An Exposition of the Lords Prayer, Commentary (4 of 4)

An Exposition of the Lords Prayer · Commentary (4 of 4)

p. 163If I say we shoulde thus earnestly rip vp our hurtes, then shoulde we easilie finde that we need the corrosiue of repentaunce, vnpleasant, but yet holesome, to eate aware the deade affections of our corrupte consciences, and polluted minds, that the soueraigne salue of Christ his death, may bee the more effectuall to the forgiuenes of our sins. And if we seeke not this helpe, we shall vndoubtedly prooue to our great griefe, that the taste of sinne is too too bitter, and the end thereof shalbee vncomfortable. For wee cannot dwell with a more noysome neighbour, or receiue aSinne troublesome: worse guest then sinne is. If thou reiect her, p. 164shee flattereth thee; if thou heare her, shee deceaveth thee; if thou lodge her, shee snareth thee; if thou keepe her to long, shee killeth thee; so that the better thou doest welcome her, the more shee seeketh thy destruction; and the more thou pleasest her, the more she crieth to God for vengeance against thee. For if the sinnes of Sodom did cry,Gen: 18: 20 why may not ours▪ When thou wouldest be quiet, shee disquieteth thee; whē thou wouldest sleep, shee wakeneth thee; yea shee is vnpleasant sawce to thy meate, and troubleth all thy delights. So that thou canst find no true rest, vntill thou feele forgiuenes of sinne.

And let vsus not heere deceiue our selues, imaginingForgivenes the onelyonly way to escape Gods wrath for sinne: our sinnes are not so greate, but that we have many waies and meanes to take them awaie, so that wee neede not for them aske forgiuenesse at the hande of GOD. This is a caveat or admonition very necessarie to bee given, because the Church of Rome, as in many points it swarveth quite from the sincere truth; so in this, doe they to mightely maintaine and foster in the heartes of men, a secure sencelesnesse in sinne, and hinder their indevour of turning vntounto God, perswading them that for many of their sinnes they neede not say with the humble Publican, O God be mercifull to me a sinner. For concupiscence,Luk: 18: 13: Concupiscence, no sinne an evill and vnseasonable doctrine. Bellarmine hath al this they deny it to bee a sin. Which their p. 165doctrine if they coulde by some shiftes and subtilties, defend to be good and true: yet how vnseasonable is it at any time, especially in these our daies of to much licenciousnes, to make the people secure in any thing that is not good? They cofesse it to be viciouse, and vice, the fountaine of tentations, the law of the members resisting the Law of God, evill, the nourisher of sinne, the way vntounto sin, the effect of originall sinne, a civillwar, vnlawfull, hated of God, the cause of sin Hath this fruit of theirs so pleasant a tast, that it must not be saide to be a crab? What wrong do we vntounto God, or what incouragment in transgression giuegive we vntounto man, that wee must hauehave these that will bee the holy ones of the world, to be our adversaries, in defēce of so bad a thing▪ I thinke my selfe sufficiently satisfied for that point, in that the Apostle SaintRom: 7: 7: Paule calleth concupiscence sinne: yea and not once, but often, as our adversaries grant. Why should I seeke waies to make it no sinne? The Lord rather of his infinite mercy, worke in our heartes, a detestation of that and all thinges that are evill, and giuegive the spirit of praier, even as concerning concupiscence to say, Forgive vsus our trespasses.

And as they would not hauehave cōcupiscence to be p. 166sinne, how badly soever they write or else thinkePopish blasphemies of venial sin▪ of it, so hauehave they venial sins, that may be purged and taken away by light and easy meanes, for the which they imagine (as it seemeth) they need not say fervently in good earnest Forgiue vsus our trespasses, Bellar. de Amiss grat. …ib. 1. cap. 12but they thinke we may be as easily freede from them, as wee may bee clensed from the filth of our feete, and that al the veniall sinnes put together, are not so evill as one mortal sinne, in soIbid, c. 13. much as if God would doe his worst, he could notIoid. c. 14: punish a veniall sinne, (which is purged by some worke of charity) but only by temporal punishments.Andrad l. 3: Orthodox: Explic: And therfore for them there needeth no repentaunce: a litle holy water, or the bishops blessing, or a knocke vppon thy brest with thy fist, or the mumbling vp of Pater noster will serve the turne. These men are afraid belike, least men should hate their owne wickednes, and mistake of their owne imperfections, and so seeke vntounto him: that is the onelyonly Phisition to heale them. And by that meanes the great gaines that they got for Masses and Trentals, Diriges, and their other satisfactiōs, should be diminished. For although they hauehave many waies to take away veniall sin, yet none is either more cōmended, or oftener prescribed, then that by their mony (especially such as had good store) they should hyre Priests, but aboue al other the Monkes or Friers, to helpe thē p. 167after they were departed out of this life, with their purchased praiers, to plucke them out of Porgatory, and so they could not with any great feeling or fervency say, Forgiue vsus our trespasses.

As for the difference betweene sinnes vental &Sin mortal and veniall mortall, we doe in some sorte willingly receiue it; but not in their sence. Wee know that there is a sin that is mortall indeede, for it shal never be forgiven, a sinne (I say) vntounto death, for which SaintMath: 12: 32 1. Ioh …5: 16:1 John 5:16 Iohn darreth not warrant vsus, that we may pray, which our Saviour Christ calleth a sin against the holy ghost. B… al other sinnes be they never so great or many, are by the grace of God pardonable and veniall. Although of their owne nature, how light account soever we make of them, they are mortall, that is, they deserue, yea & also bring death, vnles that our deadly wound, and daungerous disease, be cured by that mercifull Samaritan, that had pitiful compassion vppon him thatLuk: 10: 33 34: 35: Math: 12: 13 was sore wounded by theeues; & that good Phisition, that came to heale the sicke, and call the sinners vntounto repentance. Otherwise our heavenlie teacher, that true interpreter of the Law of God, would never hauehave told vsus, that we sinne and transgtesse, not only by our actions, but also by our affections. Neither would Saint Paule so sorowfully hauehave said, O wretched man that I am, who shal Rom▪ 7: 24:Rom 7:24deliver me, frō the body of this death? That is, saith p. 168Primasius an auncient Father vponupon this place deadly pleasure, delight of the flesh, infirm…y of the body, and the force of custome. If he acknowledg that his body deserved death in respect of sin, as heere hee doth; and yet being nowe regenerate, hee was more free from greate and notorious offences, or those which they cal mortal sinnes, then ever was any Papist in the world: then belike hee confesseth that this his body, was a body of death▪ that is subiect to, or deserving death for veniall sinne, but that Christ delivered him frō the same. So that we may with greater earnestnes, & yet with an assured hope say, Forgiue vsus our trespasses.

Neither yet doe wee make all sinnes equall orAll sins not equall alike. We know, that in the offences themselues, there was a difference, betweene the excuse that Abraham (not so wholy depending vponupon God as he should hauehave done) caused his wife to make to saue his life, to Pharaoh king of Aegipt, and Ah… melechGen: 12: 13: Gen: 20. 2: Mat: 26: 71. king of Gerar: and that faulte of Peter, who denied his Master with cursing & swearing. Lottes wife in looking backe as shee was departingGen. 19: 26:Gen 19:26 from Sodome sinned not so grievoully, as did Lot in his drunkenes and incest. Shimei his2: Sam: 16: 7 cursing of David, was not so hainous a trespasse,2▪ Sam: 11: as Davids killing of Vriah, and adultery with Bethsabe his wise. W…e knowe that all sinnes p. 169are to bee esteemed greate or little, according to their obiectes and circumstances. But because in least trespasse there is guiltinesse founde, and transgression of the Lawe of GOD: therefore even for them must wee praye earnestly and saye, Forgiue vsus our trespasse;. And thus much for the necessity of this petition, in respecte of the corruption wherewith wee are polluted, and the sinnes wherewith wee are defiled.

