An exercitation concerning the frequent use of our Lords Prayer in the publick worship of God and a view of what hath been said by Mr. Owen concerning that subject / by Thomas Long ...

Amicus SOCRATES, Amicus PLATO, Magis amica veritas.

THat which Dr. Owen hath said concern∣ing * 1.1 the use of this form, is, in his An∣swer to Beedles 11. Questions, and the Answer thereto.

Beedles Question is this; Did not Christ pre∣scribe a form of Prayer to his Disciples, so that there remaineth no doubt touching the lawfulness of using a form?

To this he answers, Luke 11. 1, 2, 3. To this thus replieth:

Dr. Owen. If Christ prescribed a form of Prayer to his Disciples, to be used as a form by the re∣petition of the same words, I confess it will be out of question that it is lawful to use a form.

Reply. But Christ did prescribe a form of Prayer, &c. Therefore it is lawful to use a forme. The minor Proposition is chiefly to be proved, and the conclusion, (viz.) the lawfulness of using a form (indefinitely) which is that which Beedle contends for, and the Doctor here grants,

will be of considerable importance hereafter. Now the truth of this Proposition will appear by the proof of its parts, thus: Either it is not a form, or not prescribed to be used as such; but it is a form, and prescribed to be used as such; Ergo. That it is a form is granted by all, and made the apple of contention by most that disuse it under that notion: but the rottenness of this assertion is so apparent, that the next scruple is added, as a leaf to cover it, (i.) whether it is prescribed to be used as such: This, although it be sufficiently clear, cannot be seen by those who have enter∣tained the former prejudice, for being professed enemies to all forms of Prayer, they are resolved to make it good that our Saviour was no friend to them; which is contrary to his own practice, (as hath been shewed) and against a double pre∣cept also, in as plain expressions as could be used to that purpose. But none are more unlike to discern the mind of God in the Scriptures, then they that sift them rather to find or fancy some∣thing in them to confirm their opinions, then to direct and settle their judgements: otherwise they that observe, and use a form of words pre∣scribed in the administration of both Sacraments, might with the same eyes observe this also pre∣scribed for use in prayer: But

2. It is also granted that there is a plain and positive prescription preceding this form, When ye pray, say, And thus pray ye. And I never heard as yet that any have questioned the sufficiency of the injunction; about what then is the contest? this; they fancy, that the matter onely of that form doth fall under the prescription, and not

the form of words. So that the truth of both as∣sertions is granted in sensu diviso, (viz.) that there is a form, and a prescription, but not insen∣su composito, that that form is to be used as such, by vertue of this prescription. But what God hath joyned together let no man put asunder; for the decision of this I will make my appeal to any impartial person, as Judge: when there is a form composed by Christ himself, and comman∣ded to his Disciples with a plain precept pre∣fixed, viz. When ye pray, say, how unreasonable it is to affirm that the prescript should concern the matter, or the method only, and not the form of words also? Quis discrevit? what sufficient cause of divorce between these two can be as∣signed? or what reason hath any to distinguish, where the Law of God doth not? had the Disci∣ple asked our Saviour thus; Master, teach us what things to pray for, give us some heads of De∣votion, then this inference might have some co∣lour of truth; but even then our Saviour giving and prescribing a form with the matter, it would have been hard measure to exclude the form of words from the prescription, when Christ had included it: The proposition being thus con∣firmed, the conclusion is granted by the Doctor, viz. that out of question it is lawfull to use a form: this Beedle infers—The lawfulness of using a form (indefinitely,) and in this the Doctor gratifieth him; which we do here observe, be∣cause the Doctor presently withdrawes, say∣ing, His Conclusion must be; that, that forme ought to bee used, not at all that any else may.

Dr. Owen. But that is lawful not to use a form, or that a man may use any Prayer but a form on that supposition, will not be so easily deter∣mined.

Reply. This is the Doctors Argument; If it be lawful to use a form of Prayer, then any other prayer: But a form is unlawful. As if forms and non-forms were as irreconcileable as light and darkness, or Christ and Belial; I know none that useth forms, so to Idolize them, as to con∣demn the use of Extempotary prayer, especially in secret, to which they doe earnestly exhort all Christians to aspire, as to a degree of perfecti∣on in their devotion; neither their principles nor their practice will own this conclusion, of condemning all prayers that are not forms as un∣lawfull: We who account it lawfull to read the Scripture in the form that we have received it, do not make it unlawfull to meditate and comment, to write or reade pious and learned discourses, expounding the sense of it.

The people may be holy in a sense as well as the Priests, although not so solemnly consecra∣ted; this Prayer indeed, like its Maker, is a∣nointed with a holy Oyl above its fellows, but yet that Oyl (as from Aarons head) runs down to the skirts of his garments, to every private ex∣temporary Prayer and ejaculation that is breath∣ed out of a contrite heart.

Prayers are not therefore lawfull or unlaw∣full, because they are formes, or extemporary;

the Spirit may assist each, and either may be performed without the assistance of the Spirit: Therefore, as Saint Paul said in another case, * 1.2 I will pray with the Spirit, and I will pray with the Understanding also; So, I may pray by a forme, and I may pray ex tempore al∣so.

