejection, is for the lawfulness of set forms of Prayer.  
Come we to the Christian Church; she hath been so fare from condemning all forms, as utterly unlawful, that, for about twelve hundred years, 
Concil. Carth. 3. can 23. Concil. Milen. 2. can. 12. & Cassand. 1. in Liturgy.  she hath thought it expedient to use them in public Divine worship. And, if we will believe Beza, in his notes upon 1 Cor. 11.31. the Apostle Paul did not hold it unlawful, for ordinary Pastors, in Churches constituted, to use set forms in the public Assemblies. Suppose extraordinary Officers of the Church, at such times as they were extraordinarily moved, to pray, preach, and praise God by Psalms, in those primitive times, were also assisted extraordinarily by the miraculous motions, influences, and gifts of the holy Ghost, to do all this without any form, prescribed by others, or composed by their own study, or premeditation: yet this hinders not, but that those who had not those extraordinary effusions and assistances of the holy Ghost, or at such times as they were not so extraordinarily moved and influenced, even in those day's might, and we since may, without sin, prepare Prayers, Sermons, and Psalms, with study and premeditation; or may make use of Scripture, Prayers, Sermons, and Psalms, in the worship and service of God. It is true, that our Saviour bids his Disciples, when they are brought before Governors and Kings for his sake, to take no thought, not to premeditate how, or what they shall speak; For it shall be given them in that same hour what they shall speak; For it is not ye that speak, saith he, but the spirit of your father which speaketh in you, Mat. 10.18, 19, 20. Mark 13.11. Luke 12.11. But I no where read, when ye come before God in prayer, the great Ruler and Governor of the World, Take no thought, neither do ye premeditate, but whatsoever shall be given you in that same hour, that speak ye, for it is not ye that speak, but the holy Ghost. Indeed the Disciples had a promise of the Spirit, who is a spirit of Prayer, and of Prophecy; but of neither in such a manner, as universally to forbid as unlawful, or unnecessary, all care, study, forethought, or premeditation, what to pray, or what to preach. But grant they had these extraordinary infusions, always in praying and preaching, so as no study, or forethought was at all necessary; yet now, those extraordinary assistances ceasing, it may sure be lawful for us to expect the fulfilling the promise of the Spirit, to help us in prayer and preaching, (that we may do both as workmen that need not to be ashamed) but so, as to concur with our endeavours, and not, his gifts to be always suddenly infused, without all thought or study of our own.  
Moreover, let me add this, that the opinion of the unlawfulness of forms of Prayer, is a Novel opinion, and, in comparison, but of yesterday. I no where read, or remember, I am sure, that it was the tenet of the Albigenses, or Waldenses, those ancient witnesses against Antichrist, that Wickliff, Huss, Jerom of Pragu●, Luther, Melanchthon, Calvin, Bucer, Paulus, Fagius, Cranmer, Latimer, Bradford, Ridley, Hoopen, Knox, Gilpin, Fox, most of them Martyrs, many Confessors, all enemies to the Papacy, and Reformers of the Church of latter times. Further, I no where read, that Cartwright, Dr. Reyn. Dr. Burgess, Hildersham, Greenham, M. Bains, Mr. Bifield, Mr. Dod, Dr. Sibs, (men eminent for their gifts and graces, and all, or most, such as were accounted no grrat friends to the Hierarchy, and Ceremonies) ever condemned all forms of Prayer as unlawful, although possibly some of them might scruple some things in the English Liturgy, or judge the rigid imposing of it, to the depriving of many parishes of the sincere Milk of the Word, too harsh measure from them who should have been Nursing fathers to the Church. Certain it is, that in, and after the Reformation from Popery, the Reformed Churches generally obtained the use of set forms in public Divine Worship; that the Churches of England, and of Scotland, till of late, had, & the Churches of France, Geneva, the lower and upper Germany, still have set forms of Prayer, either imposed, or allowed, at least, for the Minister to use, in public Divine Administrations.  
It shall suffice me at present, if what hath been already said in this matter, satisfy not, to recommend dissenting Christians to Mr. Perkins, Dr. Preston, and Mr. Ball, all men of eminency for their excellent graces, parts, learning, and all express Assertors of the lawfulness of praying with or by a form. 
See the life of Dr. Preston by Mr. Ball.  M. Perkins holds, a man may pray, when he reads a Prayer out of a book. Dr. Preston allows the use of set forms of Prayer, and answers the Objection about quenching of the Spirit. And Mr. Ball hath written a Treatise justifying, in part, the late Liturgy.  
Obj. But 'tis easy to foresee an Objection which some may be apt to make. Why do you seem to build again the things you have so lately destroyed? Why did you shut the Liturgy out of the Church, if you can so readily open a door for Set Forms?  
Answ. The Liturgy, or Common-prayer, was taken away (if we may believe the Assembly, who advised the removal thereof in their Preface of the Directory substituted in its room) not, as judged by them simply unlawful; but, for the abuse of it, & for divers inconveniences which had, and, they thought, still might attend the continuance of it.  
