Oratio Dominica: or, The Lords prayer, pleading for better entertainment in the Church of England. A sermon preached at Saint Mary Woolnoth, London, Jun 11. 1643. By Peter Bales, Mr. in Arts, and minister of the Gospel.
Say, Our Father which art in Heaven, &c. THE first verse of this Chapter containeth the best suit that ever was made to Christ by his Disciples. Wee read in the holy Scripture of other suits made to him.
Say, Our Father which art in Heaven, etc. THE First verse of this Chapter Containeth the best suit that ever was made to christ by his Disciples. we read in the holy Scripture of other suits made to him.
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But this suit or request, is more eminent, and far above the rest, for it is the meanes to procure illumination for understanding of Parables, to obtaine increase of Faith in laying hold of Christ; superiority in an heavenly, not in a temporall Kingdome o• which they dreamed.
But this suit or request, is more eminent, and Far above the rest, for it is the means to procure illumination for understanding of Parables, to obtain increase of Faith in laying hold of christ; superiority in an heavenly, not in a temporal Kingdom o• which they dreamed.
And as they shewed more piety in this suit, then in any other; so Christ sheweth more grace in this grant then in any other. The first suit he granted;
And as they showed more piety in this suit, then in any other; so christ shows more grace in this grant then in any other. The First suit he granted;
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They saying, Lord teach us to pray, as John also taught his Disciples; Christ answered, When yee pray, say, Our Father which art in Heaven, &c. My Text then plainly appeareth to be our Saviours gracious answer to his Disciples humble motion;
They saying, Lord teach us to pray, as John also taught his Disciples; christ answered, When ye pray, say, Our Father which art in Heaven, etc. My Text then plainly appears to be our Saviors gracious answer to his Disciples humble motion;
Yea, John confessed himselfe unworthy to unloose my shooe, and may not I now take it in scorne, that the Disciples of John should teach me my duty after the example of John? Notwithstanding all this, Christ to commend his humility, is content both in his preaching and praying to follow John. John said, Every Tree that bringeth not forth good fruit, is hewen downe and cast into the fire.
Yea, John confessed himself unworthy to unloose my shoe, and may not I now take it in scorn, that the Disciples of John should teach me my duty After the Exampl of John? Notwithstanding all this, christ to commend his humility, is content both in his preaching and praying to follow John. John said, Every Tree that brings not forth good fruit, is hewn down and cast into the fire.
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And Christ though he were the wisedome of God, and furnished with all manner of Doctrine, was content to borrow that very sentence from John-Baptist, as it is apparent in his Sermon on the Mountaine, Matth. 7.19.
And christ though he were the Wisdom of God, and furnished with all manner of Doctrine, was content to borrow that very sentence from John-Baptist, as it is apparent in his Sermon on the Mountain, Matthew 7.19.
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And being they were brought up at Johns feet to learne to pray, our Saviour might have beene justly offended at them, that they would be such Non-prosicients, under such a Tutor. He might have said, what, doe you come to me to teach you to pray? were you Schollers so long in John's Schoole, hearing prayer daily,
And being they were brought up At Johns feet to Learn to pray, our Saviour might have been justly offended At them, that they would be such Non-prosicients, under such a Tutor. He might have said, what, do you come to me to teach you to pray? were you Scholars so long in John's School, hearing prayer daily,
and yet not able to pray? It seemeth John hath bestowed great paines to no purpose, he hath (in teaching you) onely plowed the rocks, and harrowed the sands:
and yet not able to pray? It seems John hath bestowed great pains to no purpose, he hath (in teaching you) only plowed the Rocks, and harrowed the sands:
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And Christ himselfe telleth us what we in our prayer must performe to God, and then (for our comfort) what God for our prayer will performe to us, Matth. 7.7. Aske, and it shall be given you; seeke, and you shall find;
And christ himself Telleth us what we in our prayer must perform to God, and then (for our Comfort) what God for our prayer will perform to us, Matthew 7.7. Ask, and it shall be given you; seek, and you shall find;
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for thus he professeth of himselfe, ego Dominus Deus tuus, docens te utilia, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest goe.
for thus he Professes of himself, ego Dominus Deus Thy, Teaching te Useful, I am the Lord thy God, which Teaches thee to profit, which leads thee by the Way that thou Shouldst go.
they no sooner had said, Lord, teach us to pray, but Christ answered, When yee pray, say, Our Father, &c. There are three things which doe make a giver eminent.
they no sooner had said, Lord, teach us to pray, but christ answered, When ye pray, say, Our Father, etc. There Are three things which do make a giver eminent.
The first he performeth to the Leper; when the Leper came to him and made no petition, onely a supposition, Domine sivis, Lord, if thou wilt, thou canst make me cleane:
The First he Performeth to the Leper; when the Leper Come to him and made no petition, only a supposition, Domine sivis, Lord, if thou wilt, thou Canst make me clean:
The second he putteth in practise towards the Paralyticke, which was let downe in the bed to him, for he said unto him, sonne, thy sinnes are forgiven thee:
The second he putteth in practice towards the Paralytic, which was let down in the Bed to him, for he said unto him, son, thy Sins Are forgiven thee:
The third he expresseth to the Impotent-man; for when Jesu, saw him lie, and knew that he long time had beene diseased, he said unto him, wilt thou be made whole? The like he expresseth to the Blindman, for he said unto him, what wilt thou that I doe unto thee?
The third he Expresses to the Impotent-man; for when Jesu, saw him lie, and knew that he long time had been diseased, he said unto him, wilt thou be made Whole? The like he Expresses to the Blindman, for he said unto him, what wilt thou that I do unto thee?
Let us put all these together, and make a cord of them, to binde us to the comfortable dutie of prayer; for by all these we have encouragement to goe to Christ; for if he was so ready to supply our wants when he was here on earth, much more ready is he to supply our wants now he is in heaven, sitting at the right hand of his Father, and making intercession for us.
Let us put all these together, and make a cord of them, to bind us to the comfortable duty of prayer; for by all these we have encouragement to go to christ; for if he was so ready to supply our Wants when he was Here on earth, much more ready is he to supply our Wants now he is in heaven, sitting At the right hand of his Father, and making Intercession for us.