Dr. Owen. The words of Christ are, When ye pray, say, Our Father, &c. If in this pre∣scription, not the Matter onely, but the Words also are attended, and that Forme of them which followes is prescribed to bee u∣sed, by vertue of this Command of Christ, it will be hard to discover on what ground wee may otherwise pray, seeing our Saviours Command is Positive, When ye pray, say, &c. (This is the Center to which many of the Doctors Lines doe tend.) That which Master Beedle is to prove, is, That our SAVIOUR hath prescribed the Repetition of the same words ensuing; and when hee hath so done (if hee can) his Conclusion must bee, that, that Forme ought to bee used not at all, that any else may.

Reply. There is a plaine Non sequitur in this Argument, (viz.) If this Form be law∣full, then the other formes are unlawfull: The Standard was a rule to all other measures, were other measures therefore which agreed with the Standard unlawful? It is indeed the

perfection of other prayers to be as like this, both in matter and form, as may be; the contrary might indeed be more rationally inferred (viz.) If this form be prescribed and lawful, then other forms (especially prescribed ones) are lawfull also; which consequence seeing the Doctor did with good reason grant, we will take him to his word, not because we need it, or shall account it as a gift, but because we have right and just title to it: Indeed if the whole mass of form had been corrupted, and our Saviour had chosen and sanctified this one onely, the Doctors conse∣quence had been good; but seeing they were originally lawfull, and prescribed by God him∣self in the Old Testament, and many of them approved by our Saviours practice, as well as this by his positive precept in the New: it seems harsh Doctrine (pardon the Expression) to leave them all under an absolute irrespective de∣cree.

In a word, our Saviour did not prescribe that which was unlawful before, to make it lawfull, but that which was lawfull to make it necessary. Besides, Christ doth not injoyn this Prayer (ex∣clusivè) as if it were unlawfull to adde other; but (eminentèr) as a visible Character of being his Disciples, to be used occasionally (pro hic & nunc) as a token that they owned him for their Master, and were constant in the Faith delivered by him.

Dr. Owen. If our Saviour have prescribed us a forme, how shall any man dare to prescribe an∣other? or can any man doe it without cast∣ing

on this, the roproch of imperfection and insufficiencie?

Reply. Our Saviour having prescribed us a form, it is a dutifull, no daring thing to follow him in so plain and practicall a part of Piety; we ought to conform all our Devotions to this pattern in the mount: They certainly are the daring spirits that neglect and slight this prescri∣bed form.

All grant that we ought to conform our pray∣ers to Christs; this then will be the question, Whether it is lawful to meditate and study that our prayers may be comformable to his, or to presume of such a conformity at an adventure: If you say (as all sober Christians will) that stu∣dy and meditation are requisite, I rejoyn, study and meditation to compose our prayers, and con∣form them unto Christs, is the constituting of them forms; therefore if study and meditation, &c. be lawfull, other forms of prayer are law∣full, and being lawfull, the prescribing of them to such as need them, for helps to their Devo∣tion, doth not make them unlawful.

Suppose I should argue from the Doctors sup∣position (viz.) that it is the matter onely that is prescribed, thus; If the matter of this Prayer onely be prescribed, then the prescribing and using of any heads or matter of prayer, more or less then are in this prayer, is unlawfull; I should not conclude rationally, nor piously, but cast a reproch on many devout supplications of pri∣vate Christians, and on publick Forms and Dire∣ctories too: But certainly the framing of our

Petitions like to this, is to honour it as our rule, not to cast reproch on it as imperfect and insuffi∣cient; let them look to that who reject the use of it, and are so much enamoured with their own forms (for forms they are to all but them∣selves) as to abandon this.

But it is natural to us to see a mote in a bro∣thers eye, and not to consider the beam that is in our own; If they reproch it that conform to it, and in a conscientious obedience to our Saviours prescription repeat it in the same words, and ap∣ply it to their own prayers to supply the defects of them, what do they that pronounce the saying of it (which is prescribed) to be ridiculous, and a charm, and question whether the saying of these words, which Christ and his Evangelists have put into our mouths, be a part of the wor∣ship of God, or whether any promise of accep∣tation (no matter with what affection and devo∣tion it be said) be annexed to the saying so? and many such things, the mentioning of which will be a sufficient confutation. But I forbeare, and close with Master Ball, who first grants it is a form, and addeth; The principal use of it is to direct all Gods People to make their Pray∣ers by it.

Dr. Owen. Our Saviour hath prescribed a forme of prayer to be used as a form by repetition of the same words; therefore we may use it, yea, we must use it, is an invincible Argument, on sup∣position of the truth of the Proposition: But our Saviour hath prescribed us such a form, therefore we may use another, hath neither shew,

nor colour of reason in it.

Reply. He must either wilfully shut his eyes, or have a weak sight, that cannot discern more then a colour of Reason in this consequence, (viz.) Our Saviour hath prescribed us one form as lawful, therefore we may use other formes lawfully: for surely our Saviour did not pre∣scribe any thing which was (in genere suo) un∣lawful. Indeed the contrarie inference is strange, and hard to be proved, (viz.) Our Saviour hath asserted the lawfulness of one or more forms, therefore all others (not so asserted) are un∣lawfull.

