2. The Meaning

Hence we may learn many lessons: the first is, that seeing we must pray thus, Lord forgive, etc., we are to hold, that there is no satisfaction to God's justice for sin by our works, no not in temporary punishments: but that the doing away of our sins is of God's mere favor: for to forgive and to satisfy be contrary: wherefore the doctrine of human satisfactions, taught in the church of [reconstructed: Rome], is vile and devilish.

2. Secondly, whereas we are taught thus to pray continually from day to day, we note the great patience and long suffering of God, that suffers and forbears still, and does not pour out his confusion upon us, though we offend his majesty day by day. This teaches us like patience towards our brothers: we ourselves cannot put up the least injury and forbear but one day, and yet we desire that God would forgive us daily to the end of our lives.

3. Again we may observe, that there is no perfect sanctification in this life, seeing we must every day to the end crave the pardon of our sins. 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, forgive, not me but us: we are put in mind to pray, not only for the pardon of our own sins, but likewise for our brothers and enemies (James 5:17). Confess one another, and pray one for another: for the prayer of the righteous avails much, if it be fervent. And as some think, the prayer of Stephen was a means of the conversion of Saul.

5. Also we note that before prayer for pardon of sin, must go a confession of sin: for whereas we say, forgive our debts, we confess before God that we are flat bankrupts and not able to discharge the least of our sins: this appears (1 John 1:9). If we confess our sins, he is faithful to forgive us. And it was practiced by David (Psalm 51) and (Psalm 32:5). The manner of making confession is this: known sins, and those which trouble the conscience, are to be confessed particularly; but unknown sins generally (Psalm 19:12).

6. Lastly, hence it is manifest, that there is no justification by works. Our sins are debts, and so also are all works of the law: and it were a foolish thing to imagine that a man might discharge one debt by another.