A Pattern of True Prayer, Prayer 5
Forgiue vsus 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 hauehave 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 hauehave 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 onelyonly 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 (vsus)
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 vsus. This may be called remiſſion or forgiuenes.
Rom. 11.6.1. In reſpect of vsus 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 vsus, wee being not able to gratifie him againe in any meaſure.
3. In reſpect of God the Father, who of his free merciemercy and meere louelove 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 vsus 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 louelove a debt which wee alwaies owe vntounto our neighbour; and ſo by conſequence vntounto God: wherefore the neglect of louelove 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 hauehave 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 vsus puritie and ſanctimonie, which we are indebted vntounto 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 vsus vp diligently to ſeeke pardon of our debts, which doe ſo greatly indanger vsus to Gods iuſtice and wrath: and whereby we are triple debtors vntounto the Lord, but we are for the moſt part like vntounto prodigall dingthrifts, we neuer regard how much we goe vponupon the ſcore, we neuer thinke that the day of reckening or payment will come:Matth. 5.25. it were good for vsus (according as Chriſt aduiſeth vsus:) 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 vsus 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 vponupon vsus, and arreſt vsus, 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, our friends and our enemies.
1 For our ſelues, yea though we know we are the children of God, and hauehave already obtained pardon at Gods hands for our ſinnes: for Chriſt teacheth his diſciples to make this prayer, who no doubt had their ſinnes pardoned before: but it may be obiected, that it is needles to aske that which a man hath alreadie, and will it not be accounted mockerie to deale thus with God? This knot is diſſolued two waies: (firſt) ſome anſwere that Chriſt teacheth vsus to aske forgiuenes, not as it commeth from God, which is graunted already to Gods children, but as it commeth to vsus, and as we apprehend and applie the merit of Chriſt for forgiuenes: as if this ſhould be the meaning; Lord giuegive me grace more effectually to apply to my ſoule by faith, the righteouſneſſe of Chriſt for the pardon of my ſinne: others, and that more fully, anſwer (ſecondly) thus; that it is in the worke of iuſtification or remiſſion of ſinne, as in the worke of creation: for as when God had created Adam, he was continually preſent with him by his prouidence to ſupport his being,Act. 17.28. and to ſtay and preſerue his ſubſtance and nature, which prouidence is nothing elſe but as it were a continuall creation; euen ſo when God hath iuſtified a ſinner, and forgiuen him his ſinnes, he continually is aſſiſtant to the partie iuſtified, vpholding his iuſtification: this cannot be termed properlie a ſecond iuſtification, but a continuall ſupporting of iuſtification, no more than preſeruation can be termed a ſecond creation. Now further this continuall ſupporting of iuſtification is performed by the application of the ſalue to the ſore,Eſay. 53.5. of Chriſts righteouſnes to the wounded ſoule of the ſinner: which application is the worke of Gods holy ſpirit principally, and not of faith onelyonly inſtrumentally. For further declaration of this poynt we are to know, that when God iuſtifieth a ſinner, he giueth him whole Chriſt and all his merits for euer, ſo that the partie iuſtified cannot poſſiblie leeſe Chriſt: yet the Lord doth onelyonly applie Chriſt and his merits, as it were the ſalue, to thoſe ſinnes and ſores that are alreadie in his ſoule burſt out, for the which he ſeeketh the ſalue, and for which he asketh pardon and is humbled: afterward as new ſinnes and ſores grow, and hee eſpieth them, feeleth them, and asketh the ſalue for them, the Lord applieth Chriſt the ſalue vntounto them. Wherefore directly and fully to anſwere the obiection, Gods children aske at Gods hands that which they hauehave not: for although in the counſell of God, in the redemption of Chriſt, in the donation of Chriſt to the partie iuſtified by the Father, at the very firſt moment of iuſtification it may truly bee ſaid, that all his ſinnes are forgiuen, paſt, preſent, and to come: yet in regard of the particular application of Chriſts ſtripes to the ſores of ſinne in the ſoule, it cannot be ſaid that the godly mans ſinnes are pardoned, or forgiuen, or cured, or couered, till they be committed, till they be eſpied, till the pardon thereof be asked. Gods children therefore doe not aske a primarie iuſtification, but a ſecondarie application: they doe not deſire to be made righteous of perſons wholly vnrighteous, but to bee made righteous from ſome particular vnrighteouſneſſe: As a man that is, deſireth God ſtill to preſerue his being by daily bread; ſo a man that is iuſtified, deſireth God ſtill to ſupport his iuſtification by a continuall application of the ſalue to the ſore. Wherefore to conclude, Gods actions in iuſtification are two: firſt, the donation and gift of Chriſt: ſecondly, the application of Chriſt giuen. As a Chirurgion giueth a boxe of ſalue to a wounded perſon, and after applieth plaiſters of the ſalue to the wounds as they breake out in the bodie. And ſometime the Lord doth deferre and ſuſpend the application of the plaiſter of Chriſts blood to the ſores of ſin in the ſoule, that he may prouoke vsus the more earneſtly to conſider of the hainouſnes of ſinne, more ſeriouſly to bewaile ſinne, more carefully to auoide future ſinnes, ſeeing the ſmart of former ſinnes is ſo ſharpe, more feruently and with greater perſeuerance to pray vntounto God for pardon thereof, and with greater ioy and thankfulnes to receiue the pardon of ſinne from our gratious God.
