An Exposition of the Lords Prayer, Part 13
The fift Petition.
And forgiue vsus our trespasses, as we forgiue them that trespasse against vsus.
Q. WHy is this next?
A. From the placing of this in the next place, wee learne two things:
1. That we must hauehave a care of the life to come, as well as of prouision for this life.
Q. Why, if we hauehave our daily bread, what neede we care for any more?
A. All the thinges of this worlde will doe vsus noMath. 16. 26. good, except our sinnes be forgiuen vsus.
Q. What is the forgiuenes of our sinnes such a great matter?
A. Yea, it is such a thing that without it, there is no comfort in the things of this life.
Q. How proue you that?
A. By the speech of the Lorde Iesus to the man that had a palsie: Sonne, be of good comfort, thy sinnes are forgiuen thee. To teach vsus, that nothing can giuegive good comfort, but the forgiuenes of sinnes.
Q. Why dooth he say, be of good comforte, rather then bee of comforte, any comforte is good, is it not?
A. No, this is to teach vsus, that all comfort is not good comfort, for some is counterfeite, and false, as that which ariseth from transitorie things, but onelyonly that is true comfort which groweth vppon the fauour of God in pardoning of sinnes.
Q. What is the second thing wee learne from the order and placing of this next to the former?
A. Secondly, wee learne hereby, that if wee want our dayly bread, our sinnes are the cause, for when sinne entred into the worlde, the curse entred. See these places, Gen. 3. 17. 18. Deut. 28. 15. &c. Deut. 32. from the 13. verse to the 26.
Q. How shall wee doe to auoyde the curse of God?
A. Wee must desire the Lord in mercy to doe away our sinnes, and not to deale with vsus in iudgement, for sinne is the stop of Gods blessings, and when our sinnes are remoued, then is there a way made for daily bread.
Q. What vse may wee make of this poynt?
A. This poynt serueth for our instruction two waies.
1. To teach vsus that religion is not the cause of want (as some doe imagine, like Achab, who saide that Elias troubled Israel, when in deed it was himselfe) but sinne is the cause.
2. That when we want any temporall thing, for this life, we should examine ourselues of sinne, and of some speciall sinne that God is angry with, which hath depriued vsus of that which we want and would hauehave.
Q. How proue you that?
A. By the testimonie of the Scripture, in Iere. 5. 24. 25. For they say not in their hearts, let vsus now feare the Lord our God, that giueth raine, both early and late in due season, hee reserueth vntounto vsus the appoynted weekes of the haruest, 25. Yet your iniquities hauehave turned away these things, & your sinnes hauehave hindred good things from you.
Againe,Iosh. 7. when Achan was vnknowne that plaied the theefe in taking away the cursed thing, Israel was plagued, but when search was made, and hee executed, the plague ceased.
So should wee also make search in our selues, when the hand of God is against vsus, vntil we finde what sinne it is that hath moued God against vsus.
Forgiue.
Q. What doth this worde [Forgiue] teach vsus?
A. It teacheth vsus many things. 1. That before pardō can be obtained, our sinnes must bee truely and vnfainedly confessed to God, without couering, or excusing any at all.
Q. How proue you that?
A. Out of Psal. 32. 5. I acknowledged my sinne vntounto thee, neither hid I mine iniquitie, for I thought I will confesse against my selfe my wickednes vntounto the Lorde, and thou forgauest the punishment of my sinne.
Prou. 28. Hee that hideth his sinne shall not prosper, but he that confesseth them, and forsaketh them shall hauehave merciemercy.
Q. Of how many sortes is the confession of sinnes?
A. It is of two sortes: either Ciuill, or Religious.
Q. What manner of confession is that which you call Ciuill?
A. That is a ciuill confession of sinne, which is made before a ciuill Iudge, or Magistrate, by malefactors.
Q. What example hauehave you thereof in the Scripture?
A. Such kinde of confession was that which Achan made when he was examined before Ioshua, Iosh. 7. 19. 20.
Q. When is it religious?
A. When it is made to God onelyonly, as a part of his worship.
Q. Of how many sortes is this religious confession?
A. It is double: either priuat to God onelyonly, or publique in the assemblies of the church of God.
Q. When must it be priuat?
A. When the sinne is priuat.
Q. Of how many sortes is publique confession?
A. It is of two sortes: either generally to bee made by the minister, with the whole congregation together: or particularly, by some one man before the congregation.