When it was prescribed at a solemn Fast, that * 1.3 the Priests should say, Spare thy people, O Lord, &c. Is it reasonable to think that they made use of no other prayers, (as of Davids penitential Psalmes, and the like) but onely of that short form there prescribed; or that they did offend in so doing? Or what if any should argue thus; Our Saviour hath prescribed us this form, there∣fore those in Hosea, Joel, &c. are unlawful to be used?

The Primitive Christians saw more then a colour of Reason in this Consequence, when on this very ground, because Christ gave his Disci∣ples a form of Prayer, they did with study and meditation compose their publick devotions af∣ter this Example. So Tertullian; Praemissâ le∣gitimâ & ordinariâ oratione quasi fundamento jus est desideriorum, jus est superstruendi extrinsecus petitiones.

The lawfull and ordinary prayer being premised, it becomes the rule of all our desires, and of raising all our Petitions upon it: and Mr. Ball, who maketh it a form saith also that Christ ad∣mitteth all Languages, Words and Forms agree∣able to it, whether read, rehearsed by heart or presently conceived: And Espencaus observeth the same, Ducta est hinc Ecclejiae consuctudo De∣um * 1.4 precandi, & precibus instar ejus quam consti∣tuit & composuit Dominus utendi. From this pra∣ctice of our Saviour the Church hath grounded her practice of praying unto God, and using such Prayers, as the Lord did appoint and com∣pose.

Dr. Owen. But how will Master Beedle prove that Christ doth not here instruct his Disciples in what they ought to pray for, and for what they ought in prayer to address themselves unto God, and under what considerations they are to looke on God in their approches to him, and the like, onely, but also, that he prescribeth the words there mentioned by him to be repeated by them in their supplications?

Reply. The task which the Doctor sets Mr. Beedle to prove in the Negative, should have been proved by himself in the Affirmative; and I think it will be sufficiently difficult to demon∣strate, that the matter and heads of Prayer, and the method and considerations by and under which we are to call on God, (cum multis aliis) and other such things, are all of them, and onely prescribed, and yet the form it self not intended,

especially if the context in Saint Luke be heeded, Lord teach us to pray, as John also taught his Dis∣ciples, that is, (in the judgement of many learned Divines already named, to whom I shall add Espencaeus, Doce nos orandi formulam) teach us a form of Prayer. But the Doctor essayes the * 1.5 proof of this by telling us:

Dr. Owen. That whereas in Luke 11. Christ bids his Disciples say, Our Father, &c. this in Matthew 6. is, Pray after this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this purpose.

Reply. The importance of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thus, in Saint Matthew, as well as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Saint Luke, hath been already considered; and the reason of expounding Saint Matthew, by Saint Luke, and not Saint Luke by Saint Matthew, sufficiently asserted against any thing that hath yet been leaded for the contrary.

Dr. Owen. I do not think the Prophet prescribeth a form of words to be used by the, Church, when he saith, Take with you words; but rather cal∣leth * 1.6 them to fervent supplication for pardon for sin, as God should inable them to deal with him.

Reply. Bernardus non videt omnia: Calvine was of this judgement; non de quibustibet verbis hic loquitur Propheta, sed mutuam esse relationem * 1.7 inter Verba Dei & bominum ostendit; ubi ergo ita ex ore Dei sumimus verba, & afferrimus ad ipsum, hoc est sumere verba. The Prophet doth not speak here of any words, but sheweth the

mutual relation between the Words of God and the words of man; when therefore we doe thus take words from the mouth of God, and bring them to him, this is to take words. So our Annotators [words] that is, say they, from Gods mouth, and to be spoken to him: and again [say * 1.8 unto him] he dictateth as it were the solemne form and manner of their conversion. Doctor Reynolds hath observed these two parts in this Text:

• 1. A general Instruction.
• 2. A particular Form.

And it is easie to observe, as an Exhortation and Directory for prayer in the former words, viz. O Israel, return unto the Lord thy God, &c. so a set form in the following words, Take away all iniquitie, and receive us graciously, &c.

Hutchinsons third Note on this Verse is; Our words in prayer ought not to be such, or so ordered as we please, but God is the prescriber of our pray∣ers, whose directions we are bound to follow; for so much doth this direction given by him teach. After consultation with these, and some other Au∣thors, my thoughts are, that the faithful people of God then living, having received from an un∣doubted Prophet of the Lord a prescribed forme of prayer, whatever other prayers they did use besides, they did most certainly use this also. And that which the Doctor addeth, viz. that God cal∣leth them to fervent Supplication as he should in∣able them to deal with him; doth not overthrow, but rather confirm the Prophets prescribing a form of words to be used; for seeing Gods or∣dinary way of inabling his people was by dire∣ctions given to his Prophets on their behalf, by

whose Ministrie the Lord puts words in their mouth, as here, and in Joel 2. It had been great presumption in them to have neglected the dispensation of the Spirit by the Pro∣phet, which with great Faith and confidence they might have used in the prescribed words, and to have expected it by an immediate im∣pulse on their own spirits in an extraordina∣ry manner.

Dr. Owen. And though the Apostles never prayed for any thing, but what they were for the substance directed to by this Prayer of our Saviour, yet we doe not finde that e∣ver they repeated the very words here mentioned, or once commanded or prescri∣bed the use of them to any of the Saints in their dayes, whom they exhorted to pray so fervently and earnestly.