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If the bruised reed, truly humbled, shall send up short ejaculations, and say, God be mercifull to me a sinner, he shall find presently an answer returned, Thy sins are forgiven thee.
If the Bruised reed, truly humbled, shall send up short ejaculations, and say, God be merciful to me a sinner, he shall find presently an answer returned, Thy Sins Are forgiven thee.
If the smoaking flax, conscious of its owne weaknesse, shall send up this petition, Lord increase my faith, it shall have that comfortable answer which Christ gave Peter: I have prayed for thee that thy faith faile not.
If the smoking flax, conscious of its own weakness, shall send up this petition, Lord increase my faith, it shall have that comfortable answer which christ gave Peter: I have prayed for thee that thy faith fail not.
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If obedient Subjects (when their religious, upright and gracious King, and their sinfull, yet quondam flourishing Kingdomes are angustiated on every side) shallwith true penitent hearts cry to God in faith & fervency of spirit, saying, remember David (we have just cause to say Charles) with all his affliction;
If obedient Subject's (when their religious, upright and gracious King, and their sinful, yet quondam flourishing Kingdoms Are angustiated on every side) shallwith true penitent hearts cry to God in faith & fervency of Spirit, saying, Remember David (we have just cause to say Charles) with all his affliction;
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If a man, seeling himselfe so defective in prayer, as that he cannot pray so fluently and fervently as others, shall move this petition, Lord teach me to pray;
If a man, seeling himself so defective in prayer, as that he cannot pray so fluently and fervently as Others, shall move this petition, Lord teach me to pray;
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and therefore published by two Evangelists, Matthew and Luke, that so there might be no ground or colour left for Heretickes or Schismatickes to reject it,
and Therefore published by two Evangelists, Matthew and Lycia, that so there might be no ground or colour left for Heretics or Schismatics to reject it,
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for if Pythagoras his ipse dixit was such a stickler amongst his Schollers, how much more should the Lord's be amongst his followers? If we receive the testimony of men (saith Saint John) the testimony of God is greater.
for if Pythagoras his ipse dixit was such a stickler among his Scholars, how much more should the Lord's be among his followers? If we receive the testimony of men (Says Faint John) the testimony of God is greater.
and consequently to be carefully regarded. Saint Matthew, doth set downe this Prayer as a rule, coppy, or patterne for prayer; After this manner pray yee;
and consequently to be carefully regarded. Saint Matthew, does Set down this Prayer as a Rule, copy, or pattern for prayer; After this manner pray ye;
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Saint Luke doth set it downe as a forme, When yee pray, say, Our Father, &c. Pray thus, saith Saint Matthew; pray this saith Saint Luke. It hath pleased Almighty God to put this as a tongue in the head, which is both an instrument of speaking and asking it is not onely a rule or coppy to make other prayers by,
Saint Lycia does Set it down as a Form, When ye pray, say, Our Father, etc. prey thus, Says Saint Matthew; pray this Says Saint Lycia. It hath pleased Almighty God to put this as a tongue in the head, which is both an Instrument of speaking and asking it is not only a Rule or copy to make other Prayers by,
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First, consider we it as a rule of Prayer. Moses in the building of the Tabernacle was commanded to make all things according to the patterne shewed him in the Mount; so we are commanded to make all our prayers according to Christs patterne, shewed in the Mount. The absolute consideration of it doth not take away the relative:
First, Consider we it as a Rule of Prayer. Moses in the building of the Tabernacle was commanded to make all things according to the pattern showed him in the Mount; so we Are commanded to make all our Prayers according to Christ pattern, showed in the Mount. The absolute consideration of it does not take away the relative:
for Christ gave it twise, and there is some little difference betweene that of St. Matthew and that of St. Luke; St. Luke hath it, Say these very words: Saint Matthew hath it, NONLATINALPHABET, Pray on this manner, or to this purpose, according to the instructions in this forme contained:
for christ gave it twice, and there is Some little difference between that of Saint Matthew and that of Saint Lycia; Saint Luke hath it, Say these very words: Saint Matthew hath it,, Pray on this manner, or to this purpose, according to the instructions in this Form contained:
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But Master Beza, who tooke great paines to search all the old Coppies of the new Testament, to perfect his edition thereof, by comparing them together, doth confesse, that in many coppies he found these words wanting in Saint Matthew, as well as in Saint Luke; and that many Interpreters have thought that they were put into the Text, as being the common conclusion used by the Christians in their prayers .
But Master Beza, who took great pains to search all the old Copies of the new Testament, to perfect his edition thereof, by comparing them together, does confess, that in many copies he found these words wanting in Saint Matthew, as well as in Saint Lycia; and that many Interpreters have Thought that they were put into the Text, as being the Common conclusion used by the Christians in their Prayers.
Moreover (he saith) three of the ancient Fathers in their expositions on the Lords Prayer, have omitted this conclusion, and have not so much as mentioned it.
Moreover (he Says) three of the ancient Father's in their expositions on the lords Prayer, have omitted this conclusion, and have not so much as mentioned it.
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he addeth also, in the Greek Church the Congregation doth never repeate this clause, but when they have with the Minister said, deliver us from evill. The Priest onely pronounceth these words, for thine is the Kingdome.
he adds also, in the Greek Church the Congregation does never repeat this clause, but when they have with the Minister said, deliver us from evil. The Priest only pronounceth these words, for thine is the Kingdom.
or the mould wherein we must cast all our prayers. And of this judgement was Saint Austin, whose words are these, Quamlihet alia verba dicamus, nihil aliud dicimus, quam quod in ista Dominica oratione positum est, si recte, & congruenter oramus:
or the mould wherein we must cast all our Prayers. And of this judgement was Saint Austin, whose words Are these, Quamlihet Alias verba Dicamus, nihil Aliud dicimus, quam quod in ista Dominica oration positum est, si recte, & congruenter oramus:
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although (when we pray) we may say other words if we pray rightly and congruously, we say no other thing then that which is contained in the Lords Prayer.
although (when we pray) we may say other words if we pray rightly and congruously, we say no other thing then that which is contained in the lords Prayer.
