great sticklers and much followed such hath allwayes been the palate of the generalitie especially when wordly success doth countenance the act then all the arguing of the world Well you have had a tast of this mans sophistrie you had my judgement of him before In stead of a refutation you shall hear what more sober men of these times have written concerning this title under which this holy prayer commonly passeth Mr. Dan. Cawdry and Mr. Herb. Palmer members of the Assembly of Divines in Sabb. Rediv. or the Christian Sabbath pag. 341. in the margin over against these words in the Book Then besides all that hath already been noted of the Lords Day it is hereby also intitled to an Institution from the the Lord himself from Christ as being paralell in phrase to the Lords supper which beyond all peradventure had no other institution but Christ c. There in the margin The primitive Church seems to bear witnesse to this calling the Prayer instituted by Christ by the same terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio Dominica neither can it signify any thing but the prayer of the Lords institution though the generations after weakened this testimony by calling Churches so I think the last words if they had thought fit might have been spared since it is certain that Churches were so called for another reason not because instituted particular Churches by the Lord but because consecrated though now much abused some by abominable profanation others in some places irreligiously pulled down to build private houses or to make mony to the Lord. Walaeus had told them so long a go Sed nec ea consequentia est necessaria quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Dominicum vocari potest non tantum quod ab ipso Domino sed etiam quod ad ipsius memoriam ut veteres loquuntur aut in ipsius honorem et adipsius cultum est institutum sicut altare Domini festum Domini c. The next objection that I shall take notice of is such a one as the Reader perchance would not have expected but I cannot satisfy my conscience if I should conceale that from him which I confess hath troubled me more then all that I have read of that nature I tooke notice before of what some particular men had said of this holy prayer as Luther Calvin and others Now I shall tell the Reader with greif I find learned Mr. Hugo Grotius most cold in this point For though he also say quod cum fructu fieri potest that is he allowes the Lords prayer to be used as a Prayer and saith it may be done profitably yet taking all his words together upon this occasion I know not how to excuse him We shall consider of some of them by and by In the mean time I would not have any man either to wonder at it or to value much his authority herein There is no man can speake so highly of him either of his parts or performances in all kind of learning but I shall willingly subscribe However nothing can be said of him so high that can make me think him more then a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutable Creature by nature as Plato well defined him as well in the affections of his soule opinions of his minde as temper and condition of body Salomon was a notable example and after him we need not wonder at any man What hapned to Grotius in his latter dayes I am loath to say I wish his own books Annotations upon the Scripture and others since did not so evidently proclaime They that labour to excuse him if any do they but laterem lavare and will sooner bring themselves into suspicion than acquit him Among other his extravagant conceits of his old age one was De communicando sine Symbolis or Sine pastore or to that effect for I have it not at this time which was answered by Sirmondus or Petavius I know not which I am grown such a stranger since these times of Reformation to those books I once had and read and as I take it he made some kind of recantation by disavowing part of it No wonder therefore I say if Grotius was no better friend at that time as to set prayers in generall so particularly to this incomparable pattern and president of all set prayers and prescript formes But Grotius when truest Grotius was I know and can say it a great admirer of the Church of England as setled under King Charls the first and other Princes of happy memory Let the Reader guesse to use no other arguments at this time by what he wrote to me in a letter A. D. 1639. of Hooker his Ecclesiastical policie Richardi Hookeri scripta ante annos multos vidi quanquam in sermone mihi non percognito facile cognovi exactissimi Operis utilitatem quae tanta est ut hunt quoque librum Verti sed in Latinum sermonem pervelim quaero si quis hic est qui id efficere cupiat caeterùm tibi id ipsum cordi esse velim Hence doth appeare how desirous he was that Hookers bookes were turned into Latin for the good he expected they would do if more generally known We have them in English God be praysed but do we reade them In very deed such is my opinion of that incomparable worke that did not I believe the world that is the greatest number of men really mad in the true Stoicall sence and that it is some degree of madness especially after long warrs confusions and alterations of states to expect it otherwise I would perswade men that have been buyers of books these 15. or 16. yeares last past to burn one halfe at least of those bookes they have bought they were as good do so as to fell them for nothing and to betake themselves to the reading of Hooker not doubting but by that time they had read him once or twice over accuratly they would thank me for my advice but God much more that put it into their hearts to follow it It may be some Readers would be better satisfyed if I had produced the whole letter from which that passage was taken others more likely should I do it would think I sought occasion to let the world know how great I was with that Great man Truly if the first will be granted unto me I will not stick at the latter I never was very prone to to seek acquaintances I have had some opportunities which I have declined But Mr. Grotius did me the honour Mr. Vossius I think perswaded him to write to me the first letter and so begun our acquaintance and communication And truly I will confess I did ascribe so much unto his worth and singular integrity I was not less proud though I think not many can say they ever heard me brag of it nor any that I shewed his Letters of his acquaintance then if it had been with the greatest Prince of Europe And though my
