charitie and loue to our brethren whereby wee may gather comfort of pardon from God or be terrified and humbled through despaire thereof This is euidently expounded by our Sauiour Christ saying If you forgiue others God will forgiue you Mat. 6.15 18.33 or if you will not forgiue others neither will God forgiue you 2 It serueth for a profession of our loue and charitie to others yea towards our enemies by forgiuing them for by this speech publikely vttered in the assemblie of the people we proclaime to all the hearers our inward disposition which certainly doe possesse the hearts of all those whose sinnes the Lord hath pardoned 3 It serueth for an argument enforcing the petition for remission of sinne as if this were the fense Lord forgiue vs for we forgiue others as if this were the argument Luk. 11.4 The mercifull shall obtaine mercie But we Lord are mercifull in pardoning others Therefore Lord be mercifull in pardoning vs. And for this latter vse wee are to know that none of all the petitions haue a speciall argument particularly fixed to the side of it but this as if our Sauiour Christ would signifie vnto vs thereby the weakenes of our faith in that matter which most concerneth vs viz. the pardon of our sins and the meanes whereby we might best fortifie our weaknes by forgiuing our enemies This is the second thing considered in this petition 3 The supplication of tâ—is petition the meaning of the words now followeth the third thing which is the Supplication The things which wee aske in this petition are specially three 1 Humiliation and that is insinuated by consequent 2 Iustification and that is expressed in one part viz. forgiuenes 3 Charitie and that is included in the reason Humiliation First Humiliation which necessarily is implied in that we aske pardon for a man will neuer aske that which hee needeth not or whereof he feeleth no want he that is sick and seeth and feeleth his sicknes Mat. 9.12 will seeke and aske the meanes of health he that is in health as he feeleth no sicknes so he will seeke for no cure Humiliation containeth these particulars Sight of sinne 1 A sight and knowledge of our sinnes and of the curse of the law due vnto sinne which is the theoricall or speculatiue knowledge in the braine Sense of sinne 2 A sense and feeling of the heinousnesse of sinne and the intolerable burthen of Gods wrath due vnto sinne which is a further impression in the heart and affection Now both these befall some of the wicked Genes 4.13 Mat. 27.4 as Caine and Iudas who because they felt their sinne no doubt knew them and from these two sometime in the wicked the Lord wringeth Confession of sinne 3 A confession of sinne with the deserued punishment This confession ariseth from a double fountaine and cause in the wicked it groweth from despaire and murmuring and it is ioyned with blaspheming and much outrage as in the former examples of Iudas and Caine who were compelled to confesse their sinnes against their liking for they desired to hide them In the godly and penitent and honest heart this confession ariseth from hope of ease and pardon Prou. 28.13 Psal 51.3.4 Iob. 31.33 from hatred and wearines of his sinne and it is ioyned with Gods glorie and it is performed willingly and vndertaken voluntarily without compulsion and howsoeuer there be a little strife with the shame of the world which might perhaps befall him vpon the confession of his sinne to others yet he is content therein also to deny himselfe that God may be glorified himselfe comforted Psalm 51.13 and others instructed by his example 4 An earnest and feruent desire to be released of the burthen of sinne Desire of deliuerance from sinne Psalm 51. Rom. 7.24 Mat. 5.6 Eâ—ay 55.1 Apoc 22.17 Psal 143.6 Psalm 84.2 Psal 42.1.2 this was apparant in the Prophet Dauid after his murther and adultery which appeareth by the often gemination of the petition for Mercy this the Apostle Paul expresseth also in his outcrie after the combat this is called spiritual hunger and thirst by our Sauiour Christ the Prophet Esay and the Apostle Iohn in the Reuelation and by the Prophet Dauid in the Psalme compared to the longing of a woman with child and to the desire that the Hart hath to take the soile being chased with hounds This desire of grace as it is the greatest and best degree of humiliation so it is a step to iustification which followeth In the second place after humiliation Iustification followeth iustification which containeth these specialties 1 The matter of iustification which is Christ Matter of iustification and his merits of all sorts both in doing and suffering in satisfying for sinne and his abstinence and freedome from sinne in his obedience passiue abolishing the curse by his crosse and actiue in purchasing grace and glory by performing the commaundement and habituall in the sanctification and heauenly qualification of his humane nature with the graces of Gods Spirit out of measure 2 The forme of iustification Forme of iustification 2. Cor. 5.21 Esay 53.5 which is the translation of our sinnes from vs to Christ and Christs righteousnesse from himselfe to