Nowe if wee looke into the Danger that weeOur danger by sinne: fall into by reason thereof: then did the chased hearte, never so desire the water brookes, as our soule will desire the forgiuenesse of our offences. For they shorten Gods arme, and as it were fetter or tye his handes, from doeing vsus good; they hinder his blessings; procure his plagues; hasten his iudgementes. For hee that in merciemercy visiteth Psal. 65: 9: 10: 11:Ps 65:9Ps 65:10Ps 65:11the earth, and watereth it, and make h…trich, blessing the bud, crowning the yeere with his goodnes, and so giveth great increase to them that feare him: even hee also Turneth the floudes into a ƲƲildernesse, Psal: 107: 33and the springes of vvater into drynes, a fruitfvll lande into barrennesse, for the vvickednesse of them that dvvell therein. But these are small matters in comparison of the terroursTerrours of conscience. of the conscience, which feeleth fearfull cogitations without comforte or consolation: p. 170which maketh the godly to groane grievously, to sigh & sob seriously. As for the wicked they betray all helps that reason offereth; their owne thoughtes are to them most cruell tormentours. If they looke vp to heaven, they tremble at Gods presence; if they behold the earth, they imagine every grasse pile to bee a witnesse against them; When they consider of the creatures, they take them for their enemies, as if GOD, against whome they knowe and feele they hauehave sinned, had armed them to their destruction; they suspect all thinges; they feare all thinges; goodes, landes, wife, children, vntounto them are vnpleasant. To bee shorte, they finde no sweetnesse or pleasure in any thing, no help, no hope: but would giuegive all the worlde if it were theirs, that with an assured conscience (such as GODS children hauehave) they could say, Forgiue vsus our trespasses.

And thus wee see, that all without exception are sinners in such sort, as that every one needeth to aske God forgiuenes: and also that our transgressions, are odious before God, hurtfull to our selues, and to our owne consciences, as a most heavy burden. And shall we yet flatter our selues in our sinnes, and promise to our selues peace and safety, even when wee may iustly looke for sudden destruction? What were the iniquities of p. 171Sodome, that procured her fearfull desolation? Pride, fulnes of bread, and abundance of idlenes was Ezec: 16 49in her, and her daughters; neither did shee strengthen the hand of the poore and needie. Are not our transgressions as great as these: Our sumptuous building beyond all compasse of measure, our gorgeous apparel farre aboue our degree, our mishapen heads, our disfigured faces, and monstrous disguised bodies shall testifie against vsus of our pride before God and man. Our over common drunkenes, and excessiue surfeting, or compelling others to drinke more then they may, that wee may please and delight our selues in their beastly behaviour (a thing hated of prophane kinges,Ester: 1. 8: and yet with great applause vsed of vsus:) our misp…nding of daies and nights, in this fearful abuse of Gods good creatures, doth publish and proclaime that wee hauehave to much fulnes, when our brethren about vsus faint for want of sustenance. As for idlenesse, the beginning of evill, and theBasil Hexam Homil 7. Seneca▪ verie buriall of a man that is aliue (for idlenesse hideth all the good thinges that are in a man) it is to well liked of. I speake not of such onelyonlyIdelnes. as doe nothinge, but also of them that are not occupied about thinges profitable to others. For it is one kinde of idlenesse, not to bee well occupied. And this raigneth to much in some of the greater sorte, who for the most parte, p. 172doe least euill when they are idle. Who if they woulde regarde their calling as they oughte, might doe much good, beeing painefullie busied to walke in the same. And for the poore and needie, God graunt that they who hauehave the commaunding of others, would straitlye call vponupon the execution of the godlie laws prouided in that behalfe (which otherwise are like to doe little good) vntill they bee throughout this Realme, euen in the vttermost North partes so established, that the impotent may bee well relieued, as dutie bindeth vsus; and the slouthfull forced to worke, as Christian policie teacheth vsus.

Cursing and swearing are so little reproued,Cursing. Swearing. that younge children dare without shame or feare, defile their mouthes therewith. Whoredome is counted but a sweete sinne, especiallyeWhoredōe amonge great ones, whom none dare reproue, much lesse correcte, though their bastards stand vppe dailie, to beare witnesse against them, of their filthie life. But howsoeuer, as those vngodlie men doe thinke, and dare saye, The Prov: 5: 3:lippes of a strange vvoman droppe as an hony comb, and her mouth is more softe then oyle: yet the ende of her is bitter as vvormevvoode, and sharpe as a tvvo edged svvorde. Her feete goe dovvne to death, and her steppes take holde of hell. Yea, though a sinner doe evill an hundred p. 173Eccl. 8: 12:Eccl 8:12times, and GOD prolongeth his daies: yet I knovve it shall bee vvell vvith them that feare the LORDE, and doe reverence before him. But it shall not bee vvill to the vvicked, neither shall hee prolonge his daies, hee shall be like a shaddovve, because hee feareth not before GOD. If then they dare, whilest GOD suffereth them, like vntamed coltes to plaie in the haltar; both doe wickedlie, because they are without feare of due and deserued punishment; and speake of it without shame, because they hauehave cast of all Christian modestie; and make a sporte of sinne, as if they woulde saie with those wicked ones, that Wearied the Lorde vvith their vvordes: where Malac: 2: 17is the God of iudgement? Or as they of whom Ieremie complaineth, that as if the threatnings of Gods iudgementes against them, had beene all but a fable, durst as it were challenge God, to dhe as he had threatned saying, Where is the word Iere: 17: 15of the LORDE? Let it come nowe: If I saie they bee come to such depth of security in sinne, yet let them bee well assured, that for all these things, God will bring them to iudgement. But itEccle: 11: 19: would be to long to reckon vp our sinnes, in consideration whereof, wee may see if wee bee not too blinde, and know if we be not sensles, that it is most necessarie, that wee shoulde earnestlye and faithfully saie to our heauenly Father, p. 174Forgiue vsus our trespasses, not onlye in respect of those lesser sinnes that are common vntounto all, and lead vntounto death if they be not forgiuen: but also in respect of our many great sins, wherewith we pollute our Lande, and indaunger our owne soules.

And now it is time that we consider what we aske in this petition, and what we hauehave to learn out of the same. First it is not vnprofitable for vsus to remember, to whom our Sauiour Christ giueth this patterne of praier. Saint Luke reporteth that one of his disciples saide vntounto him, Master Luk: 11: 1:teach vsus to pray, as Iohn also taught his disciples: and thereupon he said, When ye pray, say, Ovr father Mat: 5: 1:&c. And it seemeth also by Saint Matthew that he taught this, his disciples being gathered about him. Yea there is none so perfect, …neither hath beene (Christ only excepted) but that hee must, if hee will see God, say Forgiue vsus our trespasses. And in asking forgiuenes of sinnes, we confesse our selues to be sinners: which thing is good for vsus to doe, as Dauid by his experience teacheth vsus, who saith thus, When I helde my tongue (&Psal: 32: 3: confessed not my faults) my bones consumed. But if we acknowledge our sinnes God is faithfull and iust to 1: Ios: 1: 9:forgiue vsus our sinnes, and to cleanse vsus from all iniquitie. Let vsus therefore with that kingly prophet Confesse against our selues our wickednesse vntounto the p. 175Lfrd: VntoUnto the Lord I say whom we hauehave offended, and who can forgiue them, and will if wee aske earnestlie, for his sonne Christ his sake. But as for that Popish shrift, or confession in the ears of a Priest, I say thereof boldly with Saint Augustine:Shrift or eare cōfession: Con: l: 10: c: 2 What hauehave I to doe with men, that they shoulde heare my confession, as if they woulde heale all my infirmities? A curious sorte of men are they, to pry into another mans life; but slow and sloathfull to amende their owne. And here because the begging of forgiuenes of offences, imployeth a confession of the same, the Puritanes called Cathari (for it is a name fit for them that say they are perfect, not for such as only wish that things were more sincere) those Puritanes I say are here strongly confuted. For if al must aske forgiuenes of sin, then all hauehave sinne. So are the Novatians also, who denied hope of mercy to such as fell after Baptisme to notorious sins. But if there had bin no hope of remissiō, Christ wold not hauehave taught such to say, Forgiue vsus our trespasses.

