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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	common_a	prayer_n	set_v	2,812	5	5.7163	4	true

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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

A VINDICATION OF THE LORDS PRAYER AS A FORMAL PRAYER And by CHRIST'S INSTITVTION 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. LONDON printed by T.R. for Thomas Johnson at the Key in St. Paul's Church yard 1660. TO THE READER THE first occasion of this Treatise Christian Reader was the Relation of a strange affront done publickly unto Christ or if you will more punctually to the Lords Prayer in the chief Church of Oxford by one that had then under usurping Powers the chief Government of that famous University When the thing was done for I have heard it confirmed by divers I know not precisely this I know that ever since I heard of it I never was at rest in my mind though it might be a good while before I had the opportunity until I had written somewhat in Vindication of it It did trouble me that any man professing Christianity should so much dishonour Christ much more that he durst an argument of dismal times do it in such a place most of all that when he did it so many Christians then present had the patience to see it or the confidence to tarry in the place where such an Affront was done unto him they call Saviour Since that much hath been added to my indignation both admiration when I have been told that many that professed another way and went under another Title notwithstanding what they had said of it publickly did shamefully comply with the Court-Preachers and Parasites of the times and had given it over they also many or most of them I know somewhat is said in their defence but that somewhat if I be not mistaken in this Treatise makes the case rather worse and if such poor shifts may serve for so fowl Acts let us talk no more of Scripture against Papists or ony others I know nothing so gross but Scripture may be pretended for it with as much or more probability What is here presented unto thee Good Reader was written and ready for the Press above a year ago as some can witness that have seen it and read it How it happened that it was not printed before one occasion was that I have been often away and when in Town not always at leasure to think of it But if it be now seasonable as I hope it is it is nedless to make any further Apology why not before Only this it is fit thou shouldst know that if it had been now to do since this blessed alteration for which God make us all thankfull my expressions might have been fuller and plainer in some places In a place where I say this might happen to them as a Judgement for opposing yea persecuting somewhat once the glory of the English Reformation and the best of things that have been by humane contrivance and Authority established among men I hope I shall be understood to mean this of the English Liturgie or Book of Common Prayers Indeed that is my meaning and I hope I say no more of it than I can with the help of God make good against any that shall pretend to oppose it by either reason or Scripture Yet I know even of late what out-cries are made against it Will the Reader give me leave to give him a taste of their objections It doth much trouble them that by it some Lessons out of the Apocrypha are appointed Well if that were thought fit to be altered that is little or nothing to the substance of the book But is this such a thing in the mean time that deserves such out-cries O but things fabulous false contradictorie out of them are read Indeed this were a grievous imputation if they were proposed unto the people as any part of the Word of God Though this we may say withal that many things may appear false ridiculous contradictory at first hearing as they may be set out which upon better examination will not be found so But if nothing must be read or heard in a Church but what is unquestionably true and good that is divine Lord what will become of Sermons then such especially as we have had of late years in many places Men indeed make bold to call them generally the Word of God but I hope no body is so stupid as to think all treason blasphemy non-sense false doctrine delivered out of Pulpits to be truly the Word of God But Sermons some will say perhance are the Ordinance of God However so much will follow that somewhat may be tolerated in the Church for a greater good that is lyable to some inconveniences And I think no sober impartial man will deny but that Wisdome Ecclesiasticus and other Books that go under that title of Apocrypha do afford as good things for the Instruction of people as many Sermons usually that are not of the worst Well what are Prayers that are made extempore or would be thought so at least so much in request in these late times are they not lyable to the same inconvenience If any man shall inferre hereupon that therefore none but prescribed Prayers allowed by publick Authority are so fit to be used in a Church I for my part should readily subscribe but I doubt the necessity of the inference will not so easily be granted by all men Truly It might have been hoped that the sad experience of these late times since every man Papists only and Prelatical men excepted have been left to their liberty would have disposed men truly zealous for the Protestant Interest to a better Opinion of former times when to the grief of the Adversaries of it the Protestant Religion here flourished and to entertain now with joy what once in peevishness and love of Novelty they did not so much care for But I doubt there is somewhat else in it What that is if not already too visible to the world I rather leave to their own consciences One passage or Testimony for the Eminency of the Author and his exquisit Judgement in such things our late Gracious Soveraign now a glorious Martyr in heaven I would have added to this Treatise where the Reader shall think most convenient It was not then in my thoughts when I was upon it though indeed the Book highly deserve never to be out of our hands The words are Some men I hear are so impatient not to use in all their Devotions their own invention and gifts as they not only disuse as too many but wholly cast away and contemn the Lords Prayer whose great guilt is that it is the warrant and original pattern of all set Liturgies in the Christian Church † King Charles the First in His Sacred Meditations ch 16. upon the Ordinance against the Common prayer book I will not excuse my self for this passage in the rest if the Reader think I have said more than I needed I crave his pardon and bid him Farewell A POSTSCRIPT SInce this was printed and ready to come forth a book or Pasquil rather it is so full of railing intitled The Common Prayer Book

