a common disease in the most as it is noted Psal. 4. 6. Who vvill shew vs any good This then is a common sin that we ar taught to mourne for 2. The second want is our diffidence and distrustfulnes for the thinges of this life Men also will shift this off and say they wold be sorie to distrust God But if wee looke to our corrupt nature man is wonderfull prone to this sinne for being in prosperitie we ar not troubled but if once wee be pressed with aduersitie then we houle and weep and as Paul saith 1. Tim. 6. 10. Men pearce themselues throgh vvith many sorrowes If any shall lose a parte of his goodes what then doth hee straight hee goes out to the wise man is this to beleeue in God No it is to distrust God and beleeue the deuill 4. Graces to be desired THe grace to be desired is a redinesse in all estates to rest on Gods prouidence whatsoeuer fall out Psal. 37. 5. Commit thy vvay to the Lord and trust in him and hee shall bring it to passe Prou. 16. 3. Commit or role thy workes vpon the Lord and thie thoughts shal be directed Whereby we ar admonished to take pains in our callings to gette meate and drink c. If the Lorde blesse not our labour wee must be content if he do we must giue him thanks Now for this cause wee are further to pray to God that hee would open our eies by his spirit teach vs in all his good creatures to see his prouidence and when meanes faile and are contrary then also to beleeue the same 5. Errors confuted 1. PApistes teache that men by workes of grace may merit life eternall and increase of justification in this life But howe can this be for here we see that euery bit of bread which we eate is the free gift of God without any merite of ours Now if we cannot merite a peece of bred what madnes is it to think that wee can merite life euerlasting 2. They also are deceiued who thinke that any thing comes by meere chance or fortune without Gods prouidence Indeede in respect of men who knowe not the causes of thinges many chances there are but so as they are ordered come to passe by Gods prouidence Luk. 10. 31. By chance there came downe a certaine priest that way Forgiue vs our debts 1. Coherence THis is the fift petition the second of those which concerne our selues in the former we craued temporall blessings in this and the next which followeth we craue spirituall blessings Where we may note that seeing there be two petitions which concerne spirituall thinges but one for temporall that the care for our soules must be double to the care for our bodies In the world men care for their bodies their hearts are sette for wealth and promotion they can be content to heare the worde on the Sabboth yet neither then nor in the weeke day do they lay it vp in their heartes and practise it which argues that they haue litle or no care for their soules Question What is the cause that first we craue things for the body in the second place those which concerne the soule Ans. The order of the holy Ghost in these petitions is wonderfull for the Lorde considers the dulnes and backewardnes of mens natures therefore he trains them vp and draws them on by litle euen as a schoolmaister doth his young schollers propounding vnto them some elements and principles and so carrying them to higher pointes 〈◊〉 the former petition is a steppe or degree to these two following He that will rest on Gods 〈◊〉 so the pardon of his 〈…〉 of al rest on Gods providence 〈◊〉 this life and hee that cannot put his affiance in God for the prouision of meat and drink how shall he trust in Gods mercie for the saluation of his soule Here wee may see the faith of worldings they say that God is mercifull and that they beleeue in Christ which how can it be true Seeing in lesâ—er matters as meate and drinke they distrust God as appears by their couetousnes 2. The meaning DEbts By debts sins ar meant so it is in Luke 11. 4. and they are so called because of the resemblance betwene them For euen as a debt doth bind a man either to make satisfaction or else to goe to prison so our sinnes bind vs either to satisfie Gods iustice or els to suffer eternall damnation Forgiue To forgiue sinne is to couer it or not to impute it Psal. 32. 1. And this is done when God is content of his mercie to accept the death and passion of Christ as a sufficient paiment and ransome for mans sinnes and so to esteeme them as no sinnes And here vnder this one benefit all the rest of the same kind are vnderstood as iustification sanctification redemption glorification c. 3. The vses of the vvords 1. HEre we may learn many lessons the first is that seeing we must pray thus Lord forgiue c. We must hold that there is no satisfaction to Gods iustice for sinne by our workes no not in temporary punishments but that the doing away of our sinnes is of Gods meere fauour for to forgiue and to satisfie be contrary wherefore the doctrine of humain satisfactions taught in the Church of Rome is vile and diuelish 2. Secondly we are taught thus to pray continually from day to day where we note the great patience and long suffering of God in that we offending daily yet he suffers and forbears still and doeth not powre out his confusion vpon vs. This teacheth vs like patience towards our brethren we cannot put vp the least iniury and forbear but one day yet we desire that god wold forgiue vs all our liues long 3. Againe we may obserue that there is no perfect sanctification in this life seeing we must euery day to the end craue the pardoÌ„ of our sinnes Therefore wicked is the opinion of the Catharists or puritans which hold that men may be without sinne in this life 4. And when we say forgiue not me but vs we are put in minde to pray not onely for the pardone of our owne sinnes but likewise for our brethren and enemies Iam. 5. 