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
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
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
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
for malice or envy or pride perchance covetousness which all good natured men as we call them do much about these all or some of them are so natural unto them that though they are told what they are and known for such by all that know them yet themselves know it not and though perchance they do not care to have many like themselves yet they will sooner believe them fools and Idiots that are not than be perswaded out of their humour it is so natural and pleasing That man that is all vice without any natural propensity to some vertue is not a bad or vicious man properly but a Monster and so indeed set out by the Satyrick Monstrum nulla virtute redemptum A vitiis and Illaudatus in the best of Poets very significantly a man that could be commended for nothing when he intended as antient Grammarians well observe the worst of men a Monster such a one as Busiris was of whom it is spoken I cannot tell how easie generally but certainly the way to heaven would be much easier might we but take a liberty to what is most natural unto us and yet be good Christians He that is vertuous indeed that is for God and conscience-sake is though not equally inclined by nature yet equally resolved in his mind to whatsoever is either commanded or forbidden by God in his Word If he be vicious in some kind as who not more than another it is not because he thinks better of his vice or for want of striving against it but because as yet he hath not to his great grief and sorrow been able to master his nature and it may be long striving if sincere and real may prove at last through Gods Mercy to his advantage This I think is a very sure way for every man to examine himself And this is the way that St. Paul went to convince the Jewes in a place The Jewes in St. Pauls time were no idolators They had been in former ages they were now free from that sin it is not laid to their charge no where in the New Testament St. Jerome observes it very particularly and some others also They extreamly abhorred all other Nations of the world upon that score and deemed them altogether unworthy of Gods mercy St. Paul appeals to their consciences he tels them first that in other things that were forbidden as well as Idolatry as Theft Adultery c. they could not but know themselves guilty generally as well as the Gentiles He comes at last to that very thing wherein was their greatest confidence they were not Idolaters Thou saith he that abhorrest Idols dost thou commit sacriledge I will not enquire how far the Jews were guilty of that great sin Sacriledge in those dayes It is enough for our present occasion that St. Paul to abate their confidence in that they most trusted to doth object unto them one great sin which they could not acquit themselves of and it is possible he did insist upon Sacriledge particularly as a prophet for the instruction of after-ages as foreseeing that this horrible sin of Sacriledge would be committed ordinarily and frequently the time would come under pretence of hatred to Idolatry Well we return where we began as there is a day in the week called The Lords Day so there is a prayer as ordinarily called in all ages since Christ the Lords prayer Both pretend unto the Lord and the same Lord the Saviour and Redeemer of the world I would fain know what is the reason that some shew so much zeal to the one beyond what hath been known or practised in any age among Christians or is at this day in any place of the world besides England and those places that have relation to it grounding upon Scriptures of which there is great controversie and variety of opinion among learned Protestants as may appear by their Writings and towards the other of which never was any question before but unanimous both practise and opinion among Christians of all ages towards that they shew so little zeal and affection Truly I think as our Repentance our obedience should be general and absolute if true and real so should our zeal too if true zeal Nay St. James saith it positively that true zeal he speaks it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdome immediately but he began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what he sayes of Wisdome belongs unto zeal as the chief subject and occasion for so indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to have been translated here as I conceive Zeal as well as Rom. 10.2 They have zeal c. and not envying No man doth glory of envying but of zeal many God knows without cause 10.14 And verse 16. Zeal and strife or contention that is a contentious zeal by a noted Scripturefigure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without partiality a pregnant weighty word I will not enter into any disputation here or interpose any thing of mine own Judgement or Opinion concerning the observation of the Lords day This I say which no man can deny It can never be shewed that such preciseness was ever used or thought necessary in the observation of it as is required by some men First for Practise The first Emperour that was a Christian and setled Christianity in the world made a Law it might be lawfull in case of unseasonable weather to gather the fruits of the earth upon the Sunday I know that Law was afterwards repealed and I know what is said by some it was made in favour of the Gentiles and not for Christians I will not argue it here but it is well known there is enough to be said besides of former times If we look upon the practice of Protestant Churches which I think will go further with many in Geneva in Calvin's time at least how then it was cannot but be known unto most because observed by many I will forbear the particulars In the Low-Countries till the Synod of Dort it is a shame I confess nothing almost was unlawful upon that day And it is observed in course of History Monks and Friers were the first that brought this preciseness in fashion in England Now for the Opinions of Protestant Divines beyond the seas I know not of any at all that have gone so far as the English nayther indeed hath it been much questioned till of late Gomarus a great Anti-Arminian upon information perchance of what was done in England under pretence of Zeal his Investigatio Sabbatbi who indeed doth go very far as not allowing either name Diem Dominicum in that sense as commonly understood or thing as grounded upon any authority of either Old or New Testament He was opposed by Dr. Riuet the most authentick of these late times but with great moderation who also though dissenting in other things doth yield unto him and Gomarus in his Reply is not little pleased with it that the observation of one day of seaven hath no ground at
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