Reply. This Argument concludeth no∣thing, being meerly Negative; and it would certainly brand the Apostles with a note of disobedience, as well for not observing the heads and matter of this Prayer, as for omit∣ting the form; for we doe not hear or read of any publick or solemn Prayer of theirs, where∣in the matter and method was fully observed; may we therefore conclude, that they follow∣ed * 1.9 neither matter nor form? If any one defect be enough to denominate a thing evil, and nothing is good but what hath all its due circumstances attending, I doe not see how

those more solemne publicke Prayers can be so highly excellent which are hudled up without any respect to this, either as to mat∣ter, method, or form, and perhaps carry not the sense of more then one or two Petitions, though they exceed it almost an hundred times in length.

But as for Apostolical practice, there are many credible authorities among the ancients to induce us to believe that they did frequent∣ly use it, as Saint Augustine, Gregory, &c. nor can the bare denial of any one or more * 1.10 modern and prejudiced persons overthrow their testimonies; or at least such a way of Arguing would raze many fundamentals of our Religion.

As for their commanding or prescribing the use of these words to others, I cannot think so uncharitably of the Apostles, as to con∣ceive they omitted this dutie, seeing our Sa∣vior gave them in charge, To teach the peo∣ple all things whatsoever he commanded * 1.11 them; And the Apostle saith, Hee had kept backe nothing that was profitable unto them.

And as in criminal Causes, where there wanteth cleare Evidence concerning mat∣ter of Fact, Judgement may justly be pro∣nounced upon evident and pregnant Cir∣cumstances concerning the same; So in this cause also.

Dr. Owen. Nor in any of the rules and directi∣ons that are given for our praying, either in reference to our selves, or him by whom we have access to God, is the use of these words at any time in the least recorded to us, or re∣called to mind as a matter of dutie.

Reply. This was done twice by our Savi∣our in a most solemne manner, and what need there should be of a third repetition by the Disciples, I know not; when the master had so authoritatively prescribed it, what weight could the servants Fiat add? doubless this double command was enough to oblige them, nor will any good servant expect more then a twofold injunction to doe his dutie; It is sa∣fer by far in a business of this nature, to obey, then dispute the commands of our Superi∣ours.

Dr. Owen. Our Saviour saith, when ye pray, say, Our Father, &c. on supposition of the sense contended for, and that a form of words is prescribed, I aske whether we may at any time pray and not say so?

Reply. Without doubt we may; Our Savi∣our bids when we pray to enter into our clo∣sets; Quere whether we may at any time pray and not enter into our closets? Who doubts of this?

Again, our Saviour bids us when we pray

to observe the matter and method of this Pray∣er; Quere, whether we may pray at any time, and not intirely observe the matter and me∣thod of this Prayer? yes, we doe, and may, both alter the method, and omit many heads of the matter in our occasional Petitions. Affirmative precepts bind us to the actual per∣formance of such duties as are injoyned by them, onely pro hic & nunc, as occasion shall require. But yet when I consider that this Prayer is by our Saviour adapted to publick devotion, and was given to his Disciples to be used as a Cognizance to whom they did belong, I am somewhat of the Doctors mind, that we may not at any time pray publickly and not say so.

Dr Owen. Q. Whether the saying of these words be a part of the worship of God?

Reply. That words are a part of the wor∣ship of God, who requireth the service of the outward as well as of the inward man, is un∣deniable; * 1.12 and what words can lay better claim to this priviledge then Christs own? If the va∣rying of the matter of this Prayer into ex∣pressions of our own be to worship God, then much more to present the same matter in Christs words; for our alteration of the words may invert the method, and change the sense: and certainly the use of these very words (o∣ther requisites in Prayer being adjoyned) is as solemne and acceptable a service as any we

can doe God and our Saviour Jesus Christ. * 1.13 When God bid the people, Hos. 14. 2. to take with them words; and the Priests in Joel 2. 17. to say, Spare thy people, &c. it would sound harsh to make a Quere whether the saying of those prescribed words were a part of the wor∣ship of God. If the praysing of God, and praying unto God in the words of David be a part of Gods worship (as undeniably it is) then much more the praying unto God in the prescribed words of Christ.

Dr. Owen. Or whether any promise of accepta∣tion be annexed to the saying so.

Reply. Our Saviour was never yet reputed so hard a Master, as to injoyn a Dutie, and not to imply or express a promise of acceptation. Every precept virtually carrieth a reward with it; In keeping of them, saith the Psalmist, there * 1.14 is great reward. What better promise then the forgiveness of sins? yet this Christ annexeth to the due performance of the dutie, in one of the Petitions; For if ye forgive men their trespasses, your heavenly Father will also for∣give * 1.15 you: and why is that Parable in Saint Luke adjoyned so immediately to this Prayer, which our Saviour concludeth thus; Aske, * 1.16 and it shall be given you; seeke, and ye shall finde, &c. but to assure us, that God will ac∣cept of their devotions who importune him * 1.17

their heavenly Father according to the man∣ner and matter prescribed? And when there is no Psalm or Prayer in Scripture, either of David, or any other, though it be not injoyn∣ed, but the use of it (debitâ cum reverentiâ) hath its acceptance, there is no reason to question the acceptation of this which is pre∣scribed.