It was observed, that ill use was made of the Service-book, to justle out preaching in divers places; and of the Ceremonies therein enjoined, to cast out many eminently godly and able Preachers out of their Churches and Live, for nonconformity thereunto; and to keep out others, very hopeful Instruments, from the work of the Ministry, for Non-subscription to the Book and Ceremonies; and to prosecute divers private Christians for Non-observation, or else their opposition to the Ceremonies therein contained. Insomuch that many, like the children of faithful Abraham, forsook their own country and father's house, and went into a strange Land, viz. into America, to the end they might have their consciences freed from these yokes and burdens, as they thought, intolerable.  
Besides, in divers places, the Ministers were forbidden to exercise their own gift of Prayer; and others did voluntarily suffer parts and gifts to dry up for want of using, because they had this book at hand in all their administrations. Further, it was observed, many of the people did so idolise it, that they judged no other way of worshipping God like it, or to be allowed by men, and accepted by God, but that.  
To prevent these, or such like mischiefs, and inconveniencies, for the future, as also, it may be, for that some judged it not necessary, if tolerable, that all men should be bound to use Crutches, because some could not well go without them, and also that they might bring the Churches of England, Scotland, and Ireland, to the nearest conjunction and uniformity in Religion, & particularly in a Directory for worship, & catechising, according to their Covenant newly entered into with the Kingdom of Scotland, lately set all on a flame with a Service-book, (which, in some things, was more, though in others less liable to exception than the English Liturgy) sent thither from hence by the Archbishop of Canterbury. I say for these, or the like reasons, the Assembly advised, and the Parliament, which the King had confirmed by Act, thought good, by an Ordinance, to lay aside wholly the Common-prayer-book, judging it as lawful to do it, as was for Hezekiah to break in pieces the Brazen Serpent, made by Moses, when once abused to Idolatry.  
The Parliament having thus removed the Book by an Ordinance, or two, who were we that we should resist God and them, and hazard our own, and the Kingdoms, and Church's peace, to maintain a Form, when as, without charity, all Prayers, whether with, or without a Form, or Book, are lost.  
If it shall be further objected, that the Service-book was settled by an Act, and removed or abolished by an Ordinance: To this, all I think good to answer here at present, is this, That I have heard, that an Ordinance of Parliament was of validity to suspend an Act; And that that Ordinance of Parliament hath not been as yet suspended, nor the Act for the Liturgy hitherto revived by any other Act.  
Let this suffice to justify our nonusing of the English Liturgy.  
III. I come now to my last Observation, that is, to justify our continued use of the Lords Prayer. And here let me mind you, that the same reverend, godly, and learned Assembly, which judged it expedient to take away the Common-prayer, did yet recommend the Lords prayer to be used in the prayers of the Church, because it is (take their own words in the Directory) Not only a pattern of Prayer, but itself a most comprehensive Prayer.  
As the same measure may be a standard, to frame and try other measures by, and may besides be used to measure withal: So may this Prayer of our Lord, be used, both as a Pattern of prayer to frame our prayers by, as a Standard to examine them by, and as a Prayer itself also. And truly, if our Saviour had meant this Prayer only for a pattern, and that it should be unlawful to uss it as a Prayer, I believe him so plain, and so good a speaker, (for never man spoke like him, and in his mouth was found no guile) that he would never have answered such a request, Lord teach us to pray as John also taught his Disciples, in such express language, When ye pray, say, Our Father, etc. without some caution, limitation, or restriction, to prevent mistakes. For had it been possible, that, when our Lord said, When ye pray, say, Our Father, etc. that his sense and meaning should be, when ye pray, ye must not say Our Father, etc. ye must not say these words at any time, or in any case, but only pray always after this pattern; we may suppose the holy Ghost would have added some explanation, or interpretation (as in other cases, viz. John 7.38, 39 and John 2.20, 21.) the rather considering there is no room here, as in other places, for a figurative sense; and, that it is the office of the holy Ghost, to lead us into all truth, and so to preserve us from error; and, that the words are so plain a form of Prayer, and so plain for the using of them, so that plainer needed not, upon supposition that it was the mind of Christ that these words should be used as a Prayer.  
Let us reason the matter a little, what can be said against using this Prayer of Christ now, which might not have been objected, or pretended by Aaron and his Sons, for their not using the form of blessing prescribed of old, Numb. 6.23, 24. Yea, how shall we now justify our practice of blessing, or praying for a blessing in the words of the Apostle Paul, in the close of our Sermons; if it be utterly unlawful to pray unto God in the words of our Lord Jesus, in the beginning of our Sermons? What, is the Disciple come to be above his Master? and the Servant above his Lord? Again, how can we think, that God, that hears our prayers, who have not the Spirit in such a measure as the Apostles had, should not regard his Son's prayer? should therefore not hear his children's prayers, because presented unto him in his own and only Son's words? Yea, will God the Father hear our prayers, indicted by the holy Spirit, & not hear us when we pray that which his Son made, & put in our hands & hearts? And, did not the same holy Spirit that indicted our prayers, indite the prayer of Christ too? and do not we, who have the Spirit by measure, receive of Christ's fullness, as all other graces, so also the spirit of Grace and Supplication? I dare say, that the holy Ghost is not therefore out of love, out of conceit with his own conceptions, because they are not new? Must all our prayers necessarily be put up in our Saviour's name, if they find acceptance, if they be heard and answered, and must they in no wise, at no time, in any case, be sent up in his own words? or will Jesus Christ, the great Favourite, and Master of Requests in heaven, refuse to present our Petitions, because of his own drawing or inditing? Must we always, when we pray, pray after this manner, and must we never, when we pray, say, Our Father, & c? If one be Scripture, is not the other also? yea, doubtless both, and in both we have the mind of Christ: for he that said that, said this also. Must we always keep to Christ's sense and meaning, and yet never use his words, but our own? Surely, we cannot have better matter, better method, better words than is contained in Christ's own Prayer. Let us therefore not so requite the kindness of Christ, in teaching us a form of prayer, and his condescension in allowing us to pray after this pattern, and giving us his spirit to help us in prayer, as wholly to lay aside the very words of Christ; but, as we judge it lawful to praise God in the words of David, so let us not scruple the praying unto God in the words of the Messiah, the Son of David, yea, David's Lord. Let us thus honour our Lord and Master, as by reading his Word, so by praying his Prayer.  
