A Confutation of Errors Maintained by the Anabaptists, Chapter 4
CHAP. IV.
They hold it unlawlull to uſe that Prayer of Chriſt, Matthew 6.9. at a Prayer both by the godly and ungodly.
THey ſay the godly muſt not uſe this Prayer of Chriſt, becauſe the fift petition is, forgive us our trespaſſes, when as they are forgiven already, and therefore ought not to pray for pardon of ſin, being pardoned already. I Anſwer, David a man after Gods own heart, when Nathan the Prophet told him that the Lord had put away his ſin, yet he prayed the Lord to deliver him from bloud guiltineſſe, 2 Sam, 12.13. Pſal. 51.14. and in his old age he prayed the Lord not to remember the ſins of his youth, and to pardon his iniquity, for it is great Pſal. 25.7, 11. And although the Lord will cleanſe the houſe of Iſrael from all their uncleanneſſe, yet for this he will be enquired of by them Ezek. 36.25, 26, 29, 97. And they muſt take up words and ſay, take away all our iniquity, Hoſ. 14.2. and the Apoſtles by Chriſt were taught daily to ſay forgive us our ſins, becauſe we ſin daily, and our aſſurance is but for the time preſent, and who knows how ſoone he may loſe it: and ſay with David and Jeremiah, I am cut off, Pſal. 31.22. Lam. 3.54. and with Iob, Though thou holdeſt me for thine enemy, and ſetteſt me as a mark for thine arrow, Iob 7.20.13, 24. But they ſay, if any man lack aſſurance of Gods favour, let him pray for it, rather then for pardon of ſin, being done already, I anſwer aſſurance of Gods favour is employed in that prayer for pardon of ſin, for it is ſin onelyonly that ſeparates betweene us and our God, Eſay 59 2. and we ſhould more deſire the pardon of ſin being an offence to God then our own comfort that comes by that pardon: again, the way to get aſſurance and to keepe it, is by praying for the forgiveneſſe of ſins for ſuppoſe, we have at the preſent our comfortable aſſurance, that all our ſins paſt are forgiven, yet we ſin continually, and every new ſin is as a cloud betweene God and us, and darkens our aſſurance of it, now by this prayer we diſperſe and diſpell theſe clouds which would ſoon deprive us of all our comfortable aſſurance of Gods favour: therefore David prays to be clenſed from all his ſecret ſins, although unknown, Pſal. 19.12. for all ſinnes will cauſe the Lord to hide his face from us more or leſſe, Eſay 54.2. but they ſay Chriſt taught his Diſciples to pray for pardon of ſin before hee ſuffered, becauſe hee had then appeaſed the wrath of his Father, yet afterward hee required no ſuch thing, but if Chriſt had not ſatisfied the wrath of God before he came in the fleſh, and ſuffered in it then, I would know what became of all the Patriarks and Prophets that died before, but I have often ſaid, that God made a Covenant with Chriſt from all Eternity, to give him all the Elect as they fall in the ſeverall ages of the World upon condition, that he ſhould give his life a ranſome for them, and ſo the Father ſet him a day, and truſted the Son for the payment of it, and gave him all the elect, according to their Covenant that fell in thoſe ages, before the day of payment for the purchaſe, and then in the fulneſſe of time he paid for the purchaſe, and now the Son truſts the Father, to give him all the Elect that fall in thoſe ages ſince the purchaſe was paid: ſo then the death of Chriſt was vertuall to ſave thoſe before his comming, as well as thoſe after, for God was in Chriſt, reconciling the World or multitude of the Elect in every age of the World from the firſt to the laſt, to give them to Chriſt, and ſo by vertue of the Covenant, he was ſlaine from the foundation of the World, Revel. 