vs For the chastisement of our peace was vpon him and by his stripes wee are healed for that our punishment might iustly fall vpon him first our sinnes must of necessitie be imputed to him and then that we might be deliuered from the punishment which we had deserued his sufferings must needs be applied vnto vs. Againe although by the sufferings of Christ imputed vnto vs Rom. 10.3.4 Mat. 3.15 we are freed from sinne and the curse yet except Christ had fulfilled all righteousnesse for vs in obeying the commaundement we had neuer been sanctified by grace and blessed with glory for his passion procureth our deliuerance and his obedience purchaseth our saluation Iustification therefore containeth 1 The translation of our sinnes vpon Christ 2 The imputation of Christs obedience to vs. This imputation is performed partly by the holy Ghost who bestoweth Christ and his merits vpon vs partly by faith in our selues which applieth Christs righteousnesse vnto vs. Here is the proper place of Faith Efficient cause of iustification 3 The specialty of iustification is the efficient cause which is the Mercie of God the Grace of God the Loue of God who of his meere mercie grace and loue sent his Sonne to doe and suffer for vs whatsoeuer his iustice required and doth daily applie vnto vs the vertue of both Charitie or the finall cause of iustification In the fourth and last place followeth Charitie or Loue to our brethren and enemies which is the fulfilling of the second table of the Commaundements and which is the finall cause of iustification in respect of men and this is directly signified vnto vs in the condition or argument annexed to this petition
forth as that they shall not hurt vs but become seruiceable to vs. After peace followeth ioy in the holie Ghost 3 Ioy spirituall a part of Gods kingdome arising from righteousnes and peace for being once through faith made partakers of the righteousnes of Christ and qualified with the manifolde graces of Gods spirit and being at peace with the Creator and the creatures 1. Pet. 1. Rom. 5. then we reioyce with ioy vnspeakable and glorious receiuing the end of our faith which is the saluation of our soules whereby also wee reioyce in the afflictions which befall vs for Christs sake These are the principall things we pray for in this petition appertaining to this life The last iudgemâ—nt â—thereâ— Gods kingdome some thing also appertaining to the life to come is here desired namely the speedy comming of Iesus Christ to iudgement and so the perfecting of the number of the elect the resurrection of the bodie and the euerlasting ioyes of heauen so in the Apocalyâ—s the Spirit and the Bride say Come come Lord Iesus Apoc. 21. come quickly And this may suffice for the supplication The thâ—ngs which wee pray against follow in the next place to bee handled 4 The deprâ—cation the 〈◊〉 of this petition which may bee gathered out of the supplication and are to be handled according to the order there vsed and in the first place things concerning Magistracie Anarchie hindereth Gods kingdâ—me Iudg. 19. 1. Anarchie which is want of Mâ—gistrates whence issueth disorder and confusion that euery man may do what him listeth a fault taxed in the Common-wealth of Israel whereby it commeth to passe not onely that the second table of the Commandements concerning iustice and equitie is transgressed example whereof is brought of the Leuite whose wife was abused vnto death but that the first table also is violated which respecteth the kingdome of God Iudg. 18. as the example of Micah and his idolatrie teacheth For it is a thing that the diuell would wish principally that Magistracie were abolished and therefore hee hath inspired that diuellish doctrine into the confused heads of the Anabaptists who take away all rule and authoritie and all superioritie among men for if hee could compasse that then the feare of punishment being abandoned and the hope of rewards taken away which are the two sinewes of the Common-wealth he might easily prostitute men women and children to all impious and dishonest behauiour whereby the kingdome of God should be banished out of the world Hence it is that the light of nature teacheth that it is better to haue a Tyrant than no King for nature is not so extinct in any man no though he were an Atheist but he would if not of loue to order and ciuilitie yet in policy prescribe lawes to his subiects wherby peace may be maintained and some forme of moderation least the bruite beast should controll man to whom nature hath prescribed and limited a compasse as wee see labour in the Pismire chastitie in the Turtle curtesie in the Elephant and the like in other creatures and although a Tyrant might doe and suffer much impietie and iniquitie yet some good must needes proceed from him though he were neuer so great a monstâ—â— of men in regard whereof Tyrannie is better than Anarchie there being some order in the one and none in the other 2. Next vnto Anarchie is Tyrannie Euill Magistrates hinder Gods kingdome when euill Magistrates are in place which seeke by all meanes to erect and set vp the kingdom