A Guide to Go to God, Petition 5 · Section 130 – Section 135
§. 130. Of Gods free and full diſcharge of ſinne.
Q. VVHat doctrine ariſeth from the kindes of diſcharge implied vnderunder the word FORGIVE?
A. The diſcharge which God giueth is aSee §. 119.a free & full diſcharge, It muſt needs bee free, because in man there can be nothing to procure it. Nay out of God there is nothing to moue him to doe it.Iſa. 43. 25.—48. 9. I blot out tranſgreſſions, ſaith the Lord, for mine owne ſake. And againe, For my names ſake will I deferre mine anger. Mic. 7. 18.He retaineth not his anger for euer, becauſe he delighteth in mercy. Benigniffima Diuinitatis natura liberaliter agit, ignoſcit plenarie. Bern. de Euan. 7. pan. Serm. 3.That the diſcharge alſo which God giueth is full, is euident by the many Metaphors vſed in Scripture to ſet it out: Such are theſe that follow.
1. I am hee that BLOTTETH OVT thy tranſgreſſions, ſaith the Lord. This Metaphor is taken from Creditors, who when they purpoſe neuer to exact a debt,Iſa. 43. 25. will blot it out of their bookes. After that a Debt is ſtrucken out of a Bill, Bond, or Booke, it can not be exacted: the euidence can not be pleaded.
2 I hauehave put away thy tranſgreſſions as a cloud, Iſa 44. 22.and thy ſinnes as a miſt, ſaith the ſame Lord. Wee know that the clouds which are driuen away by the winds appeare no more, nor the miſt which is dried vp by the Sunne. Other clouds, other miſts may ariſe: but not they which are driuen away and dryed vp. Thus the ſinnes which God forgiueth returne not againe.
3. The ſame Lord ſaith, Though your ſinnes be as skarlet, they ſhall be as white as ſhow; Iſa. 1. 18.though they be red like crimſon, they ſhall be as woll. Skarlet and crimſon are double and deepe dies, dies in graine, yet if the cloth died therewith be as the wool before it was died, if it be as white as ſnow, what is become of thoſe dies? Are they any more? Is not the cloth as if it had not bene died at all? Euen ſo, though our ſinnes, by reiterating them, by long lying in them, hauehave deepely ſeazed into vsus, yet by Gods diſcharge of them, wee are as if wee neuer had committed them.
4. Ye are waſhed, 1. Cor. 6. 11.ſaith the Apoſtle. By waſhing the filth of things is cleane taken away.
5. Thou haſt caſt all my ſinnes behind thy backe, Iſa. 38. 17.ſaith Hezekiah to God. That which a man would not looke on, or regard, that he caſts behind his backe. The ſinnes which God forgiueth he will hauehave as out of his ſight, which he meaneth no more to meddle withall.
6. Thou wilt caſt all their ſinnes into the depths of the ſea, Mic. 7. 19.ſaith Micah to the Lord. When a man would hauehave a thing vtterly gone, he will caſt it into the bottome of the ſea, from whence there is no fetching it againe. So deales the Lord with the ſins which he forgiueth.
7. The Pſalmiſt pronounceth him bleſſed whoſe ſinne is couered. Pſal. 32. 1.A thing couered is not ſeene. So ſinne forgiuen is before God as not ſeene.
8. The ſame Pſalmiſt pronounceth him bleſſed to whom the Lord imputeth not ſinne. Pſal. 32. 2.A ſinne not imputed is as not committed.
9. The Prophet ſaith of ſinne forgiuen,Ier. 50. 20. that it ſhall be ſought for and not found. Is not that fully diſcharged which ſhall neuer be found, neuer appeare?
10. God himſelfe ſaith,Ier. 31. 34. I will remember their ſinne no more. Surely that which God will not remember, hee hath fully diſcharged.
Finally,Rom. 4. 6, 7. the man is pronounced bleſſed whoſe ſinne is forgiuen. If the diſcharge were not full, how could the partie diſcharged be by vertue thereof bleſſed?
Forgiueneſſe being an Act of God, it muſt needs be both free and full. For whatſoeuer God doth, he doth freely for himſelfe, without any former deſert, without expectation of any future recompence. No creature can deſerue any thing at his hands: much leſſe can ſinners and rebels. Neither can any creature giuegive any reward or recompence to him: as he needeth none, nor expecteth any, ſo he can receiue nothing which is not his owne.