13.8. Therefore it is ſaid by Iſaiah, unto us a child is born, Eſay 6.9. And Abraham ſaw his day and was glad, Joh. 8.58. And Chriſt was as pleaſing to his Father before he came in the fleſh as after, for, ſayth he, I was ſet up from everlaſting, then I was by him as one brought up with him, and I was daily his delight, Prov. 22.23, 30. Therefore if Chriſt ſay in Jobs time, I have found a ranſome, then he will deliver his ſoule from going into the pit, and his life ſhall ſee the light, Iob 33.24, 28. ſo then in every age, when the Father gave any to Chriſt, his death did vertually ſatisfie for them, they being in Chriſt by faith, with whom the Covenant was made, but they ſay before Chriſt ſuffered all power to forgive ſins was in the Father, and afterward given to him, Mat. 28.18. And then and not before, he got the keyes of hell and death, Revel. 1.18. I Anſwer, Chriſt had power to forgive ſin before he ſuffered, Mat. 9.5, 6. for he was King of his Church, ever ſince that promiſe was made to Adam, Gen. 3.15. and had the keyes of hell and death ever ſince, although he never made it known to the world till then, Rom. 16.25. and if that covenant had not been made before, the covenant of works was broken by Adam, all creatures had periſhed eternally, but they ſay, although Chriſt taught remiſſion of ſins after his death, yet then he did not teach to pray for pardon of ſinne. I Anſwer, that prayer which he had taught before was to remain to the worlds end, for ſayth he, When you pray ſay, forgive us our ſins, and to denie this were to renounce all thoſe truths taught by him before his death, and to confine our ſelves onelyonly to what hee taught afterwards. Again, then the Doctrine of reſurrection was moſt in queſtion to be reſolved on, therefore hee laboured to ſtrengthen the faith in that Doctrine onelyonly, Luke 24.37, 39. John 20.27. and this doctrine of the reſurrection being confirmed, all other doctrines taught before were confirmed alſo. But they ſay, the ceremonies of Moſes Law may as well continue now as that prayer of Chriſt, for hee did as well then command them to goe and offer ſacrifice, as Moſes had commanded, Mat. 8.4. I Anſwer, although the ſacrifices of beaſts did end at the death of CHRIST, yet the ſacrifices of prayer and praiſe was not then to end, for praiſe and thankſgiving muſt be continually in heaven, Heb. 13.15. and that of thoſe Lepers was ſuch a ſacrifice, nine of them went not at all, and the tenth returned to CHRIST and gave him thanks, and it was approved of him as ſufficient, Luke 17.16, 18. ſo then, whether they were brought to Chriſt by the helpe of a ſacrifice or immediately, it was not much materiall, ſo that they came to him then, although the ſinne offering of beaſts be ceaſed, by the Sacrifice of CHRIST once for all, yet the ſacrifice of prayer for pardon of ſin may ſtill bee a ſweet incenſe, Pſal. 141.1. but they ſay, When Chriſt taught them thus to pray, the Law was in its full ſtrength, but now Chriſt hath put an end to the Law, which is the ſtrength of ſin. 1 Cor. 15.56. And the Law being ended, ſin alſo is ended, and needs no prayer for the pardon of it. I Anſwer, The morall Law is eternally ſetled in heaven, Pſal. 119.89, 103.20. and ſin remains in hell, for they ſhall blaſpheme God in their torments and cannot repent, Revel. 16.9, 11. and if ſinne ſhould ceaſe, the fire would goe out, for It is ſin and the wrath of God, that is like ariver of brimſtone to it, Eſay 30, 33. ſo then as in heaven is neither ſin nor miſery to the elect, but in hell is both the reprobate, and in this world all things are alike to all, Eccleſ 9, 1, 2, the Soints and reprobates have both ſin and miſerie, although in a different manner, for it reigns in the one, and is dying in the other, but he is a lyer that ſaith he hath no ſin, 1 John 1.8. For no man liveth and ſinneth not, 1 King 8.48. Eccleſ. 7.20. Then feeing as the Saints have ſin, they muſt pray for the parden of it as the beſt means in the world to ſubdue it, then the godly may ſay this prayer.