Let us sincerely perform the dutie, and we may confidently trust God with the reward, whether expresly annexed or not: yet, if, as Saint Cyprian saith, there be a promise, Verily, * 1.18 verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you; how much rather if unto his name we adde his words also?

Dr. Owen. Whether the Spirit of Grace and Supplication be not promised unto all believe∣ers, and whether he be not given to inable them to pray, both as to the matter and man∣ner.

Reply. All persons that have the grace of * 1.19 the Spirit have not the gift of utterance, and of a readie elocution; nor is it the proper Office of the Spirit of Grace to dictate words, but to quicken and raise the affections. The Spirit of God doth not teach believers to despise forms, nor alway inable them to solemn de∣votions without the help of forms. They who have their hearts enlarged toward God, whose very sighs and groans are accepted, may yet

(like narrow-mouth'd vessels) not be inabled to express their desires in a ready & composed manner: yea, there be many believers on earth, and glorified Saints in heaven, who ne∣ver were enabled to pray unto God in a more publick solemn manner, but by the help of composed forms: and Mayer observeth, that * 1.20 if a Minister have the Spirit, yet there is dan∣ger, through weakness of memory, of omitting things necessary to be prayed for in the con∣gregation; of Excursions, and running out in∣to Clauses impertinent and idle, and of tauto∣logies, repeating the same things again and a∣gain, to the wearying of the hearers: and Plu∣tarch observed the like danger in speaking ex tempore long before him. But besides all this, the Objection lieth as well against the obser∣vation of the matter, as the form prescribed; for if believers are inabled to both, they are not obliged to regard either.

Dr. Owen. And if so, whether the repetition of the words mentioned by them who have not the Spirit given them for the ends before mentio∣ned, be available.

Reply. The repetition of these words by them who have the Spirit, but are not alwaies inabled by that Spirit as to the gift of utte∣rance, and a ready composure, may certain∣ly be available; for even they who have the gift of utterance, as well as of the Spirit of Prayer, may effectually pray unto God, in

this, or in other formes composed by them∣selves, or others; and therefore they that have the Grace, but want the gift of ex∣ercising that Grace externally, may also; for if the Spirit of God doe inable them to pray effectually in their own formes, certainly that Spirit will not withdraw from them when they address themselves to him in that form which was taught us by his beloved Son, in whom he is well pleased.

Dr. Owen. And whether Prayer by the Spirit, where these words are repeated, as to the letters and syllables, and order wherein they stand be acceptable to God.

Reply. Prayers by the Spirit of Grace, in whatsoever words, syllables, and order, are acceptable; yet God is the God of Order also, but not of confusion; and if the broken expressions of the weakest believer, then much more Prayers by the Spirit in the words which our Saviour hath in great Wisedome and order composed and sanctified, are ac∣ceptable to God; there are degrees of accep∣tation.

Dr. Owen. Whether the prescription of a form of words, and the gift of the Spirit of Prayer be consistent.

Reply. When Christ prayed in the words * 1.21 of David, and sung a Hymne in the words of David, Quere whether the use of a form of words, and the gift of the spirit of Prayer, be consistent. I am sure beyond all scruple, that Christ never used any thing in Prayer him∣self, nor commanded it to be used by others, but what was highly consistent with the gift of the Spirit; and if the use of any one or more forms of Prayer in Scripture, not posi∣tively injoyned, be lawful, and consistent with the spirit of Prayer, much more that form of words whereof Christ is the prescriber, hath a Benjamins portion.

They who have the spirit of assisting them * 1.22 in their extemporary prayers need not doubt of it, when they study and meditate for the composing of one or more formes to be used by themselues: and indeed, the people who in the Congregations pray unto God in that forme of words in which the Minister goeth before them, should never pray with the Spirit, if the prescription of a forme of words, and the gift of the Spirit of Prayer were not consistent.

And why may it not be as well questioned, whether the Spirit of Grace be consistent with a form of words in the administration of the Sacraments, as in Prayer?

I aver therefore, that nothing is more con∣sistent then such a Divine Prescription of a forme of words, and the Spirit of Prayer,

for as much as the prescribed words of God are that Chariot, and Jacobs Ladder, by which the Spirit of God ordinarily descendeth into the hearts of men, and the souls of men ascend up to God; and therefore to intimate an in∣consistency of these two, is as the dashing of the two Tables against each other, it is to op∣pose Martine to Luther, and to sowe dis∣cord among brethren; they have both one Fa∣ther.

The gift of the Spirit of Prayer is either Internall, which we may call the infused Grace; or Externall, which is the ability to exercise that Grace; which ability is attained per modum habitus acquisiti, as an acquired habit, by study, meditation, and frequent ex∣ercise; so that he who would fitly exercise the Grace of the Spirit, is obliged to use such means as God hath appointed to inable him thereunto, (even as he who would exercise the gift of the Spirit in preaching;) and this studying and reducing the gift of the Spirit in∣to a form, either of Preaching or Praying, doth not extinguish, but cherish the Grace of the Spirit, as Saint Pauls precept to Timothy doth plainly teach; Meditate upon these * 1.23 things, give thy self wholly to them, that thy profiting may appear to all.