I shall now come to endeavour to remove some of those rubs, or stumbling-blocks, I mean Objections, which already lie, or possibly may be cast in the way, to hinder this Doctrine from having a clear passage amongst us.  
Obj. If Christ's meaning was, that we should say these words when we pray, than we must always say these words, and no other words, when we pray; and so if this text make the saying of this Prayer lawful, it makes all other Prayers besides this unlawful.  
Answ. It doth not follow, that if we may say these words, than we may say no other; or, that we must necessarily rehearse these very words, as oft as we go to prayer. I'll instance in two parallel texts. Our Saviour saith, Mat. 6.6. But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray, etc. It doth not hence follow, that we must never pray, but privately, or privately but in our closet, or with our doors shut: and yet we may pray in our closerts, and with our doors shut. Our Saviour prayed oft in the Mount of Olives. Again, our Saviour saith, Luke 12.13. When thou makest a dinner, or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee: But when thou makest a feast, call the poor, the maimed, the blind. From hence it follows, that we may call the poor, the blind, the halt, the maimed, when we make a feast; and yet from hence it doth not follow, that we must never make a feast but they must be called, or none else but such. And so, because our Lord saith, when ye pray say, Our Father, etc. I gather, I think, rationally, that we may say these words; and yet conceive it unreasonable, that then we may say no other, or that we must say these words as often as we pray. The King was bound to read in the book of the Law all the days of his life; and yet he might, and was to do, other things besides read in the book of the Law, and might, without sin, read in other books daily, besides the book of the Law. Affirmative precepts bind semper, but not ad semper: and so, though we should say it was a commandment of Christ, When ye pray, say, etc. (as it looks more like a Precept, Injunction, or command, than a Prohibition) yet it follows not, that we must pray no other prayer; or, never pray but that we must add this Prayer also. I say we may pray, saying these very words, because Christ saith, When ye pray, say; And I say, we may pray in other words, after this pattern, or model, because I read, Mat. 6.9. After this manner pray ye, Our Father, etc. And because I read that the Apostles prayed other prayers, Acts 4.24, 25. and in many other Scriptures.  
If any say, But we never read that the Apostles used this Prayer at all.  
To this I return answer, That, though we read not that they ever did use this Prayer, yet we no where read in Scripture that they did not; and we have the authority of the Ancients, that they did use it, and particularly in the consecration of the elements in the Sacrament of the Lords Supper. 
Hieron. adversus Pelag. Greg l. 7. ●p. 63.  Again, it follows not, because the Scripture is silent, as to the Apostles practise, whether they used or not used the Lords Prayer, that therefore they did not use it at all (To plough a little as to the substance of what I say with monsieur de Spaign's Heifer, in answer to this Objection.) We never read that the Apostles baptised any in the name of the Father, the Son, and the holy Ghost; shall we therefore believe they did not, or that is was unlawful for them to do so? Because our Saviour saith, Go teach all nations, baptising them in the name of the Father, of the Son, and the holy Ghost. I conclude, that they might lawfully, and so may we now, use that very form of words in Baptism; notwithstanding that I read not in the holy Scriptures of any baptised in that form, but the Scriptures speak expressly of some who were baptised in the name of the Lord Jesus, either by some of John's Disciples, or by the Apostle Paul, Acts 19.5. but it no where records the baptism of any, expressly, in the other form. Now because of this practice of the Church, I collect, they sinned not who baptised in the name of the Lord Jesus; and, because of Christ's command, Mat. 28. latter end, I believe it very lawful to baptise in the name of the Father, the Son, and the holy Ghost: and, that it is now lawful, and, I think, most expedient, at least, (to say no more) to baptise now in this same form of The Father, the Son, and the holy Ghost. And so in the present case, although I read not in Scripture, that the Disciples did use the Lord's Prayer for a Prayer, (yet it seems very strange if they never should, our Saviour speaking so expressly, When ye pray, say, Our Father, etc.) yet I judge it lawful for them, and so for us, to use it, because of this text; yea, I will add, that put the case those who had the extraordinary miraculous assistance of the holy Ghost in praying, did not actually use this very form, yet I think it lawful and expedient for us to use it, who have necessarily no such infallible assistance and guidance in our prayers.  
