An exposition of the Lords Prayer made in diuers lectures, and now drawne into questions and answers for the greater benefite of the simpler sort: whereunto is prefixed a briefe treatise of prayer for all men. Published at the request of diuers godly and well disposed: by W. B. minister of the Word at Reading in Barkshire.

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Title
An exposition of the Lords Prayer made in diuers lectures, and now drawne into questions and answers for the greater benefite of the simpler sort: whereunto is prefixed a briefe treatise of prayer for all men. Published at the request of diuers godly and well disposed: by W. B. minister of the Word at Reading in Barkshire.
Author
Burton, William, d. 1616.
Publication
At London :: Printed by the widdow Orwin for Thomas Man, dwelling in Pater-noster row at the signe of the Talbot,
1594.
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Subject terms
Lord's prayer -- Early works to 1800.
Theology -- Early works to 1800.
Link to this Item
http://name.umdl.umich.edu/A17326.0001.001
Cite this Item
"An exposition of the Lords Prayer made in diuers lectures, and now drawne into questions and answers for the greater benefite of the simpler sort: whereunto is prefixed a briefe treatise of prayer for all men. Published at the request of diuers godly and well disposed: by W. B. minister of the Word at Reading in Barkshire." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A17326.0001.001. University of Michigan Library Digital Collections. Accessed October 31, 2024.

Pages

Forgiue.

Q. What doth this worde [Forgiue] teach vs?

A. It teacheth vs many things. 1. That before pardō can be obtained, our sinnes must bee truely and vnfainedly confessed to God, without couering, or excusing any at all.

Q. How proue you that?

A. Out of Psal. 32. 5. I acknowledged my sinne vnto thee, neither hid I mine ini∣quitie,

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for I thought I will confesse against my selfe my wickednes vnto the Lorde, and thou forgauest the punishment of my sinne.

Prou. 28. Hee that hideth his sinne shall not prosper, but he that confesseth them, and forsaketh them shall haue mercie.

Q. Of how many sortes is the confes∣sion of sinnes?

A. It is of two sortes: either Ciuill, or Religious.

Q. What manner of confession is that which you call Ciuill?

A. That is a ciuill confession of sinne, which is made before a ciuill Iudge, or Magistrate, by malefactors.

Q. What example haue you thereof in the Scripture?

A. Such kinde of confession was that which Achan made when he was exami∣ned before Ioshua, Iosh. 7. 19. 20.

Q. When is it religious?

A. When it is made to God onely, as a part of his worship.

Q. Of how many sortes is this reli∣gious confession?

A. It is double: either priuat to God onely, or publique in the assemblies of the church of God.

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Q. When must it be priuat?

A. When the sinne is priuat.

Q. Of how many sortes is publique confession?

A. It is of two sortes: either generally to bee made by the minister, with the whole congregation together: or parti∣cularly, by some one man before the con∣gregation.

Q. How many waies doe you consi∣der that which is made by the whole congregation?

A. Two waies: for it is either ordina∣rie, as at the vsuall, and common assem∣blies: or extraordinarie, as in time of some great, and generall calamitie. For the proofe of the former, see Leuit. 16. 20. 21. for the trueth of the latter, see Ioel. 2. 15. 16. 17.

And this confession of the sinnes of others, may bee made also to God by any godly man priuatly, in time of any great and generall affliction, as in Dan. 9. 4. 5. 6. &c.

Q. When must publique confession of sinne bee made by one man particu∣larly?

A. When any one hath committed

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any offence that is publique and heinous.

Q. Why must it be publique?

A. That the Church of God may be sa∣tisfied, which by that sinne was offended.

Q. What meane you when you say the Church is offended?

A. That is to be vnderstood two maner of wayes.

  • 1. The spirite of God which is in the faithfull, is grieued at the sinne.
  • 2. The faithfull (being led by the spi∣rite of God) are also grieued to see God dishonored.

Q. Why? euery man shall beare his owne sinne, we shall not answer for an other mans offence, what need we then care or be grieued at the matter?

A. Yes, wee ought to bee grieued in two respects:

  • 1. In respect of God.
  • 2. In respect of others.

Q. Why in respect of God?

A. Because he is,

  • 1. Our God, and father, therefore we must bee grieued when wee see him dis∣honoured, as children are grieued when they see their parents abused.
  • 2. A GOD that loueth puritie, and ha∣teth

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  • iniquitie, therefore we must be grie∣ued when wee see that done in his house which he abhorreth.
  • 3. A God of all mercie and kindnes vndeserued, therefore we must be grieued to see his mercie so abused, and his kind∣nes so vnkindly requited.
  • 4. A GOD of iustice, therefore wee should bee grieued lest his wrath breake out against vs.

