A09432:719
A godly and learned exposition of Christs Sermon in the Mount
A godly and learned exposition of Christs Sermon in the Mount: preached in Cambridge by that reverend and judicious divine M. William Perkins. Published at the request of his executors by Th. Pierson preacher of Gods word. Whereunto is adjoined a twofold table: one, of special points here handled; the other, of choice places of Scripture here quotedA godly and learned exposition of Christs Sermon in the Mount: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins. Published at the request of his exequutors by Th. Pierson preacher of Gods word. Whereunto is adioyned a twofold table: one, of speciall points here handled; the other, of choise places of Scripture here quoted
Cambridge : Printed by Thomas Brooke and Cantrell Legge, printers to the University of Cambridge, 1608Cambridge : Printed by Thomas Brooke and Cantrell Legge, printers to the Vniuersitie of Cambridge, 1608
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now considering set prayer is Gods ordinance, and the imperfections of man require it, and the same hath been so long used in former ages, I doubt not to affirm the same to be both profitable and necessary; whereby we may see how blind and rash they are, who term set1 prayer an abominable Idol: and as loathsome unto God, as swines flesh was to the Jews. These be loathsome and unreverend terms; but that we may know their folly and error the better, let us here scan their principal Reasons against set prayer; and they be two. I. To read a sermon penned by an other is no preaching, and therefore to repeat a set prayer is no prayer. Ans. The reason is naught: for in reading a penned sermon a man cannot express the gift of prophecy; but in reading a set prayer he may show the gift of prayer; as namely, a touched heart for his sins, an hungering desire after grace, and a thankful heart for Gods mercies; and herein doth prayer consist, and not in the words. II. Reason. We must pray freely as the spirit moves us; and therefore to use set forms of prayer, is to stint and quench the good motions of the spirit. Ans. This reason were somewhat, if every one received ⟨p. 251⟩such a portion and measure of the spirit as did enable him hereunto: but seeing in this life we have but the first fruits thereof, and not the tenths (as one saith) we are to use all good helps to make supply unto our wants: for in the practise of holy duties we are like unto a man that is newly recovered of some grievous sickness, who can walk in his chamber, yet not by himself alone, but either with his staff, or leaning upon an other mans shoulder: even so we being weak and feeble in prayer, had need of the help of set forms of prayer, to hold up our feeble hands unto God: and therefore it is requisite for men to use set forms of prayer, at least for the matter and order thereof in their own hearts; yea and many times it is needful for some, to use set prayers for words: for many that have true grace in their hearts, want utterance to express it: and if they might not use set forms of prayer, they should be deprived of many great comforts, especially when they pray with others. So that if the heart be rightly prepared thereto, set prayer doth not quench but help the weak gifts of the spirit both in the heart and tongue.
Now considering set praier is Gods ordinance, and the imperfections of man require it, and the same hath beene so long vsed in former ages, I doubt not to affirme the same to be both profitable and necessarie; whereby we may see how blinde and rash they are, who tearme set