Obj. But the Evangelist Matthew, chap. 6.16. and this Evangelist Luke here, set down the Lords Prayer with some difference. In the one it is Forgive us our sins, for we also forgive every one that is indebted to us; in the other it is, Forgive us our debts, as we forgive our debtors. In the one, For thine is the Kingdom, the Power, and the Glory, for ever, is added to the Petitions; in the other it is omitted: from hence it may be gathered, that we are not to use the very words; for, if so, which form should we follow?  
Ans. I answer with Mr. de Spaign, the Evangelists, and the Apostle Paul, relate Christ's words in the celebration of the Lords Supper diversely: may we not therefore use the words of any of them? yes surely, of any one of them, according to the Directory. So here it doth not follow, that we may not use the words of either of the Evangelists; but, on the contrary, that we may indifferently use the words of either; and so may pray, either in the form of words recorded by the Evangelist Matthew, or else according to this form in the text. We think it not unlawful, but expedient, in the celebration of the Lords Supper, to retain the words of some of the Evangelists, or of the Apostle Paul, 1 Cor. 11. upon that occasion. And so I see no sufficient reason, but we may, and that it is expedient to use Christ's own words, either at his first, or second delivery of it, either as recorded by one, or the other Evangelist. And lastly, who knows but Jesus Christ, speaking Syriack, the language then commonly used by the Jews; might express himself in the same Syriack words at both times; and yet the Evangelists render the same diversely in another tongue, keeping still the same sense; as the same Greek words may be truly translated, and yet rendered in English in several, or divers words, but all to the same sense.  
Obj. But it is our duty to pray in the Spirit, in the holy Ghost, and so as the holy Spirit immediately moves us, or suggests to us, for matter, and words, and method; and so we are not to be tied to any form of prayer. Possibly this was, and might be used for a time, namely, till Christ was glorified, and the holy Ghost given; as John's form might last till Jesus Christ gave a new one, so this form of prayer might be of use until the coming down of the holy Ghost, to teach Christians to pray of themselves, without this, or any other form.  
Ans. To this Objection I say three things:  
1. That we are now to pray in the holy Ghost, in a right sense, but not in the sense and manner above alleged: And so (to say no more) did those before Christ's coming.  
2. That we may truly pray in the Spirit, according to our duty, although we use the Lords Prayer.  
3. The coming of the holy Ghost hath not taken away the Lords Prayer; but that, notwithstanding, it may be used in the prayers of the Church, and her Members, until Christ come again.  
Of the first, All Christians ('tis true) must pray in the Spirit, as all Ministers of Christ are to preach in the evidence and demonstration of the Spirit, and in words which the holy Ghost teacheth; and yet this hinders not but we may, and must, study and premeditate for our Sermons, not always expecting extraordinary supplies from the holy Ghost, so as that it should be given us always in that hour what to preach, and it should not be we that preach, or speak, but the holy Ghost in us. The holy Ghost hath made known to us the mind of God in the Scriptures: we are to study them, and the matters contained in them, and to preach the Word of God, Scripture-truthes, plainly and affectionately, as those who have found favour to be taught of God, to have our understandings opened to understand the Scriptures, to have our wills bowed to Gods revealed will, and our affections warmed with love to the truth, and zeal for it, and as those who have in themselves experimented those things which they declare unto others. Besides, Ministers may, and aught to read the holy Scriptures; and in so doing, although for the present they are tied unto words; yet this doth in no wise quench the Spirit; the Scriptures themselves being dictated by the Spirit: so, when we pray, we are to pray in the Spirit, that is, for such things, and in such a manner, as the holy Ghost teacheth in the Scriptures of truth; we are to pray in faith, to come to God in Christ's name, merits, mediation, trusting to be heard and answered for Christ's sake, with earnestness and importunity, and so with such sighs and groans which are unutterable, which cannot sufficiently be expressed in words.  
2. As Believers before Christ, particularly Moses and Aaron, had the Spirit, and his help and assistance in prayer (so far as was requisite) notwithstanding they, sometimes, used prescribed forms of Gods own inditing & appointing: And as jesus Christ himself prayed in the spirit when he prayed in the words of David, Psal. 22.1. My God, my God, why hast thou forsaken me? So those that are Christ's, may pray also in the spirit, in the using the prayer of Christ, that being a Prayer, for matter, method, words, composed by him who had the Spirit without measure, & recorded in the very form of a Prayer, and with this preface, When ye pray, say, etc. by the holy Ghost that is, by the Evangelist moved and assisted infallibly by the holy Ghost.  
If that place be urged, 1 Cor. 14.15. I will pray with the spirit, and with understanding also. I answer, it follows, I will sing with the Spirit, and with understanding also. So that, if the former part could possibly, with any good reason, be expounded so as to debar us from the use of the Lords prayer; the latter will exclude david's, and all Scripture-Psalmes too, out of the Church. But the sense and meaning of that place is of another importance, as appears by the context; and that may seem to be this, I will not make use of the extraordinary gift of the Spirit, enabling me to speak in an unknown, or strange language, either in praying to, or praising of God in the Church, where it is not understood by the unlearned, and therefore cannot be to edification. My own spirit, or I, may indeed pray, according to the inward man, and make use, outwardly, of the gift of Tongues, that gift of the holy Ghost in praying; but I make no use of my understanding to the benefit of others: I resolve therefore so to pray, and so to sing, as I may be understood by others, even as if I had no such gift of Tongues, as a man would pray that hath not that gift of tongues, which is an extraordinary gift of the Spirit.  