But then they ſay the ungodly may not ſay this Prayer of Chriſt as a Prayer, becauſe they cannot call God Father. I Anſwer, although they bee none of his children by grace and adoption yet they are his children by creation, thus Adam was the Son of God, Luke 3.38. and ſo God is the Father of all things, Job 38.28. and if carnall men doe pray, they may obtain ſome temporall things, as well as Ahab did by faſting, 1 King. 21.29. ſo God hears all mortall creatures, Pſal. 104.21.145.15.147 9. Then they ſay carnall men ought not to ſay the firſt petition praiſed be thy name, for they cannot doe it from the heart. I Anſwer, the beſt of us all when we pray, if Chriſt did not put the incenſe of his merits amongſt them, could not be pleaſing unto him, Revel. 9.3. and if none ſhould praiſe the Lord, but thoſe that doe it with their whole heart, God would have very little praiſe in this world, when as every creature that hath breath, is commanded to praiſe the Lord, Pſal. 150.6. Then they ſay, none can give God thanks, but they that have received ſomthing of him, but this I grant, for what creature in heaven, earth, or ſea, that hath received nothing from God? if there be none ſuch, but all have received of him ſomthing, then let all praiſe him. But they ſay, for carnall men to pray, Thy Kingdom come, thy will be done, on earth as it is in heaven, were to pray for their deſtruction, but how can that be, when they pray that the will of Chriſt were done hy man on earth, as Saints and Angels doe it in heaven, both chearfully and conſtantly in ſalvation, rather then by ſuffering his will upon them in hell torments for ever. Then they ſay that carnall men may not ſay. Give us this day our daily bread, for that is to be underſtood, The word of God which the Saints have had, and ſtill deſire, but how can this be? muſt we aske for ſo much of the word as may onelyonly ſuffice for a day? and doth the word of God conſume in the uſing of it, when, not one jot of it ſhall fail, Mat. 5. It was the loafes that Chriſt ſaid was meate that periſheth, John 6.26, 27. Again, if Chriſt in this petition did not teach us to pray for temporall things then how could his prayer be perfect, and why would hee give thanks for meate that periſheth, if he would not pray for a bleſſing upon it: Then they ſay, here is to be underſtood that Chriſt taught them to pray for his ſpirit, but I ſay again, how much of his ſpirit will ſuffice for a day, and I hope they will not ſo blaſpheme the eternall ſpirit of God, as to ſay it conſumes in the uſing of it, no, It is a well of living water, ſpringing up unto eternall life, John 4 14. then this, petition being for carnall things and not the ſpirit of God, carnall men may pray for them and obtain them. Then they ſay, if carnall men ſhould ſay forgive us as we forgive them that treſpas againſt us, in this they would ſeale up their own damnation, becauſe they will not forgive others, Mat. 18.29, 30. But what of this, ſhall they eſcape damnation by not ſaying of it? and if they cannot, they had as good ſay it to obtain ſome temporall things, as to be both miſerable in not ſaying of it, both here, and alſo hereafter, and beſides the uſing well of theſe gifts in ſeeking them by prayer, and giving God thanks for them, is Gods way to obtain better mercies; as ſome in asking temporall things, by that prayer obtain ſpirituall mercies, Mat. 9.2. Then they ſay, carnall men muſt not ſay, Lead us not into temptation, but deliver us from evill, becauſe they are never out of temptation. I anſwer, the godly are in the ſame condition, tempted either by the world, fleſh, or the devill, continually, and they cannot eſcape them all together, except they goe out of the world, 1 Cor. 6.9, 10, 11. then muſt they not pray and uſe the meanes to eſcape them. Then they ſay, carnall men are temptation it ſelfe, but I ſay, how can that be? For as they are Gods creatures they are good, and not to be ſo called, and it is but their words and deeds that tempt, for their thoughts cannot, neither is it all their words and deeds, but ſome of them onelyonly, and they have a naturall conſcience to oppoſe thoſe words and deeds that are tempting to others, and why may they not pray againſt them, then we ought not to diſcourage any, but rather teach them better, for God will deſtroy theſe families that call not on his name, Jer. 10.25.
But when they ſee that they cannot prevail with the godly to caſt away one part of this prayer, and the ungodly to caſt away all the reſt, then they bring arguments that no man living ought to ſay thoſe words of Chriſt for a prayer, firſt they ſay, it was not Chriſts Doctrine, that we ſhould ſay theſe words, but hee rather ſpake them to frame other Prayers by, for he ſayth, Pray after this manner. Mat. 6.9. I anſwer, although the manner and forme be there taught by Chriſt, yet this hinders not, but theſe words may be uſed as a Prayer, as a juſt weight or meaſure may ſerve for our preſent uſe, to wey or meaſure any thing by, and yet ſerve for a pattern to make another by, ſo this Prayer may be a pattern of true Prayer, and yet we may uſe the very words of at in prayer, as we doe many of Davids Pſalmes to praiſe God with, except they deny all Scripture words to be uſed as Prayer, and if they doe not, why ſhould this Scripture bee denyed, and when Chriſt ſayth, after this manner pray, we may as well ſay them verbatim, after him, as a ſcholler may ſay his leſſon verbatim after his Maſter.
