Golden remains of Sir George Freman, Knight of the Honourable Order of the Bath being choice discourses on select subjects.

A BRIEF APOLOGY FOR THE Lords Prayer.

I Have selected two Texts out of the New Testament; one is in the 6^th Chap. of S^t Mat∣thew, the beginning of the 9^th verse; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, After this manner therefore pray ye, &c. the other is in the eleventh of S^t Luke at the second verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And he said unto them, when you pray, say, Our Father. Which two places of Scripture will administer a redun∣dancy of argument to prove what I

have undertaken, namely, That it is the duty of every Christian to use the Lords Prayer constantly, both at his publick and private Devotions. As to the integrality, and exact compo∣sure of this Prayer, every man will readily acknowledge it, because it were sacrilegious impudence to say otherwise: notwithstanding this, you shall hear the most moderate of its opposers say, that the assiduous use of it is not necessary; and many since our late dissensions began, have de∣clared by their continued omission of it, that it is not requisite at all, not allowing it entertainment (although the Lords Prayer) within the walls of the Church, stiled by our Saviour himself, the House of Prayer; nor into their own houses at their Family Du∣ties, and I have much reason to fear, not into the most recluse corners, when they have been at their pri∣vate devotions: Thus did they in effect teach Assemblies, that prayer as effectual as that, might be made out of new molds of their own, and

entertained them with nothing else, but their own belches and eruptions. On the contrary, I do assert the ne∣cessity of its use, both at all times of prayer, and by all persons; first from the primitive practice, and the high esteem that all the Eminent Fathers of the Church had of it: And next I shall endeavour to prove it by Lo∣gicall deductions from the letter of the Scripture, in one text, and by unavoidable consequence from the other, shewing that the place cited out of S^t Matthew, must of necessity hold Analogie with that of S^t Luke: I will begin with that of S^t Luke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the original is an adverb, compound∣ed of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adverbium primarium, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conjunctio potentialis; sometimes it signifies postquam, after that, as S^t John, chap. 16. vers. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, postquam aut pepererit; sometimes quamdiu, as long as, so S^t John 9. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quamdiu in mun∣do fuero; here it signifies quum, or quando, and being indefinite compre∣hendeth

all the times of Prayer: but if you should put it thus, as a solu∣tion to a question, namely, as if I should ask a man when will you do such a kindness for me? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the answer be made, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isidor. when you re∣turn, here supposing I had told him before when I would return, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not indefinite, but joyn'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an answer to the precedent question, and points at some hour, or day in the which I said I would re∣turn; but in the Text it must of ne∣cessity comprehend all the times of prayer: and therefore this injunction, When you pray, say, Our Father, is, and must of necessity be as much as if our Saviour had said, whensoever you pray, say, Our Father which art in heaven, &c. Nor will it enter in∣to my apprehension, how this can possibly admit of any other explica∣tion. But to this they will object, if so, that our Saviour enjoyns us when∣soever we pray, to say, Our Father; the consequence will be, that we must

say no other prayer: for when we pray in another form, we pray; how is this command then fulfilled, when you pray, say, Our Father, if we take a liberty to vary from it? I answer, that by these words, when you pray, is not to be understood all the con∣tinued time of prayer, but some part of that occasional, or assiduous pray∣ing, so that it is not spoken exclusive∣ly of all other prayers; for S^t Paul, Ephes, 1. 16. tells them he ceaseth not to pray for them; and verse the 17^th tells them in what manner, namely, in words of his own, as you may there read; and in another place, Acts 2. 42. it is said, And they continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers, in the plural; so that it is much more probable that they did use occasional prayers, and not make a continued repetition of the Lords Prayer: be∣sides, we find that S^t Chrysostome, S^t Augustine, S^t Bernard, and all the Fa∣thers took that liberty, neither was it ever questioned; but however, if

