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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

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

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

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

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