Q. How many waies doe you consider that which is made by the whole congregation?
A. Two waies: for it is either ordinarie, as at the vsuall, and common assemblies: or extraordinarie, as in time of some great, and generall calamitie. For the proofe of the former, see Leuit. 16. 20. 21. for the trueth of the latter, see Ioel. 2. 15. 16. 17.
And this confession of the sinnes of others, may bee made also to God by any godly man priuatly, in time of any great and generall affliction, as in Dan. 9. 4. 5. 6. &c.
Q. When must publique confession of sinne bee made by one man particularly?
A. When any one hath committed any offence that is publique and heinous.
Q. Why must it be publique?
A. That the Church of God may be satisfied, which by that sinne was offended.
Q. What meane you when you say the Church is offended?
A. That is to be vnderstood two maner of wayes.
1. The spirite of God which is in the faithfull, is grieued at the sinne.
2. The faithfull (being led by the spirite of God) are also grieued to see God dishonored.
Q. Why? eueryevery man shall beare his owne sinne, we shall not answer for an other mans offence, what need we then care or be grieued at the matter?
A. Yes, wee ought to bee grieued in two respects:
1. In respect of God.
2. In respect of others.
Q. Why in respect of God?
A. Because he is,
1. Our God, and father, therefore we must bee grieued when wee see him dishonoured, as children are grieued when they see their parents abused.
2. A GOD that loueth puritie, and hateth iniquitie, therefore we must be grieued when wee see that done in his house which he abhorreth.
3. A God of all merciemercy and kindnes vndeserued, therefore we must be grieued to see his merciemercy so abused, and his kindnes so vnkindly requited.
4. A GOD of iustice, therefore wee should bee grieued lest his wrath breake out against vsus.
Q. How are the godly gr…eued in respect of others?
A. 1. In regard of the partie offending.
2. In respect of the parties offended.
Q. Why in regarde of the partie offending?
A. Because hee is in danger of Gods displeasure, and of being cutte off from the bodie.
Q. Why in respect of the rest of the bodie are they grieued?
A. Because some are in danger of learning his waies, and to bee infected by his example. Some stand in doubt of his saluation, which so publiquely offendeth: and some are in doubt of the trueth, while he so falleth that professeth the trueth.
Q. What doe you conclude vponupon all this?
A. I conclude, that therefore it is very necessarie and requisite, that when a fault is publique, confession be publique, that the Church of God which was offended, may be satisfied.
Q. What meane you, when you say the Church is satisfied by his open confession?
A. I meane that when hee hath publiquely confessed his sinne with promise of amendment, and signes of hartie repentance, then the rest which before were grieued, are eased of their griefe, as the body is when a corrupt member is healed.
Q. And is that all?
A. No, then also those which were in doubt before, are now resolued and out of doubt.
Q. Whereof are they resolued?
A. Of many thinges:
1. That it was euill which hee committed.
2. That the truth is still the trueth, for all his fall.
3. That the bodie is not in danger of being infected by his euil example as it was before.
4. That he is in the state of grace againe.
5. That they may receiue him againe as a member of the body, as he was wont to be, which before was doubtfull.
Q. How I see howe necessary it is that publique confession of publique offences bee made: but what say you to punishing by the purse? is not that a better way to reclaime offend…rs, then open confession of the fault?
A. No, that is rather a meanes to maintaine sinne: for who will not sinne when hee knoweth it is but a money matter? especially rich men which hauehave money at will.
Q. What if the money bée giuen to the poore, or to the mending of some hie waie, or to some other good vse?
A. It is counted with the Lord, but as the price of a harlot,Mat. 27. 6. as the money that Iudas tooke, was the price of blood: and therefore is most abominable in the sight, of God what vse soeuer it be put vntounto.
Q. What? is it not a good déede to relieue the poore?
A. Yes that is true, but yet wee must not doe euill that good may come thereof,Rom. 3. 8. (for then as the Apostle sayth) Our damnation is iust.
