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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