Give vs this day our dailie bread.

1 Coherence.

THus much of the 3. first
petitions which concern
God: now follow the other
3. which concern our selues
In which order we learn to pray
for those things which concern
God absolutely: and for those
things which concern our selues
not absolutely; but so far forth as
they shall make for gods glorie,
the building of his kingdom, &
the doing of his will.
But how depends this petition
on the former? In the first wee
were taught to praye, that Gods
name might be hallowed: which
is done when God raigns in our
hearts, and his wil is done. Now
further his wil is obeied in three
thinges: first by depending

H 4

on his prouidence for the things
of this life: Secondly by depending
on his mercie for the pardon
of sinne: Thirdly, by depending
on his power and might, in
resisting temptations. And thus
gods will is obeyed.



THese words be a part of
the fift petition, for it is
put downe with a condition.
Forgiue vs as we forgiue
others: and these words depend
on the former as the reason therof,
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 do 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 wee forgiue. The Papistes gather
a contrarie doctrine: they
say forgiue vs as we forgiue, making
our forgiuing a cause, for
which God is moued to forgiue
vs. But wee are to know that our
forgiuing is no cause, but a signe
that God will forgiue vs.

2 The meaning.

BRead.) By this one meanes of
sustaining our bodies & temporarie
liues, all other meanes
are vnderstood: as meat, drinke,
cloathing, health, libertie, peace,
&c. Genes. 3. 19. Thou shalt eat thy
bread, vz. get thy liuing in the sweat
of thy browes.
Out of this we learn 2. instructio~s;
for why doth the lord teach
vs to craue onely bread, and not
meat & other dainties? It is for 2.

causes: the first is, that we might
heereby learn frugalitie and moderation
in our diet, apparell,
houses; and bee content if wee
haue no more but bread, seeing
we desire no more. We must not
with the Israelites murmure because
they hadde nothing but
Manna.
Question. Must wee vse Gods
creatures onely for necessitie?
Answere. wee may vse them not
onely for necessitie but also for
honest delight and pleasure, Psa.
104. ver. 15. God giues wine to make
glad the heart of man: and oyle to
make his face shine. And Iohn. 12.
verse 3. Our Sauiour Christ allowed
of the fact of Mary which
tooke a pound of ointment of
Spikenard verie costly and annointed
his verie feete, so that all

4

the house was filled with the
smell; though Iudas did esteeme
it wast. But yet if the Lord shall
grant but bread, that is so much
as shall but hold bodie and soule
togither, we must be con~tent therwith.
1. Tim. 6. verse 8. Therefore
when we haue food and raiment, let
vs be therewith content. This contentation
was in Iacob. Gen. 28.
verse 20.
A second cause is to teach vs
that there is a particuler prouidence.
All men confesse that
there is a generall prouidence of
God ouer all things, but here we
must acknowledge an other
more speciall, euen in the least
thinges that be: because euerie
morsell of bread which wee eat,
would no more nourish vs then
a peece of earth or a stone, vnlesse

God gaue his blessing vnto
it.
(Dayly) The word in the originall
is thus muche in effect,
Bread vnto our essence or substances:
then the meaning is, giue vs such
bread from day to day as maie
nourish our substances. Thus
praieth Agur. Pro. 30. vers 8. Feed
me with foode conuenient for mee.
Some there are whiche put an
Angelicall perfection in fasting:
but wee are taught in scriptures,
that as aboue all thinges wee are
to seeke for life eternall; so wee
must in this life sustaine & maintaine
our naturall bodies so long
as we liue in this worlde. 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 be vsed so

farre forth as it shall further vs in
praier and no further. For seeing
wee are taught to pray for suche
food as shall preserue nature and
maintaine the vitall bloud, wee
must not vse fasting to the hinderance
or destruction of nature.
(Our bread.) 1. Question. How
is bread ours?
1. Cor. 3. 22. Ye are
Christes and all thinges are yours.
So then by meanes of Christ,
bread is called ours. For God
hauing giuen Christ to vs, doth
in him and by him giue al things
els to vs.
2. Question. How may
I know that the thinges I enioy
are mine by Christ, and that I
doe not vsurpe them?
Answere.
1. Tim. 4. verse 4. Paule saith that
the creatures of God are good,
and that the vse of them is sanctified