Secondly we are here taught, howe this ourHowe sin is takē awaie: transgression is taken away, namely by forgiuenes. And seeing hee who is our heauenly prophet, teacheth vsus, that by this meanes, wee must bee cleared and freed from sin: Let vsus learne of him; for he is our only Master; and beleeue him, for he is the truth; and receiue his doctrine, for if thereMath: 23: 8: Ios: 14: 6: p. 176were neuer guile found in his mouth, surelie in this matter, of so great waite, belonging to the1: Pet: 2: 2: saluation of our souls, he will not deceiue vsus. He then that teacheth vsus to feele our sinne: willeth vsus to say, Forgiue vsus our trespasses. Now S. Matthew and Saint Luke differ somwhat in words, in this petition, though not in the matter. For Saint Matthew willeth vsus to aske forgiuenesse of our debts. The selfe same word in the Sirian tongue, (which it is thought our Sauior Christ did speake) signifieth both Debt, and also Sinne. And therefore whereas after Saint Matthewe we pray, forgiue vsus our debtes, after Saint Luke we say, forgiue vsus our trespasses, expressing that in plaine tearmes, which the other, by a very apt figuratiue speech, did signifie. For man was manySin a debt: waies bound vntounto God, to yeeld vntounto him holy and sincere obedience. First because Hee hath made vsus, and not we our selues. Then also wee acknowledgePsal: 100: 3: him to be our Lorde, we must then serue him; our Father, we ought then to honour him. Hauing thus so many waies right ouer vsus, and an interest in vsus, looke what hee commaundeth, we ought to obey. But we hauehave forfeited our recognisance; we hauehave not performed couenant, and paide our debt, but are by sin brought further behinde hand with him, then euer we can be able to satisfie for. For we are euen that distressed p. 177seruāt, that had nothing to pay a very great summe, neither could we euer hauehave satisfied theMat. 18: 25:Matt 18:25 same, but it pleased that king our Master, to forgiue vsus all the debt. We are that man that fell among theeues, and was robbed of all that hee had, in so much as his rayment was taken fromLuk: 10: 30: him; and was also wounded, and so left not able to helpe himselfe. For our goodly and gorgeous garment, of holy obedience, by the force of sinne is taken from vsus, and wee are now clad, with the filthy rags of our own corruption. And that worse is, wee are so weakened by the woundes of our transgression, that we as halfe dead, are no way able to helpe our selues. Wee must therefore pray, that the most mercifull Samaritane, euen Christ our Sauiour, will power into this our wounde, the wine of comfort, and oile of compassion, that hee I say would heale vsus with this sweete salue, Thy sinnes are forgiven Luk 7: 48:Luke 7:48thee. For otherwise wee shall not finde our selues onlie halfe deade, as the Church of Rome, straining this parable somewhat further then they shoulde, doth erroneously gather; but euen wholy or quite dead, as our Sauiour Christ teacheth, purposely declaring what our estate is; andIos. 5. 25:Josh 5:25 the apostle in sundry places, yea rotten in our corruption.Eph: 2: 1: Col: 2: 13:

If then the debt of our sinne be so great, & wee p. 178hauehave not any thing to satisfie for the same: If all we had by our creation to helpe our selues withall, be taken from vsus, and wee so weakned with the wounds of sinne, that wee hauehave no strength lefte, wherewith to recouer our saluation, or to cast from vsus the burden of sinne: Let vsus say wi…h the prophet Dauid, Blessed is hee whose wickednesse Psa: 32: 1. 2:is forgiven, and whose sinne is covered. Blessed is the man to whom the Lord imputeth not iniquitie. Our Sauior Christ maketh vsus in this, like to a poore man, that is bound in obligation, or set in a debt booke, for a summe which hee knoweth not howe to pay, and yet if he cannot satisfie it, hee must die in prison. Oh how ioyfull will that poore man be, if he be put in hope, that vponupon his suit the debt will be pardoned, the bill canceled, or the booke crossed? Euen so doth our Sauiour Christ comfort hereby the distressed conscience, whom hee teacheth to say, Forgiue vsus our trespasses. For although our conscience tell vsus, that wee cannot make payment; yet Christ hereby assureth vsus, that there is greate hope of pardon & forgiuenes. And because he teacheth vsus to say Forgiue vsus our trespasses, we are infallibly to gather, that we cānot hauehave our quietus est, vntill our heauenly Father, who is our creditour, forgiue the debt: neither can we be eased of the burden, or freed from the guilt of sinne, but by him that calleth all vntounto p. 179him that are weary and laden, promising that heMath: 11: 28 will ease them.

But what are these sinnes that we aske forgiuenes of? If we beleeue the very pillers of the church of Rome, they will tell vsus that veniall sinnes, may many waies be taken away, so that if wee doe not aske forgiuenesse, yet by any work of charity they are so purged, that they cannot be punished eternally. Therefore though among other remedies for such small staines, the saying of the Pater noster, say they is one, that will quite take it out, or wipe it away: yet because there are many other helpes (as before I said) they thinke it not very needfull that we should aske forgiuenes thereof. Or if it so fall out that they say dimitte nobis debita nostra, (for to speake in the tongue wee knowe, it hath beene thought hereticall, and worthy extreame punishment) yet their meaning is not thereby to craue humbly pardonPapists for veniall sins thinke not that they are beholding to Christ: and forgiues as here wee are taught: but euen by speaking these very words, to merite the taking away of the venial sin. For they wil hauehave al their works sati…factory; So little beholding they will be to Christ.

As for Mortall sinnes they are heauier, then that they can so easilie bee remoued (so they teach vsus) as by asking forgiuenes. And therefore to be cleansed from them, they will hauehave vsus to do other p. 180great workes, to merite and deserue or make recompence for the same. And the Popes pardons are a good remedy for them, a good salue for that sore, or els they hauehave maruelously deceiued the worlde these many yeares, in promising pardon of sins without exception, to such as had their indulgences. But howsoeuer they hauehave borne the worlde in hande, that wee must (our sinnes beeing once in baptisme remitted) make satisfaction by our works, for the transgressions of the law, whereby wee after baptisme offende: yet it is most certaine, that the least sinnes that wee can commit, because they hinder that perfectionForgiuenes for all sins. which the lawe requireth, are therfore no waie but by pardon abolished. And the greatest offences because they are as fowle spots in a white garmente, can no way bee washed awaye but by forgiuenesse: so that for all our sinnes of what waight or qualitie so euer they bee, against God, against man, in worde, thought, or deede, of commission, or of omission; wee must learne of Christ to say, Forgiue vsus our trespasses.

And if any man aske, why wee shoulde daily craue this forgiuenesse, or oftener as Gods spiriteWhy this praier must still be said: shall mooue vsus, seeing that in baptisme there is full remission of all our sinnes, past, present, or to come. I answere that in this praier, wee p. 181craue at the handes of our most mercifull Father, that wee who cannot if wee bee not too carelesse, but feele the waight and burden of our sinnes which still presseth vsus down, and acknowledge the filthinesse of them, in the sighte of God, may comfortably feele and finde, within our own consciences, that forgiuenesse and pardon of our transgressions, which God in his worde, hath promised, and in baptisme sealeth vp vntounto vsus. So that hereby wee shewe a continuall care and longing, that that Sacramente and the grace thereby assured vntounto vsus, may effectually comfort our mourning mindes, and raise vp our feeble harts, weakened and grieued with the wound of sinne.

Moreouer because our Sauiour Christ teacheth vsus to say, Forgiue vsus our trespasses, he aduisethOur selues thus must pray vsus to be carefull while here we liue and walke in that waye, wherein are stumbling blockes, and stones to stumble at on euerie side; and we our selues so weake that wee are not able to goe vprightelie in the perfecte waie: that wee may sue for our owne peace, and make our owne requestes, that hee against whome onlye wee hauehave chiefelye offended in breaking of his lawe and commaundements, will pardon and forgiue vsus. But if wee will leaue this to bee done by our atturnies, and to be dispatched by our delegates, p. 182we hauehave no warrant for that in Gods booke; and therfore shall finde no comfort therof, in the time of death, nor fruit of it afterwardes.