given That they were given us to do good being committed unto such hands as have skill to handle them not to do hurt w ch in the hands of ignorant illiterate people they are most likely If good words and fair pretences will serve the turn it cannot be denyed but in this cause such will easily be found to make it plausible though no cause can less pretend to solidity of reason if we come to the tryal of either Scripture or Antiquity to make it true Again we charge them of Sacriledge and Impiety in maiming the Sacrament of the Lords Supper of one essential part whilst they keep ordinary people from the use of the Cup. The question is not what we can prove but what they pretend No such thing as we lay to their Charge I am sure that can be called either Sacriledge or Impiety The very Anabaptists the rankest of them the Alumbradoes of Spain or Quakers of England who deny and despise all Scriptures can we charge them of any impietie if they may tell their own tale and be believed without any further reasoning They will say They honour though not what we call Scripture yet the word of God as much as any that is their inspirations and raptures and the Oracles of their own breast their inward light which they pretend to be the only true Word Since therefore it is certain that no opinion can be so impious in it self but it may be masked with words able if not to make it plausible and popular yet to hide the impiety laying aside what is pretended as altogether impertinent we will come to the true state of the question which we conceive to be this Whether it may or doth clearly appear by the plain literal obvious sense or construction of Scripture confirmed by all circumstances of the Context all probabilitie of humane ratiocination the sense and practise of all Christians since the very beginning of Christianity so far as can be traced by History in all ages in all places that these words Our Father c. as set down in St. Matthew and St. Luke were prescribed by our LORD and SAVIOUR JESUS CHRIST as a very form of Prayer to be used by all professing Christianity in those very words as a Prayer yea or noe A question of very great moment as I apprehend it the consequent or consequence whereof if the affirmative part of it be proved will be First that they who either by their example or perswasions bereave Christians of it are guilty Prayer being a thing of such consequence in Religion of horrible detestable sacriledge and may seem themselves to others to renounce thereby to no small part of Christianity We speak to and of profest Ministers only in all this Discourse Secondly whilst it may probably be conceived that a main reason that leads them unto this is a great opinion they have of or to their own conceptions in praying which they therefore in ordinary construction of reason must be thought to prefer before this form this form I say by such undeniable uncontrolable to common sense and found reason evidence of Scripture made and prescribed by Christ himself The Son of God in whom all the Treasures of Wisdome are hidden c. hence it will follow that they are guilty though I hope not intended by them yet guilty of high Blasphemy against CHRIST their God and Saviour Thirdly whilest they seek evasions against such evidence of Scripture such evidence as no other point or doctrine of Christianity can pretend unto greater it must needs follow that by this their example they give a most pernicious example to the most pernicious Hereticks of present or future ages to shift all Scriptures though never so clear against them and do much countenance the Blasphemies of some Papists in calling them a Nose of Wax c. as also stop or obstruct their own mouths for ever speaking against Quakers and Anabaptists who certainly may pretend to as much ground of reason for denying all Scriptures as any can for denying the use of the Lords Prayer as a Prayer unto Christians so demonstrably grounded upon Scripture commanded by Christ himself confirmed by the practise of all Christians in the world This is the true Estate of the question as I apprehend If any think fit to add in the last place That in case we come short of our proofs and cannot make our charge good we must needs be guilty either of inexcusable ignorance or intolerable uncharitableness or both I am content If any shall think I have used aggravation in it I am sorry My conscience doth bear me witness I intended it not I pray God heartily it may never be laid to their charge as I verily believe that none of these things are really intended by them But in a business of this nature where I conceive the honour of Christ and the good of all Christians so much interested I think I should unworthily prevaricate if I should not use plainness of words and call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old saying is But this I have said of my belief as to their intention I mean it of such as are true Christians in the main Fundamentals As for the profest Anabaptists Quakers Enthusiasts or however