Q. How are the godly greued in re∣spect of others?

A. 1. In regard of the partie offending.

2. In respect of the parties offended.

Q. Why in regarde of the partie of∣fending?

A. Because hee is in danger of Gods displeasure, and of being cutte off from the bodie.

Q. Why in respect of the rest of the bodie are they grieued?

A. Because some are in danger of lear∣ning his waies, and to bee infected by his example. Some stand in doubt of his sal∣uation, which so publiquely offendeth: and some are in doubt of the trueth, while he so falleth that professeth the trueth.

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Q. What doe you conclude vpon all this?

A. I conclude, that therefore it is very necessarie and requisite, that when a fault is publique, confession be publique, that the Church of God which was offended, may be satisfied.

Q. What meane you, when you say the Church is satisfied by his open con∣fession?

A. I meane that when hee hath pub∣liquely confessed his sinne with promise of amendment, and signes of hartie repen∣tance, then the rest which before were grieued, are eased of their griefe, as the bo∣dy is when a corrupt member is healed.

Q. And is that all?

A. No, then also those which were in doubt before, are now resolued and out of doubt.

Q. Whereof are they resolued?

A. Of many thinges:

  • 1. That it was euill which hee com∣mitted.
  • 2. That the truth is still the trueth, for all his fall.
  • 3. That the bodie is not in danger of

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  • being infected by his euil example as it was before.
  • 4. That he is in the state of grace againe.
  • 5. That they may receiue him againe as a member of the body, as he was wont to be, which before was doubtfull.

Q. How I see howe necessary it is that publique confession of publique of∣fences bee made: but what say you to punishing by the purse? is not that a better way to reclaime offendrs, then open confession of the fault?

A. No, that is rather a meanes to maintaine sinne: for who will not sinne when hee knoweth it is but a money mat∣ter? especially rich men which haue mo∣ney at will.

Q. What if the money bée giuen to the poore, or to the mending of some hie waie, or to some other good vse?

A. It is counted with the Lord, but as the price of a harlot,* 1.1 as the money that Iu∣das tooke, was the price of blood: and therefore is most abominable in the sight, of God what vse soeuer it be put vnto.

Q. What? is it not a good déede to relieue the poore?

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A. Yes that is true, but yet wee must not doe euill that good may come there∣of,* 1.2 (for then as the Apostle sayth) Our damnation is iust.

Q. Why? what euill can there bée in helping the poore?

A. To relieue the poore is good, but to re∣lieue the poore by a meanes which main∣taineth others in sin is not good, & there∣fore by the Apostles rule is condemned.

Q. You speake of the money that Iu∣das tooke of the Iewes, which you say is called the price of blood, that maketh a∣gainst you, for it is said in the Gospell, that he cast it into the Temple, and the ie Priests did accept of it.

A. That is true indeed, but how? they also sayd it was not lawfull to put it into the treasurie, because it was the price of blood: and besides that, that money was not a satisfaction for Iudas his sinne, for to shew that his money did him no good, neither in the taking, nor in the restoring, he wēt & hāged himself to make amends.

Q. But when they had his money a∣gaine, they did not cast it away, but went and bought with it a field to bury

Page 167

strangers in, and why may not the like be done with the money of publique of∣fenders now?

A. Your comparison holdeth not, for

  • 1. Iudas neuer had any right to that money, and therefore ought to restore it againe.
  • 2. If hee had come by it lawfully, yet could not the Iewes haue giuen it him againe, for hee went presently and hang∣ed himselfe.
  • 3. The Iewes did not take him for a traitour, or an offender in that hee did, for if they had, it is like his money would not haue saued him from their censure and iudgement: nay they were as deepe in the sinne as he was.
  • 4. When they had his money againe, it was not lawfull to cast it away, being of it selfe a good creature of God, but they must employ it to some vse.

Lastly, the fielde that they bought withall,* 1.3 is called the fielde of blood vnto this day: and so whatsoeuer vse that mo∣ney is put vnto (which is giuen to buy out their open punishment) should be called the worke of sinne.

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Q. Shew your meaning more plainly this last poynt?

