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A38615 The use of the Lords prayer maintained against the objections of the innovators of these times by John Despagne ... ; Englished by C.M.D.M.; Usage de l'Oraison Dominicale maintenu contre les objections des innovateurs de ce tems. English Espagne, Jean d', 1591-1659.; C. M. D. M. 1646 (1646) Wing E3273; ESTC R21607 17,444 92

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Universal Church and of every Member thereof What supplement must we then make to our Prayers to the end they should not be defective Certainly we must necessarily come to general terms which comprehend implicitly all particularities As after we have specified such and such sins and being not able to make a full enumeration of all others Must we not say in general Forgive us our trespasses I retort then the Argument Since it is impossible for us to frame any Prayer which particularizeth all things we ought necessarily to use a Prayer which in its generalities contains all particulars OBJECTION VII But say they we read not that the Apostles ever pronounced it Answer 1. THis reason is not concluding A negative Argument concerning a fact which is not of the essence of Faith is not drawn out of Scripture We read not in the History that the Jews ever celebrated the yeer of Jubile one of the greatest Points of the Ceremonial Law yet without doubt they did celebrate it otherwise it is certain God would have censured them for an omission so reprovable We read not that the Apostles ever baptized in the Name of the three Divine Persons named in their Commission Shall we say then that they did not baptize in this form 2. I say rather that Jesus Christ did dictate to them this Form of Prayer therefore they used it Is it credible that having desired to have a Form of Prayer and Jesus Christ having dictated unto them this word by word that they never pronounced it 3. And if it were not so the Apostles were endowed with a Spirit which guided them in their Prayers as well as in their Doctrine But have we the same infallible Spirit which dictated to them such Prayers Are we certain that we faile nomore then they neither in the Matter nor in the Form OBJECTION VIII After this they ask us a Question This Prayer say they is found written in two Books of the New Testament to wit S. Matt. 6. S. Luke 11. but with diversity of terms and which is more the one of these Evangelists omits that which the other hath written How then ought we to pronounce it either by that which is expressed in S. Matthew or that which is couched by S Luke All this shews that the meaning of Jesus Christ was not that the words of this Prayer should be observed Answer 1. IF this Argument might take place When we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that Action for they are related diversly in four divers Books of the Scripture so that one of the Evangelists which registred them hath not these words Do this in remembrance of me Must we then in this Action wholly omit the words of Jesus Christ under colour of the diversity which we finde there S. Paul did not so understand it When he shews the Corinthians the form wherein they ought to celebrate the Lords Supper he rehearseth expresly the very words that Jesus Christ uttered in the institution of this Sacrament according as he had received them of him 1 Cor. 11. 2. This is a wrong Conclusion that we ought not to take heed to the words under pretence of the difference which we finde there On the contrary whereas God repeats the same thing in divers words by so much the more ought we to mark them for this difference tends to the clearing of one word by another So when one of the Evangelists says Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take the one or the other of these two expressions both these two were dictated by Jesus Christ Must we make the difficulty so great in chusing Or must we suppresse both these two because Jesus Christ hath dictated both these two 3. To this that they alledge That one of the Evangelists hath not this clause For thine is the Kingdom c. it is easie to answer This is as if we should say We ought not to celebrate the Lords Supper because one of the Evangelists to wit S. John speaks not of it If they finde not this clause in S. Luke must they necessarily passe it over with silence although it is found in S. Matthew Or ought we upon this occasion to omit all this Prayer although it be not found in both these Evangelists We have divers Psalms which contain but one and the same subject as the 14. and the 53. are but the self-same thing notwithstanding there is in one a clause which is not in the other Must we suppresse them both OBJECTION IX There are some which strive against the Use of this Prayer for an absurdity which they think is found in it We desire therein our dayly bread But say they a man which is ready to die as he which is in an agony on his death-bed or he which is on the Scaffold and looks for nothing but the fatal stroke must he also ask for bread Is it to any purpose for him to demand a thing whereof he hath no more need and which is no more of any use for him Answer I Have divers answers to give thereupon 1. If this Request were convenient but for them which are assured to live no man could ever say it For those very men which are in perfect health and safety yet neverthelesse are not certain to live one moment So that Jesus Christ hath taught us to ask a thing which we ought never to demand 2. As there is no man which is assured to live a day so there is none that knows whether this day shall be his last Many touch the gates of death which enter not so soon in Although then a man shall be and see himself very near to go out of the World neverthelesse since that he is ignorant of the time of his departure must he boldly renounce bread Gods liberality which is the Doner thereof as though he was assured he should never have need of it 3. When I ask my bread this is alwayes under condition In case that I have yet any need thereof In case that my dayes may be yet prolonged upon Earth and not otherwise Is there any impertinence in this Request Or ought we not alwayes thus to speak 4. It is well known that this Petition is not restrained to nourishment In naming bread I presuppose all that which is necessary for my life the very air breathing May I not demand them for the time which I have to live though indeed it were but for one very moment to the end I might glorifie God 5. Grant that he which is dying hath no more need to ask bread hath he no need to say Forgive us our trespasses and Lead us not into temptation 6. Jesus Christ would not that a man should ask bread for himself alone but he commands us also to ask bread for others in saying Give us If then a man which is ready to