17. Confesse one to another and pray one for another for the praier of the righteous auaileth much if it be feruent And as soâ—ne think the praier of Steuen was a meanes of the conuersion of Saule 5. Also we note that before praier for pardon of sinne must go a confession of sinne for whereas we say forgiue our debts we confes before God that we ar stat banckrouts and not able to discharge the least of our sinnes this appears 1. Ioh. 1. 9. If vve confesse our sinnes he is faithful to forgiue vs And it was practised by Dauid Psalm 51. and 32. 5. The maner of making confession is this knowen sinnes and those which troble the conscience are to be confessed particularlie but vnknown
breade that is so much as shal but holde bodie and soule togither wee must bee content therewith 1. Tim. 6. ver 8. Therefore vvhen vvee hauue foode and raiment let vs be therewith content This contentation was in Iacob Gene. 28. 20. A second cause is to teache vs that there is a particular prouidence All men confesse that there is a generall prouidence of God ouer all thinges but here wee must acknowledg an other more speciall euen in the least thinges that be because euery morsell of bread which we eate wold no more nourish vs then a peece of earth or a stone vnlesse God gaue his blessing vnto it Daily The worde in the originall is thus much in effect Bread vnto our essence or substances then the meaning is Giue vs such bread from day to day as may nourishe our substances Thus praieth Agur Prou. 30. 8. Feede me with food conuenient for me Some there ar which put an Angelical perfection in fasting But we are taught in Scriptures that as aboue all thinges we are to seeke for life eternall so wee must in this life sustaine and maintaine our naturall bodies so long as we liue in this world Fasting in it selfe as it is abstinence is no part of Gods worship but in it own nature a thing indifferent and therefore it is to bee vsed so farre forth as it shal further vs in prayer and no further For seeing we ar taught to pray for such food as shall preserue nature and maintaine the vitall blood we must not vse fasting to the hindrance or destruction of nature Our bread 1. Question How is bread ours 1. Corinth 3. 22. Ye are Christes and all things ar yours So then by meanes of Christe bread is called ours For God hauing giuen Christ to vs doeth in him and by him giue all thinges els to vs. 2. Question Howe may I knowe that the thinges I enjoy are mine by Christ and that I doe not vsurpe them Answere 1. Tim. 4. 4. Paule saieth that the creatures of God are good and that the vse of them is sanctified to vs by the word and prayer Then if we haue the word of God to tel vs that we may enjoy and vse them and also if we pray to God for the right and pure vse of them wee are no vsurpers but indeed right owners of them 3. Question If the creatures must be made ours by Christ howe comes it to passe that the vngodlie haue such abundance of them Answer We lost the title and interest of the creatures in Adam yet God of his mercie bestowes temporarie blessings vpon the vniust aswell as vpon the iust but for all that vnlesse they be in Christ and hold the title of them by him they shal in the end turn to their great condeÌ„natioÌ„ And whereas we cal it our bread wee learne that euery man must liue of his owne calling and his owne goods Here also is condemned all oppression stealing lying cogging and other such deceitfull meanes to get wealth and goods Many think it no sinne to prouide for their familie in such order but in saying this petition they pray against themselues 2. Thes. 3. 10. Hee vvhich laboureth not let him not eate Ephes. 4. 28. He vvhich stole let him steale no more but rather labour vvith his hands the thing that good is This day We say not heere this weeke this month this age but this day what meanes this may yee not prouide for the time to come Answere It is lawfull yea a man is bound in good maner to prouide for time to come Act. 11. 