A. I meane this, that if a harlotte, or a whoremonger shuld with money buy out their open confession of their fault, in the Church, or the ciuill punishment to bee inflicted by the Magistrate; and if that money were giuen to the poore, it might be called the reward or almes of a harlot, and so in other thinges: the high way of adulterie, the colledge of fornication, the hospitall of whoredome, the Church of blasphemie, and all the reparations of ini∣quitie, which doe all cry for the curse of God to come vpon the founders, and au∣thors thereof. See Habak. 2. 11. 12. 14.

Q. What if any bee so obstinate that they will not be brought to an open ac∣knowledgement of their sinne?

A. Then by the censure and sword of excommunication, he is to be cut off from the body of Christs Church, as a rotten & infectious member, and to be cast out vn∣to Sathan, till God giue him repentance, according to the doctrine and rule of the Apostle.* 1.4

Q. What if after that hee doe re∣pent,

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and offer to satisfie the Church of God?

A. Then is hee to bee receiued againe as a brother,* 1.5 as the same Apostle tea∣cheth.

Q. What if then (after his publique repentance) hee will giue anie thing to the poore, or &c. is it not lawfull to take it?

A. Yes, for then it is taken as a fruite of fayth, which before was onely a fruite of sinne.

Q. I am satisfied for that matter of confession, what els doth this word for∣giue, teach vs?

A. It doth further teach vs the wonder∣full long suffering of God towards man∣kinde, which is not wearie in forgiuing of poore sinners when they aske forgiuenes at his handes.

Q. Why then wee may sin as much as we list, may we not?

A. God forbid, for this patience and goodnes of God is to leade vs to repen∣tance, and not to presumption, as the Apo∣stle teacheth in Rom. 6. 1. Rom. 2. 5. and therefore we ought not to abuse it.

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Q. What else doe wee gather from this worde forgiue?

A. It dooth further teach vs, that there is no satisfaction to Gods iustice for sinne, by workes of our owne, no, not in tempo∣rall punishments, but the dooing away of four sinnes is of Gods mere fauour.

Q. How doe you gather that vpon this worde forgiue?

A. It dooth necessarily followe, for if God dooth freely forgiue vs our sinnes, then we do not satisfie for them, for to for∣giue and to satisfie be contraries.

Q. What is here ment by forgiuing of sinnes?

A. To forgiue sinnes, is to couer them, or not to impute them vnto vs. See Psalm. 32. 1.

Q. But may not wee make satis∣faction to GOD for our sinnes our selues?

A. No, it is not possible.

Q. How may that appeare?

A. It shall easilie appeare, if wee consi∣der against whome wee sinne, or whose commandements we transgresse.

Q. We sinne against God, I knowe

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that, but what of that?

A. Yea, but that is not all, but we must consider that God is infinite, & therefore the offence is multiplied according to the worthines of the person against whom it is committed.

Q. And what doe you inferre vpon that?

A. I inferre that our offence against God cannot but bee infinite, and conse∣quently so must our punishment be too.

Q. And must that punishment be suf∣fered?

A. Yea, for Gods iustice requireth the same.

Q. How shall wee doe then to bee sa∣ued, for if we suffer it, we can neuer bee saued, because that which is infinite is without ende?

A. In deede it is true, and therefore we haue neede of a remedie, or else we can∣not be saued.

Q. But what shall that remedie be? Gods mercie?

A. No, for mercie must not be contra∣rie to iustice.

Q. What then? Gods iustice?

Page 172

A. No, for wee haue neede of mer∣cie.

Q. By what meane may God exe∣cute his iustice with ••••sanulling his mercie? or exercise mercie without pre∣iudice of his iustice?

A. To appease his wrath, and to make way for his mercie, there must come some satisfaction betweene God and Man.

Q. What manner of satisfaction must that be?

A. Considering the faulte is infinite, and the punishment must bee proportio∣nable to the faulte, and the satisfaction likewise to the punishment, therefore it must be infinitely infinite.

Q. How shall that be made? cannot man helpe to make it?

A. No, hee can doe nothing that waie.

Q. No? What if hee shoulde doe the workes of the law of God, wil not that satisfie Gods iustice?

A. To satisfie by the workes of the law, we cannot for two causes:

  • 1. Because it is a taske which no man can keepe.
  • ...

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  • 2. If we coulde, yet all the workes of the lawe bee debtes, and no man can dis∣charge one debt with another.