Lastly the forgiuing of this debte importethFull forgiving as much, as the acquiting vsus of the fault, and of the punishment. For who can say the debt is forgiuen, if the debter be cast in prison, or otherwise punishod for not paying it? Even so in this debte that we owe to God, because our saviour Christ instructeth vsus, that wee must aske forgiuenes of it, wee may hauehave an assured considence, that not the fault onelyonly, but also all the effectes of Gods displeasure, due to vsus for the same, are taken away. Otherwise (which God forbid that any Christian should once think) God were not a iust God, if he should punish without cause. And what cause can there be of punishment, when there is no offence? Or in what equity can the faulte bee laide against vsus, which is pardoned. Therefore against that Popish Paradox of halfe forgiuenes, (who will not in any wise, that the punishment should be forgiven, but the fault onelyonly) let vsus hold fast this most comfortable doctrine, that hee that saide to him that was sicke of the palsie Thy sinnes are forgiuen thee, saide also, arise Matth: 9: 2:take vp thy bedde and goe to thine house. Yea let vsus with a constant persuasion, oppose our selues against that Pop…she doctrine, whereby the p. 183Church of Rome, for their owne gaine and lucre, seeketh to hide from the distressed consciences, the inestimable benefite of CHRIST his death; assuring our selues that hee who thus spoke to that diseased man, arise take vp thy bed, and goe to thine house, that vvee may knovve that the Sonne of man hath authoritie in earth to forgive sinnes, as the three Evangelistes with one month beare witnesse, thereby also giveth vsus to vnderstande that if the punishment remaine, there can bee no certaine persuasion of the hart, that the faulte is pardoned. And thus much for this petition

Nowe followeth the condition, or the promise annexed thereto, As vvee forgive them that trespasse against vsus. And heere wee are to remember, that wee doe not heereby so iustifie our selues, or commend our forgiving of others, as if it were so perfect, that wee would not craue of GOD to bee more mercifull to vsus, then wee can bee to them that offende vsus, But wee onelie shewe, howe that the consideration of our debte, wherein wee stande indebted to GOD, and in his daunger, maketh vsus willing and readie to forgiue such as hauehave falted to vsus, that with better assurance wee may aske forgiuenesse. So that wee doe not in these woordes, aske like measure of merciemercy at GodsReadi… to for … p. 184handes, as we are willing to shewe to others (for we cannot so freely, and hartely forgiue, neither with so sincere an affection as we ought) but doe even testifie before God, that we are not desirous to beare any malice or envy, but rather woulde beare with our brethren, that our heavenly Father, might not be provoked to deale hardly with vsus.

Neither must we imagine that our forgivingOur forgiving others no cau…e of our forgiune…: others, is the cause why God forgiveth vsus (God forbid that this so necessarie a petition, should be caried vp by so weake a wing) but rather we do by the consideration of Gods great goodnes to vsus ward; tye our selues to be good to others, and hauehave a resoluce purpose to forgiue. And this is a most necessary addition, to put vsus in mind of the hard measure, that we may iustly at Gods hands looke for, if we shew our selues vnmercifull to others. For, With what measure we meate, it shall be Matth: 7: 2: Math. 6: 15:Matt 6:15measured to vsus againe. And if we doe not forgiue men their trespasses, no more will our heavenly Father forgiue vsus our trespasses. This is plainelyMatth: 18: taught vsus in the parable of that rigorous servāt, who because he would not forgiue his fellow one hūdred pence, but intreated him very hardly, was therefore himselfe delivered to the tormentour, vntill hee should pay that which hee should never be able to satisfie for. For there shall bee condemnation p. 185merciles, to him that sheweth not mercy.Iam. 2: 13:Jas 2:13

And seeing we cal God our heavenly Father, & therby acknowledge our selues to bee his children: it is good reasō that as in Christan vertues we seeke to imitate our Father: so in this also, according to that commandement of our Saviour CHRIST, Be ye merciful as your Father also Luk. 6: 36:Luke 6:36is mercifull; knowing that our labour therein shall not bee in vaine; seeing that hee in whome all the promises are Yea, and Amen, that is are performed and accomplished hath thus proclaimed: Blessed are the mercifull: for they shall obtaine Math: 5: 7:mercy.

Heereby then wee learne. that when wee prostrate our selues before the God of all mercy, looking for mercy and forgiuenesse of our sinnes: we must clense our owne hearts from all corruption of rancor and malice, and by the sanctification of the spirit, hauehave a full and resolute purpose, of pardoning whatsoever offences committed against vsus.. For otherwise wee aske against our selues a heavie iudgemente, if with a mynde purposing revenge and hatred, wee saye to our heavenly Father, that great and mighty GOD, forgiue vsus, as we forgive them that trespasse against vsus. For it is all one as if wee shoulde say, I will not forgiue, and therefore forgiue me not. And then as the prophet David saith, they arePsalm: 32▪ p. 186happy whose sinnes are forgiven: so on the contrary where forgiuenesse of sins is not, there is nothing but a portion with the devill and his Angels, in vtter darkenesse, weeping and wailing & gnashing of teeth. Therefore when we will pray to our good God, let vsus first striue to the vttermost of our power, to sweepe out of every corner of our heartes, the filth of malice; and indevour not to forgiue onelyonly, but also as much as in vsus lieth to forget, whatsoever wronges any man, either by word or deede hath offered vntounto vsus: that hauing this testimony of a good conscience, that we as hartely as wee can doe, pardon all faultes committed against vsus, we may with the greater assurance of the same holy spirite, which hath wrought this good in vsus, say to our heavenly Father, Forgiue vsus our trespasses, as vve forgiue them that trespasse against vsus.

But shal that forgiuing them that trespasse against me acquite them of sinne, and make them free frō that iniquity, as the Pope saith hee dothOur pardoning taketh not away mens sins by his pardons ease men of that burthen? Not so. For in every such sin there is an offence against God, which we cannot medle withall. For what hauehave we to do, to take Gods office vpō vsus? There is also a wronge done vntounto man. This man may remitte, so farre foorth as it concerneth him.

p. 187Neither yet must we imagine that al wrongs or evil dealings must be suffered amongest men, because it becommeth Christians to be ready to forgiue. For first this is no inhibition to Magistrates,Evill must be punished although we must forgiue: but that they may pronouncing iust iudgementes against malefactours, seeke by force of Lawe, to restraine and bridle evill doing amonge men. But they also must take heede, that they execute the Lawes, lawfully: that is, without respecte of persons, not for feare or favour of any, either for louelove or hatred, or for hope of gaine, or with any other corrupte affection: Least they pronouncing a iust sentence or iudgment, yet not iustlie, because they are mooved thereto by some affection, bee founde guiltie of innocent bloud, and defile with their corruptions, GODS iudgementes.

And private men also, may without breach ofIustice must be dōe iustly Private mē may reforme their wronges. the Lawe of Christianitie, restraine and reforme the wronges done vntounto them. But wee must in any wise take good heede, that neither our earnestnes in seeking our righte, or in defending our selues, bee any occasion of offence vntounto others; or that we giuegive them iust cause to slaunder our profession: And also our minde, must even in seeking lawfull meanes, to redresse such wronges as we suffer, bee farre from malice or p. 188rancour (as before I hauehave saide) least as another hath offēded against the law of charity in wronging vsus either in word or deede: so we also breake the same lawe, whilest with an vnlawful affection, we seeke lawful mends. And thus much of the fifth petition.

Now followeth the sirt, And leade vsus not into tentation, but deliver vsus from evill. Wherein wee pray for helpe & assistance of Gods spirit, against sinne, in time to come, as we hauehave craved before, forgiuenesse of thinges past. And this petition cōsisteth of two parts. For we first intreat him, that hee will not deale with vsus, as in his deserved wrath he might: secondly that we may hauehave his mercifull deliverance from evill. The first parte therefore is expressed in these wordes: And leade vsus not into tentation. Which wordes might in my iudgment easily be vnderstoode, and should hauehave had no great difficulty in thē, but that there hauehave beene some at all times, that wresting the worde of God to a wrong and wicked sence, even vntounto their owne destruction as Saint Peter telleth…: Pet. 3: 16 vsus, would for their owne excuse, make God, even that God that hath no delight in iniquity, but is a iust revēger of al wickednes, to be the cause & author of their evill. The Manichees those auncient Heretickes, among many other their heresies did houlde this blasphemie. Yea and some other p. 189also perchaunce before them. In which respect Saint Ambrose, and longe before him Saint Cyprian, durst not saye with our Saviour CHRIST, leade vsus not, but let vsus not, or, suffer vsus not, to bee ledde into tentation, perverting the sence; and chaunging the wordes. Neither are there wanting in these daies, which are boulde to charge vsus with that same blasphemie, if wee ascribe vntounto GOD any more, then permission or suffering the actions of wicked men.

For the cleering of this point, because I purposeGod not the auth… of sinne to speake one word or two, first I proclaime it vntounto the worlde, that we are so farre from making God the author of sinne,, in our selues or others, ▪that wee fully consent in doctrine with Saint Iames, and giuegive vntounto him the right hand of fellowshippe, when he admonisheth thus; Let no man say when he is tempted, I am tempted of God. Iam: …: 13:For God cannot be tempted with evill, neither tempteth hee any man. But yet we knowe that it is not in vaine, that our Saviour Christ saith Leade vsus not into tentation. Neither is it a kinde of speech, strange vntounto them that are acquainted in Gods booke. For God is saide to harden Pharaohs hart. Exod: 4: 21And in the prophet Esay, the people complaine thus. O Lord why hast thou made vsus to erre from …sa: 63: 17:thy waies, and hardened our heartes from thy feare? p. 190And the Apostle Saint Paule, speaking of the Idolatrous Gentiles, saith that God gau… them Rom. 1. 24.Rom 1:24vp to their hearts lusts, vntounto vile affections, into a reprobate minde. And shewing Gods heauy iudgments against them that perish; by the deceiue ablenesse of that man of sinne, and childe of perdition, he pronounceth that God shall send thē strong 2: Thes: 2: 1delusions, that they should beleeue lies. In al which things the selfesame iudgemente of God against the wicked is expressed, that here is spoken of by our Sauiour Christ. For to harden the heart…, to make to erre, to deliver into a reprobate mind, to send strong illusions, is nothing else, but to leade into tentation, and the holy Ghost chargeth God with all these.

