good things vpon vs and the euils kept from vs. Wherein wee may easily runne through all the aforesaid vertues and vices good and bad For conclusion of this petition therefore hitherto appertaineth the fifth commandement especially Againe these places of Scripture following are as it were Commentaries to this petition or rather indices thereof The whole 28. chapter of Deuteronomy The whole 26. chapter of Leuiticus The beginning of the third chapter of Esay Psalme the 144. the 12. 13. 14. 15. verses The sixt chapter of the first epistle to Timothy The sixt chapter of the Gospell by Matthew Prou. the 31. the whole chapter and such like Now after the petition for things temporall follow the petitions for things spirituall namely for grace and perseuerance in grace The fifth petition is for Grace Forgiue vs our debts as we forgiue our debtors This petition for grace or remission of sinne is in nature before the petition for perseuerance 1 Order of the fifth petition for first a man must haue grace before he can perseuere in grace whence ariseth this doctrine A man must be a righteous man before he can leade the life and die the death of a righteous man A man must first haue remission of sinne and the righteousnes of Christ iustifying and sanctifying him before hee can resist temptation fight the spirituall combat against the spirituall enemie and be deliuered from the euill of sin and the curse More distinctly and plainly these particulars doe arise from this method First he onely that hath grace can resist temptation Secondly though a man hauing grace to resist be sometime foyled by the temptation yet he shall be freed from the euill of the temptation from the euill of sinne and the curse but contrariwise therefore by necessarie consequences Thirdly hee that wanteth grace cannot resist temptation but shall bee foyled by the Tempter Fourthly hee that wanteth grace being foyled by the temptation shall fall into euill These particular doctrines shall afterward bee handled in the sixt petition whither the reader is to be referred 2 Meaning of the words of the petition The second thing to be considered in this petition followeth which is the meaning of the words The prayer hath two parts The thing asked The condition The thing asked is forgiuenes of our debts The condition whereupon it is asked our pardoning others For the better vnderstanding of the first part of the petition these fiue things are to be considered First Quid what we aske forgiue Secondly Cuius whereof we aske forgiuenes debts Thirdly Pro quibus for whom we aske forgiuenes vs Fourthly Quorum of whose debts we aske forgiuenes ours Lastly Per quem through whose merits which consequently doth arise from the word forgiue VVhat we ask forgiuenes The first point is what wee aske that is pardon or forgiuenes Debts or sinnes are discharged two waies 1. When the debtor himselfe doth satisfie in his owne person thus the damned men and Angels discharge their debt to God who for that they are neuer able to pay the vtmost farthing are therefore kept in prison and damned euerlastingly 2. When another person doth satisfie for the debtor and the debt is forgiuen the debtor by him that satisfieth Thus the debts of Gods children are discharged through the satisfaction of Christ who hath paied the vtmost farthing to the creditor to God his Father for vs. This may be called remission or forgiuenes Rom. 11.6 1. In respect of vs that receiue it we conferring no merit thereto nor any way purchasing it Psal 116.12 2. In respect of Christ that satisfied the debt for vs wee being not able to gratifie him againe in any measure 3. In respect of God the Father who of his free mercie and meere loue to mankinde sent his only begotten sonne to discharge the debt Ioh. 3.16 Rom. 6.23 This point then hath this vse It teacheth vs to cast down all pride in our hearts and to emptie our selues of all opinion of our owne merits and excellencie and to come with ropes about our heads before the King of Israel 1. King 20.31 VVhereof we aske pardon of our debts The second point followeth whereof we desire forgiuenes namely of our debts that is of our sinnes for sinne containeth in it a threefold debt first transgression or disobedience which is the priuation of obedience by reason whereof wee still are indebted obedience to God for they that doe obey Gods law notwithstanding still are indebted obedience and therefore much more they which disobey Gods law are indebted obedience through their disobedience Rom. 13.8 The Apostle speaketh according to this sense concerning the summe of the second table calling loue a debt which wee alwaies owe vnto our neighbour and so by consequence vnto God wherefore the neglect of loue is much more a debt Secondly sinne containeth in it the punishment which by reason of our transgression wee are indebted to vndergoe and according to this our Sauiour Christ calleth sinne a debt saying Matth. 