A tract of prayer by He. Clapham.

A TRACT OF PRAYER . An Introduction .

What Prayer is . PRayer , is nothing else but a powring foorth of the soules-sense according to the instinct and motion of GOD his holy Spirit . And herevpon it is , that Moses is sayd to cry ( Exod. 14. 15. ) though he vttered no worde : and Hannah to pray ( 1. Sam. 1. 12. ) though she spake onely in her hart . And this is called Prayer Mentall ; as that which is by mouthes vtterance , is called Prayer Vocall .

That I say this speach of the Soule must be according to the motion of God his Spirit : it is , because no vtteraunce mentall or vocall is true Prayer , otherwise then it is vttered by the Holy Ghostes direction : For his office it is to teach vs what to pray . And herevpon it is , that the Apostle teacheth , not onely that God sendes foorth his Sonnes spirit into our hartes vpon the very first action of our Adoption , ( Gal. 4. 6. 9. ) for teaching vs to Cry ; that is , earnestly to Pray : but also to deny , that the most learned is able to pray without the direction of that Spirit . For thus he sayth : The Spirit helpeth our infirmities : for we know not what to pray as we ought , but the Spirit it selfe maketh request for vs , with sighes which cannot be expressed . Rom. 8. 26.

And least any should obiect : Alas , we speake imperfectly , or sigh confusedly ; he addeth : But he that searcheth the hartes , knoweth what is the meaning of that Spirit : for he maketh request for the Sainctes , according to the will of God . So that no wordes or sighinges are heere reputed Prayer , otherwise then they receiue their character of Christes Spirit .

Which obserued , it conuineeth the Papist and Brownist ( two extreames ) of extreame ignoraunce . The Papist thinkes , The Papists errour for Prayer . if so he say ouer some certaine forme of wordes prescribed in his Iesus or Ladyes Psalter ; or her etofore drawen by Pope Sixtus or some other idolatrous Woorthie , he hath done very well ; though ( God knowes ) he is so farre from following the instinct of Christes Spirit therein , as ordinarily he Apishly imitateth some brutish inuention : and ( if it be Latine ) his owne Spirit ( he being a common Papist ) ignorant what his lippes vttereth . For the Brownist , The Brownistes error for Prayer . hee thinkes on the other hand , that if he haue vttered a number of words , not according to any written forme , but of the abundance of his owne hart , then he hath performed a worthie worke : for no wordes borrowed from else where , he holdes can be deliuered for Prayer . And herevpon it is , that he denyeth to vtter the words in * * Namely , Our Father which art in Heauen , &c Mat. 6. 9. &c. for Prayes : as if the same wordes could not bee vsed for Doctrine and Prayer . Thus condemning all the Worlde for ignoraunce in Prayer , he shewes himselfe to be ignoraunt what is Prayer .

Prayer ( as before ) receiues not his Beeing from Wordes : for one can pray truely that is dombe with Zacharie : but be they words or sighes , or Soules breathinges ; they be then true Prayer , when God his Spirit is one with our Spirit in the vse thereof : And therefore to impute any thing to Wordes in that manner as they do , is flat Merit-mongry .

And because in vocall Prayer , the selfe same words may againe be vsed in the same and like case , our Sauiour ( who had more varietie of wordes then any Brownist ) hee repeated the same wordes againe , * * Namely , Abba , Father all things are posible . &c. Marke . 14. 39. And the Apostle againe and againe in the entraunce of his Epistles , * * Namely , Grace be with you & peace from God . &c. Rom. 1. 7. 1. Cor. 1. 3. 2. Cor. 1. 2. Galat. 1. 3. Ephess . 1. 2. Philip. 1. 2. Coloss. 1. 2. 1. Thess. 1. 2. 2. Thess. 1. 2. 1. Tim. 1. 2. 2. Tim. 1. 2. Philem. 3. Thus farre was S. Paul from acquaintaunce with Brownisme . And yet I could prooue vnto them , that some of themselues both publiquely and priuatly , haue vsually vsed a flat Forme of Prayer cond by hart . But who will easily dispute with Spirits of priuate interpretation ?