of their expressions Why make we not so great an estimate of them as of those that are contained in the Canonical Books For although they were conceived and framed by godly and understanding men neverthelesse they come not from the holy Ghost in the same quality perfection and authority as th●se which are written by the hands of the Prophets whereunto also we dare not compare ours much lesse also to that which Jesus Christ hath dictated It is not enough to object That by this reckoning we ought never to say any other Prayer then this For this is as if one should say It is not permitted to paraphrase the Scripture because our paraphrases or interpretations are never so authentique as the Scripture it self We may paraphrase the Lords Prayer with other Prayers but it is not forbidden under the shaddow of our Paraphrases to pronounce it in its own words OBJECTION XII I come now to their last Objection wherein they beleeve they display a great subtilty The words of this Prayer say they were dictated to be the Pattern of our Prayers but not to serve for a Prayer Answer 1. THis is but a sophistry and a vain subterfuge Cannot these words be a Prayer and the Model of Prayer Cannot a building serve for a Model to another building Are these things incompatible 2. Note that Jesus Christ says not Ask your Father That his Name may be sanctified That he give you your bread c. Nay behold how he speaks Say Our Father which art in Heaven Say Hallowed be thy Name Say Give us our bread Say Forgive us Say Deliver us c. Are not these the terms and the form of a Prayer Can one better and more expresly put in ones mouth ones own words Or did Jesus Christ when he ordained us to say them mean the quite contrary to wit that we ought not to say them 3. But suppose that they were onely given us for a Pattern and not for a Prayer These men confesse that in praying I ought alwayes to have this Pattern in my minde If I ought to have it in my minde Why shall I not have it in my mouth 4. If they will not pronounce it as a Prayer Why do they not pronounce it at least as a Pattern or Form When they shall say Jesus Christ the Son hath taught us to say to thee Our Father which art in Heaven c. are they afraid to lye in saying so or do they fear that this truth is not well spoken 5. I say It is need that the people should be continually instructed to pray well Now it is without Controversie that it is impossible to make any good Prayer if it agree not at least in substance with this Form of Jesus Christ Is it not then expedient that the people hear often this Form to the end that they may see to what Rule they ought to conform their Prayers We taxe the Church of Rome for that she pronounceth not to the people the second Commandment of the Decalogue because that this silence hinders very many from acknowledging the Idolatry which they commit Will not the suppression of this Form cause the people especially as many poor souls who neither can nor know how to read the Scriptures to forget in the end this Prayer and know no more the Rule which ought to be kept in praying to God In effect these men do as much as they can to cause the memory of it to be lost To come to an end Mark also here the difference which is betwixt the Prayers which are of our own making and the Lords Prayer There may be said as much as between the Tabernacle and the Pattern which God made Moses see upon the Mountain The Pattern was Celestial framed immediatly by the hand of God The Tabernacle was Earthly and made by the hand of man The Lords Prayer is all Celestial and Divine Ours are in part from mans industry for we have not the spirit in perfection This fabrick of our spirit is alwayes humane and imperfect but the Pattern is alwayes Divine and perfect There is no man so knowing so religious who is not subject to faile in the making of his Prayers They are subject to imperfection to excesse to disorders to many irregularities We are not without errour in this businesse We are herein perpetually wanting either in omitting or being over-brief in one point over-tedious in another or in raising our thoughts out of their rank But in saying the Lords Prayer I am sure I cannot faile to speak well that I omit nothing that I speak nothing superfluous that I am not extravagant that there is no rashnesse in my words After then that I have framed a Prayer according to that which is possible for me I consider the defects thereof and to repair them I use this which I know is altogether perfect Nay I say that after I have presented a Prayer of my own fashion I ought to desire of God that he would help the defects thereof and to these ends I present unto him this which his Son hath taught me Is this proceeding impertinent Is there any thing in it why we should reject the Use of this Prayer I conclude then We ought to pronounce it We ought because Jesus Christ hath put it in our mouths We ought because that this is the Abridgement of all other Prayers We ought because this is the Rule and Star which ought to guide us in praying to God We ought to reform the defects which are in all our other Prayers We ought because that it is Universal for all persons for all matters at all times in all places This is a Prayer which all the Churches of the World pronounce and this is a great consolation to me that I shall keep my part in this great consort This is a Prayer which I can say in prosperity in adversity in Peace in War in health in sicknesse in life in death the young man and the old the rich and poor the King and Shepheard may pronounce it together Is not this a strange thing that the words of Jesus Christ should become suspected by us If our Fathers who have suffered so much to have the liberty of pronouncing this Prayer in a language that may be understood which had so much care to teach us to the end that we should have it alwayes in our mouths should rise at this day from their graves and should see that we attempt to forget this Prayer With what reproaches would they not cover us But which is more behold Jesus Christ himself who bids you pronounce it Whom will you obey either him or them who strive to perswade you the contrary Fear not fear not to pronounce the words of Jesus Christ Jesus Christ who dictated them to you shall be your Warrant towards God and shall avouch your words since they are his own Carry them alwayes in your hearts and upon your lips ● adjure you my Brethren by the reverence which you bear to Jesus Christ by the esteem which ye ought to make of his words by the charity which he hath testified to us in teaching us this Prayer by the ●nterest which you have to well-praying and by the Peace and Joy of the Church suffer not any man to snatch from you this pretious Jewel which was given you from the hand of the Son of God And God grant in mercy that with one and the same voice we alwayes addresse our selves to Our Father which is in Heaven for to him belongs the Kingdom Power and Glory for ever and ever Amen FINIS