of Satan in Gentilisme Mahometisme Papisme or Atheisme or any other superstition and heresie whereby persecution is â—aised against the true worshippers of God and true religion Toleration of strange religion and worship hindreth Gods kingdome or else when there is a Toleration of many Religions whereby the kingdom of God is shouldered out a doores by the diuels kingdome for without question the diuell is so subtill that hee will procure through the aduantage of mans naturall inclination to false doctrine and worship more by thousands to follow strange Religions than the truth of Gods word wherfore the Magistrates should cause all men to worship the true God or else punish them with imprisonment confiscation of goods or death as the qualitie of the cause requireth Here notwithstanding a doubt ariseth how it is lawfull to pray against the euill Magistrates 1. Tim. 2.2 when as the Apostle doth wish prayers to bee made for Heathen Princes and Magistrates which then were persecutors The answere is very easie that we may pray for their saluation and conuersion but against their tyrannie and persecution for it is not vnlawfull to pray for the Turke Pope and Spaniard that they may be conuerted and saued but it is lawfull also to pray against their proceedings against the truth that God would discomfit them in battel bridle their corruption abate their pride asswage their malice Psal 68.1.2 and confound their deuices Thus wee see the Prophet prayeth against the enemies of the Church Iudg. 5.31 Psal 83.9.10 Thus also did Deborah and Barak pray that all the enemies of God might perish as Sisera perished and so in another Psalme prayeth the Prophet 3. Lastly Euill lavves hinder Gods kingdome Dan. 6. wee pray against all wicked and irreligious lawes and statutes that God would hinder the making of them or at the least the execution of them such as was the law made against Daniel that contained a mouths Atheisme that no man for thirtie daies should worship any God but the proud King such as was that which Haman procured to be made and ratified against the Iewes Hester 3. that all the true worshippers of God should be destroyed slaine such as were enacted in the time of the bloodie persecutions by Heathen Emperours that whosoeuer said he was a Christian should bee put to death for by such lawes the very foundation of Gods kingdome is shaken and greatly endangered Againe in the second place wee pray against certaine sinnes and enormities incident to the Ministerie which are these Ignorant Ministers hinder Christs kingdome Malach. 3.7 Hosea 4.6 1. Ignorance for ignorant and vnlearned Ministers pine the soules of men being not able to teach and instruct the people committed to their charge the Priests lips should preserue knowledge and the law should bee required at their mouthes and the Lord he refuseth such Priests as refuse knowledge for they are the lights of the world and therefore they must haue light in them whereby they may giue light they are the salt of the earth and therfore must haue fauour in them to season withall wherefore by law established in this land none ought to bee admitted into the Ministerie but such as can render a reason of their faith in Latine and can teach the Catechisme allowed by law containing the summe of Christian religion so as the people may vnderstand and at their ordination haue authoritie
giuen them to expound the Scriptures being called thereto Wherefore seeing there can be no faith without knowledge and no knowledge without teaching and no teaching without learning therefore the Ministers that want learning cannot teach so as the people may know and beleeue and be saued and by this meanes the people perish for want of knowledge Hosea 4.6 and Gods kingdome is diminished in the number and qualitie of good subiects False teachers hinder Christs kingdome 2. After ignorance followeth error which poysoneth the soule for hereticall and erroneous teachers broaching erroneous and false doctrine infuse poison into the minds of men for such doctrine fretteth and infecteth like a Gangrene as the Apostle teacheth 2. Tim. 2.17 and therefore hee willeth that men should auoyde such teachers and heretikes after once and twise admonished for as all men will auoyde him that hath the plague or any other contagious disease so erroneous and hereticall teachers must bee shunned as being such as haue the plague of heresie vpon them which is almost incureable whereby they infect those that are of sound iudgement and so pull them from subiection to Christ their King and Prophet 3. In the next place The Ministers hinder Gods Kingdome idle and vnprofitable teachers follow which eate the milke and cloath themselues with the fleece of the flocke but feede not the flocke The sinne of these men is so much the greater for that they can and will not teach their people and as idle persons in the common-wealth are called theeues by the Apostle Ephes 4. not because they violently steale but for that they are caterpillers and drones eating that which they neuer sweate for so these men that liue idly in the Church incurre the iust