The second point of the commandment, is to pray after the manner following in the Lords prayer. Where it is to be noted, that the ⟨p. 21⟩Lords prayer is a direction, and as it were, a sampler to teach us, how and in what manner we ought to pray. None is to imagine that we are bound to use these words only and none other. For the meaning of Christ is not to bind us to the words, but to the matter and manner, and to the like affections in praying. If this were not so, the prayers of Gods servants set down in the books of the old and new Testament, should be all faulty, because they are not according to the words of the Lords prayer. Also, by reason of this, divers in our church, ignorantly persuade them selves that it is unlawful to use the words as they are set down for a prayer. First (say they) it is Scripture, and therefore not to be used as a prayer. I answer, that the same thing may be the scripture of god, and also the prayer of man; else the prayers of Moses, David and Paul, ⟨p. 22⟩being set down in the scriptures, cease to be prayers. Again (they say) that in prayer we are to express our wants in particular, and the graces which we desire: now in these words all things to be prayed for, are only in general propounded. I answer, that the main wants that are in any man, and the principal graces of God to be desired, are set down in the petitions of this prayer, in particular. Thirdly, they plead that the pattern to make all prayers by, should not be used as a prayer. I answer, that therefore the rather it may be used a• a prayer; and sure it is, th•• ancient and worthy divines have reverenced it as a prayer; choosing rather to use these words then any other, as Cyprianus sermone de orat. Dominic. And Tertullian lib. de fuga in persecution. And Augustine sermone 126. de tempore. Wherefore, the opinion is full of ignorance & error.
The second point of the cōmandement, is to pray after the maner following in the Lordes prayer. Where it is to bee noted, that the ⟨p. 21⟩Lords prayer is a direction, and as it were, a sampler to teach vs, how and in what maner wee ought to praie. None is to imagine that we are bound to vse these words only and none other. For the meaning of Christ is not to binde vs to the words, but to the matter and maner, and to the like affections in praying. If this were not so, the praiers of Gods seruants set down in the bookes of the old and newe Testament, should be al faultie, because they ar not according to the wordes of the Lords praier. Also, by reason of this, diuers in our church, ignorantly perswade them selues that it is vnlawfull to vse the wordes as they are set downe for a praier. First (say they) it is Scripture, and therefore not to be vsed as a prayer. I answer, that the same thing may be the scripture of god, and also the praier of man; else the praiers of Moses, Dauid and Paul, ⟨p. 22⟩being set downe in the scriptures, cease to be praiers. Againe (they say) that in praier we are to expres our wantes in particular, and the graces which wee desire: nowe in these wordes all things to be praied for, are onely in generall propounded. I answer, that the maine wants that are in any man, and the principall graces of God to be destred, are set downe in the petitions of this praier, in particular. Thirdly, they pleade that the pattern to make al praiers by, should not be vsed as a praier. I answere, that therefore the rather it may be vsed a• a praier; and sure it is, th•• ancient and worthie diuines haue reuerēced it as a praier; chosing rather to vse these words then any other, as Cyprianus sermone de orat. Dominic. And Tertullian lib. de fuga in persequutione. And Augustine sermone 126. de tēpore. Wherfore, the opinion is ful of ignorāce & error.