to vs by the word & praier.
Then if wee haue the worde of
God to tel vs that we may enioy
and vse them: and also if wee
praie to God for the right and
pure vse of them, We are no vsurpers,
but indeed right owners
of them.
3. Question. If the creatures
must bee made ours by
Christ, howe comes it to passe
that the vngodly haue suche aboundance
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, & hold
the title of them by him, they
shall in the ende turne to their
greater condemnation.
And where as wee call it Our

bread, we learne that euery man
must liue of his own calling, and
his own goods. Here also is conde~ned
all oppression, stealing, lying,
cogging, and other such deceitfull
means to get wealth and
goods. Many thinke it no sin to
prouide for their families in such
order, but in saying this petition
they pray against themselues.
2. Thess. 3. 10. He which laboureth
not, let him not eate. Ephes. 4. 28.
He which stole, let him steal no more,
but rather labour with 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 we not prouide for the time
to come?
Answere. It is lawfull;
yea a man is bound in good manner
to prouide for time to come.

Act. 11. 28. The apostles prouide
for the Church in Iudea agaynst
the time of dearth spoken of by
Agabus. And Ioseph in Egypt in
the yeares of plentie stored vp against
the years of famin. Wherfore
in these words our sauior his
meaning is only to condemne al
distrustful care, & to teach vs to
rest on his fatherly goodnes fro~
day to day in euery season: this is
noted vnto vs. Nu~b. 11. Wher the
Israelits wer co~manded to gather
no more Manna, the~ wold serue
for one day, & if they did, it putrified.
Wherby God taught the~ to
rest on his prouide~ce euery particuler
day, & not on the means.
(Giue vs) Not me. This serues
to teache vs that a man must
not onely regard himselfe, but
also be mindfull of others. For

111

a man that hath wealth is made
a steward to distribute his goods
to the poore and the good of
Gods Church. True loue seekes
not her owne thinges; the branches
of the vine are loden with
clusters of grapes, not for themselues
but for others: the candle
spendes it selfe to giue others
light.
(Giue) if bread be ours, Wherfore
are we to ask it? It may seem
needlesse.
Answere. Not so for
heereby wee are taught verie
worthie lessons. 1. First those
that are in pouertie, are taught to
waite on God, who is the fountaine
and the giuer of all blessings.
Men vsually driuen to this
estate, vse euill meanes, as robbing,
deceiuing, consulting with
wisards, &c. 2. Againe here we

learne, that though a man had al
the wealth in the world, al is nothing
without Gods blessing.
Question. The rich need not say.
Giue vs &c. for they haue abundance
alreadie, and what neede
they aske that which they haue?
Answere. Let a man be neuer so
rich, and want nothing that can
be desired, yet if he want Gods
blessing, in effect hee wantes all.
Wherefore euen kinges and the
greatest personages that bee, are
as much bound to vse this petition
as the poorest. Gods blessing is
riches saith Salomon. Prov. 10. 22.
Thou maiest eate and not haue
inough, bee clothed and not
warme, earne wages and put it
in a broken bagge. Hag. 1. vers. 6.
If God do not blesse thee. This
blessing of GOD is called the

I

staffe of bread. Esay. 3. 1. In bread
there bee two thinges, the substance,
& the vertue from Gods
blessing: this second, that is, the
power of nourishing is the staffe
of bread, for take awaie from an
aged man his staffe and he falls:
and so take away Gods blessing
from bread, it becomes vnprofitable,
and ceaseth to nourishe.
Lastly heere we see that all labor
and toile taken in anie kinde of
calling is nothing, and auailes
not vnlesse God still giue his
blessing. Psal. 127. 1.

