forgiuenes of our debts in this very thing we doe humbly confesse before God against Popish Satisfaction that we cannot make sufficient paiment or satisfaction for our sinnes but altogether haue neede of free pardon for our Mediatours sake And because our sinnes make a separation betvveene God and vs Isa 59.2 therefore we craue in this petition the fauour of God reconciliation and acceptance And whosoeuer seeketh for these things either by satisfactions or by merits otherwise then from the meere mercie of the father for the paiment satisfaction and merit of Christ alone doth not seeke them well neither shall euer attaine vnto them for we are commanded to aske the forgiuenes of our debts and the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiue is opposed to our paiment to our recompence and satisfaction and signifieth a free gift For the Greekes translate the Hebrew worde Salach which signifieth to be sauourable and of mercie to pardon by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.9 Vnto God belong mercies and pardons Numb 14.19 Pardon the iniquitie of the people according to the multitude of thy mercies Hauing thus expounded these things we may easily obserue what we are to aske in this petition VVe pray therefore because our debts are innumerable infinite and vnmeasurable that God will not enter into iudgement with them that he wil not impure them vnto vs that he will not marke them or require them at our hands but for Christ his sake mercifully to pardon them to cast them behinde his backe euen into the bottome of the sea Isa 53.6 Mich. 7.19 And because the wages of sinne are the displeasure the wrath or anger of God the curse of God and condemnation with the punishments of this curse in bodie and soule in this life and in the life to come euen eternall death we therefore beseech the Lord to asswage his deserued wrath not to kindle it against vs or poure it out vpon vs to lay aside his indignation and embrace vs with fauour and mercie to become and to continue vnto vs a gratious and mercifull father and rewarde vs not according to our sinnes neither lay vpon vs the punishment of his curse nor cast vs into prison till we haue made satisfaction Math. 5.25 and 18.34 but pardoning both the fault and the punishment of our sinnes to set vs free from the bonde or obligation thereto that we may say with Paul Who shall accusevs vvho shall condemne vs It is God that iustifieth and forgiueth who shall condemne Rom. 8.33 And seeing they are not generally debts or sinnes but Our debts therefore euery one that is to pray must consider in each commaundement of the law what sinnes he hath runne into and committed he must distinctly obserue whether they be sinnes of presumption Psal 19.14 or sinnes of infirmitie and weaknes for so shall we rightly pray for pardon according to the difference of our sinnes And because sinne is neuer forgiuen vnles we doe repent Ier. 5.7 and we of our selues are carelesse according to our hard heart which can not repent we doe not weigh and consider and count our sinnes how many how great and how grieuous they be we doe not earnestly grieue for our sinnes nor from our heart detest and forsake them we doe not turne from them but delight in our sinnes and declare the same as Sodome Isa 3.9 we haue not the seare of God before our eyes neither be affected with the sense of Gods wrath therefore wheÌ„ we pray for the pardon of our sinnes we doe withall intreat that God by his spirit would cast out of vs all securitie that sinne may not sleepe or lie dead in vs but may be raised by the Law that he would take from vs our stonie and impenitent heart and giue vnto vs a fleshie and repentant heart which may acknowledge and detest it owne sinnes which may bewaile the same and feare in the sense acknowledgement of the wrath of God And likewise we doe also praie that he would lift vs vp againe by true faith and preserue vs from despaire for by saith we receiue the forgiuenes of our sinnes And because this petition of forgiuenes of sinnes is ioyned by a coniunctioÌ„ copulatiue vnto the fourth petition where we pray for daily bread for the day therefore we are commaunded to make this petition for the pardon of our sinnes euery day and withall we be admonished to take heede that we do not so heape our sinnes that we shall be found in the bookes of Gods iudgement Dan. 7.10 without forgiuenes but we must euery day pray that our daily sinnes may be blotted out that they be not written vvith a penne of yron and that we may not heape vp vnto our selues wrath against the day of wrath Rom. 2.5 And because God hath appointed and ordained certaine meanes whereby he will bestow and we must receiue the forgiuenes of sinnes therefore we doe likewise pray that God would giue vs such a minde whereby we may not contemne or neglect but daily exercise the vse of the kaies of heauen the hearing of the word the vse of the SacrameÌ„ts and other exercises of faith and praier that God vvould not giue vs vp to a reprobate sense voide