§. 131. Of Merit of Congruitie.
THeaRom. 11. 6. Illis operibusquae ex fide & gratta proficiſcuntur fa temur nos mereri remiſſionem pec colorum. Bellar. Indic. de lib. concor. Mend. 8. Idem de Iuſtif. l. 5. c. 22. free diſcharge of God directly excludeth all merit of man. For that which is done for merit is not freely done.Meritum de congruo & condigno Bellar. de Poenit. lib. 2. cap. 12. Papiſts who maintaine mans merit, not onelyonly for his ſaluation after this life, but alſo for his iuſtification in this life, and for remiſſion of ſinnes, thinke to ſalue vp all by a diſtinction of merit of Congruitie or meetneſſe, and condignitie or deſert and worth. They ſay that merit of condignitie followeth iuſtification: but merit of Congruitie goeth before it, and meriteth and obtaineth both remiſſion of ſinnes and iuſtification.*The whole Armour of God Treat. 2. Part. 4. §. 7. on Eph. 6. 14 Of that merit of condignitie I hauehave elſewhere ſpoken: neither is it pertinent to this place.
For merit of Congruitie:
1. Though it be taken in the faireſt interpretation that can be, yet can it not ſtand with free grace, with meere merciemercy: but it much impaireth the ſame.
2. When they expound their owne meaning, they acknowledge that remiſſion of ſins and iuſtification is due as a recompence or reward to the ſaid merit of Congruitie. For, ſay they, To eueryevery merit a reward anſwereth: as there is a merit of Congruitie, ſo alſo a reward of Congruitie. Omni merito reſpondet merces. Sicut meritum eſt ex congruo, ita merces ex congruo. Bellar. de Iuſtif. lib. 1. cap. 21.And the merit of Congruitie is rather founded in ſome dignitie of the worke, then in the promiſe of God. Doth not their owne expoſition of Congruitie make it a plaine condignitie and deſert.
3. When God firſt acquitteth and iuſtifieth a ſinner, hee findeth in him no congruitie,Fundatur meritum de congruo potius in aliqua dignitate ope…s quàm in promiſſione. Ibid. to meetneſſe to receiue merciemercy, but rather an enemie-like,Rom. 5. 10. and rebellious diſpoſition againſt him. For when we were enemies, we were reconciled to God. Eph. 2. 4, 5.And, God, who is rich in merciemercy, for his great louelove, wherewith he loued vsus, euen when we were dead in ſinne, quickned vsus.
§. 132. Of Popiſh ſatisfactions for ſinnes remitted.
GOds full diſcharge of ſinne excludeth all remainder of puniſhment to be endured in this world, or elſewhere by way of ſatisfaction for the ſin forgiuen. For it any ſatisfaction remaine to be done, the diſcharge is not full. Derogatory therefore to the abſolute fulneſſe of Gods diſcharge is the doctrine of our Aduerſaries in this point. For they hold that after ſinne is forgiuen,Concil. Trid. §. 6. cap. 14. & §. 14. cap. 12. there may remaine a guilt of puniſhment to be ſatisfied for, ſometimes in this life, ſometimes in another life, namely in Purgatorie, ſometimes in both.Bellar. de Purg. lib. 2. cap. 1. & 9. & de Poenit. l. 4. cap. 2. But by ſuch puniſhments for ſinne, ſinne would againe be cald to mind and memorie, to view and ſight, to reckoning and account, which cannot ſtand with the forementioned Scripture phraſes of not remembring, not imputing, couering, caſting behinde the backe, caſting into the bottome of the ſea, blotting out, &c. We denie not but that Saints whoſe ſinnes are forgiuen, may notwithſtanding be puniſhed in this life (as for the fiction of Purgatorie it deſerueth rather to be hiſſed at, then by arguments refuted) but withall we ſay, that thoſe puniſhments are neither expiatorie, nor ſatisfactorie, nor yet vindictiue for ſinne. If they were, Chriſts expiation, ſatisfaction, and ſuffering might be thought inſufficient. The puniſhments which are inflicted on them whoſe ſins are forgiuen,Dolor medicinalis, non ſententia poenalis. Aug. in Pſal. 138. are as a medicinable corſiue, but not a iudiciall reuenge.