Nothing now sayd , that hath not been sayd afore . Prayer consisting in Sighes new or accustomed : in wordes olde or new ( Etiamsi nihil dictum quod non dictum prius ) prouided the same be formed by the Holy spirit . Some ignorauntly ( it may be ) will inferre : Then the vnsanctified ( with Iudas Iscariot ) pray not truely , seeing the Holy Ghost is not giuen them . I answeare : the vnsanctified person praying with and for others , may ( as did Iudas Iscariot ) pray truely ; and may haue glorious effectes following the same , ( as followed Iscariots ministerie , so well as the others , Mark . 6. 13. and Luk. 9. 10. ) and this , because he prayeth according to the motion of the Holy spirit , though he enioy not the same Spirit . For great is the difference betweene being Acted by him , ( as Balaam was in his ministerie ) and hauing the Spirit dwelling in one ; as he doth in the sanctified , Rom. 8. 9.

This remembred , I will ( as God shall enable ) in the next place , delyuer vnto you an Exposition of the Lordes Prayer , and that also in forme of prayer .

AN EXPLICATION OF THE Lords Prayer .

The first Branch of the Introduction to Prayer . OUr Father : Our Father . For further explication hereof , the wise-spirited may vnder them words , relate to the first Commaundement : Thou shalt not haue other Gods before my face . Father by creation , as we were set out of thine hands in our fore-parents Adam and Heuah : but more speciallie a Father through the worke of Redemption : who as we voluntarily were cast away of the first man , hast recouered vs to thy selfe againe by the second Man , Christ Iesus his glorious obedience . Twise a Father , ( by Nature , and Grace : ) but we vtterly vnworthy once of the name of Children : so great hath been our transgression , both against Nature and Grace .

As thou teachest mee not to cry My Father , as minding either my owne particuler onely : or heretically iudging better of my selfe then any others : but hast commaunded mee to cry , Our Father , as a feeling member of that Catholique Church , sparsed ouer the earth , to whom Christ Iesus is onely Head : so hereby thou callest me to ioyne with Fayth , Loue : that so my Fayth in thy promises , may declare it selfe to be true Fayth by the workes that issue therefrom : as in other thinges , so in the action of Prayer . For thou wouldst haue vs to know , that all Fayth is but dead , which worketh not by Loue : First towards the head of our Head , Christ Iesus : Secondly , towardes our fellow members , which is the corporation of true beleeuers .

The second branch of the Introduction . Our Father , Which art in Heauen : Which art in Heauen . This may relate to the seconde Cōmundement . Thou shalt not make to thy selfe a grauen thing , nor , &c. and because in Heauen , therefore Almightie and Al-sufficient for thy children . Beeing a Father , thou art willing : and being in Heauen , thou art able to effect whatsoeuer thou willest : and thou willest onely that which shal be good for thy children . This we belieue ; Lord helpe our vnbeliefe . And as thou specially declarest thy glory in the Heauens , ( for otherwise thy Essence & Beeing is beyond all place ) because there are the Spirits Angelicall ; who are more capable of thy glorie : so vouchsafe ô heauenly Father , ( for the sake of thy Sonne , through whom thou art become our Father ) to inrich our harts nowe and for euer with diuine thoughtes , beseeming the presenting our selues before such a heauenly Father : That so by thy grace , we may pray in Fayth : euen in that Fayth which worketh by Loue , the bond of Peace , the fulfilling of thy Law , the externall badge of thy Sonnes disciples .

The first direct Petition , Heauenly Father , Halowed be thy name . Hereto the third Commandement may be applyed : Thou shalt not take the name of the Lord thy God in vaine , for , &c. thy name in proprietie , is thine owne selfe : and so thou art IEHOVAH , the beeing of all beeings , deryuing thine owne beeing from none : in which respect it is easier to say what thou art not , then what thou art : for being Infinite , thou so canst not in proprietie fall within the compasse of Definition . But as thou first assumedst the name Creator , in respect of the Creature : so therewithall thou after a sort , didst make thy selfe Comprehensible , who otherwise art Incomprehensible : which thou secretly taughtest Moses , when ( for that he was in conceipt finite ) thou declardst thy self vnto him by thy Back-parts : for none can behold thy Face , and liue . And herevpon it is , that thou declarest thy selfe ; first in the common Creature ( for the Heauens declare thy glorie , the Firmament shewes thy handie worke ; and the visible creature makes seene thy inuisibles , as thine eternall power and Godhead : ) Secondly , thou doost make thy selfe knowen by thy Written Worde and Sacramentes : In thy Word , declaring thy selfe by that name of names , Father of our Lord Christ Iesus : sealing vp the same in the blessed Sacraments of Baptisme and our Lordes Supper .