Nowe therefore let vsus reuerently adore the iudgementes of God, and soberly consider, howe the holy Scriptures ascribe these things to god. And first we must resolue with our selues, and h…ld it as a principle in Diuinity, that God dothGod putteth no euil into vsus: not put anie euill into any; hee corrupteth not their heart; neither maketh hee them euill, that were good. This bee farre from any Christian hart, thus to thinke of God. But as he is holy, hee loueth holines, and is the authour of all goodnes.Ioh: 6: 44: God forceeth none to euill or good. And although God draweth all them that come vntounto Christ, by the sweet motions of the holy spirit, as by a strong corde, or a double chaine: yet p. 191doth he not force or constraine any, either to do euill or good. For he is a most pleasant spring of wholsome water, from which no bitternes can come: and although he mooue vsus effectually, yet he cōstraineth vsus not forcibly to serue him, muchEzec 18: 23Ezek 18:23 lesse then to displease him. For hee desireth not that the wicked should die. These two things be cause they are confessed of all, neede no further proofe. Namely that God putteth not euill into any; neither constraineth them to doe euill.

From what founetaine then followeth the euillIam 1: 14:Jas 1:14 that we commit? Everie man is tempted, when hee is drawen away by his owne concupiscence and is Sinne commeth of our seluesentised, saith Saint Iames. That fruit springeth, from the roote of bitternes that is in vsus. And we so readilye, nay so greedily, yeelde vntounto the prouocations of sinne, that we need no forcing at all therto. For this cause Iob saith, that we drink Iob: 15. 16in wickednes as water: and the Apostle to the HebrewesHebr: 11: 25 Iam: 4. 1: speaketh of the pleasures of sinne, as doeth Saint Iames also. It is therefore good councell that the same Apostle to the Hebrewes giueth.Heb: 3: 13: Exhort one another daily while it is called to day, lest any of you be hardened, through the deceitfulnesse of sinne. For sinne is like a cup, well mingled with sugar and delectable spices aboue, but with poison, in the bottome. At the first it hath delighte & pleasure, but in the end, bitternes & death. Thus p. 192then it appeareth, that sinne commeth not from God, but from our selues, yea and that with too much readines.

How then is God said to harden the hearte, to lead into tentation, to giuegive vp, or deliuer into noisome lusts, or a reprobate sence? Or how doth hee make men to erre? For as I hauehave shewed before, all these thinges are affirmed of him. Hee first withdraweth his holye spirite fromGod withdraweth his spirit: those whome hee is saide to harden, and by that meanes are they become harde and vnprofitable to anye good worke, hauing that liuing founetaine of heauenlie graces stopped from them, whereby onlie they can be softened. For as GOD may bee truelye saide to harden the earth, as also hee doth threaten by his prophetLevi: 26. 19: Moses, that hee will make the earth hard as brasse, for the wickednesse of the people, not because hee putteth anye hardnesse into it, but because in withholding the droppes of heauen, and the raine from aboue, it is become dry▪ and vnfruitefull: so hee hardeneth vsus, when he softeneth vsus not.

Then likewise hee doth more then suffer men to be solicited by such motions, & allured by such occasions, as through their fault draw thē to sin,Occasions of sinne. and turne in the godly to their bettering, by making them to walk more warily before the Lord: p. 193but to the wicked, these occasions which are offered, & they most greedily according to their corruption doe abuse, are as it were furtheraunces, to the plucking vponupon them gods iust iudgments. This may appear by that story of Ahab. God purposing to execute his wrath vponupon Ahab a wicked king, hath with his ministring spirits, as it were a consultation, and saith: Who shall entise Ahab, 1: King: 22… 20: 22: 23:that he may go & fall at Ramoth G…lead? And there came forth a certaine euill spirit and offered his seruice in this sort: I (saieth hee) will bee a lying spirite, in the mouth of all his Prophetes. To whome the Lorde saide, thou shalt entise him, and also prevaile, goe forth and doe so. And of this the prophet of the Lo…de M…chaiah doeth conclude, that the Lorde hath put a lying spirite, in the mouth of all Ahabs prophets. And why should we thinke it straunge, that God shoulde in such sort deale with his creatures. The mother that loueth the childe most tenderly, yet if shee see him too greedye of a knife, will perchaunce sometime let the childe holde the knife in his hande, yea will so guide the knife, that it shall cut his finger, not that shee is carelesse or that shee doeth not regard her childe, but thereby shee teacheth him to take heede, how he meddle with a knife againe. So God dealeth many times with thē whō he loueth, by casting such blocks in their p. 194waie, at the which whilest through their default they stumble and fall, they may learne afterwardes, to looke better to their feete, and to take heede more carefullie. As for the wicked and rebellious, God as a iust iudge, delivereth them vp into a reprobate minde, as to a tormentour, euen hereto, beginne their endlesse punishment.

And as by such occasions hee tryeth the faithfulnesse of his seruantes, and discouereth the hypocrisie of the wicked: so doeth hee also giuegiveThe knowledge that evill men deui…e by, is of God witte and knowledge vntounto al men whereby they deuise; and …ower also and abilitie, to execute and doe euen those thinges, that are contrary to his will. For whatsoeuer vnderstanding or strength we hauehave to doe any thing, from him onlyAct: 17: 28: we hauehave it, In whom wee live, mooue, and hauehave our beeing. For God euen our good God, that hath giuen vntounto vsus such gifts of bodie or minde; doth not for the most parte withdrawe the same, no not when wee goe aboute those thinges that displease him: but doeth therein as pollitike and wise princes will doe, when they see subiectes whome they aduaunced to high authoritie, beginne to abuse their honour, and to despise their sufferaigne. They will let such a one alone vntill they hauehave taken him in the snare, and then will they not only resume their dignity, p. 195and take it from him, but his life also. Euen so God letteth men alone that doe abuse these his giftes, but when hee seeth his time, they shall paie deare for it; and shall render a heauie account, of their contempte of Gods good graces.

And whereas I said before, that God doeth more then suffer occasions to be offered vntounto mē, which they readily turne to their hurt, as appeareth by his consulting of Ahabs destruction, his sending of that lying spirit whereby hee was deceiued; it is very consonant to the whole doctrine of the holy Scriptures, which teach God to bee gouernour and ruler of the worlde, that the ansvvere of the tongue is of the Lord, that the steps Prove: 16: 1 Pto: 20: 24: Ier: 10: 23:of man are ruled of the Lorde. For O LORDE I knovve (saieth the prophet Ieremie) that the vvaie of man is not in himselfe, neither is it in man to vvalke and direct his steppe…. Yea, the kings Pro: 21: 1:hearte (bee he neuer so mightie) is in the hand of the Lorde, as the rivers of vvaters: hee turneth it, vvhethersoever it pleaseth him. Are not two Mat▪ 10. 29:Matt 10:29sparrovves solde for a farthing? and one of them shal not fall to the grounde vvithout your Father, saith Christ our Sauiour. The Lot is cast into the lap: Pro: 16: 33:but the whole disposition therof is of the Lord. If he rule the tongue & steps, yea the harts of princes; if he hauehave to doe in the taking of sparrowes, and p. 196the disposing of lots: doth it not hereby manifestly appeare, that hee worketh also in our actions, and in the occasions which wee turne to good or evill? But let vsus learne by examples howe theseOccasions of evill are of God n…t the abuse of the occasion 2: Sam: 11: 2 occasions of the evill that wee doe, are of God. David was allured to sinne by the sight of Bethsheba. That Bethsheba did bathe her selfe, and that David did at that time▪ rise out of his bed, and walke on the roofe of his Pallace, these actions, which were the occasion of his sinnes, were governed and directed by God. It was no doubt Gods worke also, that the Damosel did charge Peter to hauehave beene one of them that followedMat: 26: 69: Christ, which was vntounto him an occasion, to forsweare and curse himselfe in the deniall thereof. He that governeth the sparowes in their falling to the earth, and ordereth the lottes, did also direct them in these actions. What then? did God cause David to lust, or Peter to denie his Master? No hee made David to see Bethsheba, and Peter to heare what the Damosel saide: but the one had his owne lust kindled by the sight of his eie, the other his faith sore shakē, by hearing that question of the maide: and they both were deceived by their owne corruption, and drawen to sin by their owne fault.