1 QVestion. Whether is a man
bounde to forgiue all
debts.
Answer The worde debt, in
this place is not vnderstoode of
debt that is ciuill, and comes by
lawfull bargening, but of hurts
and dammages which are done
vnto vs in our bodies, goods, or

K

good name. As for the former ciuill
dets, a man may exact the~, so
he do it with shewing of mercy.
2 Question. Howe maie anie
man forgiue trespasses, seeing
God onelie forgiues sin?
Answer.
In euery trespasse which anie do
to their neighbours; there bee
two offences, one to God, another
to man. In the first respect it
is called a sinne; which God onlie
forgiues: in the other respect
it is called an iniurie or damage,
& so man maie forgiue it. When
a man is robbed, the law is broken
by stealing, and the iniurie
that is done is against a man that
hath his goods stolne.This iniurie
as it is an iniurie a man may
forgiue: but as it is a sin, hee cannot,
but god onelie.
3 Quest. Whether may a man

aright praie this petition, and yet
sue him at the lawe, who hath iniured
him.
An. yea, for a man may
in an holy maner sue another for
an iniurie: & as a souldier in lawfull
war maie kill his enemie, and
yet loue him: so maie a man forgiue
an iniurie, and yet seeke in a
christian maner the remedie: but
in doing of this we must obserue
fiue things. 1. we are to take heed
of al priuat reuenge & inward hatred;
which if we co~ceiue, we do
not forgiue. 2. we must take heed
of offence, & haue care that our
doings be not scandelous to the
church. 3. Our sutes must be take~
in hand to maintain godly peace;
for if al iniuries wer put vp there
wold be no ciuil state or gouernment.
4. It must be, that the party
offending may be chastised, and

K 2

he brought to repentance for his
fault: for if many men were not
repressed they wold grow worse
5. law must be the last remedy, as
Phisitions vse desperat remedies
when weaker wil not serue, euen
so must wee vse lawe, as the last
meanes when all other faile. The
dealing of the world in this case
is no example for vs to followe.
For through rage & stomak they
wil abide no priuate agreement,
and therefore they vse the law in
the first place, so did the Corinthians,
but what saith Paul 1. Cor.
6. 7. It is vtterlie a fault among. But
if the law be vsed aright, a Christian
may sue at law and loue the
party sued: for there is difference
betweene dealing against a man
before a Magistrate, and the dealing
of one priuate man with an

other. For priuat dealing is commonlie
reuenge, and therefore
vnlawfull.

3. The wantes to be bewailed.

OVr corruptio~s agaynst this petitio~
are two especiallie. 1. Couetousnesse,
a vice which is naturally
engraffed in euerie mans

heart; it is when a man is not
content with his present estate.
This desire is vnsatiable, for men
woulde be euer hauing of more.
Wherefore hee whiche shall vse
this petition must bee greeued
for this sinne, and pray with Dauid.
Psal. 119. 36. Incline my heart
to thy commandementes, and not to
couetousnesse. And he must sorrow
not so muche 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 marke
mens lifes, and we shall see that
this is a common disease, in the
most as it is noted. Psal. 4. vers. 6.
Who will shewe vs any good? This
then is a common sinne that we
are taught to mourne for.
2. The second want is our

I 2

diffidence & distrustfulnesse, for
the thinges of this life. Men also
will shift this off and say, they
would be sorrie to distrust God.
But if wee looke to our corrupt
nature, man is wonderfull prone
to this sin, for being in prosperitie,
we are not troubled: but if
once we be pressed with aduersitie,
then we houle and weep and
as Paule saith. 1. Tim. 6. ver. 10.
Men pearce themselues thorow with
many sorrowes. If anie shall lose a
part of his goodes, what then
doth he? streight he 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
readinesse in all estates to rest

on Gods prouidence, whatsoeuer
fall out. Psalm. 37. 5. Commit
thy way to the Lord and trust in him,
and he shall bring it to passe. Pro. 16.
3.Commit or role thy workes vppon
the Lord and thy thoughtes shall be
directed: Whereby we are admonished
to take paines in our callings
to get meate and drink, &c.
If the Lord blesse not our labor
we must be content: If hee doe,
we must giue him thankes. Now
for this cause wee are further to
praie to God that hee woulde open
our eies, and by his spirite
teach vs in all his good creatures
to see his prouidence, and when
meanes faile and are contrarie,
then also to beleeue the same.