of all griefe not regarding our sinnes or the wrath of god Rom. 1.28 Eph. 4.17 And lastly we pray that we may not be preuented by death before our sinnes be remitted and forgiuen and that before the ende of this life we may vse those meanes whereby the pardon of our sinnes may ordinarily be graunted vnto vs. These so many and so great blessings must we conceiue in our mind when we pray forgiue vs our sinnes whereby we may plainely see what deuotion and intention of minde is required in the very act of praier Now all these things we must aske for the whole bodie of the Church in generall priuately for our selues and namely for those whose necessitie we know for we say Our debts or trespasses And although the three latter petitions be deprecatorie that is such wherein we pray against euills yet they may be well applied to the foure generall heads set downe in the beginning and so ought to be For as we haue shewed that in the former petitorie d that is such petitions wherin we craue some blessings petitions were contained praiers against euills thanksgiuings and confessions of sinnes so there is the same reason in these deprecatorie they containe in them petitions for some blessings thaÌ„ksgiuings and confessions As we forgiue our debters Luke hath it thus καὶ Î³á½°Ï á¼€Ï…Ï„Î¿á½¶ for we also forgiue Now we must not take the similitude according to Matthew to be equall altogether as though God should forgiue with no more perfect measure of mercie then we forgiue others for the flesh fighteth against the spirit in vs euen then when we are reconciled to our neighbour And God himselfe sheweth inequalitie between them Ose 11.8 I should make thee as Adama and Zeboim but I will
Creede that we may be translated out of this world where the deuill is prince where the earth in this vale of miserie brings forth thornes and brambles of affliction into an other world of eternall life where we shall be free and safe from all euills that we may not alwaies thus be subiect and lie open to the darrs and temptations and assaults of the deuill the world the flesh and calamities So Paul saith Rom. 7.24 Oh wretched man that I am who shall deliuer me from this bodie of death 2. Tim. 4.16 he sheweth a godly and excellent affection when he saith At my defence all men for sooke me but the Lord assisted me and I was deliuered out of the mouth of the lyon and the Lord will deliuer me from all euill and vvill keepe me or preserue me unto his heauenly kingdom to whome be praise for euer and euer Amen In which wordes he deliuereth the very last petition and conclusion of the Lords praier VII VVe are taught in this petition to lift vp our heads to thinke vpon and to desire an other blessed life to come which is eternall where shall be full deliuerance from all euill And because we are too much occupied and plunged in the matters and affaires of this life and of this world we doe also request that God would inspire excite kindle beget and preserue in vs this meditation and desire that we couet to be dissolued that is to leaue this life and to passe to another blessed life And because euery kinde of death is not the ende of miserie for the death of the wicked is the beginning of their torments Luk. 16.22 but the death of the godly is a deliuerance from all euill and a beginning of euerlasting happines therfore when we say Deliuer vs from euill we doe also desire that our heauenly father would keepe vs from euill death that we may not die the death of the vncircumcised Ezek. 28.10 or the death of sinners which is worst of all Psal 34.22 that we may not die carelesse in our sinnes vnprepared without repentance Ioh. 8.24 But that he would graunt vnto vs a godly and sauing ende of this life that we may die in the Lord Apoc. 14.13 that whether we liue or die we may be the lords Rom. 14.8 whether we abide in the pilgrimage of this life or be called home to our owne countrie by death yet still we may please the Lord 2. Corin. 5.9 Furthermore we pray that God would put into vs a care desire to prouide betime for our selues those things which are necessarie to dying well that we may be prepared for death least we want oyle in our lamps when the bridegroome commeth and calleth for vs Math. 25.3 And that in the last howre of this life we may haue true repentance the word the Sacraments faith hope the spirit of grace and of praier that when we are to die we may be found in Christ Philip. 