Be it thy name essentiall or relatiue , ( declaring thy Beeing , or the Diuine properties in thy Beeing ) vouchsafe the Grace vnto vs , of hallowing the same : for , though earthly Powers wincke at it , thou wilt not holde him guiltlesse that takes thy name in vaine . We were first Created into thy name , and secondly haue been Baptised into the same : But we lost thy Image in the first , and haue recouered in the second ( by thy Grace ) a new stampe thereof . Heauenly Father , infuse thy sanctifying grace into the hartes of all thy Children , that of the abundance of such a sanctifyed hart , the mouth may speake holyly to the prayse of thy name , and the edification of many . And so shall the pure sacrifice of Prayer and Prayse , be offred vp vnto thee in all places .

The second Petition . That thy Name may be so hallowed , Let Thy Kingdome come . Thy Kingdome come . This casteth eye backe to the fourth Commaundement . Remember thou keepe holy the Sabbaoth day , to sanctifie i● . &c. Thy Kingdome is of another nature then the worlds Kingdomes be . They be as Nebuchadnetsars Image , made of Gold , Siluer , Brasse , Iron and Clay : all which , the Corner-stone of our Saluation , ( Christ Iesus ) dasheth to powder ; melting before his Kingdome , as Waxe before the Sunne . Thy Kingdome is Spirituall , and specially inward : and therefore to the world inuisible . This Kingdome of thine , thou dost stablish in the Body of thy Church : thy Holy Spirit taking vp the Conscience for his Throne , there gouerning the Hart of Man , by the Scepter of thy Worde . Thence thou neuer departest , making whatsoeuer is at enmitie with thee , thy footestoole : casting downe the haughtie imaginations of men , and whatsoeuer is within , exalted against thee .

Lord , let this Kingdome come ? this Kingdome of Light , for chasing away the powre of darknesse : this Kingdome of Grace , for dryuing euery vile Canaanite foorth of our Land . Let the strong man Sinne , be taken and bounde by Him that is stronger : and so take vs vp wholly , for thine owne Glorie .

Vnto which good purpose , vouchsafe ( ô heauenly Father ) to blesse thine owne Ordinaunces Ciuill and Ecclesiasticall . The Ciuill thou hast giuen specially for keeping the Body and Flesh of Man-kinde in due order : The Ecclesiasticke , specially for subduing the Soule and Spirit . In the first , thou hast these fourtie foure yeeres & vpward , ●endred our good , in the happie and blessed regiment of our dread Soueraigne Elizabeth , deputed ouer vs in all causes Ciuill and Ecclesiasticall , our supreame Gouernesse . In the second , thou hast for all the time of her gracious regiment , sought our saluation , comming vnto vs early and late by the ministrie of thy Prophets : For all which , thy name be euer blessed .

Heauenly Father , vouchsafe accordingly to continue the same mercie by Ciuill & Ecclesiasticke gouernment , not only to vs , but also to our posteritie . Dash the Image of Romes Nebuchadnetsar a peeces . Let his vnion with Spayne , prooue but as a mixture of Iron and Clay : and his mixt Idolatrous gouernment , let it quickly be consumed . Thou who in thy Worde hast promised to stirre vp all these Kings against that Bomish Harlot , who first subiected Crowne and dignitie therto : Lord hasten the perfecting of that promise . Through thy blessing , it hath come so to passe with vs , and some other our neighbours . Lord hasten the conuersion of other Kinges , ( and namely of the King of Spaine ) that with a right royall resolution , they may arise , and like true Christian Princes , labour to consume that harlotry Synagogue , which before hath consumed them and their Kingdomes .

Destroy the Turkish tyrannie : Let the Kingdome of thy Sonne in his Dominious more and more florish . Remoue the ceremoniall Vayle of Moses from before the eyes of thy naturall Israel . Gather into subiection all of Iewes and Gentiles , that appartaine vnto thy Kingdome : That so thy Sonne Christ Iesus may come vnto Iudgment ; he may so deliuer the Kingdome into thine handes , and so GOD may be all in all .