28. The Apostles prouide for the Church in Iudaea against the time of dearth spoken of by Agabus And Ioseph in Aegypt in the years of plentie stored vp against the yeares of famine Wherefore in these words our Sauiour his meaning is only to coÌ„demn al distrust full care and to teach vs to rest on his fatherlie goodnes from day to day in euerie season this is noted vnto vs Numb 11. where the Israelits wer commanded to gather no more Manna than would serue for one day if they did it putrified Wherby God taught them to rest on his prouidence euery particular day and not on the means Giue vs Not me This serues to teache vs that a man must not onelie regarde himselfe but also be mindfull of others For a man that hath welth is made a steward to distribute his goods to the poore and the good of Gods Church True loue seekes not her owne things the branches of the vine are loaded with clusters of grapes not for themselues but for others the candle spends it self to giue others light Giue If bread be ours wherefore are we to ask it It may seeme needles Answer Not so for hereby we are taught very worthie lessons 1. First those that are in pouertie are taught to wait on God who is the fountaine and giuer of al blessings Men vsuallie driuen to this estate vse euill meanes as robbing deceiuing consulting with wisards c. 2. Againe here we learne that thogh a man had al the wealth in the world all is nothing without Gods blessing Quest. The rich need not say Giue â—s c. for they haue aboundance already and what neede they aske that which they haue Answer Let a man be neuer so rich and want nothing that can be desired yet if hee want Gods blessing in effect he wants al. Wherfore euen kings and the greatest personages that be are as much bounde to vse this petition as the poorest Gods blessing is riches saith Salomon Pro. 10 22. Thou maiest eat and not haue inough be clothed and not warm earne wages and put it in a brokeÌ„ bagge Hag. 1. 6. If God do not blesse thee This blessing of God is called the staffe of bread Esay 3. 1 In bread there be two thinges the substance and the vertue froÌ„ Gods blessing this second that is the power of nourishing is the staff of bread For take away from an aged man his staffe and he falls so take away Gods blessing from bread it becomes vnprofitable ceaseth to nourish Lastly here wee see that all labour and toyle taken in any kind of calling is nothing and auailes not vnlesse God still giue his blessing Psal. 127. 1. 3. The wants to be bewailed OVr corruptions against this petition are two especially I Couetousnesse a vice which is naturally ingraffed in euery mans heart it is when a man is not content with his present estate This desire is vnsatiable for men wold be euer hauing of more Wherfore hee which shall vse this petition must be grieued for this sinne and pray with Dauid Psalm 119. 36. Incline my hearte to thy commaundements and not to couetousnesse And hee must sorrowe not so much for the act of this sinne as for the corruption of nature in this behalfe Couetous people will plead that they are free from this vice but mark mens liues and wee shall see that this is
sins generally Psa. 19 6. Lastly hence it is manifest that there is noe iustification by workes Our sinnes are debtes so also are all workes of the lawe Now how can any man discharge one debt by another 4. Wants to be bewailed THe wantes to be bewailed are the burden of our sinnes and the corruptions of our natures the wickednes of our liues and the sinnes of our youth and of our old age Psal. 40. 12. My sinnes haue taken such hold vpon me that I am not able to looke vp they are more in number then the haires of my head therefore mine heart hath failed me Thus with Dauid we are to trauell and grone vnder this burden but this griefe for sin is a rare thing in the world Men can mourne bitterly for the thinges of this life but their sinnes neuer trouble them And further this sorrowe must be for sinne because it is sinne though there were neither hell nor deuill nor conscience to accuse nor Iudg to reuēge 5. The grace to be desired THe grace which wee must desire is the spirit of grace and deprecations Zacha. 12. 10. It is that worke of the spirit whereby wee are inabled to call to God for the pardone of our sinnes A man hauing offēded the laws of a Prince and being in danger of death will neuer rest or be at quiet till hee haue gotten a pardon euē so they which feele and see their sinnes hauing this spirite are so mooued that they can neuer be at rest till in praier they be eased of their sins A man may I graunt babble and speake many wordes but hee shall neuer pray effectually before hee haue this spirit of praier to make him crie Abba Father For worldly cōmodities all can pray but learn to pray for the want of Christ. As vve forgiue our debts 1. Coherence THese wordes be a part of the fift petition for it is put down with a condition Forgiue vs as we forgiue others and these wordes depend on the former as the reason thereof and it is taken from the comparison of the lesse to the greater thus if wee who haue but a sparke of mercie doe forgiue others then doe thou who art the fountaine of mercie forgiue vs but we forgiue others therefore do thou forgiue vs. Thus Luk. 11. 