called who have apostatized from the right saith such as they frequently blaspheme against the Person so no wonder if they frequently and purposely blaspheme the Prayer of Christ As I have heard it reported of some some years ago great pretenders to the spirit of prayer they should often say If Christ were alive again conversant in earth amongst men intended I suppose he would be ashamed of that prayer Others have been heard wretched Miscreants to say they thanked God they had forgotten it As bad or worse hath been said of the Scripture in general we need not wonder at it Though they blaspheme not in words yet they may be thought to do somewhat in deeds of much affinity who though they allow Children perchance and simple people in private and inferiour subordinate men as Lecturers and Clerks in Churches to use the Lords prayer yet themselves will not do it that honour as to use it in that simplicity of words as delivered and commended unto us by Christ but either not at all or so dislocated which we should not except against if done in imitation and not in liew of the Lords prayer and dismembred with their own cenceptions that little or nothing of it doth appear in its own shape and form Now we are to proceed to the consideration of the Text we will first consider of a general objection or evasion rather which I find some have used in this very point We urge the plain literal sense Yes but all things say they in Scripture are not to be taken litterally We grant it but withall we say to make use of this objection upon all occasions when we find our selves pinched without any ground at all of either words reason circumstance
called it Prelatical men having been used as they have been put out of all silenced made incapable c. it was very consequent their cause should be made as odious as art and invention could make it God forbid I should take upon me to excuse any thing that hath been amisse If I did not believe of myselfe there was somewhat of that kind in Church or Commonwealth or both yet the judgments of God whom I believe to be most just so great and so heavy would make me think so But why so many things formerly practised and observed in the Church of England as for example publike Catechising so necessary to uphold Christianity among men though not so pleasing to itching eares as ordinary preaching is the use of the Sacraments which in divers Parishes where formerly duly administred are now scarce known or named the observation of some principall holydayes as the anniversary commemoration of the birth of Christ of his Resurrection c. by which though abused by profane men as all things may be the faith of most was much confirmed honour and homage in the most solemne manner done unto Christ not to mention some more private things as childrens dayly asking their Parents blessing upon their knees a custome though not elsewhere observed that I know of yet much commended by many strangers that have seen the practise of it in England as I can witness and the like and among the rest the reverent use of this holy prayer why these I say and the like should be so neglected discountenanced and in some places at least in a manner abrogated having oftentimes thought of it with grief I can give my self no reason more satisfactory to my wondering than that it is done in opposition to the former Clergy because by them religiously observed Such is the nature of opposition especially where private interest doth oblige But yet after all this as to this particular of the Lords Prayer to speak my mind freely I look upon it rather as a judgement than an error or if an error yet as the punishment of another this justly inflicted for somewhat that was more willfull and arbitrary Let their own consciences tell them profest Ministers or Clergy men I mean I have nothing to do with others whether they have not somewhat against conscience for politick ends fiercely opposed I will not say persecuted somewhat once the glory of the English Reformation which though it pretend not to Divine authority yet may pretend to the best of things established by humane among men And what if the more opposed because this very prayer is part of it too great a part of it as they pretend May not we think therefore that this hath happened to them as a judgement that their follie might be made manifest But I will not be too bold upon secret judgements though I have their example if that would acquit me before God Sure I am and I think I may boldly speake it those Christians have much to answer for who upon so little ground of reason and against such manifest Scripture could so easily be drawn away from that piety which they were bred unto and in a manner suckt from their mothers brest by the example or perswasion of such leaders But thus it is and no wonder when a people is once come to that as to reduce with those false Israelites the Prophet Ezekiel describes chap. 33. v. 31 32. all religion to the pleasure of the eare And for them that are such for ought I see let them but have what they affect they may quickly be brought to swallow any thing be it the grossest point of Popery and yet think themselves very religious yea if their Preachers tell them so good Protestants There seems nothing to remain but some objections to be taken notice of But I would omit no means untried Some things though more remote in sight may sometimes work more with some than more concluding proofs Et quae non prosunt singula multa juvant This Prayer is commonly called The Lords Prayer and there is reason for it there 's a day call'd the Lords day more properly so than The Sabbath we will see what we may draw from this common appellation or denomination from the same Lord. Our beginning may be thought