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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

love to the truth hath compelled me to acknowledge so much of his inconstancy in his latter dayes yet my comfort is I have reason to believe it as I have elsewhere declared he dyed a good Christian and a Protestant and my hope is he hath a reward in heaven for his zeal to the Christian Religion for which he hath written so excellently well and his continual desire and endeavours for peace besides his other performances by which the honour of Learning hath been so much advanced And if I may speak the truth without offence I verily believe his great dislike of our doings in England was no small occasion of his falling out with our Religion besides the unkind dealing and vigorous opposition of some of his own Countrey from whom he might have expected more favour having raised that Nation to the highest pitch of Glory in point of learning that any Nation hath attained unto Well I am willing to believe that some Reader will desire to see the letter but however that it may give less offence if any offence at all it shall not be here but at the end where it may be taken in or left as the Reader shall think fit This great block in my way removed as I hope it is we proceed to objections We do not find say some and I find it in Grotius too upon any Record of Scripture that either Christ or his Apostles did use this prayer We said before he doth not deny but it may be done cum fructu but he doth not make that the chief or principal use of it For my part grant me the use of it as a Prayer and so intended by Christ himself I think it very needless to contend with any man about the rest whether intended principally as a Prayer or a direction to Prayer If it be a Prayer there is no question to be made and it will follow by necessary consequence that it is a Direction of Prayer also as it is his prayer who spake nothing did nothing but is set out unto us for our according to our power imitation our Lord and Master Jesus Christ. Yet if we must say somewhat to that business I would say but without contention I should think that principally intended by Christ which was most direct and pertinent to the request made unto him by his Disciples Now if it be granted which hath been spoken to before that what his Disciples desired was a form of Prayer what will follow upon it any man may gather But I determine nothing peremtorily I will leave every man to his own Judgement in this particular Well the objection is We do not find that Christ c. as before I know that Grotius is not the first that hath so argued I am sorry it can be said that a man of his judgement did ever entertain this as a material objection No sober man I think and this also before spoken of will deny but that a very form of blessing is prescribed by God Numb 6.23 c. Yet we do not find it in the whole Scripture Again We have a form of baptizing prescribed Mat. 28. by Christ himself In the name of the Father c. but no example of it elsewhere that I know of in the New Testament though we read of many baptized by the Apostles and others and I think to this day is a form of Baptism among Christians in all places We might insist in many more such things out of the Old and New Testament if need were Some press this further not only this Prayer is not found used as a Prayer but neither in the Acts nor any of the Epistles though divers things concerning Prayer in general are there prescribed yet no mention at all of this Prayer is made This may be thought to have a shew of somewhat but in effect it proves nothing as by divers instances of the same nature if fearch be made will appear Act. 20.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned as one of Christ his memorable sayings which yet in none of the fouer Evangelists is found We can make but a negative argument of it which at the best is of no great validity but after such evidence of positive proofes is very impertinent But yet I cannot tell whether it may so peremptorily be affirmed that no mention at all express or implicite is made of the Lords prayer in the Writings of his Apostles There may some places be found perchance where it may not improbably be thought alluded unto by some words When the Apostles tells us in several places that this or that is the Will of God they do it often and emphatically sometimes who can tell but it was with some tacit reference and allusion to the words of the Lords prayer which they knew were dayly repeated and assented unto by those primitive Christians they wrote unto and therefore might enforce their exhortation to such and such duties from their own secret consent included and expressed in their daily prayer But since this occasion is given me I shall crave leave I may but propose what long before I had any the least suspition that ever the Lords Prayer should want any defence in England had been in my thoughts I profess I see men take so much liberty I have no great fancy to new interpretations I had much rather were I to write upon the Scripture defend one old received interpretation upon good grounds of reason than be the author of two new though probable This makes me to suspect the more what I have to say because I find it no where But because it was in my thoughts as I said before long before I had any thought of this occasion in that respect I suspect it less In those words of St. Peter chap. 1. vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I have thought it very probable that he might intend the Lords prayer First That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly and so commonly used in the New Testament signifie To call upon in prayer and generally To pray will easily be granted I know Beza translates Si cognominatis patrem The words may be translated If you call upon him as Father or If in praying you call him Father Well here is no great alteration in this from what is commonly received But what can we infer upon this that will more particularly concern the Lords prayer I ground chiesly upon the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which indeed seeme to promise least yea to cross rather what we would have but if well examined it may prove otherwise I must here appeal to the Hebrew Idiotism whereof the New Testament though written in Greek is full As for example Acts 8.20 a common example where the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendred very truly in the English exceeding fair without any mention of God which is in the Original words and