3.9 hauing that righteousnes which is of God through the faith of Christ that so we may rightly commend our soule into the handes of our Father And if we be not found sufficiently prepared we pray that he would not suffer vs to be preuented by suddeÌ„ death at vnawares but would mercifully graunt vs space for such preparation that our death may be a deliuerance from all euill and a passage out of this vale of miseries to eternall life So that in this petition we beseech the Lord mercifully to be present with vs in that last and dangerous conflict wherein our aduersarie goeth about most busily marking whether he can snatch vs away and deuoure vs that so we may be kept and deliuered from all euill And that he would strengthen vs that we may not feare to die not be afraid of death nor tast thereof but may depart in peace and so when we die may be truly deliuered from all euill These thinges we must pray for in this petition both generally and in particular crauing blessings of the Lord praying against euils giuing thanks for benefits receiued and confessing our owne sinnes For thine is the kingdome The conclusion c. The latin copies want this clause which is not in S. Luke neither haue latin writers expounded it as Cyprian Ambrose Ierome and Austin But all Greeke copies haue it constantly and the Syrian interpreter translated it Chrysostome also expoundeth it Likewise Paul 2. Tim. 4.17 rehearsing the last petition of Deliuerance from all euill addeth this clause to whome be glorie for euer and euer And this clause doth very fiâ—ly conclude the whole praier For it doth specially put God in mind of his promise and as it were of his office shewing the cause wherefore we aske those things of God and hope that he will giue them vnto vs. For thine is the kingdome Here he vnderstandeth not Gods vniuersall kingdome ouer all creatures but that which is called the kingdome of heauen the kingdome of God and of Christ in the church And these things which we aske are the blessings of this kingdome which God hath therefore ordained for our necessitie against the deuill the world and the flesh that forsomuch as we cannot haue from our selues those things we aske in praier neither can attaine vnto theÌ„ by our selues we might yet receiue theÌ„ froÌ„ his haÌ„d in his own kingdoÌ„ And it beloÌ„geth to the office of our king in this kingdoÌ„ that he should keepe defend vs against the deuil the world and the flesh and that he should bestow those blessings on them that beleeue and pray vnto him as he hath commanded vs to aske and wherein he hath promised to graunt our requests This praier then in these words doth put God in minde of his commandement of his promise and of his office in his kingdome and withall sheweth the cause why a man asketh these things and seeketh for them not to any other but to God alone Thine is the power These wordes teach vs that god hath these things which we aske in his hand and in his power although the power of the world and of the deuill be great and that he onely can giue these things vnto vs perfectly and for our good Therefore doe we craue these things of him alone And glorie In this word faith sheweth vnto God that this is a glorious thing vnto him and doth greatly turne to the glorie and praise and renowme of his mercie power and bountifulnes if he shall heare vs and shall graunt vnto vs those things which we aske according to his commandement and promise as citizens of his kingdome So that in this clause we pray that God for Christs sake whose kingdome properly this is of his grace whereby he gouerneth this kingdome would heare vs and graunt our requests for the setting forth of the bountie of the power and glorie of this kingdome Secondly this clause also serueth to stirre vp and to confirme the faith of them that pray in assurance that
not execute the fiercenes of my wrath for I am God and not man And speaking of a most seruent loue of a mother Isa 49.15 he saith Though a mother should forget her childe yet will not I forget thee Neither doth Luke goe about to set downe the cause or reason by which and for which we deserue the pardon of our sinnes For it is the free pardon of God proceeding of his meere loue and compassion towardes vs Matth. 18. v. 27. And Paul vseth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of his meere fauour hath freely pardoned you for he opposeth not our forgiuing vnto God as any price or desert that therefore God should forgiue vs because we haue forgiuen others before But he saith Eph. 4.32 be ye curteous one to another and tender hearted freely forgiuing one another euen as God for Christs sake freely forgaue you Colos 3.13 Forbearing and forgiuing one another like as Christ forgaue euen so doe you So that this phrase doth not import the cause whereon the pardon of God dependeth but as Cyprian saith it is a condition and pledge thereof For as children are most commonly made worse by the too gentle intreating of the parents so our corrupt flesh hearing that gods pardon is alwaies ready for those which pray vnto him for it and repent taketh libertie thence to sinne more freely afterward in hope of obtaining pardon easily And thus doe we abuse that endlesse benefit of Gods free pardon as though it were some priuiledge of filthines and vnlawfull libertie Therefore Christ by this clause here added doth binde the intent and purpose of them that pray as it were by a publike condition and promise that they will hereafter beware of all sinne amend their life and follow after godlines It is therefore a most weightie admonition by way of a vowe or promise in the sight of our heauenly