somewhat remote They that are more quick will soon perceive what we drive at Others I desire them to have patience and to read to the end before they judge I do not know any thing whereby a man may sooner and surer find himself whether he be a true Christian indeed a true Convert or believer then by the generality or simplicity rightly understood of his obedience and conformity to the Laws and Commands of Christ I will not go to the Planets or Climates to fetch a reason I will not believe though the Patrons of Astrologie do not stick to say it that any man is born either a Murderer or an Adulterer But sure it is that all men are not born by their natural complexion with equal advantage or disadvantage to either vertue or vice Some have none or few notable vices not so much or perchance not at all out of any love or knowledge of goodness but because they find no inclination to be evil They love every body are not malicious perchance not revengefull it is their nature not religion Humble quiet temperate in all things it is their nature We may say of them as Seneca of those of the Golden age Ignorantiâ rerum innocentes erant Multum autem interest utrum peccare aliquis nolit aut nesciat Some of these natural Innocents as to the world and the publick it may be there are yet in the world men and women in some places We are bound in the judgement of Charity to account them vertuous to honour and admire them as such because we see their works we cannot judge of their hearts But if they have no other motive to goodness than nature or custome or education I know not how far it may acquit them from worse I am very confident it will never bring them to heaven So far wise Heathens have gone who plainly teach and determine that without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reference to God no man is truly vertuous or innocent though he may appear so outwardly by his actions So the wiser Heathens others in stead of God they say Reason non est virtus cui non constat ratio disputed at large by Seneca and others But those so generally innocent in sight by nature I doubt they are not many except they be innocents indeed in another sense Most men are of a mixt temper as to vice so to some vertue Some men are not given to women though there were no Laws to bind them one wife doth serve their turn very well Chastity is their vertue It may be as little subject to Wine they look upon all excess in that kind as the effects of brutish sensuality But then
for malice or envy or pride perchance covetousness which all good natured men as we call them do much about these all or some of them are so natural unto them that though they are told what they are and known for such by all that know them yet themselves know it not and though perchance they do not care to have many like themselves yet they will sooner believe them fools and Idiots that are not than be perswaded out of their humour it is so natural and pleasing That man that is all vice without any natural propensity to some vertue is not a bad or vicious man properly but a Monster and so indeed set out by the Satyrick Monstrum nulla virtute redemptum A vitiis and Illaudatus in the best of Poets very significantly a man that could be commended for nothing when he intended as antient Grammarians well observe the worst of men a Monster such a one as Busiris was of whom it is spoken I cannot tell how easie generally but certainly the way to heaven would be much easier might we but take a liberty to what is most natural unto us and yet be good Christians He that is vertuous indeed that is for God and conscience-sake is though not equally inclined by nature yet equally resolved in his mind to whatsoever is either commanded or forbidden by God in his Word If he be vicious in some kind as who not more than another it is not because he thinks better of his vice or for want of striving against it but because as yet he hath not to his great grief and sorrow been able to master his nature and it may be long striving if sincere and real may prove at last through Gods Mercy to his advantage This I think is a very sure way for every man to examine himself And this is the way that St. Paul went to convince the Jewes in a place The Jewes in St. Pauls time were no idolators They had been in former ages they were now free from that sin it is not laid to their charge no where in the New Testament St. Jerome observes it very particularly and some others also They extreamly abhorred all other Nations of the world upon that score and deemed them altogether unworthy of Gods mercy St. Paul appeals to their consciences he tels them first that in other things that were forbidden as well as Idolatry as Theft Adultery c. they could not but know themselves guilty generally as well as the Gentiles He comes at last to that very thing wherein was their greatest confidence they were not Idolaters Thou saith he that abhorrest Idols dost thou commit sacriledge I will not enquire how far the Jews were guilty of that great sin Sacriledge in those dayes It is enough for our present occasion that St. Paul to abate their confidence in that they most trusted to doth object unto them one great sin which they could not acquit themselves of and it is possible he did insist upon Sacriledge particularly as a prophet for the instruction of after-ages as foreseeing that this horrible sin of Sacriledge would be committed ordinarily and frequently the time would come under pretence of hatred to Idolatry Well we return where we began as there is a day in the week called The Lords Day so there is a prayer as ordinarily called in all ages since Christ the Lords prayer Both pretend unto the Lord and the same Lord the Saviour and Redeemer of the world I would