rebuke of spirituall feloney and theft in that they eate and worke not in that they reape temporall things of the people and doe not minister their spirituall things to the people And so it commeth to passe that the people being vntaught and vnfed their soules pine away and are famished and perish and the Kingdome of Christ is depriued and robbed of subiects 4. After idle Ministers which can teach and will not Vnskilfull Ministers hinder Gods Kingdome followeth another sort which wil teach but cannot whose seruice is therefore refused of God for that they take vpon them that whereto they haue no competent abilitie For there are certaine bounds and limits wherein consisteth a sufficient qualification to the office of the Ministerie whereto if any man be found defectiue although he may be profitable to the furthering of Christs Kingdome in another calling yet therein he doth harme in that he hindereth another that might doe good these men may be called manglers and hackers of Gods word for they cannot deuide the word aright as the Apostle speaketh neither are they apt to teach A skilfull carpenter can by line and leuell square his timber but a man not brought vp to the trade will hacke and mangle and mare the timber so the Apostles compareth Ministers to skilfull builders and not to them that cleane and chop wood rending and cutting it in peeces they care not how so it be done For a Minister must be a master of his profession and mysterie as well yea much more than other men Againe it is one thing to be learned and another thing to be apt to teach the one is contemplatiue the other practicall for a man may haue knowledge how and what to teach and yet want gifts of speech to vtter significantly and profitably as experience teacheth By reason whereof it falleth out that some men hauing good learning do not edifie others or hauing speech and wanting learning are no better than sounding brasse and a tinckling cymball Vitious Ministers hinder Gods Kingdome 5. Now further let it be graunted that a man haue the qualification of learning sound iudgement paines skill and vtterance yet neuerthelesse if his life bee vitious he doth not builde with both hands but pulleth downe as fast as he buildeth Wherefore the Apostle requireth that Ministers should be both apt to teach 1. Tim. 3. Math. 5. and vnreproueable and Christ himselfe willeth his disciples to haue a double light in them both of sound doctrine and a godly life Such Ministers may very well be compared to images placed in crosse wayes which point the way to the towne but neuer set foote to goe thither or like to the sermon bell that calleth men to the sermon which is the meanes of saluation but neuer heareth nor profiteth by the sermon And these Ministers greatly hinder the Kingdome of Christ for howsoeuer they preach and may be meanes of conuersion and edification to those that are conuerted yet surely their euill life doth scandalize and offend many not onely that are without but some weake ones also within the compasse of the Church For howsoeuer it be a fault for a man to stumble at a blocke wilfully and of purpose as these men doe yet surely it is a great fault for to lay the blocke in his way which we know will stumble at it it is as if we should giue a sworde to a mad or desperate man that would kill himselfe 6. A â—lattering Ministery hindereth Gods Kingdome In the last place those Ministers that seeke to please men that sow pillowes vnder euery elbow that say peace peace when there is no peace that daube with vntempered morter that out of a policie securing themselues from daunger refraine holsome doctrine and application not daring to say with Nathan to Dauid thou art the man nor with Elias to Ahab it is thou and thy fathers house that troubleth Israel nor with Iohn Baptist to Herod it is not lawfull for thee to commit incest nor with Christ to the Scribes and Pharsies woe be to you Scribes and Pharises hypocrits serpents generation of vipers these Ministers I say walking fearefully and politikely in their ministerie hinder the building of Christs spirituall temple for they doe not hew and sawe the rough stones nor plane and polish the knottie timber but rub them with a smooth slickstone and wipe them with a soft foxe skinne and so by this meanes the rubbish stone and knottie timber is vnfit for the spirituall edifice whereas the Ministers should be such as Iames and Iohn were the sonnes of thunder which should with the thunderbolts of Gods iudgements pearce the flint-hard hearts of secure and carnall men that they might be turned into soft and fleshie hearts Hauing spoken sufficiently of the faults incident to the magistracie and ministerie which hinder the Kingdome of Christ other vices follow which in this petition we pray against First against infidelitie impenitencie and raigning sins Generall sinnes hindering Christs Kingdome the subuersion whereof is an effect of good Magistracie and Ministerie and the nourcing and cherishing whereof necessarily groweth from the foresaid vices in the Magistracie and Ministerie These sinnes howsoeuer they are incident to