2 They ſay Matthew and Luke have not the ſame forme, nor the ſame words nor the ſame number of them, therefore not to be ſaid as a prayer. I anſwer, we doe not contend that the ſame words in the Lords Prayer muſt of neceſſity always be uſed and no other, but we hold it lawfull to uſe thoſe words of Chriſt as a Prayer, either as it is recorded by Matthew or by Luke, or if we ſay them verbatim after the one, it is no offence to the other, and if we varie in phraſe from both, it is no offence to either, onelyonly we hold that the ſame words, or to the ſame purpoſe, may be uſed by us as a prayer.
3 They ſay, all the circumſtances of Chriſt in both the Evangeliſts, doth but teach us how to uſe Prayer aright, and he doth teach us the right uſe of almeſdeedes and faſtings, which is to avoid ambition, hypocriſie, and babling, and the like, and how to come to God in prayer, as children to their parents, asking bread or fiſh, or an egg, Mat. 6.10. Luke 11.1.18. and to make our requeſts unto God for our particular wants in faith and love. I Anſwer, the ſaying of theſe words verhatom which Chriſt, hath taught us make us guilty of ambition, hypocriſie, and babling: and in the uſe of theſe words cannot we come to God with feeling of our particular wants, as children to their fathers, and in the uſe of them cannot we practice faith and love, they ſay theſe things, but they cannot prove them, and till then we deny them. but will they condemne all the Saints of God that uſe this prayer to be ambitious hypocrites and bablers, and without feeling of their particular wants, and without faith and love. theſe be but uncharitable ſlanders without any proofe.
4 They ſay, that the Apoſtles which knew the minde of Chriſt did neither binde themſelves to theſe words nor others, but ſtill prayed according to their ſeverall occaſions, as in Act. 1.24, 25.4.24 30. I Anſwer, although they did not ſo binde themſelves to theſe words yet it will not follow, that they never uſed the ſame words as a prayer, and beſides, they might goe by this rule upon ſeverall occaſions, for although we doe not finde that they did teach any to ſay over the Lords Prayer, yet they uſed ſet formes of prayer in their ſalutations, for ſaith Paul, it is the token in every Epiſtle, ſo I wright The grace of cur Lord Jeſus Chriſt be with you all, Amen 2 Theſ. 3 17, 18. then is it unlawfull to uſe the forme of words which Chriſt hath taught us, and yet lawfull for them to uſe their own forme for a prayer, and yet they taught men according to their occaſions and neceſſities to make their requeſts known to God, Phil. 4.6. then I ſay they muſt uſe the prayer of Chriſt, for it doth not hinder ſupplication in the ſpirit, although they were not always tyed to ſay thoſe very words in their prayers.
5 They ſay, to pray in a ſtrange tongue, the unlearned know not what they ſay, Then how ſhall they ſay Amen? 1 Cor. 14.16. But ſay they, this Prayer they knew, and would ſay Amen, though it were ſpoken in a ſtrange tongue, therefore they did not uſe it in any Language. I Anſwer, they might uſe the Prayer often at Corinth and yet the unlearned not able to ſay Amen, becauſe there was extraordinary Prophets, and ſomtimes they ſpake ſtrange languages by a ſpeciall giſt at ſuch a time, the unlearned could not underſtand them, as at the end to ſay Amen, therefore Paul bids them pray in that language, that the people might joyne with them in their prayers, but ſuppoſe, they ſeldome uſed this in ſtrange Languages, this might cauſe them not to underſtand it, and yet this is not ſufficient to prove that they hold it unlawfull to uſe it as a prayer, but ſuppoſe the unlearned heard them often to ſay it, yet they could not ſay Amen to it, unleſſe they had a diſtinct underſtanding of the ſeverall words therein, that their hearts and affections might goe along with him that ſaid it, and in the concluſion witneſſe their conſent by ſaying Amen to it. Again, if the people when they underſtand it may ſay Amen to it, is it unlawfull, or dare they ſay Amen to an unlawfull prayer which is not ſupplication in the ſpirit, nor made in the feeling of their wants, nor in faith and love, and if they may lawfully ſay Amen, at the concluſion then without all queſtion it may be ſaid as a Prayer.