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

are but men not Gods But we go on They were but men they say truly I say so too they were but men not Gods but men that lived so many ages nearer to the source and spring of that infallible authority then familiarly conversant we speak now of the ancientest or primitive Christians and resident among men Men who generally forsook all things that are dearest unto men usually for which things many in this age make nothing to forsake their former faith to adhere unto Christ Men by whose holiness of life and intolerable to flesh and blood sufferings for Christ more than by their preaching whole kingdomes and Nations of Pagans and Infidels were gained to the faith of Christ and why the consent of such so many in several ages in different places of the world should not be more considerable but I will proceed no further in the comparison Certainly if any man not engag'd by worldly interests can be so simple as not of himself to be sensible I will not expect that any reasoning can restore him And why should it be a wonder to a rational man that some are so simple among Christians who knows that natural fools and Idiots are little less than worshipped by the Turks the great Conquerors of the world for no other respect but because fools and Idiots We therefore take it for granted untill we know of any that oppose it that we have besides cleer Scripture Consensum consuetudinem the general consent and practise of one thousand and five hundred or six hundred years on our side But it will not be amiss to set down some of their words for the better satisfaction of the Reader Ultimò sequitur tritum illud vestrum Papisticum argumentum saith Johnson before named de consuetudine mille quingentorum annorum Let the Reader take notice that he calls this prescription of 1500 years arpopish argument whereby he doth yield to Papists much more than I would or can I know nothing among them truly popish that can prescribe to so much antiquity De quo●etiam si●constat quod vos pro concesso sumitis hoc tamen semper tenendum vocem Dei in Scriptura esse regulam sidei c. He doth not say it is altogether so but whether so or no for he brings nothing to disprove it his evasion is consent of many men or ages is nothing because the Scripture only is our rule And again a little after Postrema tua ratio petita est ab authoritate Patrum ut vocantur quos certum in multis errasse c. Here we have the consent of the Fathers yielded to us We would commend their modesty for yielding to the truth so far if at the same time they did not more immodestly oppose their own judgements to the acknowledged consent and authority of so many ages and so many much better men than themselves can pretend unto So from former times we come now to latter or present We will not mention the Papists so called though no man can deny but there be among them men of great learning and I believe religious but because there is no question of their consent and their authority not so much stood upon by them we have to do with therefore needless here as I imagine As for Protestant Divines or others I think we need not search into the writings of particular men and trouble the Reader with multitude of quotations which every body that can read and hath access to books may easily store himself with if he will the practise of all Protestant Churches in all places of Europe I can give no account of Independent Conventicles which may appear by different Formularies and Liturgies by them set out as the best evidence of their opinions generally so I suppose will give best satisfaction so that although some particular acknowledged Protestant Writer should be found to be of another mind yet it can be no prejudice to what we have said of their general consent Now for their Formularies in a business so exposed to every mans scrutiny that will take any paines to satisfie himself I shall not use many words I have some have had and seen many more in several languages never yet lighted upon any in which the Lords Prayer was not prescribed to be used by Preists and people in expresse termes as in the Gospel So upon confidence that this also will be granted unto us I shall forbeare further labour As for particular authors though I said before we cannot undertake for nor are indeed bound to take notice of every particular man yet I may truly say no such is known unto me either by any reading in former times or by any quotation that I have met with in others upon this occasion Calvin saith of it in his Institutions as much as I would desire and so in his Harmony but that he hath an expression which might be wondered at non jubet nos conceptis verbis uti had he not presently after explained himself by a more full expression ut nuper dixi c. They do him great wrong therefore that would perswade us otherwise of him taking the advantage of some particular words when his meaning both by his practise witnesse those Formularies set out in his time printed at Geneva and by his writings is so easily known Neither ought we to wonder if neither Calvin or any other whilst they commend unto us the Lords Prayer be careful at the same time to prevent that their words might not be drawn to a wrong sense as though they commended it as the only prayer to be used either publikely or privatly which would be a great and dangerous mistake but of that more afterward I have mentioned Luther somewhere as a great admirer of this holy Prayer It shall not be amiss therefore to set down some of his words In his Enchiridium piarum precationum which I have by it self in a handsome forme but in his workes also in the Wittenburg edit A. D. 1558 to be found he saith Sum autem plane certus Christianum satis abunde orasse si Orationem Dominicam vere ac rectè oret quocunque id tempore quamcunque ejus volet partem Ne que enim si multum verborum numeres ideo bona est oratio quod Christus quoque testatur Math. 6. Sed si crebrò ac cum magno ardore ad Deum suspires And again in the same book Ubi ad verbum totam Orationem Dominicam recitavi partem unam aut plures si libet repeto c. and concludes Hic meus est orandi mos et ratio Nam quotidie adhuc Orationem hanc Dominicam quodammodo sugo uti infantulus bibo mando uti adultus nec tamen ea satiari possum Atque etiam dulcior gratior mihi est ipsis Psalmis quibus tamen mirificè unice delector quos maximi facio Profectò res ipsa clamat à summo