The third Petition . In the meane time , Thy Will bee done in the Earth : Thy Will be done in Earth , &c. This relateth to the fifth Com. Honor thy Father and thy Mother , that [ Iààricun ] they may prolong thy dayes vpon the earth which the Lo. thy GOD giues thee . and that in such sort , as it is done in the Heauens . The Angelicall Spirits in the Heauens , are faythfull and flightie in theyr Obedience : whereas they were created but once , retayning still their first state . And wee , besides our naturall creation , haue put thee to a second busines , to the re-creating of vs againe by thy Spirit and Worde : by so much the more we owe vnto thee a greater obedience ; Giue vs the grace therefore , togither with the knowledge of thy Wil , to be Doers thereof : that others so seeing our good workes , they may thereby take occasion to glorifie thee our Father which art in heauen . But when ( by thy Grace ) we shal haue done any part of thy Will , let vs not be destitute of that Grace , which is declared in thy Angels by couering their Face and Feete . Let vs be humble in our owne eyes , acknowledging our insufficiencie for contemplating thy glory : the insufficiencie of our affections for doing thy Will. Let vs neuer be left to our selues , that so we shold forget the darknes of our Senses , the lamenes of our Affections . With which consideration , giue vs not only therefore not to be idle , but also wynged & speedie executors of thy gracious Will , reuealed to vs from thine owne Word .

And besides the common duties of Christianitie , vouchsafe the grace vnto vs , duely to consider our particuler place & calling : that so the Maiestrate may haue grace to gouerne rightly with his Sword : the Minister may be faithful in ruling by the Word : the Artificer and Trades-man may shew himselfe a true Christian in the very particulars of their vocation : that Fathers and Maisters , to children and seruants : seruants , children , and subiectes to their superiors , may all be carefull in these very places , to be faythfull doers of thy Will ; as the heauenly powers in their roomes , are euer prest to act thy diuine pleasure . Heauenly Father , vouchsafe vs the grace alwayes to make such holy vse of the Angels their glorious example , that so in word and deed , we may euer glorifie thy name put vpon vs : first in Creation : secondly in Baptisme : lastly in our Profession .

The fourth Petition . Vnto the ( Father ) it is best knowen what is necessarie for the Day : to thee therefore we crie : Giue vnto vs this day , our dayly-bread . Giue vs this day , our , &c. Hereto the sixt Commandement . Thou shalt not murther . If thou giue it , it shal be good for vs , be it more or lesse , ( for it is not in the quantitie , but in thy blessing ) & with litle thou wouldest haue vs contented ; in teaching vs to craue only Bread . Nor can it be so little as the best of vs deserue ( for we merit not the Crummes that fall from thy Table , ) ô how large then is thy mercie , who besides Bread , hast affoorded many other Creatures often for our Tables , with variety of Rayment for our Bodyes : Yea , how great is thy mercie , seeing we may say particulerly with Dauid : Thou hast prepar'd a table before mee in the sight of mine aduersaries : thou hast annoynted mine Head with Oyle , my Cup running ouer : For oft the aduersaries of Godlynes haue laboured ( so much as in them was ) to depriue vs of Natures sustentation : but in mercie thou hast annulled their deuises , giuing vs in their very sight ( to the griefe of their hartes ) not onely Food , but also soueraigne delightes of Nature , and that with inundation .

Thou in mercie hauing giuen it , thou so ( in Christ Iesus ) hast sealed it vp for our owne . Whereby hath falne out , that in our much and little , we haue a true peace-able conscience : Otherwyse ( O Lord ) if we eate , drinke , and cloath'd our selues in iudgment , what better were we , though we gayned the world thereby ?

And the prouidence ( ô heauenly Father ) which watcheth ouer our bodyes nouriture by this Bread , vouchsafe it may watch ouer our soules , by administring the Bread of eternall lyfe , which is the Merits of thy Sonne , offred in thy Worde , and sealed vp in the Sacramentes . That being so fedde in body and soule , we may both in body and soule cheerefully prayse thee .

The fifth Petition . We haue trespassed against thee ô heauenly Father : And forgiue vs our trespasses , &c. Herto the breach of all the Commaundementes may be referred . first , in not hauing Beliefe in thy Promises , who notwithstanding hast declared thy selfe to be not only a Father ; but also , an Heauenly , al-sufficient Father . We haue secondly sinned against thee , in not declaring the truth of our Fayth by the wotkes of Loue towards our fellow members . We haue thirdly trespassed against thee in taking thy name in vaine . We haue trespassed fourthly against thee in setting our selues against the thinges of thy Kingdome . We haue transgressed fifthly against thee in not dooing thy will , when once it hath been reuealed vnto vs . We haue sinned against thee also in the abuse of Bread , and all other externall necessaries . Our trespasses against thee are innumerable : neither are we able to answere for one sinne amongst a thousande . Good Lord therefore be mercifull vnto vs in the remission of all our sinnes : which remission , proceedeth of thine owne free Grace , sealed vp in Christ Iesus : whereto man is not able to adde one farthing by way of satisfaction .