5. Errors confuted.

1. PApistes teache that men by

I 3

workes of grace may merite life
eternall, and increase of iustification
in this life. But howe can
this be? for here we see that euerie
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 bread,
what madnesse is it to thinke
that wee can merite life euerlasting?
2. They also are deceiued who
thinke, that anie thing comes by
meere chance or fortune without
Gods prouidence. Indeede
in respect of men who know not
the causes of things, many chances
there are: but so, as that they
are ordered and 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
and the second of those
whiche concerne our
selues: in the former we craued
temporall blessinges, in this and
the next which followeth, wee
craue spirituall blessings. Where
wee may note, that seeing there
be two petitions, which concern
spirituall things, and 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 heartes are set for wealth &
promotion: they can be content
to heare the worde on the Sabboth,
yet neither then, nor in
the weeke day doe they lay it vp

I 4

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
bodie, and in the second place,
those which concern the soule?
Answere: The order of the holie
Ghost in these petitions is wonderfull:
for the Lorde considers
the dulnesse and backwardnesse
of mens natures: therefore
he trains them vp, & draws them
on by litle, eue~ as a schoolmaster
doth his young scholers: propou~ding
vnto the~ som elements and
principles, and so carrying them
to higher points. For the former
petition is a steppe or degree to
these two following. He that
will rest on Gods mercie for
the pardon of hys sinnes, must

first of all rest on Gods prouidence
for this life, and he that
cannot put his affiance in God
for the prouision of meate and
drinke, how shal he trust in gods
mercie for the saluation of his
soule? Here we may see the faith
of worldlings: they say that God
is mercifull, and that they beleue
in Christ: which how can it be
true? Seeing in lesser matters, as
meate and drinke, they distrust
God, as appeares by their couetousnes.

2. The meaning.

DEbts) By debts sins are ment,
so it is in Luke 11. 4. and they
are so called, because of the resemblance
betweene them. For
euen as a debt doth bind a man,
either to make satisfaction, or els

to goe to prison: so our sinnes
bindes 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 &
ransome for mans sinnes: and so
to esteeme them as no sinnes.
And here vnder this one benefit,
al the rest of the same kind are
vnderstood, as iustification, sanctification,
redemption, glorification
&c.

3 The vses of the words.

1 HEre we may learne manie
lessons: the first is, that seing

wee must praie thus, Lorde
forgiue &c. We must holde, that
there is no satisfaction to Gods
iustice for sin by our workes, no
not in temporary punishments:
but that the dooing away of our
sins is of gods meere fauour: for
to forgiue and to satisfie be contrary:
wherfore the doctrin of humaine
satisfactions, taught in the
church of Rome is vile & diuelish
2 Secondly, we are taught thus
to praie continuallie fro~ daie to
daie: where wee note the great
patience & long suffering of god
in that wee offending daily, yet
he suffers and forbeares still and
doth not power out his confusion
vpon vs. This teacheth vs like
patience towards our brethren:
we ca~not put vp the lest iniury &
forbear but on day, yet we desire

123

that God woulde forgiue vs all
our liues long.
3 Againe wee may obserue,
that there is no perfect sanctification
in this life, seeing we must
euerie daie, to the end craue the
pardon of our sinnes. Therefore
wicked is the opinion of the Catharists
or Puritans, which hold
that men may be without sin in
this life.
4 And when we say forgiue,
not me but vs: we ar put in mind
to pray, not onlie for the pardon
of our owne sinnes, but likewise
for our bretheren and enemies.
Iam. 5. 17. Confesse one to another, &
pray one for another: for the praier of
the righteous auaileth much, if it bee
feruent. And as some thinke, the
praier of Steeuen was a meanes
of the conuersion of Saule.

5 Also wee note that before
praier for pardon of sinne, must
go a confession of sin: for wheras
we say, forgiue our dets, we confesse
before God, that we are flat
banckrouts, and not able to discharge
the least of our sins: this
appeares 1. Ioh. 1. 9. if wee confesse
our sins, he is faithfull to forgiue vs:
And it was practised by Dauid,
Psal. 51. & 32. 5. The manner of
making confession is this; knowen
sinnes, and those which trouble
the conscience are to be confessed
perticularlie: but vnknowsinnes
generallie, Psal. 19. 12.
6 Lastlie, hence it is manifest,
that there is no iustification by
workes. Our sinnes are debts: &
so also are all workes of the law.
Now, how canne anie man discharge
one debt by another?

