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

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

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

this manner therefore pray ye Our Father c. He intended a prescript form Or if he had not intended it so yet the words in ordinary construction importing so much he would have used some words to prevent our mistake Some fly to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and tell us it importeth sometimes no more than a resemblance or likeness We grant it But what word is there almost to be found or can be used by any man or Author but is sometimes taken in a different sense The question is whether any ground for any such sense in this place such sense I mean as should exclude the more usual and ordinary No man I think will deny but that in ordinary construction when it is said you shall say thus The words that follow there are intended and no other As when God in Exodus often saith unto Moses Go and say unto Pharaoh Thus saith the Lord God of Israel that those very words there recorded were used by God unto Moses when he gave him his commission And Gen. 45.9 Thus saith thy son Joseph c. It followeth verse 27. And they told him all the words of Joseph which he had said unto them Infinite places of Scripture might be produced some where the very same words are repeated but that I think it will be granted by all men that as there is a Thus of similitude which we deny not so of Identity which by the due consideration of circumstances and coherence is generally to be determined It is well observed by some that have written of this Subject that had Christ intended a meer model of prayer by those words he would rather in all probabilitie were it but to prevent our error have said pray that your sins may be forgiven you c. as elsewhere pray that your flight may be in the summer Lastly Though I know the word Amen is used not at the beginning only but at the end also of some speeches that are not prayers properly yet it will not be denyed that it is most proper at the end to formal prayers witness St. Paul 1 Cor. 14.15 16. so that even from this word may be be collected somewhat which alone would be of no great weight perchance but joyned with so much evidence and other necessary consequence is not impertinent Now were it so that this prayer and Christs words about it had been registred by St. Mathew only I think no more could rationally be required to perswade men that are not apt to be swayed by somewhat else more strongly than reason There be many other truths delivered with less evidence of truth which we generally imbrace both in the Old and New Testament As on the other side we must confess by sad experience that no Truth can be delivered with so much evidence and manifestation of words and circumstances but private Interest partiality faction prejudice and the like may draw to a contrary sense so that if men cannot perswade themselves though no wonder if they do even they that otherwise are judicions enough strong interest if men once give way and be worldly given will blind best Judgements in time and their consciences that it is so yet they will hope by cunning and sophistry they shall be able to perswade others But Gods providence in this particular hath otherwise ordered it For as if St. Luke had fore-seen by the Spirit a possibility that some would or might stick at and draw Arguments from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Mathew he hath used such words as every man must confess leave no ground at all for scruples though sought and desired and evasions except we fly to figures and metaphors of which somewhat hath been said before But before we set down the very words we must take notice of some circumstances of story belonging to this business which St. Luke doth here set down First That Christ had been praying when the Disciples did petition him that he would teach them to pray Prayer is a duty that Christ himself was much conversant in we find that by many places yet it is observed by some we do not find expressed any where that Christ prayed with his Disciples ordinary common prayers excepted but alwayes by himself Others add nor in the Temple publickly How the observation will hold will not much concern If his Disciples hath heard him often there was good ground for their request that when they should not have the comfort of his prayers by bodily presence yet they might not want the comfort of praying in his own words when himself should be out of sight such words as they might presume with the concurrence of a pure and well prepared heart should alwayes be most acceptable as to Him from whom they had received them so to Him that had sent him with a promise to hear petitions in his Name very likely therefore they might think to like them best that should come with a double stamp both of his words and name But if they did not often pray with him when he used other prayers than those that were known and ordinary of which we shall say more by and by the less they had been acquainted with his practise in that kind from which they might frame a pattern to themselves the more reason they had to require of him a certain form which might supply their want But secondly the Disciples ground their petition upon St. Johns example Lord teach us to pray as John taught his Disciples Now I think it is not doubted by any man or Interpreter of Scripture but that John delivered unto his Disciples a formal prayer Had St. John only delivered unto them a pattern to frame their prayers by I doubt they would have been much unsatisfied It requireth no little skill or judgement to follow a pattern well It is not likely John Baptist his Disciples were such ready men all that he would trust them with a bare pattern And whereas it is very probable I am not alone that think so that St. John's Disciples were if not known and discerned from others abroad as the Pythagoreans by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet much united and fastened among themselves by this prayer their Master had taught them had it been a bare pattern they might have jarred even unto Sects and factions for all that as we see all Christians do not pray after one sort who pretend all to follow the same pattern This may be further confirmed by the consideration of what was usual among the Jews Now so it is it cannot be denyed but by them that are past shame who to advantage that cause whatsoever it is to which their Interest hath wedded them will adventure upon any thing that the Jewes time out of mind had been used to set forms of prayer That they used no other in private and upon extraordinary occasions no man I think ever said but that in their solemn devotions and most publick occasions