fain know what is the reason that some shew so much zeal to the one beyond what hath been known or practised in any age among Christians or is at this day in any place of the world besides England and those places that have relation to it grounding upon Scriptures of which there is great controversie and variety of opinion among learned Protestants as may appear by their Writings and towards the other of which never was any question before but unanimous both practise and opinion among Christians of all ages towards that they shew so little zeal and affection Truly I think as our Repentance our obedience should be general and absolute if true and real so should our zeal too if true zeal Nay St. James saith it positively that true zeal he speaks it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdome immediately but he began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what he sayes of Wisdome belongs unto zeal as the chief subject and occasion for so indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to have been translated here as I conceive Zeal as well as Rom. 10.2 They have zeal c. and not envying No man doth glory of envying but of zeal many God knows without cause 10.14 And verse 16. Zeal and strife or contention that is a contentious zeal by a noted Scripturefigure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without partiality a pregnant weighty word I will not enter into any disputation here or interpose any thing of mine own Judgement or Opinion concerning the observation of the Lords day This I say which no man can deny It can never be shewed that such preciseness was ever used or thought necessary in the observation of it as is required by some men First for Practise The first Emperour that was a Christian and setled Christianity in the world made a Law it might be lawfull in case of unseasonable weather to gather the fruits of the earth upon the Sunday I know that Law was afterwards repealed and I know what is said by some it was made in favour of the Gentiles and not for Christians I will not argue it here but it is well known there is enough to be said besides of former times If we look upon the practice of Protestant Churches which I think will go further with many in Geneva in Calvin's time at least how then it was cannot but be known unto most because observed by many I will forbear the particulars In the Low-Countries till the Synod of Dort it is a shame I confess nothing almost was unlawful upon that day And it is observed in course of History Monks and Friers were the first that brought this preciseness in fashion in England Now for the Opinions of Protestant Divines beyond the seas I know not of any at all that have gone so far as the English nayther indeed hath it been much questioned till of late Gomarus a great Anti-Arminian upon information perchance of what was done in England under pretence of Zeal his Investigatio Sabbatbi who indeed doth go very far as not allowing either name Diem Dominicum in that sense as commonly understood or thing as grounded upon any authority of either Old or New Testament He was opposed by Dr. Riuet the most authentick of these late times but with great moderation who also though dissenting in other things doth yield unto him and Gomarus in his Reply is not little pleased with it that the observation of one day of seaven hath no ground at
praestantissimo artifice eam orationem esse compositam praeformatam In another Treatise he saith Cum haec Oratio à Christo habeat originem debet indubitanter eminentissima nobilissima optimaque censeri quâ si meliorem scivisset integerrimus ac fidelissimus magister eam quoque nos ille docuisset I will not undertake for the exactness or propriety of the expression in those words si meliorem scivisset which the vehemency of his admiration and affection suggested unto him It would make a man suspect that even in those dayes he had met with some that thought they could pray as well if not better and perchance under pretence of imitation would have been content if they might to leave it out of their publike devotions But I do but suspect It is apparent he was a great admirer of it and had very great zeale to it and for it Luther's zeale to this prayer puts me in minde of Ludovicus Vives a Papist indeed not a Protestant but generally acknowledged a learned wise devout man he hath written a Commentary as he calls it upon the Lords prayer How zealously he was affected towards it and how much he had it in admiration his preface will shew it is well worth the reading But of Protestant Divines I make no question but a man might make a whole book that should collect their several Elogies and testimonies concerning this Prayer as it is a forme of prayer but that it is not our business here Generall consent is the thing that we contend for and upon which we have in part grounded our case in the stating of it And for that we have appealed to the Formularies that are extant of most Protestant Churches beyond the seas which is the most direct and pertinent proof that any man can expect And if we knew any thing objected by any body in opposition to what we mantaine we would take notice of it I find nothing of that nature in Johnson before spoken of though Carpenter had not omitted it but put it to him in direct termes Nullane Protestantium Ecclesia praeter vestram Synagogulam oculos habuit aut mentem An vos soli sapitis c. in St. Augustin's words against Donatus to which particular I finde no answer at all though the answer as called be large and tedious in general beyond measure It seemes therefore he could not deny it but all Protestant Churches were of another mind If he had known any certainly we should have heard of it What notice therefore