Q. Why? what euill can there bée in helping the poore?
A. To relieue the poore is good, but to relieue the poore by a meanes which maintaineth others in sin is not good, & therefore by the Apostles rule is condemned.
Q. You speake of the money that Iudas tooke of the Iewes, which you say is called the price of blood, that maketh against you, for it is said in the Gospell, that he cast it into the Temple, and the …ie Priests did accept of it.
A. That is true indeed, but how? they also sayd it was not lawfull to put it into the treasurie, because it was the price of blood: and besides that, that money was not a satisfaction for Iudas his sinne, for to shew that his money did him no good, neither in the taking, nor in the restoring, he wēt & hāged himself to make amends.
Q. But when they had his money againe, they did not cast it away, but went and bought with it a field to bury strangers in, and why may not the like be done with the money of publique offenders now?
A. Your comparison holdeth not, for
1. Iudas neuer had any right to that money, and therefore ought to restore it againe.
2. If hee had come by it lawfully, yet could not the Iewes hauehave giuen it him againe, for hee went presently and hanged himselfe.
3. The Iewes did not take him for a traitour, or an offender in that hee did, for if they had, it is like his money would not hauehave saued him from their censure and iudgement: nay they were as deepe in the sinne as he was.
4. When they had his money againe, it was not lawfull to cast it away, being of it selfe a good creature of God, but they must employ it to some vse.
Lastly, the fielde that they bought withall,Mat. 27. 8. is called the fielde of blood vntounto this day: and so whatsoeuer vse that money is put vntounto (which is giuen to buy out their open punishment) should be called the worke of sinne.
Q. Shew your meaning more plainly this last poynt?
A. I meane this, that if a harlotte, or a whoremonger shuld with money buy out their open confession of their fault, in the Church, or the ciuill punishment to bee inflicted by the Magistrate; and if that money were giuen to the poore, it might be called the reward or almes of a harlot, and so in other thinges: the high way of adulterie, the colledge of fornication, the hospitall of whoredome, the Church of blasphemie, and all the reparations of iniquitie, which doe all cry for the curse of God to come vponupon the founders, and authors thereof. See Habak. 2. 11. 12. 14.
Q. What if any bee so obstinate that they will not be brought to an open acknowledgement of their sinne?
A. Then by the censure and sword of excommunication, he is to be cut off from the body of Christs Church, as a rotten & infectious member, and to be cast out vntounto Sathan, till God giuegive him repentance, according to the doctrine and rule of the Apostle.1. Cor. 5. 4. 5.
Q. What if after that hee doe repent, and offer to satisfie the Church of God?
A. Then is hee to bee receiued againe as a brother,2. Cor. 2. 5. 7. as the same Apostle teacheth.
Q. What if then (after his publique repentance) hee will giuegive anie thing to the poore, or &c. is it not lawfull to take it?
A. Yes, for then it is taken as a fruite of fayth, which before was onelyonly a fruite of sinne.
Q. I am satisfied for that matter of confession, what els doth this word forgiue, teach vsus?
A. It doth further teach vsus the wonderfull long suffering of God towards mankinde, which is not wearie in forgiuing of poore sinners when they aske forgiuenes at his handes.
Q. Why then wee may sin as much as we list, may we not?
A. God forbid, for this patience and goodnes of God is to leade vsus to repentance, and not to presumption, as the Apostle teacheth in Rom. 6. 1. Rom. 2. 5. and therefore we ought not to abuse it.
Q. What else doe wee gather from this worde forgiue?
A. It dooth further teach vsus, that there is no satisfaction to Gods iustice for sinne, by workes of our owne, no, not in temporall punishments, but the dooing away of four sinnes is of Gods mere fauour.
Q. How doe you gather that vponupon this worde forgiue?
A. It dooth necessarily followe, for if God dooth freely forgiue vsus our sinnes, then we do not satisfie for them, for to forgiue and to satisfie be contraries.
