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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

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

they did use set forms all Prorestants and Papists as many as I have seen or at this time remember are consenting First of Numb 23.4 6. who can doubt but the words contain a prescript form of Blessing In this wise or in this set forme of words the Annotations there But it is one thing to bless another to pray say some Indeed a man may pray and neither bless nor curse that is certain but to say that blessing may not be the Subject of a prayer either publick or private as well as any thing else is as ridiculous as it is apparent that this blessing here prescribed is a very formal prayer The Text is as clear 2 Chron. 29 30. Hezekiah the King and the Princes commanded the Levites to sing praise unto the Lord with the words of David and Asaph the Seer And 1 Chron. 16. the Psalmes or psalme as there joyned stand upon Record that were appointed by David and particularly verse 35. And say yea c. the Annotations there It is a phrase of incitation c. or it is a direction to use this form Hos 14.2 Duke 11.2 The latter Quotation Luke 11.2 referring to these very words and subject we are now upon Psalm the 20. is a form of prayer or intercession as the psalm following of Thanksgiving as most Interpreters do agree Divers others psalmes there be intended for set forms upon several occasions observed by most Interpreters Ainsworth upon the 24. psalm out of a passage of Maimonides shews what psalm was appointed for every day of the weeke at the time of Divine service long before Christ and some of those psalms I am sure though commonly called psalms or songs are prayers and intercessions and nothing else as particularly Psalm 94. Others tell us of whole Liturgies or publick service-service-books of those dayes yet extant in part after which I shall not need to make further enquiry at this time because I think I have said enough to this purpose and no more I think but will easily be granted It was proper enough I think to take notice of those things observed by St. Luke certainly for their further satisfaction in this very point that should need it But now we are come to the words themselves I would desire the Reader for a while to forget all that hath been said hitherto but withal to lay aside if it were possible all prejudice and partiality and when he hath read the words in St. Luke And he said unto them When ye pray say Our Father c. to consider with himself whether he think any thing wanting to them to make them plain and express enough I will say more let it be granted for a while at least that Christ intended those words as a form of prayer to be used by his Disciples and by consequent by such as should pretend to him in after-ages I would have the Reader to pause and consider with himself what words more express more pregnant and significant could be used to that purpose to prevent all doubts and evasions The words themselves run in the form of a prayer that no man doth deny and therefore a man would think had there been no more in the Text but And he said Our Father c. his intention had been plain enough You shall pray thus that is not more express but more binding But when you pray say for my part I must confess what words could have been used more express or more binding I can think of none I deny not but Christ might have used more words He might have said had he pleased or thought fit You shall have your desire I will teach you what you shall say You shall have a form of prayer from me which you may use nay what you made your request I shall lay upon you and all Christians of all ages as a duty When ye pray say In your best devotions though you use other prayers as your particular occasions shall require yet use this as your best prayer Our Father c. He might have said I know the time will come when men out of an high conceit of their own parts and in opposition to others whom they shall use or have used so and so will not allow these words to be prescribed by me as a form of prayer c. Some such words I grant might have been spoken but as there is no part of Scripture so clear or so generally received but may be abused quarrelled denyed so is there as little reason for any such words in this as in any other place that hath afforded matter of strife and contention in any age of the world After such evidence of Scripture that is of the word of God the consent or authority of man may be thought superfluous And what if all men all Christians that have been hitherto in all places in all ages of the world had not all been of one opinion about it would not should not the greatest part have served would it not have become men that pretend to honour the Scripture so much as the Word of God and to be such enemies to them that dishonour it have become them I say where the Text is so clear and express to have adhered unto it even against the consent of the major part Should we believe nothing as Christians but what is cleerly declared in Scripture may be said to have been assented unto by Christians in all ages and places without any contradiction or opposition I doubt our faith would be much abridged But we must be as good as our undertaking If we have not general consent of former and latter ages so far as can be found out by History those new men of the late reformation excepted evidence of Scripture shall be no good plea for us will forfeit our cause Some it may be will here expect that we should begin to search into ancient Records and Monuments for the opinion and practice of the ancient Christians and primitive times of the Church which with all that are not blinded by faction and self-love must needs be of great Authority But others with more reason would think I might better have spared this labour since I have to do with men who as either sufficiently convicted of the truth of our plea in this particular or because they think it not worth the while trusting to their own pretended illumination to take the pains to enquire further into it will sooner yield to us the matter of fact then contend about it and only except against the validity of the example or authority alledging for themselves that whether it be so or no they do not think themselves bound to follow them If you ask them the reason they will tell you because they were but men and might err Let the Reader remember that the express letter of the Word of God was yielded unto us before and now we are to come to the consent or authority of men we are told that men

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