I have taken of particular men as Luther and Calvin is over and above because of their eminency Perkins in England his authority would once have gone a great way with those men especially that pretended to more than ordinary strictnesse in religion What his opinion was in this matter shall be seen at the end where we take notice of some objections But now since we have named some particular men and have seen what devotion they had Luther especially to this holy Prayer with what zeale and admiration they speak of it let it not passe without some further observation I make no question but the like may be said and observed of divers others eminently pious and learned in all ages I have heard of some particularly in our age men of great fame that have professed to receive singular comfort of it which might also be gathered by their frequent use of it in time of sicknesse Now I would gladly know of those men and I wish they would take it into their serions consideration of those men I say who not only forbeare the use of it themselves but also forbid it to others and when used in their presence have shewed much trouble and indignation as it is reported of some and may be true for ought I know of many more whether it be likely or possible that such averseness and antipathy in them such zeale and devotion in others whom themselves perchance will not deny to have been pious and religious should proceed from one and the same spirit And if they cannot find in their hearts to say or to thinck that it was a spirit of illusion that led those good and godly men unto such esteeme and admiration of this prayer from what spirit can their antipathy proceed For my part and I doubt not but it is the mind of many thousand Christians in England besides though I know my self too great a sinner to expect that God should afford me those extraordinary ravishing contentments and delights of the soule which I believe he hath done and doth unto many more deserving in the use of this holy prayer Yet I should be very sorry it should be in the power of any man living to bereave me of that right and priviledge I have as a Christian unto it and the use of it whilest I live and I shall ever believe that a reverent use and high esteem of it as immediately proceeding from and commended unto us by such a ONE to whom all manner of adoration is due is no small part of that worship we owe unto God All things that have been said hitherto well considered it may perchance make some wonder in some what should induce men some learned and conscientious otherwise as it is to be hoped but however men that professe Christianity to be so set against this prayer that beareth the name of the Lord and Saviour of men and I remember an observation in Aristotle that to give full satisfaction in a doubtful busines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We should not only tell what is truth but also take paines to discover the ground of the error or that which is false First then it must be granted that even before these times there were some in the world that begun to hatch this monster but being but few and inconsiderable standing divided from all the Reformed Churches in Europ it leaves a wonder still their opinion should be embraced by men accounted sober and making profession of the protestant Religion We say therefore in the second place that the spirit of Enthasiusme since the reines of order and discipline have been loose and all liberty left unto men Papists and Prelaticall for so it pleaseth them to joyne us only excepted to follow their own fancies in all things belonging to Gods worship having much prevailed as it hath done in some ages of the world before this among us men have been very prone to think themselves inspired in the use of their extemporary faculty which formerly and it may be formerly too much neglected they had not been so well acquainted with and through ignorance of Nature and former times as hath been declared and proved at large elsewhere did apprehend a supernatural cause where indeed there was no cause at all and this probably might make them by degrees to loath and contemn this holy prayer A third reason may be the violence of opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Basil
all upon the fourth Commandment or Old Testament Dr. Prideaux the publick Professor of Divinity in Oxford for many years before these late wars a man generally accounted by the preciser sort as well as others till this late Reformation and that he was a Bishop both learned and godly did publickly maintain at a solemn Act in Oxford almost as much as Gomarus and quotes divers Protestant Divines as Calvin Bullinger Ursinus and others for his opinion The Book is translated into English the Reader may do well not to rest upon what I say but to peruse the book it self being made so common and vulgar it may be he will not repent his labour Walaeus another Protestant Divine no obscure man neither is the man who of all out-landish Writers I have seen hath written or may be thought to have written most though long before in complyance to these times yet even he where he tells us of the Edicts of the Synod of Dort for the more strict observation of that day commends their moderation in that they did not condemn them that were of a different opinion in his Preface and in his Book he allows very well of Constantine's Law for liberty upon Sundayes in harvest-time when the weather proves unseasonable as also of moderate and civil recreations upon that day so it be after the publick service of the day performed and not before or between Now for the Scriptures which are the Rule of our faith if a man look upon the Old Testament upon a supposition that what is there concerning the