Forgiue vs our trespasses , as we forgiue them that trespasse against vs . To whom thou sealest ( by the testimonie of thy Spirit ) the forgiuenes of sinne , to them thou giuest a true guift ( though not absolute ) of willingnes to pardon the trespasses of their brethren . So that by our readinesse to remit the offences of others , thou wouldst haue vs to take knowledge of the forgiuenesse of our sinnes , which thou hast remitted vnto vs . And seeing thou in the first place hast been willing to passe by our Offences , compared vnto Talents : What are wee in the second place , that we should take our brother by the throate for a few Pence , ( trifles vnto vs , in regarde of our debtes to thy infinite Maiestie ) and so call vpon him for satisfaction to the vttermost farthing ? No ( ô heauenly Father ) doe rather vouchsafe vnto vs , a gentle , meeke , humble , and louing hart , by the which we may be ready to loose much of our externall right for Peace sake , rather then ( by seeking our owne ) to kindle contention : by the which we may be willing to deale mercifully with others , euen as we would be glad to receiue mercie at thy handes .

The sixth Petition . Finally , we beseech thee , not to lead vs into tentation , but deliuer vs from euill . And lead vs not into tentation , but. &c. Hereto all : but specially the tenth com . Thou shalt not couet . &c. It shal be necessarie ( ô Lord ) that sometimes wee bee tempted inwardly ( as were thy seruants Dauid , Ieremie , and others : ) but in such time of tentation , sweete Father delyuer vs from euill : Giue vs ( as thou didst to thy seruant Paul ) a happie is●ue out of that tentation . Sometimes it shal be necessare , that thou tempts vs outwardly , as thou didst Abraham in offring his only beloued Sonne Isaac : as thou didst Iob in the losse of his Substaunce , Children , and bodyes health . Yet ( Heauenly Father ) wee beseech thee in such Tentation , to be mercifull vnto vs , to ridde vs from the power of the Tentation , to delyuer vs from Euill .

The Reason of offering Prayer only to GOD : The first branch . These our Petitions we offer vp onely to thee : because , Thine is the kingdome . For thine is the Kingdome . Heere may be remembred the kingdome of Aegipt , from whence Israel is fetched . Scepter , Gouernment , Regiment , are all thine . As in the Churche where euery soule willingly bowes before thee , as their fatherly King : so , in swaying of euery creature , ( euen reprobate Men and Angels ) causing them will they , nill they , to execute thy diuine pleasure . In the first , for the declaration of thy mercy : in the second , for the manifestation of thy exact iustice .

The second branch of the Reason . Nor is it any maruell , seeing thine is The Power . The Power . Heereby that Power whereby that Church was deliuered . All Power in Heauen and Earth is thine . Power of Deuils and their instrumentes , is nothing else but a sparckle of thy Power , borrowed of thee , what time thou meanest to correct thy Children , or else to iudge transgression in the reprobate . Till thou graunted such Power , Satan could not touch Iob , either in his substaunce , children , or person : no , nor beeing discharged , could he enter somuch as into a Swine . Thou onely hast the Power to helpe vs ; to thee therefore we direct our Prayers .

The third Branch . And this the rather , because Thine is the Glorie . And the Glory . Heere may be r●●●rdated the glorie which God gayned in ouerthrowing Aegipt in the red Sea . And all this intimated in that preface to the Commaundementes . Exod. 20. 2. Part thy Glorie with any other thou ô God ) wilt not . And this is a great part of thy Glory to haue Prayer offered vp vnto thee : as beeing HE , who only can search the Hart , can giue to euerie one the thing is necessarie , and gaine Glory to thy selfe in all thy actions .

The fourth branch in common with the third And this For euer and euer . And because Kingdome , Power , and Glory , is thine always : therefore at no time to be giuen wholly , or in part , to any Angell , Saint , or other Creature , be it otherwise neuer so excellent in our eyes : of neuer so high estimate in our minde .

The subscription of Fayth . Amen . Amen . This may relate to Israels subscription vnto the Law . Thus the Law sent people to Prayer : and Prayer respecteth the obseruation of the law , and the fulfilling of all in Christ through whom God is become Our Father . So it is : and , So be it ( ô Father of Heauen ) for the sake of thy Sonne our onely sauiour and redeemer Christ Iesus . To whom , togither with thee and the sanctifying Spirit , be all kingdome , Power , and Glorie : hencefoorth and for euer : Amen .