4 Wants to be bewailed.

THe wa~ts to be bewailed ar the
burden of our sinnes, and the
corruptions of our natures, and
the wickednes of our liues, and
the sinnes of our youth, and of
our olde age. Psal. 40. 12. My sins
haue taken such holde vpon me, that
I am not able to looke vppe: they are
more in number then the hayrs of my
head: therefore mine heart hath failed
me. Thus with Dauid we are
to trauell and groane vnder this
burden: but this griefe for sinne,
is a rare thing in the world. Men
canne mourne bitterlie for the
things of this life, but their sins
neuer trouble them. And further,
this sorrow must be for sin,
because it is sinne, though there

were neither hell nor deuill, nor
conscience to accuse, nor iudge
to reuenge.

5 The grace to be desired.

THe grace which we must desire
is the spirite of grace and deprecations.
Zacha. 12. 10. It is that
worke of the spirit, whereby we
are inabled to cal to God for the
pardon of our sinnes. A man hauing
offended the lawes of a
Prince, and being in daunger of
death, wil neuer rest or be at quiet
till hee haue gotten a pardon:
euen so they which feele and see
their sinnes, hauing this spirite
are so mooued, that they can neuer
bee at rest, till in praier they
bee eased of their sinnes. A man
may, I graunt, babble and speake

manie words, but he shall neuer
praie effectuallie, before he haue
this spirite of praier to make him
crie Abba Father. For worldlie
commodities all canne pray: but
learne to pray for the want of
Christ.

As we forgiue our debts.

1 Coherence.

THese words be a part of
the fift petition, for it is
put downe with a condition.
Forgiue vs as we forgiue
others: and these words depend
on the former as the reason therof,
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 do 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 wee forgiue. The Papistes gather
a contrarie doctrine: they
say forgiue vs as we forgiue, making
our forgiuing a cause, for
which God is moued to forgiue
vs. But wee are to know that our
forgiuing is no cause, but a signe
that God will forgiue vs.

2 The meaning.

1 QVestion. Whether is a man
bounde to forgiue all
debts.
Answer The worde debt, in
this place is not vnderstoode of
debt that is ciuill, and comes by
lawfull bargening, but of hurts
and dammages which are done
vnto vs in our bodies, goods, or

K

good name. As for the former ciuill
dets, a man may exact the~, so
he do it with shewing of mercy.
2 Question. Howe maie anie
man forgiue trespasses, seeing
God onelie forgiues sin?
Answer.
In euery trespasse which anie do
to their neighbours; there bee
two offences, one to God, another
to man. In the first respect it
is called a sinne; which God onlie
forgiues: in the other respect
it is called an iniurie or damage,
& so man maie forgiue it. When
a man is robbed, the law is broken
by stealing, and the iniurie
that is done is against a man that
hath his goods stolne.This iniurie
as it is an iniurie a man may
forgiue: but as it is a sin, hee cannot,
but god onelie.
3 Quest. Whether may a man

aright praie this petition, and yet
sue him at the lawe, who hath iniured
him.
An. yea, for a man may
in an holy maner sue another for
an iniurie: & as a souldier in lawfull
war maie kill his enemie, and
yet loue him: so maie a man forgiue
an iniurie, and yet seeke in a
christian maner the remedie: but
in doing of this we must obserue
fiue things. 1. we are to take heed
of al priuat reuenge & inward hatred;
which if we co~ceiue, we do
not forgiue. 2. we must take heed
of offence, & haue care that our
doings be not scandelous to the
church. 3. Our sutes must be take~
in hand to maintain godly peace;
for if al iniuries wer put vp there
wold be no ciuil state or gouernment.
4. It must be, that the party
offending may be chastised, and

K 2

he brought to repentance for his
fault: for if many men were not
repressed they wold grow worse
5. law must be the last remedy, as
Phisitions vse desperat remedies
when weaker wil not serue, euen
so must wee vse lawe, as the last
meanes when all other faile. The
dealing of the world in this case
is no example for vs to followe.
For through rage & stomak they
wil abide no priuate agreement,
and therefore they vse the law in
the first place, so did the Corinthians,
but what saith Paul 1. Cor.
6. 7. It is vtterlie a fault among. But
if the law be vsed aright, a Christian
may sue at law and loue the
party sued: for there is difference
betweene dealing against a man
before a Magistrate, and the dealing
of one priuate man with an

other. For priuat dealing is commonlie
reuenge, and therefore
vnlawfull.

