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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64642	Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop.	Ussher, James, 1581-1656.; Gower, Stanley.; Crabb, Joseph, b. 1618 or 19.	1660 (1660)	Wing U173; ESTC R217597	234,164	424

out his own sins in their weight and number Psal. 38.4 Mine iniquities are gone over my head as an heavy burthen they are too heavy for me The continual multiplying of them adds to their heap both in number and weight Thus I have shew'd you what the Law does in respect of sin the benefit of being under the Law that it makes sin appear in its own colours and sets it forth to be as indeed it is exceeding sinful But the Law does not yet leave sin nor let it scape thus But as the Law discovers our sinfulnesse and accursednesse by sin its wretchednesse and mans misery by it till his blessednesse comes from the hands of his Jesus so it layes down the miserable estate befalls him for it If he will not spare God with his sins God will not spare him with his plagues Let us consider of this accursednesse sin brings on us God will not let us go so but as long as we are under the Law we are under the curse and till we are in Christ we can expect nothing but that which should come from the hand of a provoked God Assure thy self thou th●t pleasest thy self in thy abominations that God will not take this at thine hands that by so base a creature as thou art so vile a thing as sin is should be committed against him But of the woful eff●cts of sin which is Gods wrath we will speak the next time LAM 5.16 Woe unto us that we have sinned I Declared unto you heretofore what we are to consider in the state of a natural man a man that is not new fashioned new moulded a man that is not cut off from his own stock a man that is not ingrafted into Christ he is the son of sin he is the son of death First I shew'd you his sinfulnesse and now Secondly I shall shew you his accursednesse that which follows necessarily upon sin unrepented of I declared before what the nature of sin is And now I come to shew what the dreadful effects of sin are the cause the consequence that follows upon sin and that is woe and misery Woe unto us that we have sinned A woe is a short word but there lieth much in it Doct. Woe and anguish must follow him that continueth sinning against God And when we hear this from the Ministers of God it is as if we heard that Angel Rev. 8.13 flying through the midst of heaven denouncing Woe woe woe to the inhabitants of the earth The Ministers of God are his Angels and the same that I now deliver to you if an Angel should now come from Heaven he would deliver no other thing Therefore consider that it is a voice from Heaven that this woe woe woe shall rest upon the heads upon the bodies and soules of all them that will not yeild unto God that will not stoop to him that will be their own masters and stand it out against him woe woe woe unto them all Woe unto us It 's the voice of the Church in general not of one man but woe unto us that we have sinned That I may now declare unto you what these woes are note by the way that I speak not to any particular man but to every man in general It is not for me to make particular application doe you doe that your selves We are all children of wrath by nature In our natural condition we are all alike we are all of one kind and every kind generates its own kind 'T is an hereditary condition and till the Son make us free we are all subject to this woe By nature we are all children of wrath as well as others Eph. 2.3 Now that I may not speak of these woes in general I have shew'd how two woes are past and a third woe is coming God proceeds punctually with us And are not our proceedings in Judiciary Courts after this manner The Judge when he pronounceth sentence doth particularize the matter Thou shalt return to the place from whence thou camest thou shalt have thy bolts knockt off thou shalt be drawn to the place of execution thou shalt be hanged thou shalt be cut down and quartered and so he goes on And this is that which is the witnesse of Justice Thus is it here the Spirit of God thinks it not enough to say barely the state of a sinner is a woful estate but the woes are punctually number'd and this shall be my practice Now 1. The first thing that followeth after sin is this After the committing of sin there cometh such a condition into the soul that it is defiled polluted and becometh abominable And this is the first woe 2. The soul being thus defiled and abominable God loaths it for God cannot endure to dwell in a filthy and stinking carrion-soul he startles as it were and seems afraid to come near it he forsakes it and cannot endure it And that 's the second woe First sin defiles it then God departs from it there must be a divorce 3. When God is departed from the soul then the Devil enters in he presently comes in and takes up the room there will be no emptinesse or vacuum And this is a fearful woe indeed for as soon as God is departed from a man he is left to the guidance of the Devil his own flesh and the world There will be no emptinesse in the heart no sooner God departs but these step in and take Gods place 4. Then in the fourth place after all this is done comes sin and cries for its w●ges which is death That terrible death which comprehends