Q. What is here ment by forgiuing of sinnes?
A. To forgiue sinnes, is to couer them, …or not to impute them vntounto vsus. See Psalm. 32. 1.
Q. But may not wee make satisfaction to GOD for our sinnes our selues?
A. No, it is not possible.
Q. How may that appeare?
A. It shall easilie appeare, if wee consider against whome wee sinne, or whose commandements we transgresse.
Q. We sinne against God, I knowe that, but what of that?
A. Yea, but that is not all, but we must consider that God is infinite, & therefore the offence is multiplied according to the worthines of the person against whom it is committed.
Q. And what doe you inferre vponupon that?
A. I inferre that our offence against God cannot but bee infinite, and consequently so must our punishment be too.
Q. And must that punishment be suffered?
A. Yea, for Gods iustice requireth the same.
Q. How shall wee doe then to bee saued, for if we suffer it, we can neuer bee saued, because that which is infinite is without ende?
A. In deede it is true, and therefore we hauehave neede of a remedie, or else we cannot be saued.
Q. But what shall that remedie be? Gods merciemercy?
A. No, for merciemercy must not be contrarie to iustice.
Q. What then? Gods iustice?
A. No, for wee hauehave neede of merciemercy.
Q. By what meane may God execute his iustice with …sanulling his merciemercy? or exercise merciemercy without preiudice of his iustice?
A. To appease his wrath, and to make way for his merciemercy, there must come some satisfaction betweene God and Man.
Q. What manner of satisfaction must that be?
A. Considering the faulte is infinite, and the punishment must bee proportionable to the faulte, and the satisfaction likewise to the punishment, therefore it must be infinitely infinite.
Q. How shall that be made? cannot man helpe to make it?
A. No, hee can doe nothing that waie.
Q. No? What if hee shoulde doe the workes of the law of God, wil not that satisfie Gods iustice?
A. To satisfie by the workes of the law, we cannot for two causes:
1. Because it is a taske which no man can keepe.
2. If we coulde, yet all the workes of the lawe bee debtes, and no man can discharge one debt with another.
Q. What if man offer himselfe to God?
A. If man should offer himselfe, he offereth nothing but vnthankfulnes, and disobedience, and wickednes, that is, he prouoketh Gods wrath more and more.
Q. What if man shoulde offer the whole world vntounto God?
A. If he should, what should he offer but that which hee hath first receiued of God, and lost againe by his disobedience?
Q. What if the Angels shoulde step in to satisfie for man?
A. If the creature should labour to pacifie the Creator: a thing finite in goodnes, to couer an infinite euill, the indebted to discharge one that is more indebted, what were that but a couering, that doth but halfe couer, and a plaster infinitly too little for the sore?
Q. How then shall this satisfaction be made?
A. God himselfe must be faine to step in betweene his iustice and his mercy, and as he created vsus at the first, so to create vsus new againe, and this is it which the scripture calleth regeneration.
Q. Who then shall bee this mediator? God vntounto God? infinite to infinite? and able both to discharge the bond, and to asswage the infinite punishment?
A. That must needes be the second person in the Trinitie, the son of God, who is also God equal with the father, and therefore infinite.
Q. Why must it be the second person?
A. For two causes:
1. Because he is the wisdome of the father, for as he at the first vttered his wisedome in creating vsus, so he was to employ the same in regenerating vsus.
2. Because wee were to bee adopted his children, that is, admitted to an inheritance, which coulde not bee done but by the mediation of his owne naturall sonne.
Q. How did the sonne of God satisfie God for our sinnes hee being God himselfe?
A. Hee in his infinite Godhead recompenced honour that great benefite, and call vponupon the father in his name: and thus we come to the forgiuenes of our sins, which here we are taught to pray for.
Q. You hauehave wel satisfied me for this … let vsus come to the next word why doe wee say,vsus. forgiue vsus, and not forgiue me?
A. Therein wee are taught, to beseech the Lord as heartely to forgiue the sinnes of our brethren, as our own. See Iam. 5. 17. Exod. 32. 21. Rom. 9. 1.
Q. What if we faile in this duetie?
A. Then we faile in the greatest duetie of brotherly louelove, and Christian compassion, neither can wee say that we louelove the brethren, neither can we bee assured that we are the members of Christ.
