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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81232	A vindication of the Lords prayer, as a formal prayer, and by Christ's institution to be used by Christians as a prayer: against the antichristian practice and opinion of some men. Wherein, also their private and ungrounded zeal is discovered, who are very strict for the observation of the Lords Day, and make so light of the Lords prayer. By Meric Casaubon, D.D. one of the prebandaries of C.C. Canterb.	Casaubon, Meric, 1599-1671.; Grotius, Hugo, 1583-1645.	1660 (1660)	Wing C817; Thomason E1921_3; ESTC R209969	43,421	134

c. is as much as to void all Scripture and to substitute our own phansies and imaginations in lieu of it The Scripture saith Thou shalt not worship images Thou shalt not commit adultery Thou shalt not kill steal c. Yea but every thing in the Scripture is not to be taken literally What then is the use of the Scriptures I would fain know if it be enough to say so when we would not have it to say what crosses our humors interest or prejudice The Reader will give me leave to insist a little upon this point It will be of good use to our present occasion and he will find it before he come to the end All things in Scripture are not to be taken literally No there be many Types and Figures in the Scriptures Metaphors and Translations many things spoken by way of similitude which must not be understood literally and may easily be understood without any other Comment or exposition than nature and common sense God speaking unto men doth condescend to speak to them in the language of men When Christ styleth the Pharisees Generation of Vipers can any be so simple or so malicious as to make him say that they were really begotten of Vipers or when he saith to his Disciples that he is the Vine and they the branches that he intended it of a real Vine and Branches When the Psalmist calls his God a Rock who would who could man woman or child that is come to the age of understanding argue from thence that David was an Idolator because he did worship stones But here is nothing of that nature figurative or metaphorical in the words we have to do with we shall not need to say more Again Prophecies are obscure it is their nature to be so not many things in them we grant ordinarily to be taken literally but we need not insist upon it here is no thing of that nature neither Again Mysterious sacramental things are commonly involved in figures it is their nature to be so That is not a Sacrament properly that doth not shew somewhat that may be seen whereby it would have somewhat understood that is not seen And do we wonder if Figures be used when they are spoken of Or should we in reason press the letter in such speeches even against all sense and reason Will any man say that the Circumcision was a Covenant literally because it is so called or that the Israelites were in motion when they did eat the Paschal Lamb because it is called the Passeover Or that Christ before he was made flesh was a Stone because St. Paul saith Christ was the Rock that followed the Israelites If therefore Christ saith the Sacramental Cup is the New Testament or Testament in his blood as St. Paul expresseth him or that the sacramental bread is his body can we be charged with infidelity because we believe a figure in the words the proper style of Sacraments though in that figure a reality as to the benefit as considerable to us as we could expect from a visible presence or participation Again St. Austin hath a rule and much notice is taken of it Si praeceptiva locutio est aut flagitium aut facinus vetans c. Where we have a command saith he or to that effect that commands nothing against civility or moral honesty we must take it literally otherwise figuratively But here is nothing in this question of the Lords Prayer that comes within that compass nothing of that nature objected against it that I know of or the use of it though the irreverent carriage of some men in some places as I have heard might make some men suspect that they if otherwise sober and religious apprehended somewhat in it very offensive to religious ears And now that the Reader may know this is no digression I must tell him I find them by some that have written against the use of the Lords Prayer as a prayer them I say that stick to the plain literal meaning of Christs words in the institution of this holy Prayer charged with some Popery or imitation at least of Popery upon this very ground because Papists stick to the literal sense of these sacramental words Hoc est corpus meum this is my Body I will set down their words In eo vero quod tantopere urgetis verba ipsa Quando oratis dicite Pater noster c. quid aliud agitis quam quod Papistae solent in quaestione Sacramenti urgentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nauseam usque objicientes verba illa Hoc est corpus meum They are the words of one Franciscus Johnsonus who had the reputation of a wondrous able man among the Sectaries or Puritans of those times in answer to John Carpenter a reclaimed Papist a son of the Church of England What particular Sect besides a Puritan them an was of I know not Some what it seems between Presbytery and right down Anabaptism For Anabaptism he disclaims And Presbyterian Government at the very last of his discourse as well as Episcopy he pronounceth to be derived from the Antichrist Whether Independants were then known I know not But let the Readee judge what these men would bring Religion and the word of God unto If this be Popery or Popish when there is no imaginable ground or colour for any other to stick to the literal sense of Scripture If I say to a thief steal not and tell him it is forbidden in the Scripture what a ready evasion will he have whilest I think to convince him by the word of God he will impeach me and truly we know many have really suffered for more ridiculous and groundless imputations as the Surpliss and the like of being a Papist or a friend to Papists to their cause I mean for their persons we may love and honour as they shall merit I hope without offence or perchance of making the Transubstantiation an article of my faith because I press the literal sense against stealing The best is ordinary theft the Law provides against but Sacriledge both by the Law of God and by the rules of right reason a greater theft will easily be avoided by this sophistry and perchance instead of a crime be made the Character of a Saint As this is so is all the rest that I find in that great Champion as he was accounted in those dayes of Sectaries against the use of the Lords prayer such ridiculous senseless sophistry as I scarce remember the like in any thing that ever I read But in such a case to prove twice two not to be four that the snow is black and the Sun the cause of darkness who can expect it otherwise Yet in this perchance we may commend his ingenuity above some others that he freely confesseth the literal obvious sense to be of our side This prayer then or pattern of prayer if you will is set down and recorded in two Gospels St. Matthew and St. Luke the