in it all that beadroll of curses which are written in the Book of God and not onely those but the curses also which are not written Deut. 28. which are so many that they cannot be written Though the Book of God be a compleat Book and the Law of God a perfect Law yet here they come short and are imperfect For the curses not written shall light upon him which are so many as pen and ink cannot set down nay the very pen of God cannot expresse them so many are the calamities and sorrows that shall light upon the soul of every sinful man Now let us take these woes in pieces one after another 1. The first woe is the polluting and defiling of the soul by sin A thing it may be that we little think of but if God once open our eyes and shew us what a black soul we have within us and that every sin every lustful thought every covetous act every sin sets a new spot and stain upon the soul and tumbles it into a new puddle of filth then we shall see it and not till then for our eyes are carnal and we cannot see this If once we did but see our hateful abominable spots that every sin tumbles us afresh into the mire did we see what a black Devil we have within us we would hate and abhor our selves as Job did It would be

welcome news of the Gospel comes after the Law hath discovered his disease and says Be not discouraged there is a Throne of grace prepared for thee God hath a seat of justice to deal with Rebels and open Traytors but if thou art weary of thy estate if thou wilt submit to God take Christ for thy King and cast down all thy weapons if thou wilt live like a subject he hath prepared a Throne of grace for thee Christ is thy Atturney in the Court to plead for thee he is not as the Papists make him so stout and one that takes such state on him as that a man may not come near him This is the highest injury that can be offered to Christ to think that any creature hath more mercy and pity than he hath It is to rob Christ of the fairest flower in his garden when we rob him of his mercy and pity Mark that place in Heb. 4.15 that we may not think him austere We have not an High Priest that cannot be touch't with our infirmities with the feeling of our infirmities Christ is no hard-hearted man when you were his enemies he loved you insomuch that he humbled himself and suffered death even the death of the Crosse for you And he hath the self-same bowels in heaven that he had on earth he wept over Jerusalem and the self-same weeping heart carried he to heaven with him the self-same weeping eyes Believe not then the Papists that he is so hard-hearted or so stately and that his mother is more ready to speak for us than he fie on it This is to pervert the Gospel and make Christ no Christ. We have not an High Priest that cannot be touched with the feeling of our infirmities Heb. 2.17 In all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High Priest c. Alas poor soul saith Christ what the malice of the Divel is I know by mine own experience in the flesh for Christ was tempted in all things according to us sinne only excepted I know what the temptations of the world are but whereas we have three enemies the Divel the world and the flesh only the two former were his Christ had the temptations of the world and the Divel not of the corrupt flesh for he had no corrupt flesh A man that hath been himself in terrible Tempests on the Sea when he sees a storme out of his own experience he pities those that are in it when as others are not a jot moved for he hath seen that consternation of minde which on every side appeared That plurima mortis imago whereas others having not been there lay not their miseries to heart Christ having suffered himself and being tempted as we were is sensible of our miseries and therefore never count it boldnesse to come boldly to him that gives thee this encouragement Come boldly to the Throne of grace We must understand that all this is before faith we must 1. Know that we have a need 2. That there is a Throne of grace when God enlightens my conscience and encourages me to come And thus having spoken of the preparatives I come to the work the main thing it self Now this is 2. The Act Coming this coming is believing as the feet which carry a man to the place he would be in his feet carry him nearer and nearer If a man cannot be cured but by the Bath his feet must carry him thither Now faith is the legs of the soul the feet that carry us unto Christ whereas we are afar off and draw back as all unbelievers now by believing we draw near Now as unbelievers draw back so believers draw forward and therefore John 1.12 and John 6.35 To come to Christ and to believe in him are the self-same thing He that cometh to me shall never hunger and he that believeth on me shall never thirst Coming is there made an act of faith and the same thing with it The one is the explication of the other thy coming to Christ is thy believing in him When thou hearest of a Throne of grace and seest the Lord of glory stretching out his golden Scepter come and touch it take the benefit of the Kings pardon If a man know there is such a Throne of grace he must come unto it And now begins faith to work And that thou mayst understand it the better know that faith then begins first to work when thou settest the first step towards the Throne of grace And this is the houre in which salvation is