that it might never be lawfull for us to turne aside from that forme of prayer, which the sonne of God hath taught us, the sonne of God would not so strictly prescribe what words we must use in our prayers,
that it might never be lawful for us to turn aside from that Form of prayer, which the son of God hath taught us, the son of God would not so strictly prescribe what words we must use in our Prayers,
as if all our prayers must be totidem verbis; yet for all this, he would so direct and bridle our desites, that they should not wander beyond their bounds,
as if all our Prayers must be totidem verbis; yet for all this, he would so Direct and bridle our desites, that they should not wander beyond their bounds,
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It is an observation worthy of your consideration, that when Christ's Disciples came for an increase of their faith, he gave them no forme for their faith, but left that for them to give to the Church: But he frameth himself to give them a Mappe of prayer, that all the Christian world might speake the same language;
It is an observation worthy of your consideration, that when Christ's Disciples Come for an increase of their faith, he gave them no Form for their faith, but left that for them to give to the Church: But he frameth himself to give them a Map of prayer, that all the Christian world might speak the same language;
Therefore our blessed Lord and Saviour, who was (as Saint Ambrose saith) Confiliarius Patris, and best knew his Fathers secrets (being God, he knew what petitions were best pleasing to God;
Therefore our blessed Lord and Saviour, who was (as Saint Ambrose Says) Confiliarius Patris, and best knew his Father's secrets (being God, he knew what petitions were best pleasing to God;
being man, he knew what petitions were best suitable for man) maketh an incomparable rule of prayer for us, that so we might have hope of obtaining our requests.
being man, he knew what petitions were best suitable for man) makes an incomparable Rule of prayer for us, that so we might have hope of obtaining our requests.
But hath Christ given us a prayer written as a mould wherein to cast, a touch stone whereby to try, the beame of the Sanctuary whereupon to weigh, the certaine rule whereby to square all our prayers? why then doe so many (in these dayes especially) both Ministers and people, impudently forsake this Fountaine of living waters, to digge them pits,
But hath christ given us a prayer written as a mould wherein to cast, a touch stone whereby to try, the beam of the Sanctuary whereupon to weigh, the certain Rule whereby to square all our Prayers? why then do so many (in these days especially) both Ministers and people, impudently forsake this Fountain of living waters, to dig them pits,
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even broken pits that can hold no water? Why doe they say desperatly, by their daily practise, we will have none of this prayer for a patterne for all our prayers,
even broken pits that can hold no water? Why do they say desperately, by their daily practice, we will have none of this prayer for a pattern for all our Prayers,
and them will wee follow? Doe not these men follow an ignis fatuus, whiles they embrace their owne Chymeraes, and fanaticke conciets? And least that any should say,
and them will we follow? Do not these men follow an ignis fatuus, while they embrace their own Chymeraes, and fanatic conciets? And lest that any should say,
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or thinke I have wronged them by this discourse, let us bring to the touchstone their ordinary prayers made and uttered in our publike Congregations. None can,
or think I have wronged them by this discourse, let us bring to the touchstone their ordinary Prayers made and uttered in our public Congregations. None can,
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And (I pray you tell me) is this the way to pray according to the Lords prayer? hath not our Saviour forbidden vaine repetitions? is there in his prayer one word placed amisse? is there an iota in it that hath not its full weight? things necessary asked out of place, are not so convenient;
And (I pray you tell me) is this the Way to pray according to the lords prayer? hath not our Saviour forbidden vain repetitions? is there in his prayer one word placed amiss? is there an iota in it that hath not its full weight? things necessary asked out of place, Are not so convenient;
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Is this the way therefore to pray according to the Lords Prayer, which is so short that it may be written in the compasse of a penny? doth it not containe an ocean of matter in a little current of speech? It is short in words, long in vertue;
Is this the Way Therefore to pray according to the lords Prayer, which is so short that it may be written in the compass of a penny? does it not contain an Ocean of matter in a little current of speech? It is short in words, long in virtue;
In this their immodest carriage and behaviour, they imitate that sawcy fellow whom Saint Chrisostome reprehendeth, who when he prayed, expressed his necessity in such a manner as if God had beene ignorant of it.
In this their immodest carriage and behaviour, they imitate that saucy fellow whom Saint Chrysostom reprehendeth, who when he prayed, expressed his necessity in such a manner as if God had been ignorant of it.
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And doe these men (likewise) pray according to the Lords Prayer? Behold its language is sad and serious, grave and gracious, declaring an holy reverent zeale, with true and sanctified judgement.
And do these men (likewise) pray according to the lords Prayer? Behold its language is sad and serious, grave and gracious, declaring an holy reverend zeal, with true and sanctified judgement.
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In that we say, Our Father, we call upon the bowels of Gods mercy, which begets an holy holdnesse: In that we say, Which art in Heaven, we invocate the arme of his power, which begets an holy feare, and therefore (saith the wiseman ) Be not rash with thy mouth,
In that we say, Our Father, we call upon the bowels of God's mercy, which begets an holy holdnesse: In that we say, Which art in Heaven, we invocate the arm of his power, which begets an holy Fear, and Therefore (Says the Wiseman) Be not rash with thy Mouth,
Lastly, that they offer up their prayers to God in the heat of fury, as the two sonnes of thunder; let fire come from Heaven, and consume the Samaritans;
Lastly, that they offer up their Prayers to God in the heat of fury, as the two Sons of thunder; let fire come from Heaven, and consume the Samaritans;
and of these God onely knoweth who are his: It is not in our power to discerne who are reprobated, and who are elected; they be all our fellow creatures, and the law of Charity doth bind us to the love of their persons.
and of these God only Knoweth who Are his: It is not in our power to discern who Are reprobated, and who Are elected; they be all our fellow creatures, and the law of Charity does bind us to the love of their Persons.
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Secondly, for the enemies of our Country and Kingdome. Thirdly, we must pray for the enemies of Religion; nisi Stephanius orasset, Ecclesia Paulum non haluisset; unlesse Saint Steven had prayed for Saul the Church had never had Paul. And it is Saint Pauls exhortation that supplications, prayers, intercessions,
Secondly, for the enemies of our Country and Kingdom. Thirdly, we must pray for the enemies of Religion; nisi Stephanius orasset, Ecclesia Paulum non haluisset; unless Saint Steven had prayed for Saul the Church had never had Paul. And it is Saint Paul's exhortation that supplications, Prayers, intercessions,
Saint Paul did not kill Steven, but Saint Steven killed Saul. David did not pray against the person of Achitophel, but malignity. O Lord I pray thee turne the Councell of Achitophel into foolishnesse.