§. 133. Of the comfort that ariſeth from Gods free and full diſcharge.
THe free and full diſcharge which God giueth of ſinne,Deus ſic ex toto indulſit, & tam liberaliter omnem donauit iniuriam, vt iam non damnet vlciſcendo, nec confun…at improperando, nec minus diligat imputando. Ber. de Euang 7. pan. Serm. 3 is a moſt ſound and ſoueraigne ground of comfort to ſuch as by faith rightly can apply the ſame to their owne ſoules. For ſo freely and fully doth God remit all offence, that neither by reuenging it, doth he condemne vsus: nor by vpbraiding it confound vsus: nor by imputing it the leſſe louelove vsus.
A due conſideration of our many hainous ſinnes cannot but aſtoniſh vsus, and make vsus aſhamed to appeare in the preſence of God for pardon of them: but knowledge of the free grace of God, (who of himſelfe, for himſelfe, for his owne names ſake pardoneth ſinne) and faith therein, emboldeneth poore ſinners to draw neare to the Throne of Grace, and to caſt themſelues downe before Gods merciemercy-ſeate for pardon,Dan. 9. 18. and to ſay, We do not preſent our ſupplications before thee for our righteouſneſſes, but for thy great mercies.
Againe, knowledge of the deſert of ſinne, how the leaſt ſin deſerueth the wrath of God, and the leaſt degree of Gods wrath is an vnſupportable burthen, cannot but affright the ſoule of a ſinner through the apprehenſion of any vindictiue puniſhment to be endured for ſinne. What then can remaine to ſatisfie the poore ſinner, but faith in Gods full diſcharge? The promiſes of God being the ground of our faith, good ground we hauehave to beleeue that according to the forenamed promiſes, our ſinnes, which we hauehave humbly and penitently confeſſed, and for which wee hauehave craued pardon, are freely and fully diſcharged. If vponupon our owne true humiliation, and heartie ſupplication we did beleeue this, what comfort, what peace might be brought to our ſoules thereby? Let vsus the efore oft meditate on the fore-named grounds of faith, that our faith thereby may be the more eſtabliſhed, and our conſciences the more quieted.
The thing acknowledged, DEBTS,
The appropriation of them, OVR,
The kinde of diſcharge, FORGIVE, hauehave hitherto bene handled.
The parties to be diſcharged, VSUS, are now to be conſidered.
§. 134. Of praying for the pardon of our owne ſinnes eſpecially.
Q. VVHo are compriſed vnderunder this particle VsUs?
A. We our ſelues, and others. The firſt perſon includeth our ſelues. The plurall number extendeth this Petition to others.
Q. What doctrine may thence be gathered?
A. Pardon is to be ſought for our owne and others ſinnes. Of ſeeking pardon for our owne ſinnes no queſtion can be made. Holy men of God guided by the Spirit of God hauehave done this in particular, euen in the ſingular number for themſelues. Put away MINE iniquitie, Pſal. 51. 1, 2, 7.Cleanſe ME from MY ſinne, waſh ME, Purge ME, ſaith the Pſalmiſt.
LoueLove begins at home. If any dutie of louelove be to be ſhewed to our ſelues, then this eſpecially aboue all other. For if ſinne bee not pardoned, what can be comfortable, what can be beneficiall and profitable to vsus?
The application of this point concerneth not onelyonly ſuch as (through ignorance of that fearefull eſtate wherein they lie by ſinne, or a prophaine neglect of this holy and heauenly dutie of prayer) neuer call vponupon God for this or any other bleſſing, in their owne or others behalfe: but alſo, and that more eſpecially ſuch, as through ſome violent temptation, and deepe apprehenſion of Gods indignation againſt them, are afraid to pray for pardon of their owne ſinnes, and yet can heartily pray for the pardon of others ſinnes. Theſe muſt bee well inſtructed in this priuiledge that is here afforded vntounto vsus: and in that reſpect which God hath to the particular prayer which is made by a penitent ſoule in his owne behalfe.Ezek. 14. 15. God oft heareth one praying for himſelfe, when he heareth him not praying for others: but we neuer heard of any accepted for others, that were not accepted for themſelues. EueryEvery ones prayer is moſt auaileable for himſelfe. Let the mind that ſuch hauehave to pray for others, prouoke them to pray firſt for pardon of their owne ſinnes. For till a mans ſinnes be pardoned, hee cannot expect any bleſſing on others by his prayers.