3 The vse.

THe vse of this clause is verie
profitable, for it shewes vs a
liuely signe, whereby our consciences
may be assured of the pardon
of our sins. Indeed many vse
these wordes long and often, yet
find no assurance of pardon, and
the cause is, because they haue
no desire of gods mercy, nor willingnes
to forgiue men: which if
they had, then the forgiuenes of
their sins should herby be sealed
vnto them. Wherefore if anye
woulde bee perswaded of Gods
mercy in this point, let them discend
into their owne soules, and
search them narowly, if they can

K 3

find their hearts as ready to forgiue,
as they are ready to desire
forgiuenes at gods ha~d, the~ they
may assure the~selues of gods mercie
in Christ, as we are taught by
our Sauiour Christ, Mat. 5. 7. Blessed
are the mercifull for they shall obteine
mercy. Consider these comparisons.
A man walking vnder a
wal in a cold su~ny day, is heated
of the wall which first receiued
heat from the sunne. So he that
sheweth mercy to others, hath
first receiued mercy from God.
Also take a peece of wax, and put
to a seal; it leaueth an impression
or marke like it selfe in the wax:
which when a man looks on, he
doth certainly knowe that there
hath bin a seale, the print wherof
is left behinde. Euen so it is in euery
one that hath readines to

forgiue others: by it a christian
may easilie know that God hath
sealed to him the forgiuenes of
his sins, euen in his heart: therefore
let me~ look into their harts
whether they haue any affection
to forgiue others, for that is as it
were the print in their hearts of
gods mercie towards them.
Many there are which pray for
pardon at gods hand: but they
cannot brooke it, that they shuld
forgiue their neighbours. Herevpon
come these sayings; I may
forgiue him but I will not forget
him: he may come in my Paternoster,
but hee shall not come in
my creed. Beholde the deuils logicke,
which makes malice to be
charitie. Blind people plaie with
the Lords praier, as the flie doth
with the ca~dle til she be burnt; for

K 4

the more they pray these words,
the more they cal for vengeance
against themselues. Iam. 2. 13.

Lead vs not into temptation but
deliuer vs from euill.

1 The Coherence.

IT might seeme 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 forgiuenes of sins, and
wonderfull temptations be inseperable
companions in this life:
which thing we find to be true,
both in gods word, & in christia~
experie~ce: ther is no man in this

world so beaten, & buffeted with
te~ptations as the penitent sinner
that cries moste bitterly for the
pardon of his sinnes. This is the
estate, that few men in the world
are acquainted with. For they
are neuer troubled with temptation,
but liue in all peace and
quietnesse both in bodie and
soule. Luke 11. vers. 21. When the
strong man armed keepes his hold,
the thinges that hee possesseth are in
peace.Euen so the wicked of the
world being possessed of Satan,
are not a whit molested by hym
with anie temptations: Neither
neede he, seeing he hath them at
commandement to do what hee
will. But when a man once beginnes
to make conscience of
sinne, and to sue vnto the Lord
for pardon of his offences: and

still continues in dislike of sinne
and Sathan: then the ennemie
bestirres him, and vseth all
meanes to bring that man to famine:
hee offereth all maner of
temptations to molest him, and
neuer affoord this poore sinner
anie rest. Heereupon, hee for
feare of being ouercome, continually
must pray vnto the Lord
that hee may not be ledde into
temptation.
Heere some christian conscience
may reason thus. No man
is so troubled with sin and satan
as I. Therfore I am not in Gods
fauour but am a plain cast away.
Answere. If pardon of sin & temptations
goe together all is contrarie.
If thou hadst no griefe
for sinne, no buffetings of thine
ennemies the fleshe, the worlde,

and the deuill, thou couldst not
be in Gods fauour but vnder the
power of Satan; Now this great
measure of the spirituall temptations
is a signe rather of Gods
loue. For whom God loues, the
deuill hates, and where God
workes in loue the diuell works
in malice.
2 Secondly this petition is
ioyned with the former to teach
vs, that as we must be carefull to
pray for pardon of sinnes past:
so also we must indeuour to preuent
sinnes to come: wee must
not fall againe into our old sins,
neither must wee be ouertaken
with new sinnes.