Saint Paul did not kill Steven, but Saint Steven killed Saul. David did not pray against the person of Ahithophel, but malignity. O Lord I pray thee turn the Council of Ahithophel into foolishness.
We may (I hope then by this time) plainly perceive that instead of sweet savour, we have stinke, and instead of a girdle, a rent, and burning instead of beauty: Our Novelists have made them crooked pathes; Whosoever goeth therein shall not know peace.
We may (I hope then by this time) plainly perceive that instead of sweet savour, we have stink, and instead of a girdle, a rend, and burning instead of beauty: Our Novelists have made them crooked paths; Whosoever Goes therein shall not know peace.
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Are they not bereft of understanding, and true Christianity? they are, saith Hugo Cardinalis, Stulti qui non orant sicut docuit Christus nec sunt Christi, they are fooles (saith he) which doe not pray as Christ hath taught, neither are they of Christ.
are they not bereft of understanding, and true Christianity? they Are, Says Hugo Cardinalis, Stulti qui non Orant sicut Doctrine Christus nec sunt Christ, they Are Fools (Says he) which do not pray as christ hath taught, neither Are they of christ.
Quisquis id dicit (saith Saint Austin ) quod ad istam Evangelicam precem pertinere non possit, carnaliter orat, whosoever praveth that which cannot appertaine to this Evangelicall prayer, prayeth carnally.
Quisquis id dicit (Says Faint Austin) quod ad istam Evangelicam precem pertinere non possit, carnaliter Orat, whosoever praveth that which cannot appertain to this Evangelical prayer, Prayeth carnally.
Let us not (like the Cocke in the Fable ) preferre the barly corn before the precious gemme; or (like Chius ) sell the good Wine, and drink the dregges our selves;
Let us not (like the Cock in the Fable) prefer the Barley corn before the precious gem; or (like Chius) fell the good Wine, and drink the dregs our selves;
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sometimes, for fulfilling of his will; sometimes, for multiplication of bread; sometimes, for deliverance from temptation. But one petition seemeth repugnant;
sometime, for fulfilling of his will; sometime, for multiplication of bred; sometime, for deliverance from temptation. But one petition seems repugnant;
Againe, you may beleeve that our Saviour did not recite it, as his prayer unto God; but left it as a prayer unto his Church. There is a distinction made of the whole prayer in the Lesson, and in the Liturgie: In the Lesson it is commended by God to us;
Again, you may believe that our Saviour did not recite it, as his prayer unto God; but left it as a prayer unto his Church. There is a distinction made of the Whole prayer in the lesson, and in the Liturgy: In the lesson it is commended by God to us;
And although Christ did not use it as a prayer (though it might be so) yet certainly he commended it as a forme unto the Church. And albeit wee read not in any place of holy Scripture, that the Apostles used this forme of prayer; in reason we are to suppose, that as they were Disciples, and were ignorant, they used it as a prayer;
And although christ did not use it as a prayer (though it might be so) yet Certainly he commended it as a Form unto the Church. And albeit we read not in any place of holy Scripture, that the Apostles used this Form of prayer; in reason we Are to suppose, that as they were Disciples, and were ignorant, they used it as a prayer;
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therefore we see it used in all the Liturgies of the Primitive Church (as in the Liturgies of Saint James, of Saint Basil, of the Syrians, of the Ethiopians, and in the Liturgie of Saint James there are these words prefixed;
Therefore we see it used in all the Liturgies of the Primitive Church (as in the Liturgies of Saint James, of Saint Basil, of the Syrians, of the Ethiopians, and in the Liturgy of Saint James there Are these words prefixed;
Vouchsafe us O Lord, this confidence, that we may dare to pray unto thee and say, Our Father which art in Heaven, &c. And that it was thus intended, it is plaine by the words.
Vouchsafe us O Lord, this confidence, that we may Dare to pray unto thee and say, Our Father which art in Heaven, etc. And that it was thus intended, it is plain by the words.
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When ye pray, say, Our Father, &c. And this is the reason why it is so often used in the Liturgie, Communion, Baptisme and every particular Rite in our Church: It is so, that if any thing be defective in our prayers,
When you pray, say, Our Father, etc. And this is the reason why it is so often used in the Liturgy, Communion, Baptism and every particular Rite in our Church: It is so, that if any thing be defective in our Prayers,
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or forgotten, which were fit to be asked, we may quicken our senses and recollect our selves by the sweet recitall of this prayer, which if a man could speake with the largenesse of affection, that the words will beare, he needeth no other prayer.
or forgotten, which were fit to be asked, we may quicken our Senses and recollect our selves by the sweet recital of this prayer, which if a man could speak with the largeness of affection, that the words will bear, he needs no other prayer.