3. I come to my third Proposition, and that is, to prove that the coming of the holy Ghost doth not take away the use of the Lords Prayer, as a Prayer. And were it so, as is presumed in the Objection, that it was given only for that time until the coming of the holy Ghost, and that it was out of date in the day of Pentecost; even this Evangelical form of prayer, like the legal observations. I say, were it so, than the use of the Lords Prayer should cease, both as a pattern, and as a form of prayer; it should neither be any more, since Pentecost, a Directory, or Liturgy. But the truth is, that the promise of the holy Ghost to teach Christians to pray, and the gift of the holy Ghost so promised, doth not (necessarily) take away all helps, or directions from Christ, or from the Scriptures of the Prophets, so that they should thenceforth be void, and of none effect, to all intents and purposes about, or concerning Prayer. If the promise of the teaching of the holy Ghost; if those Scriptures, Ye have an anointing that teacheth you all things; and, when he comes he shall lead you into all truth, doth not discharge us from the use of men's teaching us, and preaching unto us, and from our own reading the holy Scriptures, the doctrine of the Prophets, of our Saviour Christ, of his Apostles; no more doth the other promise, of the spirit of Prayer, take away all use of Scripture-prayers, especially of our Lord's Prayer. The promise of baptising with the holy Ghost, when it was fulfilled, did not make void, or take away Baptism of water: no more doth the promise of the holy Ghost, to help us to pray, and in prayer take away the use of the Lords Prayer. It was the work of the holy Ghost to teach, and to help Christians to offer up this Prayer, and all other their prayers in the name, merits, and mediation of Jesus Christ, to stir up in them good and holy desires, agreeable to the requests, or petitions, continued in this prayer, and to descend to many particular desires and petitions, and to express those desires, in proper, words, and significant expressions; all which desires were summarily comprehended in the Petitions, and words or expressions of the Lords prayer. I say, this was the office and work of the holy Ghost; which doth in no wise take away all lawful use of the Lords prayer as a prayer: For surely the holy Spirit will not therefore refuse to assist us when we pray this prayer, because it is a prayer made by Jesus Christ, and registered in the holy Scriptures, written by those who were full of, and moved by the holy Ghost in that work.  
Nor do I believe, that God the holy Ghost, who is the God of Order, and not of Confusion, will suggest or infuse into us such desires, as shall necessarily turn us out of the Lords prayer, whilst we are using it in a right manner. It is not probable, that the holy Spirit will turn us out of the road wherein the Son appointed us to go to the Father. And I pray, what desires are there, that are holy, just, and good (such are all the desires of which the holy Ghost is author) but are comprehended in this prayer? Doubtless as the Spirit of the Prophets, in the Apostles days, was subject to the Prophets: so 'tis no disparagement to the spirit of prayer, which Christians have in these days, to be regulated by the spirit of prayer which was in Christ; and so, consequently, by that form which he hath left us. Must the whole congregation be tied up to the form of the speaker, whether Minister or other in prayer; and may he in no wise be guided by Christ's Prayer? Beloved brethren, whilst ye so judge, are ye not partial in yourselves, and to yourselves?  
If it be asked, what's the reason, that when we have been praying a long time, either according to a premeditated form, or a conceived prayer, or in a mixed way betwixt both, for the things contained in the Lord prayer, we yet conclude our prayers with the Lords prayer, Is not this a vain repetition?  
Answ. For as much as when we have prayed our best, we may have failed in something; our prayer may have been defective, imperfect; It is not therefore vain, but to purpose, and very reasonable, to rehearse that prayer, wherein is nothing defective, nothing superfluous, nothing out of its due place and order.  
Nor is this an Innovation, it was the practice of the ancient Church, 
Quam tot●m p●titionem fere omnis Ecclesia Dominica oratione concludit.  if we will believe Austin in his 59 Epistle q. 5. where he tells, that the Church did generally conclude their prayers and blessings, at the consecration and distribution of the Elements, at the Lords Supper, with the Lords Prayer.  
And it hath been observed, that they who wholly omit, or disuse the Lords Prayer, as a prayer, do seldom follow the Lord Christ fully in it as a pattern; namely, in this particular, they seldom plead with God for forgiveness of sins, with this argument, as, or because we forgive those who trespass against us; and do not always pray against Temptation. If they seek to justify their not using the Lords Prayer, and their not imitating it, in the former of these particulars, lest they should occasion many to pray against themselves, because they cannot find in their hearts to forgive their brethren.  
To this we reply, that all our prayers ought to be according to this model or pattern, themselves being Judges. To the Lords Prayer bring we all our prayers; if they are not according to this rule, it is because, as to that thing wherein they are irregular, or not conform hereto, the true spirit of prayer is not in them.  
2. If we will not hear God's Commandment, to forgive our brethren, how should we expect God should hear our prayers for forgiveness? we must both pray, and practise according to Gods will; if we would have our wills done, if we would have God fulfil our desires.  