Q. What? doe we not louelove our brethren except wee care for their soules? what if we with them riches, honours, and fauours in this life, is not this sufficient?
A. No: the best louelove of man to man, consisteth in wishing his spirituall good, the good of his soule, forgiuenes of his sinnes, true ioy in the holy Ghost, &c.
Q. Where reade you of any that were grieued for the sinnes of the people?
A. In Psalm. 119. 136. Dauid sayth his eyes gushed out with teares, because men kept not the law of God.
Q. What thinke you of those that laugh for ioy, when they see men br…ake the commandements of God, and yet say this prayer?
A. If they knowe what they say their sin is the greater, and they must needes be condēned of notable hypocrisie: but indeed it argueth that they neuer felt that in their harts which they vtter with their lips.
Q. What els doe you gather vponupon these words, forgiue vsus?
A. We learne further,Another note. that if wee must desire God to forgiue both them and vsus, we must not allure them to sinne.
Q. How doe you gather that?
A. It must needes follow: for if we be mediatours and sutors for pardon, we may not in any case bee procurers to wickednes: for shall he that sueth for the Princes pardon for a Traytor, or a murtherer, or &c. when he hath so done goe presently & stir vp the same partie to work treason againe, or to murther againe? God forbid.
Q. But this is a thing most rise, especially amongst such as beare the name of good fellowes.
A. It is too true indeede, but it is wicked good fellowship that tempteth vntounto sinne, and draweth to hell: which such good fellowes shall one day feele to their cost, if God giuegive thē not great repentance.
Q. What sinnes doe wee pray the Lord to forgiue vsus?
A. All our sinnes whatsoeuer, our sins committed in our ignorance, our sinnes of weakenes and of presumption, our sins committed priuatly and openly, & al the euill thoughts and motions of our heart.
Q. What say you to the Papists distinction of sinnes, veniall, and mortall, and their 7. deadly sinnes?
A. It is most absurd and wicked:Rom. 6. … for all sinne in his owne nature is deadly, and eueryevery sinne in the merites of Christs bloud is veniall, to him that truely repenteth and beleeueth in Christ, and not els.
As we forgiue them that trespasse against vsus.
Q. Why be these words added?
A. They are added as a reason of the former, and serueth to perswade the Lord, or rather to confirme our faith in Gods fauour towards vsus.
Q. How can you make them a reason of the former?
A. It is a reason to proue that God will forgiue vsus our sinnes, and is drawne from a comparison of the lesse to the greater, thus: If we that are voyd of all goodnesse doe forgiue others when they craue merciemercy, then the Lord who is the fountaine of all merciemercy will forgiue vsus.
Q. Where finde you that the scripture vseth to reason so, and to prooue Gods goodnes by mans goodnes?
A. Our Sauiour Christ doth so reason in Luk. 11. 13. If you which are euill (sayth he) can giuegive good things vntounto your children, how much more will your heauenly father giuegive vntounto his children, &c.
Q. But what if men would not forgiue one another, could wee not then bee assured that GOD would forgiue vsus?
A. If all merciemercy were dried vp in the bowels of men, yet it were to be found in the Lord. See for the proofe hereof, Esai. 49. 15. Therefore, much more may we be assured hereof when men doe forgiue.
Q. What doth this clause teach vsus?
A. It teacheth vsus many things:
1. That all hypocriticall forgiuenes is condemned in the sight of God. See Psal 28. 3.
2. That all lame and halfe forgiuenes is condemned, as to forgiue a peece, and carrie a peece vnforgiuen.
3. That if we will be like our heauenly father, we must be mercifull and forgiue.
Q. How must we shew merciemercy?
A. 1. In giuing of almes, Deut. 15. 10.
2. In gathering our fruites, Leuit. 19. 9. 23. 22.
3. In taking vp of debts, Matth. 18. 23.
4. In pardoning of offences, Mat. 18. 21.
5. In punishing offences, Deut. 25. 2. 3.
Q. Our Sauiour Christ nameth here no degrées of persons, as parents, friends, &c. why is that?
A. To teach vsus that our forgiuenes must not goe by affection of men, but in generall to al that hauehave offended vsus, whether they be friends or foes, &c.