6 They ſay, If Chriſt hath commanded to uſe theſe words in that number and order, then they ſin that pray at any time and uſe not theſe words, for ſaith hee, When you pray, ſay Our Father, &c. I Anſwer, this command of Chriſt ſheweth that he allows the uſe of theſe words, in the ſame number and order, that either Matthew or Luke hath recorded, yet it doth not follow that we are tyed to thoſe very words alone, and to no other in our prayers: ſuppoſe a man ſend his ſervant on a meſſage to his friend, and command him to ſay to him ſuch words verbatim, after this manner, or to the ſame purpoſe, then ſhall that ſervant be counted unfaithfull or diſobedient, if he uſe the very words without any change, or if he ſpeak to the ſame purpoſe, when Chriſt ſent out his Apoſtles he gave them a prayer for ſalutation, when they came to any houſe to ſay, peace be to this houſe, Luke 10.5. thereby to warrant them that they might uſe thoſe very words verbatim, or the ſame for ſubſtance, and either way obey the command of Chriſt, ſo the Lord taught a forme of praiſe to ſay alway, the Lord be praiſed, Pſal. 40.16. this doth allow us to uſe the ſame words, or the ſame for ſubſtance in other words, ſo here the Lords prayer may be uſed as the ſame for ſubſtance, and both ways his command is fulfilled, but they ſtand much upon this word, when you pray, as if it were always to be uſed when we pray, but they are miſtaken, for ſayth Chriſt, When thou makeſt a feaſt call not thy friends, and when thou makeſt a feaſt call the poor and mamed, Luke 12.12, 13. But doth this tie us never to feaſt our friends, and always to feaſt the poor and the maimed, when the devill is caſt out he ſaith, I will return, Luke 11.24. but when the devill was caſt out did he likewiſe returne, ſeven devils was caſt out of Mary Magdelen, and a legion of Devils out of another, but did they return, if not, then this word, when you pray, doth extend it ſelfe to all our prayers, but then they ſay, if we be tyed to theſe words, it will exclude inward deſires to be prayers, but I ſay again, we are not always tyed to ſay thoſe words, although we may ſomtimes uſe them, and yet we may pray acceptably without any words or voices at all, as Moſes and Hannah did, Exod. 14.15. 1 Sam. 1.13.
7 They ſay that forme of prayer doth plainly and fully direct and reſtrain our ignorant and inordinate deſires unto certain heads in which whatſoever is needfull and lawfull to be asked I anſwer, although all things needfull to be asked, be contained in the words of this prayer, and thouſands of petitions more may be derived from it by Gods people, according to their ſeverall occaſions, yet it will not follow that the words of this Prayer may not be uſed as a prayer: Again, to ſay the heads are ſo generall, that no man can rightly apply them to his particular occaſions itſelfe for in generall reſpect and love to Gods name, and Kingdom, and will, we may lawfully uſe theſe words in prayer, although for the preſent our thoughts doe not ſettle upon that particular way and means by which his name may be ſanctified, and his will accompliſhed, ſo the Angels wait with reverence, and with a general reſpect to Gods wil, before they have any particular ſpecial comand how to do it, Mat. 18.10. Dan. 7.10. Pſal. 102.20. ſo Gods … a generall reſpect of our ſelves to bee forgiven, and with a generall reſpect of temptations and afflictions to bee delivered from, although for the preſent wee think of no particular ſins or temptations, if this were not ſo, it were unlawful for Paul to pray at all, when as hee knew nothing by himſelfe, yet ſayth hee, I am not hereby juſtified, 2 Cor. 4.4. and David prayed to be clenſed from ſecret ſins, Pſal. 19. and although thoſe words be generall, yet they may have relation to particular ſins and temptations, and to particular meanes to glorifie God, but neither, man nor Church can be in ſuch condition, as to reach all things needfull for all perſons, and all occaſions as thoſe heads comprehend.