3. The crookedness of men's hearts and ways, can be no right rule for God's Minister in public prayer, but the Word of God, and prayer of our Lord Christ.  
4. The using of this prayer, may be instead of a Sermon, to such malicious ones, to mind them of, and move them to forgiveness. However, I doubt not but some of the Israelites, might be guilty of some of those sins, against which the curse was denounced by the Priests on Mount Ebal, and to which the Congregation said Amen.  
Obj. Papists, and profane ignorant Protestants, make an ill use of this good prayer, make a kind of Idol of it; and therefore we should lay it aside, after the example of Hezekiah, who demolished the brazen Serpent, when it was abused to Idolatry, 2 King. 18.4.  
Answ. Some men's abuse of natural things, must not hinder or prejudice others, in their right to use them lawfully; much less must man's abuse, annul or make void Gods Institutions. Our Saviour sanctified the Sabbath, although the Jews were superstitious in their manner of observation of it. We must not lay aside the first part of the Gospel, written by the holy Evangelist John, because it hath been abused in charms, etc. And we may still use the words of Christ, This is my body, in celebration of the Lords Supper; notwithstanding that Papists thereupon ground Transubstantiation, and Artolatry, or worship of the bread; believing it to be the body of Christ corporally, and not only Sacramentally. As the Apostle Paul to Timothy, 1 Epist. Chap. 1.8. saith of the law of God, The law is good if a man use it lawfully: So say I of the prayer of our Lord, The Prayer is good, if a man use it lawfully. If the mere abuse of things should take away all lawful use of them, we should soon be deprived of the benefit, both of God's creatures, and of his ordinances: we must no more use bread, and wine, and water, those necessary things, either in or out of the Sacrament. The instance of the brazen Serpent, comes not up fully to the matter in hand. For first, now there was no possible use of it, for that end to which at first God ordained it to be made; Num. 21.8, 9 And God did never appoint, that this should be continued as a monument of that mercy. Again, the memorial of the miraculous cure once wrought, upon those that looked upon this brazen Serpent, was sufficiently preserved, in being registered by Moses, God's penman, or Secretary, in the records of the holy Scriptures. And Lastly, Hezekiah did remove and abolish this brazen Serpent without sin. But, as for the Lords prayer, the case is otherwise in all these or the like particulars. It is now of use, both as a pattern and as a prayer. It is made a portion of the holy Scriptures, and so heaven and earth must pass away rather than a jot or tittle of this Prayer. If this prayer should be wholly laid aside, there is, besides, no such perfect complete form of prayer, and rule or touchstone of prayer, as this, extant in all the Scriptures. And lastly, the Lord would not hold him guiltless who should blot this prayer out of the book of the Scripture: But he may justly fear, to have his name blotted out of the book of life. Our Lord Jesus himself was a Stone of stumbling, & a rock of offence, to many; but to them that believe he was, and is, a choice stone, a precious foundation, corner Stone, etc. And so I say of the Lords Prayer, it may perhaps be a stone of stumbling, an occasion of fall to some; but to them that believe, and use it in faith, it is precious, and whoever so prays this prayer need never be ashamed of it.  
Obj. Many find by experience, that their hearts are dull, dead, or very formal, as in the use of other forms, so of this also.  
Answ. Concerning forms in general, I say as before, that forms of Prayer are better than no prayer at all; and concerning this prayer, if our hearts be dead in the using of it, I dare say, the fault is in us, not in the Prayer. It may be our hearts are dead at the reading of a Chapter; what, is the Scripture therefore a dead letter? and must it therefore cease in the Church? Oh, let us never accuse Christ's Prayer, or Preaching, of deadness, to excuse the sinful deadness of our own hearts. Our Lord Jesus himself prayed in the garden thrice, saying the same words, Mat. 26. and with as much Affection, and Devotion, and Life, the last time as the first. Let us go and do likewise. How is it that our Devotion flags not, that our hearts wander not in the joining with one that prays a conceived prayer for a quarter, half an hour, or more; and yet cannot hold up, or keep close to the duty, for a moment or two, whilst our Lords own Prayer is rehearsing? I should rather think, that, if our hearts have not been duly affected, or that there hath been any error, whilst the Minister hath been praying according to his ability, that the using of the Lords Prayer, and joining in that perfect form, with double, with sevenfold diligence, zeal, and holy affections in the close of all, is very commendable, as both pious and prudent: for in the general Petitions of this Prayer, are contained all the lawful particulars, both for the Church, and every member of it, which were mentioned in the foregoing prayer. But here I must enter my Caveat: I would not be interpreted by what I have said, for I do in no wise mean it, God forbidden, to pour cold water upon any fervent or zealous desires, whilst we join with others praying according to the gift, pretending thereby to reserve all the heat and zeal of our soul for the offering up of the Lords Prayer; nor do I mean, fare be it from me, to justify any irreverent gesture, by-thoughts, or lose and cold affections, during the time the Minister, or other, is exercising his gift in conceived prayer.  
Obj. But the Apostles in their writings, when they exhort to prayer, and give rules and directions about it, never recommend unto us the use of this prayer.  