c. Here I shall say what common sense might suggest unto any man It is one thing to underand words literally another thing precisely peevishly or to speake more plainly maliciously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray allwayes or without ceasing 1 Thes v. 16. But this we know precisely taken cannot be nay contrary to other places and expressions of Scripture Therefore the Apostle doth not meane it of real and literal praying The Apostle saith Children obey your parents in all things Col. 3.20 but this we know precisely taken ought not to be For Parents may command many things and do often contrary to the law of God Therefore the Apostle intended it not of literall real obedience or not of carnal parents A hundred such places we might produce but these may suffice to shew the absurdity and iniquity of this kind of argumentation But I say still When and where there is good evidence for the literal meaning In doubtfull places a man may use his discretion I say Secondly By the very circumstances of the Text it may be gathered that Christs answer did not tend unto this to forbid men other prayers Teach us to pray as Iohn did his Disciples not teach us to pray barely and absolutely Or what we shall say when we pray but as John taught his Disciples so teach us also some particular forme whereby we may be known unto others thy Disciples and which our selves may use with confidence at all times as an unquestionable unparallel'd forme Teach us us in common such a prayer therefore that may sit all men at all times But we know that as the condition of men upon earth some rich some poore some married c. is very different so must their occasions of praying nay the same men have not allways the same occasions Very unlikely therefore that such a prayer should either be expected by the Disciples or intended by Christ that should be of such an extent as should include all particular occasions But however if the emphasis of the word used by Christ to endeare this prayer unto us and to prevent all evasions had any ambiguity in it yet God be thanked there be Scriptures enough besides the constant use of the Church to take it away and to satisfy the most scrupulous Neither indeed do I hear of any what future times may produce I know not that makes any scruple to pray in a Church with the Assembly Quakers and Anabaptists I meddle not with or in his house with his family because Christ hath said When thou prayest enter into thy Closet and when thou hast shut thy door c. So that this is a meer cavil I wish some would take more notice of those words there Use not vain Repetitions as the heathen do for they think they shall be heard for their much speaking The words I think are express enough and I know no inconvenience that would come of it but that some men would loose somewhat of that contentment they find in the length of their prayers upon a pleasing conceit of immediate inspiration But yet after all this let me add though the Lords prayer doth not exclude other prayers private or publick not upon particular occasions only but at no time and that we have warrant enough from Scripture for such and that to be able to express himself upon all occasions both publickly and privately many can privately who have not the confidence to do it publickly readily and fluently but pertinently and reverently withal is to be accounted a great gift which though all men have not not the best the learnedst sometimes yet all men should desire and honour it in others that are Orthodox and Religious for it is well known that some that were neyther have had it in a large measure yet after all this I say I must add that the Lords Prayer with little or no alteration at all may be used upon particular occasions whether publick or private yea and repeated for which we have Christs warrant and example Mat. 26.44 And he left them and went away again and prayed the third time saying the same words O my Father if 〈◊〉 be possible let this cup pass from me nevertheless not as I will but as thou wilt verse 39. and 42. to very good purpose as I conceive For when we have once opened our case before God and what our hearts incline us to desire being of it self lawfull and warrantable this done if presently we betake our selves to the Lords Prayer Thy Will be done in earth or as Christ himself to the same effect Nevertheless not my will but thy Will be done I think our prayers might prove more acceptable to God more profitable to us then often when we long insist upon our desires For God knows such is our ignorance we seldome know what is best or expedient and it often falls out that when we have obtained what we prayed for we have afterwards occasion to curse the hour that it ever came into our hearts to pray for such things This is a point that hath been handled by Poets and Philosophers as was before intimated but very little understood and practised by many Christians not by them I am sure who not only prescribe and press very peremptorily what God shall grant but also are ready to quarrel and expostulate with him if they have not what they ask And this is called zeal when it is done by way of prayer which would be little better than Blasphemy in ordinary reasoning We see dayly how many things fall out contrary to expectation I would ask our brethren the Scots without offence I hope when they prayed so zealously in their Churches for the success of their own and the English Armies against their Soveraign they then thought or believed they prayed for their own confusion and that the time would come within few years after and the same Parliament yet sitting that we should give God thanks in our Churches for killing them in the field Or that Politick noble man who when trusted by the King to reconcile differences in Scotland did foment them under hand would he have thought when he saw his policy to succeed and hugg'd himself in his bosome for it that the end of it within a while would be the loosing of his head upon a Scaffold by those men whom his plots had raised and his hands strengthned There is store of such publick examples which every man may suggest unto himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus did he pray but O the blindness of his mind In that he pray'd and had his death and woe did find Hom But to insist in more samiliar private experience One main subject of private devotions are Children Ut sint superstites that they may live and according to the course of nature out-live us The very word Superstitio once a good word taken for Religion in general had its Original from thence as Cicero somewhere doth teach Whatsoever is objected by