But God hath in these things no sinfull affection,Psa: 145▪ 17 The ende why God doth this: hee is holy in al his workes. And as a wise p. 197governour of al our actions, by such falles he letteth his children see their weakenes, that they may take better hold of him that is their strēgth; and so in mercy forsaketh them, for a time, that that they may cleaue the faster to him for ever. But against the wicked, by such meanes hee executeth his iust iudgments, punishing in the… sin by sinne. And this is it that the Apostle Saint Paule teacheth the Thessalonians. Because 2: Thes: 2▪ 10(saith hee) they received not the louelove of the truth, that they might be saved: therefore God shall sende them stronge delusion that they shoulde beleeve lies, that all they might be damned which beleeue not the truth, but had pleasure in vnrighteousnes. And thus do we yeeld vntounto our great God soveraignty and dominion, in acknowledging his power and working in all things. And thus we giuegive vntounto2. Cor▪ 4: 6:2 Cor 4:6 him the praise of wisdome, Who (daily) commaundeth the lighte (of his merciemercy and iustice) to shine out of the darkenesse (of our sinnes.)

Nowe out of this which hitherto hath beeneGod author of the fact not of the sinne: saide, we learne first that God in all that we doe hat evill is, is author of the facte, but not of the faulte; of the worke, but not of the wickednesse that is therein. So that wee must in every such action, bee wise to put a difference, betwixt that which is Gods part therin; & that which our corrupt p. 198nature polluteth: as in manythings there is to bee seene a manifest discrepaunce betweene a thing it selfe, and the imperfection that is in the same. A workeman cutteth with an axe or edgetoole that is broken or rough. The workeman is cause of the cutting, but not of the roughnes or vneuen cutting. The schoole-master maketh his scholler that stammereth to say his lesson, and he in saying stutteth or stammereth. The Master is the cause of his speaking, as iustly he may (for he hath authority ouer him) but the stammering, is of some imperfection in his speech. Or the Master commandeth his servant that halteth, to goe to doe such businesse as he hath for him to do: he is now the cause of his seruauntes going, but not of his halting; that is of himselfe. So likewise God in all our workes, worketh in vsus, or with vsus, so farre as there is no corruption in the same: but the sin that we commit, is wholy ours,Eccl: 15: 11: 12. 20: and not his, as of the son of Sirach we may truly learne.

Secondly that whatsoeuer he worketh in vsus,God worketh to a good ende he doth it alwaies to a good end, and with a good affection: either mercifully dealing with his children to their amendment; or iustly executing his iudgementes against the impenitent; and allwaies setting foorth his glorie, both in the one, & by the other. So that if wee rightly examine his p. 199ings, wee shall be so far frō making him the Author of sinne, that wee may rather plainely confesse, as truely wee may, with the Apostle Saint Paule, that God shall be iustified in his wordes,Rom: 3: 5▪ (yea and in his workes also) and ouercome when he is iu…ged. And thus much of this questiō, whether God be the authour of sin, which God forbid we should once surmise.

But for these wordes of this petition, there is not in my iudgement any great hardnes therin. For we pray, that God woulde not deale with vsus according to our deseruing, neither rewarde vsus according to our wickednesse, but that he would strengthen our weaknes, correct our cowardise, reforme our infirmities, and supply al our wāts: not giuing vsus ouer to our owne lusts; but watching ouer vsus with a vigilant eie, that wee fall not into such wicked lustes, as our owne corrupt nature is prone vntounto. But because of this request there are sundry branches, it is not vnprofitable to speake of the particular thinges contained in this praier.

First therefore we craue of God, that seeing our weakenes is such, as that wee hauehave alwaies iust cause to mistrust our owne strength; God will in such sort deale with vsus, that wee bee notWee pray not to bee tempted to evill▪ tempted. That is, that no occasion bee offered vntounto vsus, whereby wee may bee mooued to euill. p. 200For our nature is like to a water, which so long as it is not stirred or troubled seemeth cleare: But if a sticke, or anie other thing, bee it neuer so cleane, bee thrust into the same, the filth and mudde ariseth, and sheweth it selfe: euen so wee, vponupon euerie occasion doe shewe our corruption, and our wicked affections vponupon eueryevery lighte motion, are most readye to burst foorth. Wee therefore knowing our pronenesse to sinne, and our weakenesse to withstande such assaults, first desire that wee bee not tempted or solicited to euill.

Then also that if God see it to bee fit, either for his glorie, or our good, that wee shoulde so bee tryed: wee craue that God in this our triall, will not withdrawe from vsus his helping hande, leauing vsus to our selues, and our owneWe pray for Gods helpe.▪ concupiscence. Because wee knowe that we are not then able to withstande the verye leaste assaulte, one minute of an howre, but that readilye wee yeelde, and are leade awaye captiues.

And thirdelye wee aske, that hee will assistAssistāce of Gods grace vsus by his grace. Because it is not enough if hee doeth but looke on. Therefore wee desire of our heauenlie Father, that hee vvill not 1: Cor: 10: 13suffer vsus to bee tempted …boue that vvee bee able, but vvill even giuegive the issue vvith the tentation, p. 201that vvee maie bee able to beare it. That so wee maye heare to our vnspeakeable comforte, that ioieful voice: My grace is sufficient for thee: 2: Cor: 12: 9for my …ower is made perfect through weakenes.

Lastly, in consideration of our sinnes which hauehave deserued, that God shoulde in most seuere manner deale with vsus: wee beseech GOD, not to punish our former wickednesse, with theNot to pun…sh our sins past. loosing of the raines of libertye to sinne heereafter: neither to acquite our loosenesse of life, with ignoraunce or contempte of the worde, as God doeth many times most iustly: neither yet on the contrarie, to render to vsus wickednesse of life, euen with greedinesse, without remorse; for our carelesnesse in the knowledge and seruice of him. For that God doeth thus deale with his disobedient seruauntes, as many other testimonies doe prooue, so none more plainely, then thatRom: 2: 21: 24. …6: which the Apostle Saint Paule writeth to the Romanes, that the Heathen did after some sorte knowe God, but did not glorifie him as God, wherefore God gaue them vppe to their heartes lustes, and to vncleanenesse, yea to most vile & vnnaturall filthines. And thus much concerning the first parte of this petition, wherein we intreate God to forbear to powre forth his displeasure.

The seconde parte of this praier, is a crauing p. 202of his grace and assistance, but deliver vsus from evill. The necessitie of this petition:He that vnderstandeth not howe necessarie this petition is; knoweth not how weake, simple, and heedlesse himselfe is; how strong, crafty, and diligent an aduersarie he hath. Hee considereth not in what place he liueth, namely in the world, which sometime by faire words, and shew of profit or pleasure or such like worldly thinges deceiveth; and sometime by feares, dangers, griefes, & vexations terrifieth. He remembreth not howe great and ready a meane, this his subtile and flie enemie hath to preuaile, by reason of our owne flesh, which lusteth against the spirit, whereby it cōmethGal: 3: 17: Rom: 7▪ 231 to passe, that we hauehave a lawe in our members, rebelling against the lawe of our minde. And vponupon this occasion it is no hard matter for him to prevail, who hath within our selues so mighty helps, namely our desires, delightes, pleasures, and all our naturall disposition. So that the Apostle S. Peter had good reason to exhort vsus thus, abstaine from fleshlie lustes which fight against the soule. We1. Pet: 2: 11: therefore that are of our selues so weak, and subiect to sinne, and hauehave that our ancient aduersary who still goeth about as a roaring Lyon seeking whom he may deuour, with whom also our own lustes hauehave made such a conspiracie, that they are readie to betraye and deliuer vsus into his handes: we I say, that stand in such a dangerous case, & p. 203see our nature to be polluted with originall corruption, and our li…e to be stained with our actuall and committed transgressions, hauehave greate cause not only to say; but euen to crie from the bottome of the heart, with faith vnfamed, deliver vsus from evill.