Ans. All that the Apostles did, or said, is not written. Sure I am they have given no rule or direction against the using of this prayer: and, if it be true which some say, that the Evangelist Luke had the Gospel he wrote from the Apostle Paul; it is some evidence, that the Apostle himself was not against the using of this prayer; else, probably, he would not have told him such words as these, When ye pray, say, etc. without adding some caution or interpretation, to prevent mistake. The Apostle Paul speaks sometimes concerning Baptism; but never treats of that form of words, I baptise thee in the name of the Father, the Son, and the holy Ghost. What, may we not therefore baptise in that form of words? Surely we may, and Mat. 28.19. shall be our sufficient warrant. Again, the holy Apostles, Col. 3.16. Ephes. 5.18, 19 James 5.13. give order for, and direction about singing of Psalms; but neither there, nor elsewhere tell us we are to sing David's Psalms, or what other Psalms we should sing: doth it thence follow, we may not sing the Psalms of David, or other spiritual Songs recorded in the holy Scriptures? But put the case that some Christians in those days had said to the Apostle Paul, teach us to sing Psalms, or teach us Psalms to sing, as David the sweet singer of Israel of old taught the people of God; and his answer to them had been in such words as these, when ye sing, sing one of the Psalms of David (one of those songs of Zion) or else he himself had composed a Psalm, and added this Preface to it, or direction concerning it, when ye sing, sing after this manner; or, when ye sing, sing, etc. Had not this been sufficient to ground thereupon the lawfulness of singing David's Psalms, or, that particular Psalms so composed and subjoined by the Apostle? I believe it had.  
And now if any ask, How often we should pray the Lords prayer? To this my Answer is, That the holy Ghost in the Scriptures hath left this undetermined; as also, how oft we are to read the sixth Chapter of the Gospel written by the Evangelist Matthew, and this eleventh Chapter of the Gospel according to the Evangelist Luke, or any other particular Chapter in the Scriptures; as also, it is undetermined, how oft we are to sing the 92. Psal. entitled a Psalm for the Saboth day, or any other Psalm. I find these things left to Christian prudence; and so I shall still leave them; not being willing to bind men's consciences, wherein God hath left us free; as for this, I know of no Commandment from the Lord. But herein I give my advice, desiring and praying for that mercy from the Lord, that in this, and all other things, I may be found faithful. If as often as God's people meet together to worship God publicly, and especially upon the Lord's day, this prayer also might be offered up to God, being a Sacrifice and Incense which our high Priest hath consecrated to God and his Father, and to our God and our Father; I should think it might be a good supplement of the defects, and some emendation of the errors in our prayers. Especially in such days of division as ours are; wherein good men are split into so many several parties and opinions, in matters of Church and State, that whilst some holy men in their hearts say Amen to some prayers (put up in their name by the Ministers) others, as holy as they, in their hearts say God forbidden, or, that be far from us. This is a public Prayer, and no private Christian but aught to say Amen unto it. However we are divided in more particular Requests, we ought all to concentre and agree in these general neessary things herein prayed for. Forasmuch therefore, as when we come together in the Church to pray, there are too too often divisions amongst us, though we are together in one place, yet not with one heart; and because the promise is especially to two or three that agree together, to ask any thing; and to pray with divided hearts, this is, in a sense, not to pray, this is, not to seek the Lord in due order; to reform, in some measure at least, these abuses in prayer, I should recommend to all the Churches of Christ, and to every Christian in them, this one prayer, the Lords prayer, to which Christians of all Nations, Tongues and Languages, may agree to say Amen. For I have received of the Lord, that which I delivered unto you; how that the Lord Jesus, the same time, when he was by one of his Disciples in effect asked this question, how we should pray, saying, Lord teach us to pray as John also taught his Disciples; he said, When ye pray, say, & c  
Obj. Are these things so? why then do you not justify prescribed, and imposed Liturgies, or forms of Prayer?  
Answ. I shall not so far launch forth into that controversy now, as either to commend, or condemn them: yet this I say, that this was made by an infallible Spirit. And again, concerning this, our Saviour Christ hath said that which he never said concerning any other; After this manner pray ye; or, when ye pray, say, Our Father, etc.  
I shall conclude all with some use of the Doctrine.  
1. And first, As the Angel said to Joseph concerning the blessed Virgin Mary, whilst he thought of putting her away privily, Fear not Joseph, thou son of David, to take unto thee Mary, thy espoused wife, for that is conceived in her is of the holy Ghost. So say I to all those just ones, who have had thoughts of putting away this prayer privily; fear not to take unto you this prayer, which you have loved, and as it were espoused, for that which is conceived in it is of the holy Ghost.  
But be not ye as the Papists are, who think to make satisfaction to God, and merit at his hand, by the often repetition of their Pater Noster, etc. although without faith, without understanding, without holy affections.  
And again, do not ye slight other prayers, made according to this model or pattern, by them who have the spirit or gift of prayer; and above all things, my brethren, beware of blaspheming the spirit of prayer, or praying by the Spirit, accounting and calling it vain babbling.  