4 hath it Forgiue vs our sinnes for euen we forgiue The Papists gather a contrarie doctrine they say Forgiue vs as we forgiue making our forgiuing a cause for which God is mooued to forgiue vs. But we are to know that our forgiuing is no cause but a sign that God wil forgiue vs. 2 The meaning QVestion Whether is a man bounde to forgiue all debts Answer The word debt in this place is not vnderstoode of debt that is ciuill and comes by lawfull bargaining but of hurtes and dammages which ar done vnto vs in our bodies goods or good name as for the former ciuil debts a man may exact them so he doe it with shewing of mercie 2 Question How may anie man forgiue trespasses seeing God onlie forgiues sin Answer In euerie trespasse which anie do to their neighbours ther be two offences one to God another to man In the first respect it is called a sin which God onlie forgiues In the other respect it is called an injurie or dammage so man may forgiue it When a man is robbed the law is broken by stealing and the injurie that is done is against a man that hath his goods stolne This injurie as it is an injurie a man may forgiue but as it is a sinne he can not but God onlie 3 Quest. Whether may a man aright pray this petition and yet sue him at the law who hath injured him An. Yea for a man may in an holie maner sew another for an injury and as a souldier in lawful warre may kill his enemie and yet loue him so may a man forgiue an injurie and yet seeke in a Christian maner the remedie but in doing of this wee must obserue fiue thinges 1. We are to tak heed of all priuate revenge and inward hatred which if we conceiue wee doe not forgiue 2. We must take heed of offence and haue care that our doinges bee not scandelous to the Church 3. Our sutes must be taken in hand to maintaine godly peace for if all injuries were put vp there would bee no ciuill state or gouernment 4. It must be that the partie offending may bee chastised and bee brought to repentance for his fault for if many mē were not repressed they woulde growe worse 5. Law must bee the last remedie as Physitions vse desperate remedies when weaker wil not serue euen so must we vse law as the last meanes when all other faile The dealing of the worlde in this case is no example for vs to follow For through rage and stomacke they will abide no priuate agreement and therefore they vse the law in the first place so did the Corinthians but what saith Paule 1. Cor. 6. 7. It is vtterlie a fault among But if the Lawe bee vsed aright a Christian may sue at Law and loue the partie sued for there is difference betweene dealing against a man before a Magistrate and the dealing of one priuat man with another For priuate dealing is commonlie reuenge and therefore vnlawfull 3. The Vse THE vse of this clause is verie profitable for it shewes vs a liuelie signe whereby our consciences may bee assured of the pardon of our sinnes Indeed manie vse these wordes long and often yet finde no assurance of pardon and the cause is because they haue no desire of Gods mercie nor willingnes to forgiue men which if they had then the forgiuenes of their sinnes should hereby be sealed vnto them Wherefore if any wold be perswaded of Gods mercie in this point let them discend into their owne soules and search them narrowlie if they can finde their heartes as readie to forgiue as they are readie to desire forgiuenes at Gods hand then they may assure themselues of Gods mercie in Christ as we are taught by our Sauiour Christ Mat. 5. 7. Blessed are the merciful for they shall obtaine mercie Consider these comparisons A man walking vnder a wal in a cold sunnie day is heated of the wall which first receiued heat from the Sunne So he that sheweth mercie to others hath first receiued mercie from God Also take a peece of waxe and put to a seale it leaueth an impression or marke like it selfe in the waxe which when a man lookes on he doth certainlie know that ther hath bin a seale the print whereof is left behind Euen so it is in euery one that hath readinesse to forgiue others by it a Christian may easilie know that God hath sealed to him the forgiuenesse of his sinnes euen in his heart Therefore let men looke into their hearts whether they haue any affection to forgiue others for that is as it were the print in their harts of Gods mercy toward
theÌ„ Manie there are which pray for pardon at Gods hande but they cannot brooke it that they should forgiue their neighbours Herevpon come these sayinges I may forgiue him but I will not forget him He may come in my Pater-noster but hee shall not come in my Creed Behold the deuils logicke which makes malice to bee charitie Blinde people play with the Lords prayer as the flie doeth with the candle till she bee burnt for the more they pray these words the more they call for vengeance against theÌ„selues Iam. 2. 13 Lead vs not into temptation but deliuer vs from euil 1 The Coherence IT might seem to some that this petition is superfluous for what need he care for temptations that hath the pardon of his sinnes But our sauiour did not teach vs thus to pray without speciall reason 1. Because forgiuenesse of sinnes and wonderfull temptations bee inseperable companions in this life which thing wee finde to be true both in Gods word and in Christian experience there is no man in this world so beaten and buffeted with temptations as the penitent sinner that cries most bitterlie for the pardon of his sins This is the estate that fewe men in the worlde are acquainted with for they ar neuer troubled with temptation but liue in all peace quietnes both in bodie and soule Luke 11. 