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

might seem strange to them that are not acquainted with the Hebrew phrase to them that are not at all and so of divers places Upon this ground of the Hebrew Idiotism I think it may be said That to be in heaven as in the Lords prayer Our Father which art in Heaven and To judge without respect of persous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to every mans work as in St. Peter may amount to one and the same sense For proof whereof Psalm 115.2 3. Wherefore should the heathen say where is now their God But our God is in the Heavens he hath done whatsoever he pleaseth The Psalmist out of doubt and so expounded by some Antients intended by these words that although God for some secret causes best known to himself did defer the execution of his justice or just vengeance upon them who had used his people so and so yet in heaven he was for all that wanted neither power nor will but in due time would reward them both them that had done and them that had surfered wrong according to their deserts We say still when we appeal to God upon occasion of wrong and oppression There is a God in Heaven But if this be not express enough I hope the next will be Psalm 7.6 7. Arise O Lord in thine Anger lift up thy self because of the rage of mine enemies and awake for me to the judgement that thou hast commanded So shall the congregation of the people compass thee about for their sakes therefore return thou on High Return thou on high that is to heaven so the sense doth require and all the Rabbins agree from whence God as to the apprehension of men is supposed to absent himself when he doth not execute judgement but suffers the wicked to prevail in this world as we see he doth often The Reason of this speech is Heaven is properly the Throne of God Heaven is my Throne the earth is my footstool Psalm 66.1 Now Thrones among men are chiefly established for and by Justice therefore when Gods Justice doth not appear among men they suppose him for a time not to be in his Throne that is in Heaven There be many phrases in Scripture in the Psalms especially that have reference to this which we have spoken of elsewhere Annot. upon Psalm 7. v. 7.56.2.68.18 alibi Interpreters that observe not this Idiotism are put to it I only observe more that presently after these words in the Psalm Return thou on high it follows The Lord shall judge the people judge me O Lord as if he had said No sooner is God returned to his place his Throne his Heavens but we shall be sure to hear of Justice and just judgements executed The truth is God is alwayes in Heaven alwayes just nay alwayes doing justice For what is more just and reasonable than to suffer them to be exercised in this world for a while with temporary afflictions and oppressions whom he hath destinated to eternal happiness in the Kingdome of heaven And to suffer them to prevail and prosper for a while though not alwayes so neither And God knows how inconsiderable a time compared to Eternity who for their wickedness and infidelity are to undergo such an eternity of darkness and misery Which is a manifest Token saith the Apostle of the righteous judgement of God that ye may be counted worthy of the Kingdome of God for which ye also suffer seeing it is a righteous thing with God c. And in the parable of the Rich man and Lazarus Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented But these things though certain and true to the eye of Faith confirmed also by sound and solid Reason if well looked into yet not so apprehended ordinarily Therefore the Psalmist saith in a place That God is known in the world by the judgements which he executeth So then God in one sense for we exclude not others as we shall say by and by is said To be in heaven to return on high or to Heaven when he doth administer Justice or just Judgements or to speak yet more particularly When by those judgements he executeth viz rewarding the good and bad faithfull and Infidels according to their deeds he doth manifest himself a just God According to this sense those words in the Lords prayer Our Father which art in Heaven are not only alluded unto but fully paraphrased by St. Peter when he saith And if ye call on the Father or as we said the words may be rendred If ye call him Father when ye pray who without respect of persons judgeth according to every mans work pass the time c. Besides this the coherence is much better by this interpretation The Apostle immediately before used an argument to presse to holinesse because God is holy and to make his argument more weighty he quotes Scripture for it For it is written be ye holy c. He proceeds here and grounds another duty to wit holy fear upon our relation to God as a Father Now though it be true that impartiall justice may belong to a Father yet the ground of this dependence and St. Peter's inference is somewhat obscure except he allude and ground upon the words in the Lords prayer and their connexion there Our Father which art in heaven according to that interpretation we have spoken of which to them that St. Peter wrote unto could not but be familiar enough And this is as much as if he had here also quoted Scripture As if he had said Remember and consider well that in your dayly prayer prescribed unto you by Christ himself as you call God your Father Our Father which may seem to promise indulgence so you adde which art in heaven to put you in mind that God is just impartiall who without respect of persons judgeth according to every mans work which as I said is equivalent to that quotation of Scripture in the former ver Which nevertheles if it be granted or suposed to have been St. Peter's meaning it doth not follow that those words in the Lords prayer which art in heaven admit of no other sence or that St. Peter would have it so It is enough if the words will bear this sense also without any violence offered unto them But this as I said at first I propose as not improbable and no otherwise not so much in answer to what is objected which needes it not as to contribute somewhat occasion being given towards the right or at least probable understanding of a place of Scripture Another Objection is If those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say ye must be understood literally then we must never pray otherwise but use those very words allways and so no other prayer but the Lords prayer shall be lawfull But this we know is against the practise of all Churches from the beginning whence they would inferre