come unto thy house None can come to me saith Christ except my Father draw him If thou seest a vertue to come from Christ and to draw thee as an Adamant and thou feelest that loadstone working on thee then begins faith It makes thee draw near to Christ whereas before thou wert a stranger Till then thou art like thy Grandfather Adam thou runnest away and thinkest thy self most secure when thou wast farthest from God but now thou seest no comfort unlesse thou draw nigh unto him now as the Apostle saith Phil. 2.13 It is he that worketh in us the will and the deed this must be wrought in us by God First a will then the deed and then it is not only I would do such a thing but I do it God works not only the will of coming but the deed of coming and all his acts are acts of faith and have a promise God makes no promise till we be in Christ till we have faith we are no heires of the promise when a man sets his face towards Jerusalem and begins to set himself to go to Christ all he doth then hath the promise not a tear now that he sheds but is pretious God puts it into his bottle not a cup of cold water that now he gives but shall have a great reward this is a blessed thing when every thing we do hath a promise annexed to it when every step we step hath a promise made to it Now then the will is the first thing that is wrought in us this is that which makes the act of faith that is I have a will a resolution to do this And the Apostle makes it more than the very deed it self 2 Cor. 8.10 as I may so say For this is expedient for you who have begun before not only to do but to be forward So we translate it but look in the Margent and it s rendred to be willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek hath it as if the will were more than the deed it self for a man to come unwillingly 't is nothing worth the ground-work is the will which is a greater matter than the deed Nothing more separates a man from Christ than to say I will not have this man to raigne over me but if thou canst frame thy will that it shall go perpendicularly on the object and accept Christ on the termes offer'd that 's faith and that

of the bridegroom and as Nazianzen I thank God I have a little learning to sacrifice to Christ. such a Precedent is worth the printing Thirdly that had not this course been taken a worse might have befallen directly contrary to the will of the godly Bishop For some of these notes were in the hands of divers persons who were much taken with them and much desired and it was feared might have endeavoured a private printing of them more imperfectly then now you have them That faithfull Minister mentioned in the frontispiece whose Latine Epistle is prefixed having with much adoe got this Copy out of their hands thought as the rest who have attested it 't was much better to publish these as now you see them then to indanger the creeping out of a more surreptitious Copy The general subject of these Sermons is of Conversion and so mightily did the Lord blesse them not only to the Edification● and Consolation of very many but also to the Conversion as we have good cause to judge of some I will say no more the Name of Doctor Usher by which he is more known to some and the Name of the most Reverend and Learned Father of our Church Doctor James Usher late Arch Bishop of Armagh and Primate of all Ireland by which he is more known to others not onely in these our Kingdomes but in forreign parts his great and good Name I say every where as oyntment poured forth prefixed before this Book though with some allay is enough to raise high Expectation of whatsoever cometh after these words and is argument enough to invite the Reader to look within and read them over and then he will find the least filing of this Master workmans Gold very precious Good Wine they say needs no bush and if this Wine was so sweet at first running I presume whosoever tasts it now though he have it but at the second or third hand will find it hath not altogether lost its strength nor will he repent his labour in reading what was taken after him if he be one that desires to profit his soul more then to please his Palat. That out of the ashes of this Phoenix the Lord would raise such successors as may by Pen Life and Doctrine do as this burning and shining Light hath done before them is the prayer but scarce the belief of him that prayeth for the peace and prosperity of Jerusalem and therein hopeth to have his share in the Concurrent prayers of every Godly Reader Stanley Gower Dorchester October the third 1659. Speedy Conversion the onely means to prevent imminent Destruction Heb. 4.7 Again he limiteth a certain day saying in David to day after so long a time as it is said to day if you will hear his voice harden not your hearts I Have enter'd on these words in the other Vniversity on a day of Publique Humiliation as being suitable to the occasion the chief matter of them being the Doctrine of the Conversion of a sinner Forasmuch as Gods judgments are abroad upon the earth and hang over our heads the only means to prevent and remove both temporal and eternal is our speedy conversion and return unto God Else he will whet his sword bend his bow and make it ready to our destruction Psal. 7.12 God did bear a deadly hatred against sin in the time of the Psalmist and so he doth still for his nature cannot