21. When the strong man armed keepes his hold the thinges that he possesseth are in peace Euen so the wicked of the world being possessed of Satan are not a whit molested by him with any temptatioÌ„s Neither need he seeing hee hath them at commandement to doe what he wil. But when a man once begins to make conscience of sin and to sue vnto the Lord for pardon of his offences and still continues in dislike of sinne and Sathan then the enemie bestirs him and vseth all means to bring that man to famine he offereth all maner of temptations to molest him and neuer affoord this poore sinner anie rest Hereupon hee for feare of being ouercome continuallie must pray vnto the Lord that he may not be led into temptatioÌ„ Here some christian conscience may reason thus No man is so troubled with sin and Satan as I Therefore I am not in Gods fauour but am a plaine cast-away Ans. If pardon of sinne and temptations goe together al is contrarie If thou hadst no griefe for sin no buffeting of thine enemies the flesh the world and the deuil thou couldst not be in Gods fauor but vnder the power of SataÌ„ now this great mesure of the spiritual temptations is a signe rather of Gods loue For whoÌ„ God loues the deuil hates and where God workes in loue the deuill workes in malice 2. Meaning THese wordes be but all one petitioÌ„ which hath two parts the latter being a declaration of the former Lead vs not into temptation how is that done by deliuering vs from euill Temptation Temptation is nothing els but the entisement of the soul or heart either by the corruption of mans nature or the allurements of the world or the deuill to any sinne Iam. 1. 13. God temptes no man That is God moues no man to sinne Lead vs not Or carrie vs not into temptation to be led is to be ouercome of the temptation wheÌ„ it preuailes and gets the victorie Then the meaning is this When wee are mooued or entised to sin Lord keepe vs that wee be not ouercome and giue thou an issue with the temptation Question God is iust and cannot sinne but if he lead men into temtation shall he not be the authour of sinne Answer Indeed many fearing to charge God with sin read the wordes thus suffer vs not to be led but the text is very piaine leade or carrie vs not And the scriptures elsewhere vse the like phrases of God Exod. 7. 3. God is said to harden Pharaos heart 2. Sam. 24. 1. The Lorde mooued Dauid to number the people 2. Thes. 2. 11. God sent strong delusions that men might beleeue lies These and such like places haue a woorthie meaning thus to be gathered There is no action of man or of the deuil absolutely euil but although in some respects it be euill yet in some other it is good for we are not thus to think that as there is a maine good so also there is a maine euill Thus then temptation being an action it is not in euery respect euill but in some good in some euill And so farre forth as it is good the Lord workes it but as it is euill he doth not worke it but willingly permits it to be done by him Satan 1. And there be foure respects in which God may be a worker in temptations and yet be free from sinne 1. First he tempteth by offering occasions and objects to trie whether a man will sinne or not A maister suspecting his seruaÌ„t that in worde professeth fidelitie layes a purse of money in his way to try if he will steale it which if he steal he hath found by watching him a secreete theefe and so hath laide him open for deceiuing any more Nowe this trying oâ— him is no sin though he sinne in stealing In the same manner tempteth God his owne seruants to prooue and trye them Deut. 13. 3. Thoâ— shalt not harken unto the 〈◊〉 of the Prophet or dreâ—amer of dreames in the Lord your God proâ—◠〈…〉 whether yee loue the â—â—rd your God with al your hart 2. Secondly God leades into temptation by withdrawing his grace Neither can this be a sinne in God because he is bound to no man to giue him grace And heere is a difference betweene the tempting of God Sathan God holds backe grace when hee tempteth the Deuill suggesteth euill morions 3. Euery action so far foorth as it is an action is good of God Act. 17. 28. In him we liue mooue and haue our being Therfore God is a worker in temptations so far forth as they ar actions One man killes another the very mouing of the body in the doing of this villanie is of God but the wickednes of the action is from man and the deuill Againe a man rides vpon a lame horse and stirres him the rider is the cause of the motion but the horse himselfe of the halting motion So God is the author of euery action but not of the euill of the action 4. The fourth way is in regarde of the end God tempts his seruaÌ„ts only to correct and humble them for their sinnes and to trye howe they will abide the crosse and to moue them the more to loue him Deut. 8. 2. God afflictes the children of Israell to trie them whether they would keepe his commandements 2. Chron. 32. 31. He trieth Hezekiah to see what was in his hart The deuils end in tempting is onely to bring the partie vnto destruction Thus we neede not for to say that God in some respectes doth leade his seruants into temptations Deliuer vs from euill that is free vs from