§. 135. Of praying for pardon of others ſinnes.
THat prayer is to bee made for others hath beene*§. 14. & 92. before ſhewed. If for any other bleſſing we ought to pray in the behalfe of others, then moſt of all for the pardon of their ſinnes, the greateſt bleſſing, if the extent of it be well obſerued, that in this world can be obtained for them. This was it for which Moſes ſo earneſtly prayed in the behalfe of the Iſraelites:Exod. 32. 32. Iob 1. 5. and for which Iob offered vp ſacrifices in the behalfe of his children. That expreſſe precept which the Apoſtle giueth of praying for others, hath eſpeciall relation to their ſinnes, as the reaſon importeth in theſe words,Iam. 5. 14, 15, 16 If he hauehave committed ſinnes they ſhall be forgiuen him.
That reaſon is a reaſon of great weight:Iam. 5. 20. for by obtaining pardon of ſinne for another, ae ſoule is ſaued from death. What a priuiledge, what an honour is this to a Chriſtian, that he ſhould be a meanes of ſauing his brothers ſoule? What a benefit doth he thereby bring to his brother? The Scripture giueth vsus many inſtances of the benefit of prayer in this kinde: namely, that it hath bene a meanes of obtaining pardon for many ſinners: and of preuenting or remouing many iudgements from them. Witneſſe theeExo. 32. 11. &c many prayers which Moſes made for the Iſraelites when they had ſinned againſt God:Num. 14. 19, 20. and in particular forfNum. 12. 13. Miriam. Witneſſe alſog2. Chro. 30. 18, 20. the prayer which Hezekiah made for the people that came vnprepared to the Paſſe-ouer: andhIob 42. 8, 9. the prayer which Iob made for his friends that ſpake not of God the thing that was right. No doubt butiCōpare Luke 23 24. with Act. 2. 38, 41. & 4. 4. the prayer which Chriſt made on the croſſe for them that ſo euilly entreated him, was a meanes that many thouſand Iewes anone after his aſcenſion were conuerted, and had their ſinnes pardoned. The like may be ſaid ofkAct. 7. 60. Stephens prayer.
Not onelyonly to others may much good be brought by a conſcionable performance of this dutie, but to our ſelues alſo. For our faith in the pardon of our owne ſins will be much ſtrengthned thereby. By praying for the pardon of others ſinnes wee ſhall the better acquaint our ſelues with the extent of Gods promiſes, which are the holy oyle to make the lampe of our faith to continue her light.
Learne we hereby to take notice of others ſinnes as well as of our owne. Take we notice of the publicke open ſinnes of the times and places where we liue, of thoſe among whom we conuerſe, but eſpecially of thoſe who are vnderunder our charge. And as we obſerue them, we ought to be humbled for them, to make confeſſion of them to God, and ſupplication for pardon of them.Ezra 9. 3. &c. Hereof we hauehavemRom. 14. 19. many excellent patternes in GodsNeh. 1. 6. &c.—9. 16 &c. word.Dan. 9. 5. &c.
In performance of this dutie let our minds be eſpecially fixed on the ſinnes of thoſe who are vnderunder our charge: and to whom we are by ſome ſpeciall bonds linked: as Iob who prayed for hisnIob 1. 5. children ando—42. 9. friends: andpExo. 32. 32. Moſes for the people vnderunder his charge. It is meete alſo to enlarge our prayer, ſo as the inhabitants of the Pariſh, Towne, Citie, and Nation wherein we liue may be compriſed therein: as*Dan. 9. 7, 8, 9. Daniel who confeſſed the ſins of Ieruſalem, Iudah, and all Iſrael, and craued pardon for the ſame Here we ought eſpecially to be mindfull of the ſinnes of our Gouernours, and Miniſters, asqNeh. 9. 34. the Leuits were of the ſinnes of their Princes and Prieſts. Finally, our prayers in this reſpect muſt be extended to our enemies: for which we hauehave both the rMat. 5. 44.precept, andſLuke 23. 34. patterne of Chriſt, and the patterne of thetActs 7. 60. firſt Chriſtian Martyr.
Hitherto of the ſubſtance of the fift Petition. The condition annexed thereto followeth.