And seeing it is likely that we may serve God better, and edifie his people more, by our premeditating, and studying both the matter, and expressions of our Prayers, we ought to do it, unless we will adventure to

appear empty before the Lord, and to serve him of that which cost us nothing. The truth is, there is an immediate infusion, and an assi∣stance of the Spirit in an extraordinary man∣ner pretended unto in exemporary Prayers, as if there were a (dabitur in eâ hor â) a pre∣sent enthusiasme given from above to super∣sede them from all study and premeditation; which Opinion all sober Christians must con∣demne, or they will cast a great prejudice upon the Devotion of all that have not a like faculty.

I deny not, but ingenious and exerci∣sed persons, may by the Gift of God, and the concourse of Naturall causes and circumstan∣ces, have their spirits so quickned, their fa∣culties of inventing and disposing matter so improved, and their delivering thereof in ready and significant expressions, so familiar, as may become the publick service of God; but still I say, he that can doe this ex tem∣pore, may doe much better with study and meditation, and that as well in Prayer as in Preaching.

Dr. Owen. Whether the forme be prescri∣bed, because believers are not able to pray without it.

Reply. The Apostles desire will in part resolve this doubt, Lord (say they) teach us to pray; they were conscious of their own insufficiency, and yet were believers; & indeed neither they, nor

we could have prayed so regularly and de∣voutly, as now we may, had not this forme been recorded, And had that of the Apostle been considered; All Scripture is given by in∣spiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in * 1.24 righteousness, that the man of God may be per∣fect, throughly furnished to all good workes; this Quere might have seemed superfluous: It may in a sort be as justly questioned, whe∣ther the Scriptures be written, because we cannot be instructed in our Christian Faith and obedience without them; for, Eadem est ratio partium & totius. Seeing that Christ did prescribe it to teach his Disciples, doubtless it * 1.25 was intended as a help of devotion for all them that should believe in his Name, unto the end of the world.

Master Hutchinson in his fourth Note on Hos. 14. 2. speaketh very pertinently to this Quere; It may be (saith he) the condition of Gods humble and exercised People, that they cannot command their own dispositions, nor get their heaerts brought into frame before God; in which case, however he abhor those that draw nigh unto him with their lips, &c. yet they who * 1.26 are sensible of the backwardness of their hearts, ought not to stay away because of that, but should come, if it were but with words to God, to seeke of him that he would give them more to bring unto him. So much for this (take with you words) albeit they could command no more.

So that it is not derogatory to the glory of God, either to say that all believers have great help to their devotions from this form, or that some believers, at sometimes, need this or other formes of inferiour rank, with which they may go to God in Prayer; nor doth it derogate from the efficacy of the Spi∣rit, promised and given to believers, because that spirit doth not alway work the external faculty or gift of exercising Prayer, where it doth infuse the inward Grace; the most graci∣ous heart may be joyned with a slow tongue, as * 1.27 it was in Moses.

And where the spirit doth work the gift, it is not by an immediate inspiration, suddenly elevating the Intellectuals and Faculties of man to an extraordinary degree of Inventi∣on and Elocution, but gradually, by Medita∣tion, study, and the use of means, especially such as are commended and prescribed in the Word of God for that purpose; of which means this form is the chiefest, and therefore most usefull to teach believers for what, and how to pray.

Dr. Owen. Or because there is a peculiar energy in the letters, words and syllables, as they stand in this form. And whether to say this be not to assert the using of a charm in the worship of God.

Reply. I grant, that in bare words and syl∣lables used in Prayer, and in opere operato, the lip-labour onely, there is not any efficacy at all: Saint Cyprian saith indeed, Agnoscit Pater verba Filii sui, that the Father will own his Sons words, but it is when filiall af∣fections are joyned with them in the suppli∣ant, else they have no peculiar energy with God.

But yet, as to man, whose affections are or∣dinarily wrought upon by words, these words of our Saviour may have a peculiar energy; for being sanctified by his lips, they are more then common, and being so appositely fitted to the matter, they are like to make the greater impression upon our understandings; and being injoyned by our mercifull Saviour and Mediator, they have yet a greater energy, because they raise the devout soul to a more confident expectation of receiving the desired blessings, because as to the matter and words they doe not aske amiss: So Calvin; mag∣num * 1.28 consolationis fructum percipimus, &c. We gather hence abundant fruit of con∣solation, in that we know we aske nothing that is absurd, or strange, or wicked, yea, nothing which is not acceptable to him, who beseech him in words that came out of his own mouth.

And what if we should say with the Poet, Inest sua gratia verbis? Job saith the same, How forcecible are right words? and Solomon, * 1.29 A word fitly spoken is like Apples of Gold in

pictures of Silver: and the Preacher is said to have sought out acceptable words; of which * 1.30 words it is said in the next verse, they are as goads and nails fastned by the Masters of As∣sembly: And holy Job speaks of choosing out his * 1.31 words to reason with God; upon which Doctor Wilkins observeth, that it is amongst expressi∣ons, as with persons and things, some are choice and beautifull, others refuse and im∣proper.