the Text did restrain us to it, those that use it not at all would be the more strongly refuted. From the pre∣mises then it will appear, that this in∣dividual prayer, these very words (for they are the immediate subject of that command) must be used by every Christian, whensoever he ap∣plyeth himself to God in prayer: But to this they will object, That the Text in S^t Matthew gives a dispensa∣tion from using these very words, be∣cause it saith. pray after this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thus. To this I answer, If our Saviour commandeth us in this Text to pray after this Prayer, then he doth implicitely, though not ex∣presly enjoyn these very words; but if it be supposed to be spoken exclu∣sively of the Lords Prayer, that is, as if our Saviour had said, You need not say my Prayer, or you need not use it alwayes, but set it as a pattern, and rest alwayes, or for the most part, upon your own methods, which you make in imitation of mine; what would the consequence be, but a hor∣rid

one? namely, that our Saviour did set a greater estimate upon those subsequent prayers, which we were afterwards to make in imitation of his, than he did upon his own, which will inevitably follow if we reflect upon the ends of prayer. The chief subordinate ends of prayer (for there are many others inferiour to them) are these, to prevail with God for the communicating of Grace to the soul, that so by faith and repentance we may be interested in Christ, and then by the application of his merits to our souls, we are put into an estate of salvation, which is the last of those intermediate or subordinate ends of prayer; for if we continue in that, the next remove, we shall ar∣rive at eternal salvation, which is the ultimate end of prayer, and of all the Ordinances of God. Thus then I argue, If these be the ends of prayer, then the best composed prayer must needs be the most efficacious for the procurement of these ends; but if our Saviour commands us to make

prayers after his, and gives a dispen∣sation to omit his own (though but sometimes) the forementioned conse∣quence will follow, that he prefers our prayers before his own: for he doth most certainly desire the salva∣tion of our souls, and doing so, hath as certainly appointed the most con∣ducible means thereunto; but if he dispenseth with the continued use of his own prayer, and enjoyns us to make others after it, and those to be our daily prayers, it will inevitably follow, that he looks upon ours as more efficacious than his own, which is a most blasphemous consequence. But again, suppose this Text, after this manner pray ye, did not so ne∣cessarily enjoyn the use of the Lords Prayer; yet the other doth, for it saith, when you pray, say, Our Father, &c. This admits of no evasion, as I suppose my self to have already pro∣ved, since these very words are the immediate subject of the command, whereupon I offer this argument; If one place of Scripture do ipsis termi∣nis,

and expresly command any one Duty, and any other place of Scri∣pture seem to dispense with it, the ambiguous Text must be accommo∣dated to that which is conspicuous, and clearly intelligible; for otherwise we shall make the word of God re∣pugnant to it self: then if my judge∣ment fail me not, it is evident, that the Text in S^t Luke admits of no ca∣vil, and the other carries but a seem∣ing occasion of one, but this seem∣ingness (if there be such) must vail to the other, which is so nervous and evincing: as for that ridiculous cau∣tion, that they omit the use of it in publick, lest men should idolize a form; they may as well say, that the Scriptures may be taken away from them, because they may idolize the mechanick part of it, namely, the pa∣per, and the binding, or the letters, and not look at the system of Truth, which is comprized in it. But besides this, the Lords Prayer can no more be accounted indifferent, as to its pe∣culiar use (which is to be offer'd up

to God in praying) than any other places of Scripture, as to their proper and peculiar uses; because the Lords Prayer is a part of Scripture: Now the Historical part of Scripture is to be believed, the Doctrinal part is to be believed, and practised, and urged in polemical discourses, the supplica∣tory part is to be pray'd; and there∣fore my Opinion is, That when men do vary from this prayer (which un∣doubtedly is lawfull, prvided they do not exclude it) their prayers should be composed as near as they can of sentences collected out of Scri∣pture. To dispense with the use of this Prayer is in the general, repug∣nant to Theologie, which enjoyns the greatest reverence, and esteem that possibly can be for matters of Divine Institution; and especially a command which issued immediately, and with so much clearness out of the blessed mouth of Christ himself, doth certainly call for our ready and constant obedience; and it is con∣trary to all Christian practice, it hav∣ing