be changed If we return not we are but dead men The eternal weight of Gods wrath will be our portion both here and in the world to come if we repent not In the words there are three observable Points 1. Continuance in sin brings certain death Or For sin Gods judgments are on particular Nations and persons 2. If particular Nations or persons turn away from their evil courses no hurt shall come near them God takes no delight in the death of a sinner nor that he should despair of his mercy but would have us turn out of the broad way which leads to destruction 3. It behooves every one speedily to set about the work of conversion Nor esteem this a vain word I bring you those things whereon your life depends Obeying it you are made for ever neglecting it you are undone for ever Unless you embrace this message God will bend his bow and make ready his arrows against you Know therefore 1. That continuance in sin brings certain death There will be no way of escaping but by repentance by coming in speedily unto God The words of this Text are taken from Psal. 95. Harden not your hearts as in the provocation and as in the day of temptation in the wilderness If when God calls us either to the doing of this or leaving that undone yet we are not moved but continue in our evil wayes What 's the reason of it It 's because we harden our hearts against him The Word of God which is the power of God to salvation and a two-edged sword to sever between the joynts and the marrow The strength of the Almighty encounters with our hard hearts and yet they remain like the stony and rocky ground whereon though the Word be plentifully sown yet it fastens no root there and though for a season it spring yet suddenly it fades and comes to nothing We may have a little motion by the Word yet there 's a rock in our souls a stone in our hearts and though we may sometimes seem to receive it with some affection and be made as it were Sermon-sick yet it holds but a while it betters us not why because it 's not received as an ingrafted word Therefore saith St. James Receive with meeknesse the ingrafted word Jam. 1.21 Let the word be ingrafted in thee one sprig of it is able to make thee grow up to everlasting life Be not content with the hearing of it but pray God it may be firmly rooted in your hearts this will cause a softning To day if ye will hear his voice harden not your hearts against Almighty God If you do expect him also to come against you in indignation Hearken what he saith by his Prophet I will search Jerusalem with candles and punish the men that are setled on their lees that say in their heart the Lord will not do good neither will he do evil Zeph. 1.12 Mark I will search Jerusalem and punish those that are setled on their lees When a man is thus setled and resolved to go on in his sins to put the matter to the hazard come what will come there 's a kind of Atheism in the soul. For what do's he but in a manner reply when God tells him by his Minister that he is preparing the instruments of death against him do you think us such fools to believe it What does this but provoke God to swear that we shall never enter into his rest What 's the reason of this It 's because men are not shifted they have no change they

son of a temporary Prince be free how much more shall the Son of God be free But yet it behoves us to fulfill all righteousness He would be a subject unto Caesar and in recognition of his subjection he would pay Tribute though he fetched it out of the fishes belly Hence the Apostle tells us Rom. 13. For this cause you pay Tribute to testifie your subjection Neither was Christ only a servant to them who were in some Authority but generally among men he was in the state of a servant Mat. 20.28 The son of man came not to be ministred unto but to minister and to give his life a ransom for many Not to be a Master to command and have others to attend him but he came to be a servant see in what esteem he was had We account a servant in the next degree unto a beast for liberty is that whereby a man bre●●hs and a man were better be dead then have his liberty took from him and so Christ was not only a bond-man in regard of h●s Father but in regard of men In the estimation of men he was vilified for a bond-man and that will appear by the price for which he was sold. It was thirty pieces of silver To consider what the price was is a considerable part of his passion There is a Prophesie cited out of Jeremy in your books but it is Zachary though I have seen some copies which mentioned neither but only according to the words of the Prophet it is Zach. 11.13 Cast it unto the potter a goodly price that I was prized at of them He speaks it with disdain And I took the thirty pieces of silver and cast them to the potter in the house of the Lord. Exod. 21.32 There is a place parallel to it which will expound it clearly If an Ox shall push a man-servant or a maid-servant that he die the Owner of the Ox shall give to the Master of the servant thirty shekels and the Ox shall be stoned It was the very price that was paid for a slave Thirty shekels which is 3 l. 15 s. in our money A base estimation they had of Christ as if he were a bond-man the same price that was given for a slave that was killed by an Ox for this same price was he sold. In the second book of Josephus cap. 12. When Ptolomaeus Philadelphus