And as on the one side, wee see our wantes in that we are taught thus to pray; and our weakenesseOur vnabili…y to deliuer our selues: to resist the assaults of Sathan: so we vnderstand also how vnable we are to deliuer our selus from euil: whether it be that evill one, our ancient enemy; or our owne euill lusts within vsus, that are alwaies drawing vsus to euill; or any outward euill, whereby we are troubled. In all these wee must craue helpe of our heauenly Father, otherwise we cannot be deliuered from them. For euen he that gaue Iacob for a spoile, and Israel to the Esa 42: 24: 2: King. 24:Isa 42:24Isa 42:2robbers, because they sinned against the Lorde, as the story of the kings sheweth: He I say, and no creature, no Saint, no Angell, but as he is gods ministring spirite, sent and appointed to doe that seruice, is of power, to free vsus from any daunger or distresse. And therefore wee must rest vnderunder the shaddowe of his wings, and not seeke anie other patrone or helper. In our necessities & bodilie wantes, vntounto him we must say, Deliver vsus from evill.

As for the euil whereby our soule is assaulted, p. 204we are much lesse able to free our selues from it. Even we I say that hauehave receiued the first fruites Rom: 8: 23 Eph: 4 30: Ioh: …: 13:of the spiri…; and are se…led by the spirite of Go… vntounto the day of redemption. We are borne not of bloud, nor of the will of the flesh, nor of the will of man, but of God: with the worde of truth; that are borne (I saie)Iam: 1: 18: 1: Pet: 1: 23: anewe, not of mortall seede, but of immortall, by the worde of God, who liveth, and endureth for ever: Ioh: 8: 36:We that hauehave so many graces bestowed vppon vsus, cannot bee truely freede, vntil the sonne hauehave made vsus free, and therefore must sub, and sigh, seeke, and sue, for that leading spirite of God, that Spirit of adoption, whereby wee (may) crie Rom: 8: 14:Abba, Father, and craue this grace and helpe of him, whereby wee may bee delivered. For therefore did our Saviour Christ teach his holie Apostles, Saint Peter, vppon whome hee had bestowed many greate graces, Saint Iohn,Gal: 2: 9: whō he loued aboue the rest, and Saint Iames, which three were counted to bee pillers in the Church, and the rest thus to pray, that al succeeding ages might learne, that our heauenly Father only can worke this our deliverāce frō evil.

Nowe although whilest wee are in this vale of misery, we alwaies hauehave occasions, to beseechWhat evill we pray against God to deliver vsus from all sorts of evill, bodely & ghostly, temporall and spirituall: yet heere especially we pray to be delivered ftō those evils, the p. 205committing whereof, is an offence against God. And because that for the perfecting of this our deliverance, there are sundry things so necessary, that without them it cannot be: therefore in this petition, we sue for all those thinges.

As first, that it would please god to loose theThe chains of sinne to be loosed chaines of sinne, and to breake the fetters of iniquity, and to set our hart at liberty, from that miserable thraldōe and bondage wherein our transgression houldeth vsus; that we being delivered from Luk: 1: 74:the handes of our enimies, might serue him without feare, in holines and righteousnes, all the daies of our life.

Secondly, that wee being freede from sinne, and inlarged from the dominion thereof; may beTo be coupled to Christ: coupled and knit faste vntounto Christ our heade, so that by his spirit and power, wee may receiue a godly increase, in all Christian conuersation, towardes god or man. According to this did the prophet David make his humble suite thus: O Psal: 86: 11:kni… my heart vntounto thee that I may feare thy name. Our soule being thus glued vntounto GOD, with the glewe of louelove and zeale towardes him, wee shall bee so shielded vnderunder the shadowe of his winges, and fenced aboute with the power of his spirite, that not the gates of hell, shall bee able to bring vsus into thraldome, or woorke our woe.

p. 206And that we may stand the faster, in that freedome and libertie whereunto God hath brought vsus: we thirdly aske of him, that he will giuegive vntountoSpirituall armour: Eph: 6: 14: 16: 17: vsus, both his spirituall armour for our safety and defence, the girdle of veritie, the brest-plate of righteousnesse, the shielde of faith, the helmet of salvation: and also for a weapon, whereby we may anoy and put backe our aduersary, the sword of the spirit, which is the worde of God. For beeing thus armed at all assaies, with this spiritual complet armour, we shall with great confidence say, deliuer vsus from euill, and with greater comfort, feele the effect thereof.

Fourthly, we begge of him, that hee will buckleThe buckling of this armour: vntounto vsus this armour, that it may bee fast and not easilie shaken of, when we are in the battell: And that he will teach vsus, to vse aright that spirituall sword, which is the power of God vntounto salvation, to everie one that beleeveth. For wee seeRom: 1: 16: that many doe handle the same to their owne destruction: whilest they peruert the scriptures either for the mainetenaunce of their blasphemies and heresies; or for defence of their wickednesse.

Last of all wee aske of our heauenly Father,God help: that he will vouchsafe not onlie to incourage vsus to fight with a good courage the Lordes battell; but also that he will hold vsus vp that wee fall not, p. 207and when we are downe, that hee will so protect vsus, that then our enemie giuegive vsus not a deadlie wound, but that hee will raise vsus vp againe, and make vsus able to stande against all assaultes of sinne.

But because these things cannot be perfected in vsus, vnlesse God by his spirit make vsus new creatures, taking away by little and little this our corruption: wee therefore aske in this petition, that it will please our heauenly Father, the workerHatred of sin. of all mercy and grace; to giuegive vntounto vsus a hatred and detestation, of our owne vngodly & wicked affections, which of our selues we cannot attaine vntounto. For we are greedily and violently caried, to louelove and like them but too well▪ Therefore here wee craue that God would scatter and consume in vsus by his good grace, all those motions whereby the world and Sathan our ancient enemy seeketh to deceiue vsus. Then also that by the fire of his holy spirit, hee will kindle in our hearts, an earnest louelove and longing. after the truth, godlinesse, with all other Christian vertues, that as by our hatred of sinne, we declare our selues no… to bee of the worser sort: so by our louelove of holy obedience we may proue our selues, to bee the children of God. And because in Christianity chiefly, not to profit is to goe backe: therfore wee also send vp our groanes vntounto our good p. 208God, that he wil increase in vsus these good things,Increase in goodnesse. and make vsus to grow in knowledge and heauenly wisedome, zeale, godlines, louelove, patience, temperance, and such other Christian ornamentes. And moreouer that he wil strengthen our weaknes, and confirme our feeblenes, that wee in this combate may prevaile, and obtaine the victorie through Christ that liveth in vsus, and strengtheneth Galat: 3: 20:vsus.

Now after these petitions in some sort explaned, remaineth the addition or conclusion of the Lords praier: For thine is the kingdome, the power, and the glorie for ever, and ever, amen. Which wordes although they are omitted by S. Luke, yet are they worthy to be thought vponupon, not only because they are written by Saint Matthe we, but also because they contain pr…fitable doctrine. And whereas there are two things necessary for vsus to be perswaded of, in all the praiers that wee make, either to God or man, if we will pray confidently, and with h…pe that wee shall bee heard: that is an assuraunce of Gods louelove, and a knoweledge of his might: in the preface of this praier, Christ hath taught the former, when hee assureth vsus that his louelove towardes vsus is such, as that wee may without doubting cal him Father: and now in the knit…ing vp of the same, he calleth vsus to the consideration of his power: that wee with comfort p. 209may cal vponupon such a God, as both will heare vsus, because he loueth vsus, and can helpe vsus, because all power belongeth vntounto him.