ever been magnified in the Church of God, and inconsistent w^th the Prin∣ciples of Reason, if we take but a moral view of it; for in all actions the medium, or instrumental cause, must be fitly proportion'd for the at∣tainment of what we design, and by all requirable circumstances accom∣modated to that end; or else we have no certain grounds to expect the pro∣curement of what we would have: but here it is otherwise, if we sue for blessings in our own deficient lan∣guage, and indigested petitions, vo∣luntarily omitting this most accurate form, which was composed by him, who is the wisdom of the Father, by which he made the world, the first of S^t John and the tenth verse: Who∣soever therefore doth it, despiseth the very wisdom of God, he is guilty lesae Divinae Majestatis, of high treason a∣gainst the King of heaven: and there∣fore it is not strange, that during the late eclipse of our Church, rebellion did rouze up her self more and more, till at last, with a bare and impudent

face, she laught at the tenderness of Allegiance; for there is great reason to think, that the deliberate omission of the Lords Prayer, was the sudden admission of rebellion; for he that dares despise the wisdom of God, and by that means commit the highest treason, and speak the greatest blas∣phemy against God, will easily slide into a conspiracy of treason against his Temporal Prince: and although I am induced to believe, that there was a fomes of rebellion and spleen lodged, and lurking in the hearts of many these late wars, which gave the first spring to our dissensions; yet, that by the neglect of this prayer, joyntly with the discontinuance of communicating in the Lords Supper, and the removal of Orthodox Di∣vines, and many other causes, I have great reason to believe they were very much promoted. As there is a reason in Divinity, why the neglect of this Prayer was a great inlet to rebellion; so is there likewise in Mo∣ral Philosophy, for he that slights

this most accurate form, will most cer∣tainly not stick to oppose all other forms in the Church, by an argument à majore ad minus: and he that op∣poseth Set Forms, and Ecclesiastical Constitutions, hath a principle of li∣centiousness, and independency in him, which will be still administring arguments to him (dato uno absurdis∣simo) by a series of moral, or rather immoral consequences against all co∣ercive power, first in the Church, and then in the State, which truth hath been (though very deplorably) yet evincingly laid down before us in the late rebellion: concerning which truth our dread Soveraign Charles the second, having been with∣out doubt along time satisfied, is well prepared with instructions for his own security; though I believe his Piety more than his Regal Inter∣est will cement him to the Church of England, which is the repository of primitive discipline and order. Whether these arguments may be pre∣valent with many others, I know not,

but they are so much with me, that I was exceedingly scandalized at the publick omission of it, and am well assured that a very great body of Christians in England were so with my self; and that it was not scanda∣lum acceptum on our side, but scan∣dalum datum on theirs who did re∣ject it: And I would very fain be sa∣tisfied how the Dissenters from Ec∣clesiastical Ceremonies can quarrel with the Church of England for im∣posing things in their own nature in∣different, that is, not prohibited by God in his revealed will; how they can, I say, except against the impo∣sition of such lawfull things, and plead it is for this reason, to avoid giving offence to tender consciences, which consciences cry out before they are hurt, and yet maintain that them∣selves may publickly omit this great duty of saying the Lords Prayer, and that to the offence of so many well-grounded consciences, who can by no means dispense with it. The Church of England out of her prudent care

to preserve Order and Uniformity in the exteriour part of Gods worship, imposeth a lawfull thing or action, and that's a sin; the Presbyterian dis∣penseth with the not performing of a necessary duty, and that's no sin. The Church of England magnifies Christs Prayer, and that's idolizing a Form; the Presbyterian despiseth it, and that's good Religion: The Par∣liament of England, of which the Fa∣thers of the Church are a very con∣siderable part, do cause the illegiti∣mate Covenant to be burnt, and that's a great wickedness; the Presbyterian slights the Divine Energy of the Lords Prayer (legitimate, as Tertul∣lian calls it) which is far worse than the bare action of burning the paper wherein it is printed or written, and that's not ill at all. But it may be they will say to me, you make a dis∣course concerning the excellency of the Lords Prayer, we may ask you the same question that one was asked, who insisted long upon the praise of Hercules, Quis unquam vituperavit