And certainly, that injunction of Saint Paul to Timothy is very considerable as to * 1.32 this, who biddeth him to hold fast the forme of sound words which he heard of him, that is, (saith Master Calvin) not onely the sub∣stance but the very form of speech, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth the lively re∣presentation of things, by words properly ac∣commodated to their Nature, which because none can be more adapt and fit then the Pen∣men of the Holy Scriptures, therefore the least declining from that form of words is dan∣gerous; So that in these respects, the words of this Prayer being deliberate, proper, and pertinent, they will leave a strong and last∣ing Impression upon the hearers, and as Ma∣ster Calvine saith, once again, Unigenitus Dei Filius nobis verba in os suggerit quae mentem nostram omni haesitatione expediant; The onely Sonne of God hath put such words in our mouths, as may clear our hearts from all doubtings. So that there is certainly great reason to keep exactly to these words,

because although there be no peculiar efficacy in them, in respect of God, yet there may be in respect of men; and therefore it is an un∣handsome Expression, to name a charm with that form of Divine words; God give us all grace to heare and obey the voyce of that Charmer, then whom never any charmed more wisely.

Dr. Owen. Whether in this respect the Pater Noster be not as good as Our Father.

Reply. It is to him that knoweth the use of that Language every way as effectual in La∣tine, or Greek, as in English; yet to him that wants true devotion, there is much difference between the use of a prayer in a known tongue, where possibly the expressions, and the ne∣cessary blessings desired by him may inflame his affections, and in an unknown tongue, where in all probability no such effect can fol∣low; I think if we should preach all our Ser∣mons in Latine, and so pray before our peo∣ple, we should do less good upon the uncon∣verted, then we may (by Gods blessing) in English.

There is utterly a fault, as Master Mayer * 1.33 observeth, in those Popes that promise par∣don for the saying of seven Pater noster's, and as many Ave Maria's every day; and it is a fault too (as he addeth) so to detract from this Prayer, as to account 〈◊〉〈◊〉 better, or not so worthy as a mans own conceived Prayer;

which is derogatorie and arrogant.

Dr. Owen. Whether innumerable poor souls are not deluded, and hardned, by satisfying their Consciences with the use of this forme, never knowing what it is to pray in the Holy Ghost.

Reply. The right use of this form never de∣luded or hardned any; nor is it easie to think how any that hath in faith and knowledge u∣sed this Prayer, should not also endea∣vour for other inlargements. Instruct a poore soul in the right use of this, and there is no such method in the world to fit him for praying in the Holy Ghost; and therefore to oppose the use of this form (un∣der a pretence of satisfiing the Conscience therewith) to pray in the Holy Ghost, is no pious or laudable Artifice, as if this Prayer were exclusive of the Grace of the Spirit; or as if that Holy Spirit had refused the waters of Siloah that goe softly, and chosen to reside in troubled waters and whirle-winds.

Dr. Owen. And whether the asserting this forme of words, hath not confirmed many in their Atheisticall blaspheming of the Holy Spirit of God, and his Grace, in the pray∣ers of his people.

Reply. Cujus contrarium: This I dare affirm with equal truth and confidence, that not the asserting, but the disusing, and condemning this form of words, hath confirmed many in their Atheistical blaspheming of the holy Spi∣rit of God, and his Grace, in the Prayers of his People.

I offer this instance, which is notoriously known; When a Minister of God, of great integritie and abilitie (for many such there be beyond all contradiction that use this form) cannot repeat this Pryaer, but a great part of his auditors, in some Congregations, instantly conceive an invincible prejudice against both his Person and services, as if there were an impossibility of being edified by them; Can any good thing come out of Nazareth? yea, and when some actually withdraw from the Ordinance of Christ (as if the Preaching of the Gospel by such men were foolishness in∣deed) this is not far from an Atheistical blas∣pheming of the Holy Spirit of God and his grace in the Prayers of his People; and this effect hath not been produced by the asserting, but by the laying aside the use of this form in our Prayers, as a fruitless carnall ordinance, which hath made too many of our people to conceit of it as so much Collquiutida, that maketh all the Service of God unsavou∣rie.

And in my best observation I could ne∣ver discover that it was the designe of those

that assert this form, to cast any contempt * 1.34 upon other well-ordered Devotions; al∣though contrarily, the practice and pleading against the use of this bringeth a certain dis∣respect both upon this Forme, and up∣on all other Prayers to which this is an∣nexed.

But what if the asserting of a commanded duty doe confirme some in causeless preju∣dices? It is better that others be scandali∣zed without our fault, then Christ be disobey∣ed and dishonoured by our fault. The preach∣ing of the Gospel is a rock of offence, and a savour of death to many; shall these evil ef∣fects be charged upon the Gospel as the pro∣per products thereof? God forbid! Indeed the wilfull neglect of an injoyned duty, and fixing of contempt upon a Precept of our Sa∣viour, and upon the universall practice of his Church in all Ages, may make wary Christi∣ans jealous of some other practices of such men; for we all know, they have not the Spirit who despise the Word; and it is as well known, that to speak against some opi∣nions, and practices, which in our genera∣tion pretend much to the Spirit, is neither Atheisticall nor blesphemous; I suppose therefore we may safely walke by this rule, Not to judge of our duty by the event, but by the lawfulness thereof, and the authority of its prescription; If any draw an ill conclu∣sion from good premises, it is his fault, not ours.

When Christ hath commanded a duty, we must doe it, though all the world should be offended at it: Fiat justitia, ruat coelum.