I anſwer, ſuppoſe no man nor churches caſe can reach unto all things comprehended in this prayer, yet theſe words concerne every Chriſtian, then they may uſe it as a prayer, and if we ſhould reject this prayer, becauſe our condition cannot reach all things contained in it: by this argument we may caſt away all prayers, bleſſings and ſalutations in the Scriptures, for if we ſay, Peace be unto you, Luke 10.5. The Lord bleſſe you Ruth 2.4. Who can reach all things comprehended in theſe ſentences, for they contain the whole covenant of grace, with all the fruits and benefits of it, then we may uſe it as a prayer, although wee cannot reach all things that are comprehended in it.
8 They ſay, if theſe words of Chriſt be uſed as a prayer, as well may Miniſters at the end of their Sermons, and Magiſtrates at the end of their Inſtructions and Exhortations, ſay over the ten Commandements, becauſe they doe fully compriſe all duties.
I Anſwer, our queſtion onelyonly about the lawfulneſſe, and not about the neceſſity of uſing it as a prayer: we doe not ſay that Miniſters are bound to ſay over the Lords Prayer at the end of every Sermon, nor Magiſtrates at the end of every inſtruction or exhortation: but ſuppoſe Miniſters at the end of every Sermon ſhould ſay over the ten Cmmandements, as formerly they have done upon the Lords day before Catechiſing, and that Magiſtrates at the end of ſolemne exhortations ſhould repeat the ten Commandements, this would rather bee a teſtimony of their obedience to Gods Laws rather then to be any tranſgreſſion of it: again, there is no equality in this compariſon, for the Lord in his wiſdom, hath in his word taught us ſhort forms of prayer for ſalutation, in two or three words, becauſe we have every day many occaſions to uſe them, and ſo wee have of mutuall exhortations; then what an abſurd thing would it be to conclude every ſalutation and exhortation with the Lords Prayer and ten Commandements, it may be a hundred times in a week, yet this will not prove it to be unlawfull to begin or conclude a ſolemne exerciſe in a Church o… family, with the Lords Prayer or ten Commandements.
9 They ſay this Prayer of Chriſt is a moſt perfect forme, wherein is no want or ſuperfluity, then if this be the meaning of Chriſt to ſay over thoſe words in prayer to God, then we ought only to uſe this and no other: For (ſay they) if we do, it is babling and preſumption to put any other words in ſteed of this prayer, that is ſo abſolute, perfect and ſufficient, and the Lord will be worſhipped with the beſt we have, and he is accurſed that hath a male in his flocke, and yet doth offer to the Lord a corrupt thing, Malachie 1.14. I anſwer, God doth not denounce that curſe upon thoſe that do not offer the beſt they have in ſacrifice, but againſt thoſe that offered corrupt things contrary to the Law, Levit. 1.3.10. But this chiefly croſteth Hypocrites, who pretend that they love God, when they doe not; but for a man that had a Kow and two ſheep, Eſay 7.22. He was not required to offer his Kow, becauſe ſhe was the beſt that he had: or if a man had ten ſheep, hee was not bound to offer the beſt of them, onelyonly the Law required it ſhould be without blemiſh, and then he might take the tenth as they paſſe under the rod, Levit. 27.32, 33. Then, if this Text prove any thing to caſt away all other Prayers, but this of Chriſt, then they muſt prove them all, but this to be corrupt things, like the torne and lame ſacrifice: for although this prayer of Chriſt be more excellent then any of ours, yet this will not nullifie and make ours void, no more then the excellency of one ſacrifice will make void another that hath not the ſame degree of goodneſſe in it: yet this is beſide our controverſie, for hitherto they have argued, that it was unlawfull to uſe this prayer of Chriſt at all as a prayer: and now they ſeem to argue, that all other are unlawfull but this prayer of Chriſt, becauſe it is ſo perfect and ſufficient, that there is neither want nor ſuperfluity in it, and yet before they ſaid, there was ſo much ſuperfluity in it, that neither man nor Churches caſe could reach it, and therefore they ſaid, it was not lawfull to ſay it for a prayer, and another time they ſaid, it was too ſhort to reach all mens conditions and occaſions, and therefore unlawfull to uſe it as a prayer. Thus wee ſee their arguing is meere caviling and not to be regarded of thoſe that love the truth, and thoſe words of Chriſt may be bleſſed as a prayer, notwithſtanding all their cavils made againſt it.