would redeem all the Jews which were bond-men It s set down what he paid for a slave There is set down a great summ of money and the number of the slaves Here stands the valuation divide the number of Drachms by the number of slaves and you shall find the quotient for every man 120 drachms four Drachms make a shekel thirty shekels was the ordinary rate cryed in the Market for the price of a bond-man Thus Christ took on him the form of a bond-man not only Gods bond-man but in the estimation of men so despicable that they valued him at no higher rate then thirty pieces of silver This is but the beginning and entrance on Christs humiliation to be made in the similitude of sinfull flesh and in the verity of true flesh Christ had all infirmities as weariness hunger thirst which follow a sinfull man which were not sinfull such a nature he took upon him and then he became obedient both by active and passive obedience That which remains of the pains of his life to the passage of his dolefull death we will speak of the next time FINIS PHIL. 2.8 And being found in fashion as a man he humbled himself and became obedient unto the death even the death of the Cross. IN these words and those that went before you see there is delivered unto us the point of the humiliation of the Son of God It stands in this 1. That he took upon him the form of a servant and was made in the likeness of man God the Son the second person in the Trinity did assume our dust and ashes unto the Unity of his own sacred person 2. This humane nature being thus assumed he was content to deprive himself a long time of that beatifical vision which he might have still enjoyed in that time was as obedient as the meanest and poorest servant of his Father Nor was he only actively but passively obedient He was obedient unto the death he was content to lay down his life for our Redemption And it was not every death that would serve the turn but it must be the death of the Cross the most accursed shamefull and painfull death that death which was most suitable and best able to answer the wrath of God First He humbled himself by taking our nature upon him He that thought it no robbery to be equal with God took upon him the form of a man If it were an abasement for God to look upon heaven the most glorious of his works how much more to take upon him a clod or peice of this earth and unite it to his own sacred person for ever This was a descending indeed he descended first that he might ascend Eph. 4.9 Now that he ascended what is it but that he descended first into the lower parts of the earth That is he descended into the womb of the Virgin and it was a great abasement indeed for him thus to descend Wherefore the Psalmist speaking of the wonderfull framing of the Babe in the womb saith Psalm 139.15 My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth So that we see God descended into the lowermost parts of the earth and there was he fashioned A great humiliation it was for him to be thus inclosed Thus did he humble himself in taking our nature Had he taken the form of a King upon him it h●d been a great humiliation how much more when he took on him the form of a servant He came not in state to be ministred unto but to minister as we shewed the last day Nor was he only his Fathers servant but a servant of servants and therein underwent Canaans curse A servant of servants shalt thou be Our Saviour became such a servant He which was the Author of freedom John 8.26 If the Son make you free then are you free indeed He I say who was the Kings son and so the most free the Author of it to all that enjoy any spiritual freedom became a servant that we which were servants might be made free But besides this it s added here that he humbled himself Having taken on him the form of a servant he humbled himself Where we may observe what made the suffering of our Saviour so meritorious It was because it was active free and voluntary Our Passions are contrary to our Will We are drawn to it as it is said of Peter When thou art old they shall lead thee whether thou wouldst not John 21.18 Peter dyed the same death our

●his Kingdome of grace before you come to the K●ngdome of glory First here ●s set down the mother and radical grace of all the rest and ●hat is justification by faith and then followeth the bl●●sed fruit that issueth from thence 1. Peace w●th God 2. A graci●us accesse into his presence 3. A joyfu● hope arising from that great glory that we shall enjoy for t●e time to come 4. In the ●orst of our troubles and midst of our afflictions this ●oy is so great that it cannot be abated by any of them ●ea it is so far from being abated by them that they are a fuel to kindle it we rejoyce in affliction saith the A●ostle that which would undo the joy of a carnal man is made the matter of this mans joy Concerning the first of these justification that is the ground or foundation of all the rest being justififyed by faith that 's the root and ground without which there is no fruit no peace no joy no hope much lesse any kinde of rejoycing in tribulation Faith is that which seasoneth all we must first be justified by faith before we have any other comforts for that 's the first ground the first rudiment of a Ch●istian in the School of Christ. Therefore I proposed unto you three things for the understanding of it 1. What