Herculem? which of us ever spoke against the excellency of the prayer? It is true, I never heard any man in terminis do it, as I said in the begin∣ning of my discourse (for that were open blasphemy, and persistence in it would merit excommunication from the society of Christians) but you do implicitely, and inclusively, or other∣wise why do you not use it? Actions speak more than words, and cry aloud in the ears of God either for reward or judgment: But some of them do object, that they do use it sometimes, but they are not bound to use it al∣wayes. To this I answer, that the intermitting of its use, doth imply the setting of but a gradual esteem upon it, and that they do not ac∣knowledge its supereminency above all other prayers. If a man that is prescribed an excellent dyet-drink, which never sail'd the cure of some disease which he labours with, and is ordered by his Physician to take it every day; if he intermit but one day it will argue that he doth not so high∣ly

approve of it, that is, that he doth disapprove of it, in a degree propor∣tionable to the discontinuance of it: So if any man do make use of the Lords Prayer sometimes, and some∣times useth it not; what doth this omission of his (unless it be through forgetfulness) but secretly whisper to the understanding that he doth not intensively and absolutely approve of it, but partially and in gradibus re∣missis. For to say the Lords Prayer is the best prayer, and yet to say, it is not requisite to use it at all times of prayer, is a most absurd asserti∣on, and to be exploded by all judi∣cious men; for if it be the best, and that most transcendently, why should any other prayer justle it out? It is true, that many times there is incum∣bent upon the soul the guilt of so many great and often repeated sins, that the deep apprehension of the spirit at such a time requires more room, and a greater field of language to rove up and down in, and to unbo∣some her remorse to God whom she

hath offended; she would come to a more particular repentance, and in∣sist upon all the circumstances which may aggravate her guilt, and be ar∣gument of sorrow to her in her self-condemning, that by her timely sen∣tence, upon her self she may avoid that irrevocable sentence which Christ at the last day will pronounce against those who justifie themselves, and therefore is not satisfied in her deep recesses of grief, with that petition in our Lords Prayer, Forgive us our tres∣passes, as we forgive them that trespass against us: and therefore other prayers are allowable, because the soul doth by them as it were divide her repentance into smaller parcels, and make it more fine by sifting it in∣to single circumstances; but when this penitent Soul hath recollected all she can for the accusation of her self, and finds that in her memory she can discover no more, being troubled she cannot; now let her make a sure conclusion with this perfect prayer, which is a summary of all her wants,

in which she confesseth all her sins, and asketh forgiveness for all; and not for her own sins only, but for the sins of the whole Church, by which Petition of the Lords Prayer we are most sweetly taught how diffusive our Charity should be: and now ha∣ving confessed all her sins, and beg∣ged pardon of God for all her own, and others sins, she can strain at no more, but finding in this prayer a sweet repository of all her scruples, commits her self to God, till the next time that he shall honour her so high∣ly, as to let her enter again into that near Communion with himself which Prayer gives us. So that to con∣clude, though the Lords Prayer do not exclude the use of other Prayers, especially when they are collected out of Scripture; yet it comes with full commission for the use of it self: E∣specially at the conclusion of our de∣votions. For then all other forms of Prayer, which are like rivulets and little streams, should retire into this Prayer, as they into the Ocean to co∣ver

their imperfections. One thing I shall add more, and that concerning the brevity of it: for although vari∣ous expressions are allowed to the Soul in her passions for sin, which when they are found in the concerns of repentance, are most exceeding ac∣ceptable to God in Christ; yet that is caused by the unaptitude of the body to answer readily to the first motions of the soul. And therefore the soul cannot communicate her no∣tions but by a longer successiveness of discourse; but those that have most evaded their passions, and are advan∣ced nearer to a ready use of their noble faculties, may with the Lords Prayer, perform the act of repen∣tance thoroughly, and obtain pardon for their sins, with all temporal bles∣sings, without a fear, or groan, or any farther enlargements of themselves, and rise up as much advanced as any others, in all the concernments of their salvation.

FINIS.