for what is more likly to prevaile with God, then that which was made by God himselfe? It beginneth with Kingdome, and endeth with Glory: It is the best forme that ever was made (saith that holy,
for what is more likely to prevail with God, then that which was made by God himself? It begins with Kingdom, and Endeth with Glory: It is the best Form that ever was made (Says that holy,
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and blessed Martyr ) for what more excellent, and true prayer can there be, then that which was made by excellency and truth it selfe? It is the most spirituall forme; for it was given by the holy spirit. Saint Austin preaching upon this prayer, doth fall into admiration of it saying, O vere coelestis oratio, quae tota est oratio;
and blessed Martyr) for what more excellent, and true prayer can there be, then that which was made by excellency and truth it self? It is the most spiritual Form; for it was given by the holy Spirit. Saint Austin preaching upon this prayer, does fallen into admiration of it saying, Oh vere coelestis oratio, Quae tota est oratio;
First, it is to be commended, because it is a publike forme; it was so intended by our Saviour Christ, as it plainly appeareth by its running in the plurall number: Not my Father,
First, it is to be commended, Because it is a public Form; it was so intended by our Saviour christ, as it plainly appears by its running in the plural number: Not my Father,
Christ gave it twife in the same words, and same forme; nay, if he had beene desired a forme of prayer a thousand times, he would have given the same forme. Therefore justy may we dislike Conceptuaries, which conceive of other formes,
christ gave it twife in the same words, and same Form; nay, if he had been desired a Form of prayer a thousand times, he would have given the same Form. Therefore justy may we dislike Conceptuaries, which conceive of other forms,
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and say it is a stinting of the Spirit, to pray in a set forme: for rather we may say, to pray in another forme without premeditation is to abandon the Spirit. This monstrous conceit of conceived prayers, without any premeditation, spoyleth both the Father and the Sonne (as King James saith in his learned and godly exposition of the Lords prayer ) I justly call it monstrous (saith he) since they will have a thing both conceived and borne at once, contrary to nature, which will have every thing to lie in the belly of the mother a certain time after the conception, there to grow and ripen before it be produced;
and say it is a stinting of the Spirit, to pray in a Set Form: for rather we may say, to pray in Another Form without premeditation is to abandon the Spirit. This monstrous conceit of conceived Prayers, without any premeditation, spoileth both the Father and the Son (as King James Says in his learned and godly exposition of the lords prayer) I justly call it monstrous (Says he) since they will have a thing both conceived and born At once, contrary to nature, which will have every thing to lie in the belly of the mother a certain time After the conception, there to grow and ripen before it be produced;
If a man hath the gift of praier, it is not unlawfull to use a set forme, especially in publike; for when we know before what to pray, it is a meanes to stirre up our affections,
If a man hath the gift of prayer, it is not unlawful to use a Set Form, especially in public; for when we know before what to pray, it is a means to stir up our affections,
therefore (as one saith) so keepe a set forme, as that ye varie, and so varie, as that it be grounded upon this forme, and then conclude saying, Our Father, &c.
Therefore (as one Says) so keep a Set Form, as that you vary, and so vary, as that it be grounded upon this Form, and then conclude saying, Our Father, etc.
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Thirdly, this prayer is to be commended, because it is a most plaine and perspicuous forme, being easie to such as desire to informe themselves, what, and how to pray.
Thirdly, this prayer is to be commended, Because it is a most plain and perspicuous Form, being easy to such as desire to inform themselves, what, and how to pray.
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their praying is neither a spirituall, nor a reasonable service: Therefore the Fathers doe paralell this praying in an unknowne tongue, to Caligula's banquet, who did set before his friends golden dishes, and bad them eate;
their praying is neither a spiritual, nor a reasonable service: Therefore the Father's do parallel this praying in an unknown tongue, to Caligula's banquet, who did Set before his Friends golden Dishes, and bade them eat;
if it cannot open our doore? what doth a wooden one hinder us, if it can open our doore? Caelius Rhodoginus writeth, that Cardinall Ascanius had a Popinjay, that could pronounce distinctly all the articles of the Creed; such Popinjayes, or Dau•s are the Papists, who can say, Pater noster; yet not Our Eather: If the Priest juggle as well in this,
if it cannot open our door? what does a wooden one hinder us, if it can open our door? Caelius Rhodoginus Writeth, that Cardinal Ascanius had a Popinjay, that could pronounce distinctly all the Articles of the Creed; such Popinjays, or Dau•s Are the Papists, who can say, Pater Noster; yet not Our Eather: If the Priest juggle as well in this,
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Lycurgus injoyned the people to offer little sacrifices unto their Gods; (for saith he) they respect more the inward affection then the outward action:
Lycurgus enjoined the people to offer little Sacrifices unto their God's; (for Says he) they respect more the inward affection then the outward actium:
And therefore the Church hath prescribed Collects, prayers answerable to this short prayer of our Saviour Christ. Let it not then be irksome unto us when we pray, to say, Our Father which art in Heaven, &c. Lastly, this prayer is to be commended, because it is a perfect forme. By how much it is streightned in words;
And Therefore the Church hath prescribed Collects, Prayers answerable to this short prayer of our Saviour christ. Let it not then be irksome unto us when we pray, to say, Our Father which art in Heaven, etc. Lastly, this prayer is to be commended, Because it is a perfect Form. By how much it is straighteneth in words;
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As the whole frame of Nature was made in six dayes, so Christ giveth us a forme of prayer in six petitions, answerable to the six dayes. Protegenes the Painter being from home, Apollo (in the meane time) came to his shop and drow a line;
As the Whole frame of Nature was made in six days, so christ gives us a Form of prayer in six petitions, answerable to the six days. Protegenes the Painter being from home, Apollo (in the mean time) Come to his shop and drow a line;
so by the evenesse and straightnesse of this prayer, and excellent ontracting of the Petitions, though the Gospell had not mentioned the Author of it, we might have easily gessed that Christs spirit had been there.
so by the evenesse and straightness of this prayer, and excellent ontracting of the Petitions, though the Gospel had not mentioned the Author of it, we might have Easily guessed that Christ Spirit had been there.
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His meaning is, that the tongues of Angels were more glorious then the tongues of men; and therefore that song of the Angels, Isa. 6.3. Holy, Holy, Holy, is magnified in the Church: But this prayer was formed by the tongue of Christ, who is the Lord of Angels. It was compiled by him who is the wisdome of God, and therefore cannot be but perfect, quia perfecta sunt opera Jehovae;
His meaning is, that the tongues of Angels were more glorious then the tongues of men; and Therefore that song of the Angels, Isaiah 6.3. Holy, Holy, Holy, is magnified in the Church: But this prayer was formed by the tongue of christ, who is the Lord of Angels. It was compiled by him who is the Wisdom of God, and Therefore cannot be but perfect, quia perfecta sunt opera Jehovae;
The first bringeth it in; the second amplifieth it: The third consummates it. The three last doe concerne our selves; the fourth is for temporals; the fifth and sixth are for spirituals: For temporals, in removing things occasionally evill, as afflictions; for spirituals, in removing things simply evill, as sinne.
The First brings it in; the second amplifieth it: The third consummates it. The three last do concern our selves; the fourth is for temporals; the fifth and sixth Are for spirituals: For temporals, in removing things occasionally evil, as afflictions; for spirituals, in removing things simply evil, as sin.