Jewish Sabbath is applyable a thing not easily proved to the Lords day or Sunday of the Christians so he shall find many things both in the Law and in the Prophets that may be thought to require great preciseness But if we look into the New Testament our most immediate Rule as Christians there will not neither in all that is recorded of Christ as either spoken or done by him in the four Gospels nor in all the Writings of his Apostles any thing be found that doth make that way but rather to the contrary which is some wonder if it were so material to Christianity especially after so much recorded in the Gospels of Christs speeches tending in ordinary construction to the abrogation of that legal or ceremonial preciseness And it may be further observed that those for the most part who commonly press those passages of the Old Testament concerning the Sabbath notwithstanding that so much is to be said against the pertinency of those allegations yet in other things as in matter of usury contrary to the opinion and practise of most of the old Clergy or prelatical men they can swallow abundance of Texts which in all probability though I conclude nothing should make it unlawfull at least in Clergy men For my part as I said before I conclude nothing and I hope the ingenuous charitable Reader will not conclude from any thing I have said of the Lords day that I am against the religious yea and strict in some respects observing of it I am not I never was I will say more if a man be not fully resolved and satisfied about this point but though he have taken pains to be satisfied stands in a kind of Aequilibrium or Even-ballance between both opinions so that for ought he knows either of them may prove true or false in such a case provided that he condemn not others that go another way such especially as do it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and conscience as to themselves men otherwise religious in their life and conversation and that he make it not a cloak of disobedience to oppose lawfull Authority which in all things lawfull or doubtfull ought to be obeyed in such a case Isay with these cautions we have inserted I hold it much safer according to the old saying Peccare in meliorem partem to be more precise than he need perchance then for ought he knows to take more liberty upon that day than God hath allowed But the case being so between the Lords day and the Lords Prayer that of the one no question hath ever been among Christians of the other as to that which is required by some that would be thought most zealous much question and controversie how this can stand with true impartial zeal and piety that the one should be so much pressed and the other so little regarded I leave it to the unpartiall reader his further and sober consideration I might very well end here For after so much light of Scripture and so much weight of authority the best that can be desired in a cause I make some question whether it be so lawfull and warrantable to give eare to any objection What if a man will undertake to prove by Scripture that there is no such thing as the Resurection of the dead or the immortality of the soul there is Scripture enough it is true for both to satisfy a man that is not wilfully blind or factiously refractorie a Quaker an Anabaptist However he is but a poor Sophister that cannot forme objections yea frame arguments in shew out of the Scriptures against both To dispute with such is to yield to them so it may thought at least that they have some ground to doubt and that is some wrong to the truth Not to hear them I hold it generally the best course both for them if not past all hopes to reclaim them and for others to keep them within sobrietie However after so much premised because all men are not of one temper and some more taken with sleight then weight in point of reason I will take notice of such objections that I have mett with or could think any way considerable Truely many are not so especially such as I have met with in that Johnson before named You shall have a taste if you please that you may judge of the rest Heare then I pray one of his maine proofes why what we call the Lords Prayer cannot be a prayer If it be so saith he as you say that Our Father c. is a prayer I would know of you whose prayer shall it be called Christs his Apostles or ours If you say Christs why Christ did not so pray for himself else he that had no sin must be thought to have prayed for remission of sinnes p. 22. but taught his Disciples so to pray If you say the Apostles we do not finde in all the New Testament that they did ever use it If you say Ours then it will follow that we did pray before we were borne c. I am so farre from thinking that this wants any refutation that I cannot otherwise think when I reade it but that the man had som distemper in his braines and had I been acquainted with him I would freindly have perswaded him to have gone to a physician I am very confident good physick would do more good if themselves could be perswaded to many