Dr. Owen. And whether the repetition of these words, after men have been long pray∣ing for the things contained in them (as the manner of some is) be not so remote from any pretence or colour of warrant in Scripture, as that it is in plain terms ridiculous.

Reply. That our Saviour intended we should use other Prayers besides this I doubt not; and what warrant the use of this hath in Scripture, let every Christian Reader judge: I am sure the reviling of this Practice hath none.

And now, it is too apparent who it is that casteth reproch on this Prayer, when the re∣petition of it is in plain terms pronounced ri∣diculous; that stomach must be very foul that nauseates manna it self: It cannot be adjudged ridiculous in our Saviour to prescribe this form twice, and how cometh it to be so to use it once? It was not ridiculous in him to use the same words three times on the same oc∣casion, * 1.35 in a great agony; nor in David to bless God six and twentie times in the same words annexed to other; Nor is it adjudged ridiculous to use frequent variations of words on the same matter in our Prayers: nor when we have gone over the heads of our Sermons more then once, to recount them again in

our Prayers; and yet when we have prayed to God, and being conscious of the imperfe∣ctions and failings of our Prayers both as to the matter and manner, doe continue them in Christs own words, as a supply of those de∣fects, this is pronounced in plain termes ridi∣culous.

The Prophet speaketh of some that have * 1.36 swords in their lips; such a sword is this tho∣rough the sides of Christs Ministers teacheth his own.

I end this with a note of Master Mayer; As a wrestler (saith he) having used his best * 1.37 skill and strength to over come in wrestling, yet finding the getting of the victory to be very hard, he reinforceth himselfe at the last with all his might, force, and skill together, that be may carry away the prize: So the Christian man, wrestling as Jacob with God by Pray∣er, in the end reinforceth himselfe in this Prayer, that he may not depart unblessed.

Dr. Owen. When Master Beedle, or any on his behalfe hath answered these Queries, they may be supplied with more of the like nature and importance.

Reply. Not so much on the behalf of Ma∣ster Beedle, as for the vindicating of an Ordi∣nance of our blessed Saviour, and for the sta∣blishing of wavering souls, I have endea∣voured (according to my abilitie) to answer the Doctors Queries; but I have not the least

expectation of the supply that is promised although I easily believe the Doctor may raise many more scruples, which (as he saith) may be of the like nature and impor∣tance: but seeing the Doctor hath already be∣stowed some time and labour in doing the cause of Christ acceptable service, my hum∣ble advice is, that he should redeem all op∣portunitie for those better services, lest by opposing this one sacred Truth, he should hazard all that credit which he hath got in confuting so many dangerous errors.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

FINIS.

Notes

• * 1.1

  Dr. Owen p. 667.
• * 1.2

  1 Cor. 14 15.
• * 1.3

  Joel 2. 17.
• * 1.4

  P. 1025.
• * 1.5

  De collectis Ecclesiasti∣sis. p. 1025.
• * 1.6

  Hos. 14. 2.
• * 1.7

  In locum.
• * 1.8

  In loc.
• * 1.9

  Malum ex causâ pa∣tiali, bo∣num non nisi ex causis in∣tegris.
• * 1.10

  ut suprà.
• * 1.11

  Matt. 28. 20. Acts 20. 20.
• * 1.12

  Quia ver∣bis ali∣quando in oratione opus est, nulla com∣modior est oratio quàm quae à Domino tradita & praescripta est. Chenmitius
• * 1.13

  Hoc modo verba illa sunt inci∣tamentum devotionis, p. 785. Verba coe∣lesti patri & nota & grata. Idem.
• * 1.14

  Psal. 19. 11.
• * 1.15

  Matth. 6. 14.
• * 1.16

  Luk. 11. 5.
• * 1.17

  Certi simus quando bane precationis formam reddimus, not tales preces coelesti Patri prope∣nere quae ipsius Filii sacratissimo ere sunt benedicta, as proinde cer∣tam exauditionem speremus. Chemnitius.
• * 1.18

  Jo. 16. 23.
• * 1.19

  Materiam dat gratia, materiae{que} Ingenium cultus in∣duit, ars{que} ••odos.
• * 1.20

  Cate∣chisme p. 425.
• * 1.21

  Matth. 27. 46. Matth. 26. 30.
• * 1.22

  Quae potest esse magis spiritualis oratio quàm qua verè à Christo da∣ta est, à quo nobis Spiritus Sanctus missus est? St. Cyprian suprà.
• * 1.23

  1 Tim. 4. 15.
• * 1.24

  2 Tim. 3. 17.
• * 1.25

  1 Cor. 10. 11.
• * 1.26

  Is. 29. 13.
• * 1.27

  Exod. 4. 10.
• * 1.28

  Inst. lib. 3. c. 20. Sect. 34.
• * 1.29

  Job 6. 25. Pro. 25. 11.
• * 1.30

  Eccles. 12. 10, 11.
• * 1.31

  Job 9. 14.
• * 1.32

  2 Tim. 1. 13.
• * 1.33

  Catech. p. 434.
• * 1.34

  Hanc ve∣niam peti∣musque damusque.
• * 1.35

  Matt. 26. 44. Psal. 136.
• * 1.36

  Psal. 59. 7.
• * 1.37

  Catech. p. 424.