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Secondly, of Grace: Thy will be done even in earth as it is in Heaven, Forgive us our trespasses, &c. Lead us not into temptation: but deliver us from evill.
Secondly, of Grace: Thy will be done even in earth as it is in Heaven, Forgive us our Trespasses, etc. Led us not into temptation: but deliver us from evil.
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It containeth in it all the Articles of the Creed; they are twelve: here are six petitions: Those twelve may be reduced to six, answerable to these six petitions. First, as we beleeve in God;
It Containeth in it all the Articles of the Creed; they Are twelve: Here Are six petitions: Those twelve may be reduced to six, answerable to these six petitions. First, as we believe in God;
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so we pray here that whatsoever Christ did suffer, might be efficacions to bring us to his Kingdome, to doe his will, to assure us of remission of sins, and preservation from all evill. As (in the Creed ) we beleeve that the Holy Ghost is a sanctifier; so here we pray that he would be so to us.
so we pray Here that whatsoever christ did suffer, might be efficacious to bring us to his Kingdom, to do his will, to assure us of remission of Sins, and preservation from all evil. As (in the Creed) we believe that the Holy Ghost is a sanctifier; so Here we pray that he would be so to us.
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As all the Commandements of the Decalogue are reduced to two heads; so all the Petitions of the Lords Prayer are reduced to two heads: we begge things for Gods glory, and our owne good. The summe of the first Table is answerable to the three first Petitions, and the summe of the second Table is answerable to the three last. As the old Testament is a Comment upon the Decalogue, so is the New upon this Prayer, which is (saith Tertullian ) the Gospels Epitome.
As all the commandments of the Decalogue Are reduced to two Heads; so all the Petitions of the lords Prayer Are reduced to two Heads: we beg things for God's glory, and our own good. The sum of the First Table is answerable to the three First Petitions, and the sum of the second Table is answerable to the three last. As the old Testament is a Comment upon the Decalogue, so is the New upon this Prayer, which is (Says Tertullian) the Gospels Epitome.
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When Piety is trodden under foote, we may runne to the second, and say, Thy Kingdome come. When we find in us an inability to doe Gods will, we may have recourse unto the third; beseeching God so to enable us to doe his will here on earth,
When Piety is trodden under foot, we may run to the second, and say, Thy Kingdom come. When we find in us an inability to do God's will, we may have recourse unto the third; beseeching God so to enable us to do his will Here on earth,
as it is done in Heaven by the blessed Angels. When we stand in need of tempor all things, we may expresse the fourth; saying, give us this day our daily bread.
as it is done in Heaven by the blessed Angels. When we stand in need of tempor all things, we may express the fourth; saying, give us this day our daily bred.
When we find our selves burthened with sin, we thirst after the fifth, and say, Forgive us our trespasses as we forgive them that trespas against us.
When we find our selves burdened with since, we thirst After the fifth, and say, Forgive us our Trespasses as we forgive them that trespass against us.
the prayers of Moses, David, Samuel, Daniel, &c. And all the prayers of the Apostles in the new Testament. The Apostle Paul doth set downe four kinds of prayer, in 1 Tim. 2.1. The first is, NONLATINALPHABET, Deprecation of evill.
the Prayers of Moses, David, Samuel, daniel, etc. And all the Prayers of the Apostles in the new Testament. The Apostle Paul does Set down four Kinds of prayer, in 1 Tim. 2.1. The First is,, Deprecation of evil.
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The second is, NONLATINALPHABET, Comprecation of good. The third is, NONLATINALPHABET, Interpellation, or Intercession for others. The fourth is, NONLATINALPHABET, Thanksgiving, or Blessing God for our selves and others.
The second is,, Comprecation of good. The third is,, Interpellation, or Intercession for Others. The fourth is,, Thanksgiving, or Blessing God for our selves and Others.
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Forgive us our trespasses, &c. lead us not into temptation, but deliver us from evill. Secondly, Comprecation is comprehended in all the other petitions.
Forgive us our Trespasses, etc. led us not into temptation, but deliver us from evil. Secondly, Comprecation is comprehended in all the other petitions.
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Thirdly, Intercession shineth in every word: Our Father; give us: forgive us, &c. Fourthly, giving of thanks appeareth in the Doxologie: For thine is the Kingdome, the power,
Thirdly, Intercession shines in every word: Our Father; give us: forgive us, etc. Fourthly, giving of thanks appears in the Doxology: For thine is the Kingdom, the power,
Nay, there are all these in every Petition: For as in the Commandement, it is a generall rule, that where the affirmative part is commanded, there the negative is forbidden, and on the contrary: So in these Petitions, where we pray for any good, there we pray against the contrary evill.
Nay, there Are all these in every Petition: For as in the Commandment, it is a general Rule, that where the affirmative part is commanded, there the negative is forbidden, and on the contrary: So in these Petitions, where we pray for any good, there we pray against the contrary evil.
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And when we pray for the obtaining of any good, or removing of any evill, there must of necessity be giving of thanks, for any degree of having the one or removing the other
And when we pray for the obtaining of any good, or removing of any evil, there must of necessity be giving of thanks, for any degree of having the one or removing the other
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Good God! what phrensie then hath possessed the practicke and pragmaticke spirits, to turne the truth of God into a lie? to trample under foote this sacred and unparelled prayer? Doe not they count it an unholly thing? do not they cry out against it,
Good God! what frenzy then hath possessed the practic and pragmatic spirits, to turn the truth of God into a lie? to trample under foot this sacred and unparelled prayer? Do not they count it an unholy thing? do not they cry out against it,
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as the two possessed with devils, cried out against our Saviour saying, what have we to doe with thee? art thou come to torment us before the time? If not,
as the two possessed with Devils, cried out against our Saviour saying, what have we to do with thee? art thou come to torment us before the time? If not,
why doe not they say it? shall I say in their private houses? nay, in our publike Congregations? three sorts of Christians there are (I should say Cretians ) which doe stand out, as professed enemies unto it.
why do not they say it? shall I say in their private houses? nay, in our public Congregations? three sorts of Christians there Are (I should say Cretians) which do stand out, as professed enemies unto it.