2. And you who have the gift of prayer, so that ye have no need that any one teach you, so that ye can go without crutches, and swim without bladders; I mean, pray without using forms, made by other men; yet be not ye therefore lifted up, or puffed up. And again, be circumspect, and never presume to utter any thing before the Lord in public, which will not hold weight, if weighed in the balance of the Sanctuary. So speak to God, as considering that men also hear you. And, if ever you should have any thing amiss in your prayers, either for matter, or for manner of expression; lay not this at the door of the Spirit; but rather father it thyself, own it, though with sorrow, as a brat of thy own naughty heart, or extravagant fancy. And farther, having such a golden talon as the gift of prayer, labour to improve for thy Masters, and the Churches, and thy own advantage. And if ye would be mighty in prayer, be much in the study of the Scriptures, in prayer and meditation. The best way to the throne of Grace, lies by the Oracles of God: And neglect not to eye and follow the cloud of Incense, that is, the prayers of Saints in Scripture, which ascend to heaven, when you would go to God in prayer: And you who have the gift of prayer, pray for the Grace also; and that more earnestly, because one dram of Grace is worth many talents of Gifts.  
3. You who have not the gift of Prayer, so as to compose a Prayer, but have need that some one teach you; To the Lords prayer, to the prayers of David, Hezekiah, Daniel, the Apostle Paul, etc. in Scripture; and to other forms of prayer framed by other men according to Scripture-patternes, and after this manner pray ye, etc. As to forms of prayer, composed by men of a fallible spirit; use them as learners to swim use bladders, so as they may be able at length to swim without them; use to go to prayer with them, as children use first to go by a bench, or form, so that after a while, you may, as they, go without them; use them not as old men use staves, or crutches, never likely to lay them aside.  
4. As for those who pray not, alone, and with their families, (if they be Masters of families) pretending they know not how to pray; this Doctrine renders them in excusable, they must needs become silent before God. What can they say for themselves? If they say, they cannot go, behold God allows them crutches to help their weakness. Brethren, if you have but a good will to come to draw nigh to God in prayer, behold Jesus Christ stretches out his hand to direct you; he hath left you this prayer, as legs to go withal to his Father; you may be welcome to God and Christ. If you come but born upon the shoulders of prayers made by others, if you cannot come alone of yourselves: go therefore to others to teach you to pray, as this Disciple did to Christ; and let all Ministers, Parents, and Masters, imitate our Lord Jesus Christ in the text, and his forerunner; teaching their people, children, servants to pray, as John and Christ taught their Disciples.  
5. Last of all, let us that use the Lords prayer ordinarily, make it the pattern of our practice, as well as of our prayers. Let us do as we say, as we pray. Let us endeavour, that God's name may be hallowed, or glorified, by us and others, that the Kingdom of sin (which is indeed the Devil's Kingdom) may be thrown down to the ground, down to the nethermost Hell; that our Lord Jesus by his good Word and holy Spirit, may set up his throne in our hearts, and in the world, fare above the thrones of all the Kings of the earth, the Prince of the air, and all the powers of darkness. Endeavour we ourselves, and persuade we, and help we others to do the will of God on earth readily, cheerfully, constantly, as the Saints and Angels do it in heaven. And we that every day pray for daily Bread, let us take some honest calling and course to get it. Operantibus dabitur: your labour shall not be in vain: And content we ourselves so with daily Bread, with the portion for the day, as to take or admit no carking, or distracting thoughts for to morrow. Let us (who pray God to forgive us our offences against him, as we forgive our brethren their offences against us) let us be sure that we do not play the Hypocrites, or dally with God, lest our prayer be turned into sin, lest our prayer to God prove like the petition of Adonijah, for Abishag the Shunamite to be his wife; lest it cost us our lives, lest God answer and say, you have spokn this against your own lives, against your own souls; you will not forgive your brethren Mites, and therefore I will never forgive you Millions of talents. Let not us who pray to God, not to lead us into temptation, go presently and tempt the very Devil, the Tempter, to tempt us, by throwing ourselves upon occasions of sinning. Whilst we pray, deliver us from evil, from all evil of sin and punishment, and particularly, from that evil one the Devil, see that we run not headlong into any sin (as a horse rusheth into the battle) knowing that in so doing, we cast ourselves into the Lion's den, yea, into the mouth of the roaring Lion, Devil, and as much as in us lieth, into hell itself, that lake that burneth with fire and brimstone. And let us, that fill our mouths with Arguments, to plead and wrestle with God as Princes in prayer, from his Kingdom, Power, and Glory, i. e. his ability to help us; Let us, with our very hearts, and lives, as well as with our lips, praise him with the song of Moses, 
Rev. 15.3, 4.  and of the Lamb; ascribing to him always the Kingdom, the Power, and Glory, for ever and ever: Thus sealing up our Prayer with a real AMEN.  
FINIS.   

Add this after the Title.  
Qu. How is the Lords Prayer to be used?  
Ans. The Lord's Prayer is not only for direction, as a pattern according to which we are to make other Prayers, 
Mat. 6.9. with Luke 11.2.  but may also be used as a Prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of Prayer.   

ERRATA.  
PAge 47. line 17. instead of those words, Do not open your doors to be a rendezvous for Devils, a habitation for Ziim and Limb, and every unclean spirit, read thus. Do not open your doors to be a rendezvous for Devils, to be made like fall'n Babylon, Revel. 18.2. the habitation of Devils, and the hold of every foul Spirit, and a cage of every unclean and hateful Bird.