5.26 that they whom the Sergeant at the commandement of the Iudge cast into prison shall not come thence till they haue paied the vtmost farthing that is sustained the due punishment Thirdly sin is a debt in regard of the corruption which accompanieth the transgression Psal 51.6 for God requireth of vs puritie and sanctimonie which we are indebted vnto God alwaies but much more are wee indebted holines when our hearts are full of impietie and dishonestie Briefly then because all sinne is a transgression of the law binding the transgressor in guiltines to suffer punishment and corrupting the transgressor with vncleannes thence it followeth that the sinner is so greatly indebted to God The vse of this poynt is to stirre vs vp diligently to seeke pardon of our debts which doe so greatly indanger vs to Gods iustice and wrath and whereby we are triple debtors vnto the Lord but we are for the most part like vnto prodigall dingthrifts we neuer regard how much we goe vpon the score we neuer thinke that the day of reckening or payment will come Matth. 5.25 it were good for vs according as Christ aduiseth vs to agree with our aduersary quickly euen while we are in the way with him it is the Lord with whom we must agree Antidicos who is a fearefull aduersarie that will prosecute law against vs before a iudge that will accept no mans person that hath thine owne conscience as good as a thousand witnesses to proue the debt yea it is wisedome to agree quickelie being in the way with him whilest he doth reason and dispute the matter friendly in the Ministerie of the word least if death and hell the Lords sergeant once lay hold vpon vs and arrest vs we be cast into perpetuall imprisonment For whom we aske pardon for our selues and others Pardon for our selues The third poynt followeth for whom we aske forgiuenes namely for our selues and
others and the instruments thereof are our speeches and actions In the fourth place therefore we are by our speeches also to hallow Gods name 4. Religious speeches which is performed partly in such speeches wherein Gods name is not mentioned partly in such wherein God is named of the first sort are Assertions and Asseuerations of the second sort are Confessions Vowes Oathes Adiurations In each of which it shal not be impertinent to insist a little for better declaration of this point Although there bee no better words than the names of God yet all our speeches are not fit to entertaine all good words if wee speake of ordinarie and common matters ordinary and common words will sort them well enough Religious silence and then it is good with a reuerent silence to honor Gods name Wherefore the Iewes superstition may iustly challenge our prophanenes they did forbeare to reade the name of God in the Scriptures and we in our trifling talke doe not forbeare to vsurpe the weightie names and titles of the most glorious God Yea yea or nay nay Assertion Mat. 5.37 Iam. 5.12 Asseueration Matth. 25.12 were enough for our trifling speeches and if wee debated matters of better importance verily or certainly or assuredly might fit our purpose well enough but we offer that dishonour to God which a Prince would not endure that in euery toyish and vaine sentence wee should foyst in his name for when we speake to a Prince or of a Prince wee commonly giue titles of reuerence and honour to so excellent a personage but the prophane multitude doe varnish their ribald and scurrilous talke with the fearefull names of a most iealous God who will not beare that indignitie at their hands another day Wherefore we in reuerence of the holy names and titles of God which are most honourable and fearefull memorials of his excellencie in our ordinarie speech must with sanctified silence forbeare the mentioning thereof Indeede sometimes it falleth out that wee either by calling from others or from our selues vse Gods names and titles in our speeches lawfully as when we are called foorth by the enemies of Gods truth to giue testimonie thereto Confession 1. Pâ— 15. Matth. 