that faith is that justifieth 2. What that justification is that is ●btained by faith 3. What relation the one of these hat● to the ot●er Concerning the first of these I sheved you that it is not every faith that justifieth I shew'● you that there is a dead faith whereupon the Apostl● saith The life that I now live I live by the faith of the Sonne of God A dead thing cannot make a living ma● it must be and I shew'd you how a living faith Again I shew'd that beside the tr●e faith there was a temporary faith which is active 〈◊〉 and comes near the other It had the operations of the Spirit but it wanted root It had supernatu●●ll works but it wanted the new creature There w●● a conception that was but an abortive kinde of birth it came not to maturity not to a full growth it did not continue And I shew'd unto you how a man mig●t discern one of these from the other for herein lye● the wisdome of a Christian not to content himself 〈◊〉 be deceived with flashes therefore the Apostle exhorts us to prove and try and examine our selves it 's an easie matter to be deceived and therefore Gods people should be careful to examine themselves to have their senses exercised herein that however others may slight and slubber over the matter they must and will be careful in it and then they will not only do it themselves but they will crave the aid of God also Prove me O my God c. try me c. Then for the second thing concerning that justification that is obtained by faith I shew'd you that the word justification was derived from justice or righteousnesse and as many wayes as justice and righteousnesse may be taken so many wayes may justification be taken Sometimes for justification of righteousnesse in a man and sometimes it is opposed to condemnation so it s taken in Saint Paul and it signifieth an acquital sometimes it s opposed to hypocrisie and pollution in a mans soul so it signifies sanctification whereby God not only covers our sinnes past but heals our natures The first is perfect but imputed the second inherent but imperfect When the time cometh that God will finish his cure he will then make a perfect cure when final grace cometh we shall not need to think of a Popish Purgatory Death is the Lords refining pot then there is not a jot of sinne shall be left in a Christian Now when God hath taken away our drosse then to think we shall be put in a refining fire that an intire soul that hath no blot that one that hath no spot should be purged after final grace hath made him clear and whole this is against reason and common sense They might have learned better of their own Thomas all the fire in the world will never put away sinne without the infusion of grace This by the way concerning them I shew'd besides that these two being both righteousnesses the Church of Rome confounds them both together Saint James his justification w●●h Saint Pauls They confound inherent righteousnesse which is begun and shall be perfected in final grace with the other so that the point is not between us and Rome Whether faith justifieth by works or no but Whether it justifieth at all in truth that is the state of it The question is this whether there be another justification that is distinguish't from sanctification or whether there be another grace besides justification Do not think that we are such block-heads as to deny faith and sanctification yet faith is but a piece or part of that traine of vertues There justification is taken for sanctification we acknowledge a man is justified by faith and works but the question is between us and them whether there be any justification besides sanctification i. e. whether there be any justification at all or no we say sanctification is wrought by the Kingly office of Christ he is a King that rules in our hearts subdues our corruptions governs us by the Scepter of his Word and Spirit but it is the fruit of his Priestly office which the Church of Rome strikes at i. e. whether Christ hath reserved another righteousnesse for us besides that which as a King he works in our hearts whether he hath wrought forgivenesse of sinnes for us we say he hath and so saith all the Church till the new spawn of J●suites arose They distinguish not remission of sinnes from sanctification Bellarmine saith remission of sinnes is the extinguishing of sinne in the soul as water though it be cold yet the bringing in of heat extinguishes the cold and so remission of sinnes is the bringing in of inherent righteousnesse which extinguisheth all sinne which was before A strange thing and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome whereby she makes drunk the inhabitants of the earth with the wine of her fornications except men were drunk it were impossible that a learned man should thus shake out an Article of their Creed which hath ever been believed by all the Churches When the Scripture speaks of forgivenesse of sinnes see how it expresseth it Ephes. 4.32 Be ye kinde one to another Brethren tender-hearted forgiving one another even as God for Christs sake hath forgiven you Observe in the Lords prayer we pray that the Lord would forgive us our trespasses as we forgive those that trespasse against us Let him that hath common understanding judge Do we forgive our neighbours by extinguishing sinne in the subject I forgive you i.e. I take away the ill office you did me Doth he