love to the truth hath compelled me to acknowledge so much of his inconstancy in his latter dayes yet my comfort is I have reason to believe it as I have elsewhere declared he dyed a good Christian and a Protestant and my hope is he hath a reward in heaven for his zeal to the Christian Religion for which he hath written so excellently well and his continual desire and endeavours for peace besides his other performances by which the honour of Learning hath been so much advanced And if I may speak the truth without offence I verily believe his great dislike of our doings in England was no small occasion of his falling out with our Religion besides the unkind dealing and vigorous opposition of some of his own Countrey from whom he might have expected more favour having raised that Nation to the highest pitch of Glory in point of learning that any Nation hath attained unto Well I am willing to believe that some Reader will desire to see the letter but however that it may give less offence if any offence at all it shall not be here but at the end where it may be taken in or left as the Reader shall think fit This great block in my way removed as I hope it is we proceed to objections We do not find say some and I find it in Grotius too upon any Record of Scripture that either Christ or his Apostles did use this prayer We said before he doth not deny but it may be done cum fructu but he doth not make that the chief or principal use of it For my part grant me the use of it as a Prayer and so intended by Christ himself I think it very needless to contend with any man about the rest whether intended principally as a Prayer or a direction to Prayer If it be a Prayer there is no question to be made and it will follow by necessary consequence that it is a Direction of Prayer also as it is his prayer who spake nothing did nothing but is set out unto us for our according to our power imitation our Lord and Master Jesus Christ. Yet if we must say somewhat to that business I would say but without contention I should think that principally intended by Christ which was most direct and pertinent to the request made unto him by his Disciples Now if it be granted which hath been spoken to before that what his Disciples desired was a form of Prayer what will follow upon it any man may gather But I determine nothing peremtorily I will leave every man to his own Judgement in this particular Well the objection is We do not find that Christ c. as before I know that Grotius is not the first that hath so argued I am sorry it can be said that a man of his judgement did ever entertain this as a material objection No sober man I think and this also before spoken of will deny but that a very form of blessing is prescribed by God Numb 6.23 c. Yet we do not find it in the whole Scripture Again We have a form of baptizing prescribed Mat. 28. by Christ himself In the name of the Father c. but no example of it elsewhere that I know of in the New Testament though we read of many baptized by the Apostles and others and I think to this day is a form of Baptism among Christians in all places We might insist in many more such things out of the Old and New Testament if need were Some press this further not only this Prayer is not found used as a Prayer but neither in the Acts nor any of the Epistles though divers things concerning Prayer in general are there prescribed yet no mention at all of this Prayer is made This may be thought to have a shew of somewhat but in effect it proves nothing as by divers instances of the same nature if fearch be made will appear Act. 20.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned as one of Christ his memorable sayings which yet in none of the fouer Evangelists is found We can make but a negative argument of it which at the best is of no great validity but after such evidence of positive proofes is very impertinent But yet I cannot tell whether it may so peremptorily be affirmed that no mention at all express or implicite is made of the Lords prayer in the Writings of his Apostles There may some places be found perchance where it may not improbably be thought alluded unto by some words When the Apostles tells us in several places that this or that is the Will of God they do it often and emphatically sometimes who can tell but it was with some tacit reference and allusion to the words of the Lords prayer which they knew were dayly repeated and assented unto by those primitive Christians they wrote unto and therefore might enforce their exhortation to such and such duties from their own secret consent included and expressed in their daily prayer But since this occasion is given me I shall crave leave I may but propose what long before I had any the least suspition that ever the Lords Prayer should want any defence in England had been in my thoughts I profess I see men take so much liberty I have no great fancy to new interpretations I had much rather were I to write upon the Scripture defend one old received interpretation upon good grounds of reason than be the author of two new though probable This makes me to suspect the more what I have to say because I find it no where But because it was in my thoughts as I said before long before I had any thought of this occasion in that respect I suspect it less In those words of St. Peter chap. 1. vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I have thought it very probable that he might intend the Lords prayer First That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly and so commonly used in the New Testament signifie To call upon in prayer and generally To pray will easily be granted I know Beza translates Si cognominatis patrem The words may be translated If you call upon him as Father or If in praying you call him Father Well here is no great alteration in this from what is commonly received But what can we infer upon this that will more particularly concern the Lords prayer I ground chiesly upon the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which indeed seeme to promise least yea to cross rather what we would have but if well examined it may prove otherwise I must here appeal to the Hebrew Idiotism whereof the New Testament though written in Greek is full As for example Acts 8.20 a common example where the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendred very truly in the English exceeding fair without any mention of God which is in the Original words and