A Golden Chain

3 In the next petition, Forgive us our debts, four opinions of the Roman religion are directly overthrown. The first is concerning humane Satisfactions. For the child of God is here after his conversion taught, to humble himself day by day, and to pray for the pardon of his daily sins: now to make satisfaction and to sue for pardon be contrary. The second opinion here overthrown, is touching merits. For we do acknowledge our selves to be debtors unto God, yea bankrupts: and that beside the main sum of many thousand talents, we daily increase the debt: therefore we can not possibly merit any of the blessings of God. It is mere madness to think, that they which cannot pay their debts, but rather increase them day by day, should deserve or purchase any of the goods of the creditors, or the pardon of their debts: & if any favour be showed them, it comes of mere goodwill without the least desert. In a word, this must be thought upon, that, if all we can do, will not keep us from increasing the main sum of our debt, much les•e shall we be able by any merit to diminish the same. By good right therefore do all gods servants ca•t ⟨p. 1024⟩down themselves and pray, Forgive us our debts. The third opinion is that punishment may be retained, the fault being wholly remitted: but this can not stand, for here sin is called our debt: because by nature we owe unto God obedience, and for the defect of this payment, we further owe unto him the forfeiture of punishment. Sin then is called our debt in respect of the punishment. And therefore when we pray for the pardon of sin, we require the pardon not only of fault, but of the whole punishment. And when a debt is pardoned, it is absurd to think that the least payment should remain. The fourth opinion is that a man in this life may fulfil the law, whereas in this place every servant of God is taught to ask a daily pardon for the breach of the law. Answer is made, that our daily sins are venial and not against the law but beside the law. But this which they say is against the petition: for a debt that comes by forfeiture is against the bond or obligation. Now every sin is a debt causing the forfeiture of punishment: and therefore is not beside, but directly against the law.

3 In the next petition, Forgiue vs our debts, foure opinions of the Romane religion are directly ouerthrowne. The first is concerning humane Satisfactions. For the child of God is here after his conuersion taught, to humble himselfe day by day, and to pray for the pardon of his daily sinnes: now to make satisfaction and to sue for pardon be contrarie. The second opinion here ouerthrowne, is touching merits. For we doe acknowledge our selues to be debters vnto God, yea bankrupts: and that beside the maine summe of many thousand talents, we daily increase the debt: therefore we can not possibly merit any of the blessings of God. It is meere madnes to thinke, that they which cannot pay their debts, but rather increase them day by day, should deferue or purchase any of the goods of the creditours, or the pardō of their debts: & if any fauour be shewed thē, it comes of meere goodwil without the least desert. In a word, this must be thought vpon, that, if all we can doe, will not keep vs frō increasing the maine summe of our debt, much lese shall we be able by any merit to diminish the same. By good right therfore do al gods seruāts cat