Some have not bin ashamed to say, that if Christ were upon earth againe, he would not give his Church a set forme of prayer, because it stinteth the spirit.
some have not been ashamed to say, that if christ were upon earth again, he would not give his Church a Set Form of prayer, Because it stinteth the Spirit.
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Doe not these strip off the white, and keep the black? are not these prophane and without shew of the contrary? Doe not they virtually betray the Lord of life? Doe they not treasure up unto themselves wrath, against the day of wrath,
Do not these strip off the white, and keep the black? Are not these profane and without show of the contrary? Do not they virtually betray the Lord of life? Do they not treasure up unto themselves wrath, against the day of wrath,
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and revelation of the righteous judgment of God? Certainly they are such as Saint Paul speaketh of, in 2 Tim. 4.3.4 The time will come (saith he) when they will not indure sound doctrine,
and Revelation of the righteous judgement of God? Certainly they Are such as Saint Paul speaks of, in 2 Tim. 4.3.4 The time will come (Says he) when they will not endure found Doctrine,
but after their owne lusts shall they heap to themselves teachers, having itching eares: And they shall turne away their eares from the truth, and shalbe given unto fables.
but After their own Lustiest shall they heap to themselves Teachers, having itching ears: And they shall turn away their ears from the truth, and shall given unto fables.
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They have put this abominable errour in Print, and have likewise published the same lately, in our London Pulpits, taking upon them to shew reason why it should not be used for a prayer.
They have put this abominable error in Print, and have likewise published the same lately, in our London Pulpits, taking upon them to show reason why it should not be used for a prayer.
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The Antecedent is true, but I deny the Argument: Is it no prayer, because it is the groundworke of prayer? The argument is like unto these two arguments. First, the Articles of our Creed, are the summe and groundworke of our Faith;
The Antecedent is true, but I deny the Argument: Is it not prayer, Because it is the groundwork of prayer? The argument is like unto these two Arguments. First, the Articles of our Creed, Are the sum and groundwork of our Faith;
therefore it is not lawfull to repeat them, as the confession of our saith. Secondly, Concupiscence is the groundworke and originall of sinne; therefore concupiscence is not sinne:
Therefore it is not lawful to repeat them, as the Confessi of our Says. Secondly, Concupiscence is the groundwork and original of sin; Therefore concupiscence is not sin:
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Fourthly, they alleage that our faith cannot arrive to all expressed in the Lords Prayer; therefore it is unlawfull to use it publikely or privately, as a prayer.
Fourthly, they allege that our faith cannot arrive to all expressed in the lords Prayer; Therefore it is unlawful to use it publicly or privately, as a prayer.
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Our knowledge is imperfect, and cannot reach unto very many things contained in the Canonicall Scriptures; therfore a godly Christian may not travail in the body of the Canonical Scriptures. That man that should dispute thus, deserveth to be called an Ignaro.
Our knowledge is imperfect, and cannot reach unto very many things contained in the Canonical Scriptures; Therefore a godly Christian may not travail in the body of the Canonical Scriptures. That man that should dispute thus, deserveth to be called an Ignaro.
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Is not this Scripture? yet our Saviour used it for a prayer on the Crosse. But we will passe from the Reasons in the Presse, to the Reasons in the Pulpit; which are of the same vertue and value.
Is not this Scripture? yet our Saviour used it for a prayer on the Cross. But we will pass from the Reasons in the Press, to the Reasons in the Pulpit; which Are of the same virtue and valve.
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Seemeth it a small thing unto him to have eaten up the good pasture, but he must tread downe with his feet the residue of his pastures? and to have drunke of the deepe waters, Reve. 13.1. but he must trouble the residue with his feet? Is not the name of blasphemy upon his head? I am sure it is upon his tongue.
Seems it a small thing unto him to have eaten up the good pasture, but he must tread down with his feet the residue of his pastures? and to have drunk of the deep waters, Reve. 13.1. but he must trouble the residue with his feet? Is not the name of blasphemy upon his head? I am sure it is upon his tongue.
Is Christ Antichrist? light darkenesse? heaven hell? Is it Antichristian to say that prayer which Christ hath commanded us? will, dare any man question his authority? Consider this ye that thus forget God;
Is christ Antichrist? Light darkness? heaven hell? Is it Antichristian to say that prayer which christ hath commanded us? will, Dare any man question his Authority? Consider this you that thus forget God;
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But doth not the Author meane (forgetting Christ ) that this prayer the Church hath imposed upon mens consciences, to be said as a prayer? therefore it is Antichristian. It seemeth then that the Author will not allow the Church so much power,
But does not the Author mean (forgetting christ) that this prayer the Church hath imposed upon men's Consciences, to be said as a prayer? Therefore it is Antichristian. It seems then that the Author will not allow the Church so much power,
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But cannot we prove that a prescript forme of prayer may be imposed upon the Church? let the Author and his followers take notice of 1 Chro. ch. 16. v. 7, 8.35.36. Again, of Joel chap. 2. ve. 15, 16, 17. The 95. Psalme, in the judgement of some learned men, was used in the publike assemblies of the Jewes, even upon the Sabboth day.
But cannot we prove that a prescript Form of prayer may be imposed upon the Church? let the Author and his followers take notice of 1 Chro changed. 16. v. 7, 8.35.36. Again, of Joel chap. 2. ve. 15, 16, 17. The 95. Psalm, in the judgement of Some learned men, was used in the public assemblies of the Jews, even upon the Sabbath day.
Quod ad formulam precum, & rituum Ecclesiasticorum, valde probo, &c. Concerning the forme of prayer (saith he) and Ecclesiasticall rites, I doe very well like that they should be certain in a prescript order,
Quod ad formulam precum, & rituum Ecclesiasticorum, Valde probo, etc. Concerning the Form of prayer (Says he) and Ecclesiastical Rites, I do very well like that they should be certain in a prescript order,
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Again I answer, that if we must not say the Lords Prayer unlesse we understand it, it is unlawfull to teach our children to say it, who as yet are not come to the yeers of discretion.
Again I answer, that if we must not say the lords Prayer unless we understand it, it is unlawful to teach our children to say it, who as yet Are not come to the Years of discretion.