Q. Our Sauiour Christ … no manner of trespasses, as little ones, or great ones, old or new, &c. why is that?
A. To teach, that of what sort soeuer the offences be, we must forgiue them all: because the Lord doth forgiue all, both small and great, &c.
Q. But the matter may bee so grieuous, or preiudiciall to vsus, that we may take exceptions vntounto it, and not forgiue it, may it not?
A. No, for the Lord Iesus in this prayer makes no exceptions, and therefore biddeth vsus to make none. Againe, there is no offence cōmitted against vsus by man, but God forgiueth vsus as great committed against him by vsus, & why then should not we forgiue, being so forgiuen?
Q. What if wee deserued better at his han…s that hath done vsus the in… rie?
A. So doth God of vsus.
Q. We ment him no harme.
A. No more doth God vntounto vsus.
Q. What if we be his superiours?
A. So is God our superiour.
Q. What if we liue not of him?
A. No more doth God liue of vsus.
Q. … hauehave often warned him.
A. So hath God done vsus.
Q. We hauehave often forgiuen him.
A. So hath God done to vsus.
Q. Well then, I perceiue wee can finde no cause to retaine malice, if wee consider things well: but …n long as I cannot finde in my heart to forgiue my ene…ie, what if I say not the Lordes prayer, but some other good prayer?
A. That is a notable shift to deceiue our selues, but not the Lord: for it is not the saying of the prayer that God onelyonly regardeth, but our being in that estate that wee may say it. See Esai. 1. 14. 15. 1. Ioh. 3. 15.
Q. Then what if I pray not at all?
A. Not to pray at all is a manifest note of a wicked and a reprobate person. See Psalm. 14.
Q. Whether is a man bound to forgiue all debts?
A. Ciuill debts which come by lawfull bargaining, may be exacted, so that it bee with shewing of merciemercy.
Q. Whether may a Christian pray this prayer aright, and yet sue another man at law?
A. Yea, he may in a holy manner sue another for an ini…rie, and bee free from malice, so that in doing thereof of these rules be obserued that follow.
1. We must take heed of all priuate reuenge, and inward hatred.
2. Our doings must not be offensiue to the Church.
3. That our sutes bee taken in hand to maintaine godly peace.
4. The ende of our suing must bee, the good of the partie offending, that he may be chastised and brought to repentance.
5. The lawe must bee the last remedie, when al other good meanes doe faile. See 1. Cor. 6. 7. And touching the lawfull authoritie, & vse of Magistrates, see 2. Chro. 19. 6, 7. 8. Rom: 13. 1, 2, 3. Of Pauls sending to the Centurion, and appealing to Caesar, wee may reade in Act. 23. 17. Act. 25. 11.
Q. How may a man forgiue trespasses, seeing as GOD onelyonly forgiueth sinnes?
A. In eueryevery … which any doe to their neighbour, there be two offences:
1. To God, and in that respect it is called a sinne, which God only forgiueth.
2. To man, and in that respect it is called an iniurie, and so man may forgiue it.
Q. What vse may wee make of this clause?
A. The vse of it is very profitable: for it sheweth vsus a liuely signe to assure our consciences that but sinnes bee pardoned.
Q. How may that he?
A. Very well: for if we can finde our hearts as readily to forgiue, as wee are to desire forgiuenes at Gods hand, then wee may assure our selues of Gods louelove to vsus in this poynt.
Q. How proue you that?
A. In Matth. 5. 7. Blessed are the mercifull, for they shall obtaine merciemercy.
Q. What, is our shewing of merciemercy the cause why God sheweth merciemercy to vsus?
A. Not so: but a signe of Gods merciemercy to vsus: for he that sheweth mercy to others, hath first receiued merciemercy from God.
Q. How proue you that?
A. By the wordes of the Apostle in …. Cor. 1. 3. Blessed …e God … f…ther, &c. the father of mercies a…d God of all comfort, which comforteth vsus in all … tribulations▪ that wee may bee able to comfor… them which▪ … any afflictio… ▪ by the comfort wherewith we our selues are comforted of God.