father that we doe not abuse this fatherly gentlenesse and readinesse to forgiue vnto libertie of sinning but do promise and as it were vow amēdment of life And that generall doctrine concerning this good purpose of amendment of life Christ propoundeth in a speciall example of forgiuing one another in brotherly sort very fitly agreeing to the wordes of this petition as we haue saide Math. 5.39 about turning to the other cheeke And because the flesh beeing corrupt with a roote of bitternesse Heb. 12.13 and of it selfe full of impatience desirous of reuenge persisting in anger is most farre from reconciliation forgiuenesse therefore we do also pray that this roote of bitternesse may be lossened beaten downe mortified in vs by the holy Ghost and a loue of vnitie reconciliation and forgiueing may be kindled in vs that this may neuer be imputed vnto vs that we haue not forgiuen one another with all our heart but haue had the flesh still striuing against it And because we cannot liue in this world without many sinnes against the Lord neither conuerse among our breethren without many offences one against another therefore Christ ioyned both these together in this fist petition that so both peace of conscience towards God by the continuall forgiuenesse of sinnes and brotherly charity wherewith God is chiefly delighted might be preserued among men by continuall reconciliation forgiuing one another And therfore doth he ioyne brotherly pardoning with gods forgiuing as he sheweth in the parable Mat. 18.23 Which doth most plainely expound this petition that he may the more forcibly breake and correct the wicked impatience and bitternesse of our heart that he may take from vs all those reasons which we are woont to pretend and heap vp very gloriously in the defence of reuenge as it were by our owne right concerning the greatnesse and multitude of our neighboures offences concerning our owne credite and the benefites we haue bestowed vpon our neighbour by comparing the debts which we that are seruants do owe vnto god with the debts of fellow-seruantes where for the most part cach one oweth something vnto another For either we doe ignorantly and at vnawares giue the occasion vnto our neighboure when he offendeth vs or els beeing offended and hurt doe sinne againe in impatience and bitternesse Wherevpon S. Iames saith Confesse your sinnes one vnto another and pray one for another Iames 5.16 And lest we should be offended at our neighbour for his often offending of vs and be wearied with renewing our pardons and reconcilings so often times we haue beene taught before that we must euery day repeat vnto god that petition Forgiue vs our debts that we might forgiue our neighbour not vnto seauē times but vnto seauentie seauen times And by this forme of condition and promise euē as we also forgiue he doth most notably prouoke and pricke vs. forward to be desirous and ready to forgiue our breethren That we might remember our selues to falsify our faith solemnely giuen and boūd in this petition vnles we doe forgiue our neighbour and may also know that we pray for the vengeance of god against our selues without compassion of forgiuenes And so as Chrysostome saith We doe not pray vnto God but prouoke God we doe not obtaine fauour but we pronounce the sentence of condemnation against our selues and at the last iudgement shall be iudged according to that sentence when we say euē as we also forgiue For by this meanes God is mooued to withdrawe and holde backe the benefite of remission of sinnes as the parable saith Mat. 18.34 Neither doth this shift any whit helpe vnmercifull men that as Chrysost writeth some men when they pray omitte that promise or that some do in the meane time vse other prayer where that clause is not to be had Nay by this wile wherby they goe about to deceiue God himselfe they deserue the greater indignation For that sentence of God abideth sure If ye will not forgiue men their trespasses neither will your heauenly father forgiue you By debters here according to the Chaldie phrase before expounded we vnderstand those that haue offended vs which haue done somthing against vs or as Paul expoundeth it Colos 3.13 against whome we haue some quarrell And Saint Luke addeth we forgiue euery man that is indebted vnto vs. For seeing by nature we are woont to be more easie and gentle vnto some and harder against others and doe with lesse sorrowe and griefe beare those iniuries and wronges which are done vnto vs by greate men then those which are done by our equalls or inferiours therefore he taketh away all respect in this brotherly forgiuing when he saith we forgiue euery one that is indebted to vs. here he speaketh not properly and principally of ciuill debt though that also is to be forgiuen or at least borne with if it can not be demanded and paid without the losse and ouerthrow of our neighbour as the parable plainely teacheth vs Mat. 18.33 Therefore Austine doth well advise vs more to eschewe the hatred of our brother then other sinnes for