10.32 Psal 40.9.10 Oathes Ieâ—em 4.2 which is a confession to the glorie of God before his and our enemies or when the Church requireth it or Gods blessings bestowed vpon vs deserue it or els when the Magistrate imposeth an oath of God vpon vs to speake the truth in matters otherwise vndeterminable yet of necessarie importance wherein we glorifie God with the witnesse of truth and knowledge of secrets Aâ—iuâ—ation 1. Thess 5.27 or otherwise when wee impose a charge vpon another with an imprecation from God for neglect thereof adiuring men to their duties with the consideration of Gods iustice which thereby is glorified or finally when we either vpon conscience of our owne infirmities whereof we desire mortification Vowes Eccles 5.3.4 impose vpon our selues voluntarie penance in abstinence from certaine matters which pamper the flesh being in our owne power to performe For strict obseruation whereof wee binde our selues to the Lord thereby honouring his holinesse or else in way of thankfulnes to the Lord for blessings desired or receiued Promise vnto God Iudg. 11.30 to the praise of his mercie matters acceptable vnto him called in the old Testament freewill offrings Psal 119. Preaching and praying also are excellent instruments whereby God is honoured in our speech but they may generally bee comprehended vnder confession and therefore I forbeare to speake of them particularly Thus is God glorified with the tongue which the Prophet calleth his glorie Psal 108.1 as that principall instrument wherewith God is glorified the effect being put for the cause by a Metonymia 5. Religious actions In the fifth and last place wee are by our actions also to glorifie Gods name which are of three sorts naturall ciuill and religious Naturall actions Naturall actions are such as wherein we communicate with the beasts and plants of the field as eating and drinking sleeping procreation and recreation which actions are not so to bee vsed of vs as bruite creatures practise them to whom the Lord hath giuen no limitation nor law and therefore cannot sinne in excesse or the manner of vsing they being no causes â—or subiectâ— of sinne properly for themselues but we to whom the Lord hath giuen reason and religion as moderators of nature and naturall actions are so to demeane our selues in the exercising thereof as that wee saile not in the proportion either by excesse or defect nor swarue in the manner of their lawfull vse but that we alwaies hedge our selues within the compasse of those bounds which the Lord hath limited to vs 1. Cor. 10.31 and here expressely the Apostle mentioneth eating and drinking being naturall actions to bee done to the glorie and praise of God Now ciuill actions are of another condition viz. Ciuill actions Etâ—â—call â—conomiâ—aâ—l Politâ—que such as wherein the bruite beast partaketh not with vs such as are buying and selling borrowing and lending giuing and taking letting and hiring and other affaires of like qualitie whether Ethicall appertaining to ciuill and mannerly behauiour or oeconomicall respecting the familie or politique in the Common-wealth in all which Gods name must bee glorified through vs. Hence it is that the Apostle prescribeth rules to Masters and seruants Colos 3.18.19 20.21.22 c. 1. Tim. 3. husband and wife Magistrate and subiect Ministers and all sorts of persons how to demeane themselues as that the Gospell of Christ and the name of God bee not blasphemed but that euen they which are without may bee wonne by our godly conuersation euen in these our ciuill affaires for falsehood rebellion and tyrannie giue aduantage to the vnbeleeuer and mock-god to contemne true religion and to dishonour God when those that professe the feare of God deny the power of godlinesse in their liues causing their profession and practise to contradict each other Wherefore as the Apostle counselleth Ephes 4.1 we must walke worthie of the vocation whereunto we are called that we may be a credit to our Master Now religious actions directly aime at Gods glorie Actions meerly religiouâ— as being appointed by God to that purpose and to no other of which sort are the exercises of Gods word and administration of the Sacraments and all the parts of Gods worship publike or priuate of which point because it needeth no proofe nor illustration I forbeare of purpose to speake Thus it is manifest that both our thoughts and affections which are inward as also our words and actions which are outward are to bee instruments of Gods glorie to our selues or others according as their seuerall conditions may affoord and so it appeareth also what things we aske in this first petition or prayer 4 The deprecation of this petition or praier Those things which we pray against are in
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