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But consider these places, Deut. 6.7. & 11.19. Pro. 22.6. Lastly, if it be so that none must say or hear the Lords Prayer, but those that throughly understand it;
But Consider these places, Deuteronomy 6.7. & 11.19. Pro 22.6. Lastly, if it be so that none must say or hear the lords Prayer, but those that thoroughly understand it;
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then it is unlawful to command our children to read the Scriptures, or to heare them read, especially the 6. chap. of Saint Mathew, and the 11. of Saint Luke.
then it is unlawful to command our children to read the Scriptures, or to hear them read, especially the 6. chap. of Saint Matthew, and the 11. of Saint Lycia.
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But unregenerate persons ought not to say the Lords prayer as a prayer; for if they doe, they desire their owne damnation, because they pray, Thy Kingdome come.
But unregenerate Persons ought not to say the lords prayer as a prayer; for if they do, they desire their own damnation, Because they pray, Thy Kingdom come.
I perceive that this famous Teacher never read of the Kingdome of power, which enforceth to the Kingdome of the Gospel: nor of the Kingdome of the Gospel, which makes way to the Kingdome of grace: nor of the Kingdome of grace, which prepares for the Kingdom of glory; yet this petition comprehends all these. Not any longer wil I trouble my self, to sweep away these slender cobwebs, or to presse these rotten grapes; onely let me tell you, that the chiefest reason (as I gesse) why the Novelists doe relinquish the sacred prayer of our Saviour is,
I perceive that this famous Teacher never read of the Kingdom of power, which enforceth to the Kingdom of the Gospel: nor of the Kingdom of the Gospel, which makes Way to the Kingdom of grace: nor of the Kingdom of grace, which prepares for the Kingdom of glory; yet this petition comprehends all these. Not any longer will I trouble my self, to sweep away these slender cobwebs, or to press these rotten grapes; only let me tell you, that the chiefest reason (as I guess) why the Novelists do relinquish the sacred prayer of our Saviour is,
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And behold now I meet with the third, and last sort of adversaries unto this prayer, which I may call lukewarme Laodiceans: they are the more moderate Brownists and Separatists: they will not quite forsake this prayer, but they will have as little of it as they can, peradventure none o• it,
And behold now I meet with the third, and last sort of Adversaries unto this prayer, which I may call lukewarm Laodiceans: they Are the more moderate Brownists and Separatists: they will not quite forsake this prayer, but they will have as little of it as they can, Peradventure none o• it,
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for do not their famous Lecturers refuse to say it, except once in a quarter of a yeere? and then, must it not be said upon the last lecture-day of the quarter, because some worthy Citizens else willdeny their liberall Contribution? shal I compare these men to those Spanish Friers (of whom I read) who would say their Pater noster but once a weeke, and that was upon the Lords day? Nay, may I not compare them rather to an honest brother of theirs, who being lately asked by a worthy Citizen, what he thought of the Lords prayer; answered, I think it is a prayer of all prayers:
for do not their famous Lecturers refuse to say it, except once in a quarter of a year? and then, must it not be said upon the last Lecture day of the quarter, Because Some worthy Citizens Else willdeny their liberal Contribution? shall I compare these men to those Spanish Friars (of whom I read) who would say their Pater Noster but once a Week, and that was upon the lords day? Nay, may I not compare them rather to an honest brother of theirs, who being lately asked by a worthy Citizen, what he Thought of the lords prayer; answered, I think it is a prayer of all Prayers:
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and I dare presse the frequent use thereof upon warrant of this plaine and cleare Text: Quando oratis dicite, &c. quando, is as much as quandocun { que }; quandocun { que }, is as much as quotiescun { que }: whensoever ye pray,
and I Dare press the frequent use thereof upon warrant of this plain and clear Text: Quando Orators dicite, etc. quando, is as much as quandocun { que }; quandocun { que }, is as much as quotiescun { que }: whensoever you pray,
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If we repeate the same words to iterate the same petitions to God, is it any more blameable in us then in Christ himselfe, who in the Garden is said to have used three times severally the same words, not the same petition onely? Or,
If we repeat the same words to iterate the same petitions to God, is it any more blameable in us then in christ himself, who in the Garden is said to have used three times severally the same words, not the same petition only? Or,
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Away then with these proud, ignorant, wilfull, dissembling Novelists: for those which are ashamed of the Lords prayer here on earth, of those shall the sonne of man be ashamed,
Away then with these proud, ignorant, wilful, dissembling Novelists: for those which Are ashamed of the lords prayer Here on earth, of those shall the son of man be ashamed,
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First, let us honour the Author for the Prayers sake. It was a good memorandum, which Marke the Heremite gave to one of his Schollers, for his direction in his duty of thanksgiving unto God, which was, that he was not onely to blesse God for the good workes which he did;
First, let us honour the Author for the Prayers sake. It was a good memorandum, which Mark the Hermit gave to one of his Scholars, for his direction in his duty of thanksgiving unto God, which was, that he was not only to bless God for the good works which he did;
A man must as well blesse God for his good words, as for his good actions: if we come by the good word of grace, to have the grace of words in our speech, we are as well to blesse God for it, as for good workes:
A man must as well bless God for his good words, as for his good actions: if we come by the good word of grace, to have the grace of words in our speech, we Are as well to bless God for it, as for good works:
And as we must honour the Author for the Prayers sake; so let us honour the Prayer for the Authors sake. How readily will God heare the Prayer of his sonne! and how readily will the son acknowledge his owne Prayer made in his owne name!
And as we must honour the Author for the Prayers sake; so let us honour the Prayer for the Authors sake. How readily will God hear the Prayer of his son! and how readily will the son acknowledge his own Prayer made in his own name!
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As that holy Acclam. added at the end of the I•s. Gloria potrie, but neither without divine Authority. 1 Chro. 22.11, 12. 2 Cor. 1.3. Reve. 5.13. Psal. 48.1. Cyprian, Aug. Hierom.
As that holy Acclam. added At the end of the I•s. Gloria Pottery, but neither without divine authority. 1 Chro 22.11, 12. 2 Cor. 1.3. Reve. 5.13. Psalm 48.1. Cyprian, Aug. Hieronymus