Q. What if man offer himselfe to God?

A. If man should offer himselfe, he of∣fereth nothing but vnthankfulnes, and dis∣obedience, and wickednes, that is, he pro∣uoketh Gods wrath more and more.

Q. What if man shoulde offer the whole world vnto God?

A. If he should, what should he offer but that which hee hath first receiued of God, and lost againe by his disobedience?

Q. What if the Angels shoulde step in to satisfie for man?

A. If the creature should labour to pa∣cifie the Creator: a thing finite in good∣nes, to couer an infinite euill, the indebted to discharge one that is more indebted, what were that but a couering, that doth but halfe couer, and a plaster infinitly too little for the sore?

Q. How then shall this satisfaction be made?

A. God himselfe must be faine to step in betweene his iustice and his mercy, and

Page 174

as he created vs at the first, so to create vs new againe, and this is it which the scrip∣ture calleth regeneration.

Q. Who then shall bee this media∣tor? God vnto God? infinite to infi∣nite? and able both to discharge the bond, and to asswage the infinite pu∣nishment?

A. That must needes be the second per∣son in the Trinitie, the son of God, who is also God equal with the father, and there∣fore infinite.

Q. Why must it be the second person?

A. For two causes:

  • 1. Because he is the wisdome of the fa∣ther, for as he at the first vttered his wise∣dome in creating vs, so he was to employ the same in regenerating vs.
  • 2. Because wee were to bee adopted his children, that is, admitted to an inhe∣ritance, which coulde not bee done but by the mediation of his owne naturall sonne.

Q. How did the sonne of God satisfie God for our sinnes hee being God him∣selfe?

A. Hee in his infinite Godhead recom∣penced

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honour that great benefite, and call vpon the father in his name: and thus we come to the forgiuenes of our sins, which here we are taught to pray for.

Q. You haue wel satisfied me for this 〈…〉〈…〉 let vs come to the next word why doe wee say,* 1.6 forgiue vs, and not forgiue me?

A. Therein wee are taught, to beseech the Lord as heartely to forgiue the sinnes of our brethren, as our own. See Iam. 5. 17. Exod. 32. 21. Rom. 9. 1.

Q. What if we faile in this duetie?

A. Then we faile in the greatest duetie of brotherly loue, and Christian compas∣sion, neither can wee say that we loue the brethren, neither can we bee assured that we are the members of Christ.

Q. What? doe we not loue our bre∣thren except wee care for their soules? what if we with them riches, honours, and fauours in this life, is not this suf∣ficient?

A. No: the best loue of man to man, consisteth in wishing his spirituall good, the good of his soule, forgiuenes of his sinnes, true ioy in the holy Ghost, &c.

Page 178

Q. Where reade you of any that were grieued for the sinnes of the people?

A. In Psalm. 119. 136. Dauid sayth his eyes gushed out with teares, because men kept not the law of God.

Q. What thinke you of those that laugh for ioy, when they see men brake the commandements of God, and yet say this prayer?

A. If they knowe what they say their sin is the greater, and they must needes be condēned of notable hypocrisie: but in∣deed it argueth that they neuer felt that in their harts which they vtter with their lips.

Q. What els doe you gather vpon these words, forgiue vs?

A. We learne further,* 1.7 that if wee must desire God to forgiue both them and vs, we must not allure them to sinne.

Q. How doe you gather that?

A. It must needes follow: for if we be mediatours and sutors for pardon, we may not in any case bee procurers to wicked∣nes: for shall he that sueth for the Princes pardon for a Traytor, or a murtherer, or &c. when he hath so done goe presently & stir vp the same partie to work treason

Page 179

againe, or to murther againe? God forbid.

Q. But this is a thing most rise, espe∣cially amongst such as beare the name of good fellowes.

A. It is too true indeede, but it is wic∣ked good fellowship that tempteth vnto sinne, and draweth to hell: which such good fellowes shall one day feele to their cost, if God giue thē not great repentance.

Q. What sinnes doe wee pray the Lord to forgiue vs?

A. All our sinnes whatsoeuer, our sins committed in our ignorance, our sinnes of weakenes and of presumption, our sins committed priuatly and openly, & al the euill thoughts and motions of our heart.

Q. What say you to the Papists di∣stinction of sinnes, veniall, and mortall, and their 7. deadly sinnes?

A. It is most absurd and wicked:* 1.8 for all sinne in his owne nature is deadly, and e∣uery sinne in the merites of Christs bloud is veniall, to him that truely repenteth and beleeueth in Christ, and not els.

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