And first when wee acknowledge that kingdomeGod aboue all kinges: to bee his, wee are taught not to hauehave our eies dazeled with the externall glory of these worldly Princes or Potentates, whose breath is in their nostrels, it departeth, they returne to their Psal. 146: 4.Ps 146:4earth, and then their thoughtes perish: but to fixe our hart and hope vponupon him, to whome of right all kingdome and dominion belongeth: and in comparison of whome, the mightiest Monarches and most puissant Princes that rule vponupon the earth, are but petty magistrates, that owe vntounto him honour and homage. For when wee confesse that kingdome is belonging to him, it is as much as if wee had saide, that the kinges that wee see to rule and raigne vponupon the face of the earth, are his lievetenants, set in their roomes by him, and by him to be deposed as he shall see it fit. They are to obey his commaundementes, and to governe as he prescribeth; or else that great king whose righte to raigne wee doe heere confesse, shall punish thē for abusing their authority. Soveraigne and absolute kinges they are not, howsoever they come to their roial estate, but his subiectes and servants. For whatsoever may be said to be kingdome, we say heere that it is his.

p. 210Secondly wee ascribe vntounto him power. So that as in the former title, we confesse that he onlyPower to subdue his foes or helpe his servauntes hath right to rule and governe: so heere wee graunt that he hath ability and means to dispose of all thinges at his pleasure. Earthly kings and princes be they never so mighty, and hauehave they never so good right to raigne over their subiects yet cannot alwaies either subdue their rebellious traitours that rise vp against them; or without these ambitious neighbours, that seeke to encroach vppon their Dominions. But this our king, as he may claime as his owne all the kingdomes of the earth, yea the rule of heaven and earth, and of all his creatures: so because power is his, that is, belongeth vntounto him, and to no other, therfore hath hee such might, that none can withdraw their neckes from the yoake of his government. Neither Pharaoh the mighty, nor Nabuchad-nezer the proude, nor Iulian the Apostata (who confessed himselfe to bee to weake to deale with this mighty and powerfull king) were able to withstande him. For hee hath not onelyonly the Angelles, his ministering spirites, to woorke his will; but men also at his commaundement, to execute his iust wrath; not onelyonly against their enemies, and such as they hated, but even against their friendes and companions, as did the Midianites in the daies of Gideon. p. 211Hee (such is his power) can cast downeIudg: 7: 2…▪ hailestones vppon his adversaries to destroy them, as they did against the fiue Kinges that were gathered against Iosua. Hee can causeIos: 10: 11: them to heare a noise of chariots, and horses, and a greate army, as hee did for Samaria aga…nst2: King: 7: 6 the Syrians, so that they fled for feare. Yea what thinge is there so weake or base, thatHe maketh weake meanes stronge hee cannot make stronge or valiant, to woorke his will. The frogges, flies, lice, yea the ashes or dust vnderunder our feete, are meane creatures and contemtible. But God by them made the stubborne and harde hearte of Pharaoh to yeelde. Worthely therefore wee yeelde vntounto him the power and might, who because he doth but speake the vvoord, and thinges are effected, therefore doth even what himselfe willeth. So that we iustly may say as Christ hath taught vsus, thine is power.

Thirdly we ascribe vntounto him glorie, that is, honour, laude, and praise. Because hee wisely governeth the whole worlde, and mightely disposeth of all thinges, as it seemeth good to him: wee doe therefore confesse most willingly, that Psal: 115: 1:not vntounto vsus, but to his name the praise must bee given. The summe therefore of this conclusion is, that GOD rightfullie may, and mightelie doth, dispose of all thinges; and therfore p. 212that the glory of all our actions belongeth vntounto him, and no other.

And we must marke this word for, which sheweth that the wordes following are a reason of that which went before. Wee seeme therefore in the shutting vp of this praier, to declare whatThe cause of our boldnes in praier. it is that hath imboldened vsus to call vppon him. Euen this, because kingdome is his, and therefore nothing ca…e be done, but at his appointmente. Power is his, and therefore wee can hauehave no helpe, but from him. Glory is his, and therefore cannot bee yeelded to our selues, for anye our doinges, or to anye other creatures whatsoeuer. Heere therefore wee learne a most necessarie lesson, which the LORDE GOD for his greate mercies sake, imprinte in the heartes of them that call vppon the name of the LORDE, that they maye learne to departe from that greate iniquitie, wherewith the world hath beene, and yet is, most daungerously infected. For wee hauehave in our necessities, distresse or daunger, vowed our vowes vntounto them that were no Gods, that if they woulde deliuer vsus, wee woulde bee thankefull for it, and offer some token of thankefulnesse vntounto them. Wee hauehave prayed vntounto them, as if they coulde helpe vsus. Wee hauehave vowed our selues before them, as if they had beene Gods. Wee hauehave put in p. 213them too much trust and confidence, as if they had beene able to doe vsus good. Yea, before stockes and stones, the worke of some carpenter or Mason, with the helpe of a Painter, wee hauehave saide euen before the Images of men or women, without regarde of what sexe or sorte they are, Our father.

But here our Sauiour CHRIST in these wordes teacheth vsus, that we cannot confidentlye call vponupon anye for helpe or succour, but onlie vppon him to whome kingdome, power, and glorie belongeth, that is vponupon God only. Let them then that doe please themselues so well, in their inuocation of Saintes or other creatures, bring foorth and set before vsus anye creature in heauen and earth, anye Angell or Archangell, any Sainte departed man or woman, that can truelie challenge to themselues kingdome, power, and glorye; then maye they with the better assuraunce call vponupon such, if also they hauehave anie warraunte out of the woorde of GOD, that such will hauehave a Father-like louelove and care ouer them. But kingdome, povver, and glorye belonge to GOD onlie, and therefore our prayers also, cannot well and Christianlike be made or directed to any other. And thus much for the instruction or lesson that heere we hauehave to learne.

p. 214We hauehave also out of this comforte or consolation, in that we▪ who in the b…ginning assured our selues of his Fatherly louelove towards vsus, doe now also know his power and might that hee hath to doe vsus good. So that as we may rightly and truly perswade our selues, that hee will helpe vsus because he hath a Fatherly affection vntounto vsus: so we may assure our selues likewise, that he can do vsus any good, that wee stande in neede of, because that all kingdome, power, and glory is his, and therefore all things are at his commandemente. And thus much as it pleased God to directe my pen, hauehave I thought good to set down, for the explanation of that, which wee commonly call the Lordes praier.

Now I beseech thee (O Christian Reader) to consider well with thy selfe, how necessarie an exercise praier is for vsus, who heere as Pilgrimes and straungers▪ doe trauell in this vale of misery, where wee finde manie wantes, fall into many daungers, are swallowed vp of many griefes, and compassed about on eueryevery side, with many lustes, that fight against our soule. In all which calamities, wee hauehave no supply, safety, cōfort, or defence but in flying to our heauenly Father, making our moan, & vttering our cōplaints vntounto him, and as it were shaddowing our selues, vnderunder the protection of his wings. Neither can p. 215wee doe this, but by humbling our selues before the throne of grace, by our feruent and faithfull praiers, crying not in words only, but in hearte especially, Our Father which art in heaven.

And because aboue all thinges Gods glory must be sought for; let vsus as we are heere taught first and for most pray, that our good and gracious God▪ will so direct our hearts, our mou…hes, and al the members of our body that in thought, word, and deed, wee may seeke eueryevery one of vsus, in our vocation and place, and according to the talent committed vntounto vsus to glorify his holy name, yeelding our selues to bee gouerned in al things by him, and that wee may studie to the vttermost of our power, and imploy our whole indeuour to aduance his kingdome; submitting our wils vntounto his most holy will, in all our conuersation.

And let it not content vsus when wee hauehave thus praied as in this praier we are taught: but let vsus also examine without partialitie, whether wee hauehave according to the trust committed to vsus, sincerely sanctified Gods name, inlarged his kingdome, and obeyed his will, according to the authority, power, learning, wisdome or wealth bestowed vponupon vsus: that if we finde our selues shorte in any duty, prince or subiect, of high or lowe degree, learned or vnlearned, we may know & confesse, that to begge of God, that which our selues p. 216do not with our whole might striue to further; is to bewray the weaknes of our praiers, that they come not from the good treasure of a sanctified hart▪ and to discouer our owne hypocrisie.

Or if we aske the things that perta…e to vsus, whether belōging to this life present, or els those most excellent graces, of forgiuenes of sins, and sanctification of Gods spirit, to keepe vsus frō sin: we must alwaies remember, that to praier, wee most ioine practise of holy obedience and Christian life, that wee may powre forth our praiers not onelyonly with lifting vp of pure hands, but also with a cōfident demauding, which a good conscience 1: Tim: 2: 8: 1: Pet: 3: 21:maketh to God. By this meanes it shall come to passe, that as our adversaries wil driue vsus to vse that comfortable remedy of praier, whereby we shal think our selues wel quieted, when we hauehave made our moane to our heavenly Father: so our petitions, proceeding from such a sanctified hart, shalbe acceptable to God, through Iesus Christ our Lorde, being seasoned and mad… savory and sweet▪ with those sweet Odours, that were given to that Angell with the golden censer that heeRevel. 8: 3:Rev 8:3 should off…r with the praiers of al Saints. To the which Angel, even the Angel of the covenāt, Christ Iesus, with the Father and the h…ly Ghost, be al honour, power, and glor…e now and ever: Amen.

FINIS.

End of the text · Francis Bunny, An Exposition of the Lords Prayer (1602)