The vſe of this doctrine then in briefe is thus much: to teach vsus daily to obſerue our ſinnes and particular lapſes, and accordingly to deſcend to a particular confeſſion and penitencie for them,Pſal. 51. and particularly to deſire forgiuenes with the application of Chriſts righteouſnes, according as we doe eueryevery day deſire bread for our nouriſhment.
Pardon for others.2 Thus we pray forgiuenes for our ſelues: we pray alſo pardon and forgiuenes for others, yea euen for our enemies, according to the example of Chriſt, Stephen, &c. but this point hath alreadie been handled in the preface of the Prayer, to which place the reader is to bee referred: onelyonly thus much wee are here to learne, pitie and compaſſion to them that pitie not themſelues, that ſeeing it is vnknowne vntounto vsus how the Lord will deale with men that liue in impenitencie and groſſe ſinnes, wee are therefore to hope the beſt in charitie, and ſeeing they are of our owne fleſh to hauehave commiſeration of them, it may bee that the Lord will at the inſtance of a godly mans prayer,Iam. 5.16. which auaileth much, hauehave merciemercy vponupon them; as it is ſuppoſed hee had merciemercy vponupon Saul at Stephens prayer, and the Centurion at Chriſts.
The fourth point followeth, which is,For whoſe ſins vve aske pardon? ours. whoſe debts and ſinnes they are whereof wee aske pardon. They are called ours in a double reſpect: firſt, for that they are ours properly, wee hauing committed them againſt the Maieſtie of God, and for that we cannot lay our ſinnes vponupon God, the diuell, or other men: for God hee doth not compell vsus to commit ſinne, neither doth hee inſpire wickednes into vsus,Iam. 1.13. ſeeing he tempteth no man to ſinne: and howſoeuer the diuell or wicked men may tempt vsus, yet wee willingly and freely yeeld to the temptation, and take a delight and pleaſure in the committing of ſinne: and though a wicked man be a ſeruant and ſlaue to ſinne and Satan, yet hee is ſo willingly, and he ſelleth himſelfe for a ſlaue, as it is ſaid of Ahab.
2 Sinne is called ours emphatically,Ezech. 18. Gal. 6.4.5. to ſignifie thus much, that ſeeing the ſoule that ſinneth ſhall die, and that eueryevery one ſhall beare his owne burthen, therefore we eſpecially ſeeke for the pardon of our owne ſinnes, howſoeuer wee are not to neglect our dutifull and charitable prayers for other men.
The laſt point is,For whoſe ſake we aske pardon? Chriſts. through whoſe merits we aske forgiuenes: which is implied in the word pardon or forgiuenes: for which purpoſe we muſt know that God is a iuſt God, and therefore he will be ſatisfied wherein his iuſtice is violated, and God can no more forgiue ſin without any ſatiſfaction done vntounto his iuſtice, than he can ceaſe to be iuſt or ceaſe to be good: wherefore in that Chriſt teacheth vsus to aske forgiuenes, there is neceſſarily inſinuated ſome ſatiſfaction to bee made to Gods iuſtice: and therefore ſome perſon to make that ſatisfaction: which perſon is Chriſt Ieſus God-man, in whoſe name wee are to pray, and through whoſe ſatisfaction and obedience we obtaine forgiuenes: and ſo God continueth iuſt, becauſe hee pardoneth not before he be ſatisfied, and yet is moſt mercifull alſo in prouiding a meanes for the diſcharge of our debt, whereas we were non ſoluendo, vtter bankerupts, neuer able to pay our debt: and ſo the Prophets ſpeech is fulfilled: MercieMercy and truth are met: Pſal. 85.10.righteouſneſſe and peace kiſſe.
The vſe of which point is to teach vsus, that when wee come to aske diſcharge of our debts, we bring our acquittance with vsus, otherwiſe we can neuer be diſcharged. And here there is ſome difference betwixt the paiments of men and Gods paiment: for with men the creditor giueth an acquittance to the debtor; but here the ſinner, who is the debtor to God, giueth an acquittance to the creditor, which notwithſtanding before the creditor freely gaue vntounto him vponupon the diſcharge made by the ſuretie Chriſt Ieſus: briefly and plainly thus much, when we craue pardon of our ſinnes we muſt bring with vsus faith to applie Chriſts righteouſnes; which being applied vntounto vsus, our debts are diſcharged in Chriſt.
This is the firſt part of the petition, viz. the thing wee aske.The condition of the petition. The ſecond followeth, the condition whereupon we aske pardon.
As we forgiue our debtors.
Theſe words are an inſtrument ſeruing to ſeuerall purpoſes: wherein wee may conſider both the meaning and vſe of them. For the meaning of the words two points muſt be noted.
1 How other men are our debtors.
2 How we forgiue other men their debts.
Hovv other men are our debtors.Firſt, to know how other men are our debtors, wee muſt conſider that ſinne containeth alwaies an offence to God, ſometime alſo an offence to man. The offence which is againſt God is the violating of his holy and righteous law which is the rule of his iuſtice. The offence which is again: man, is the iniurie which is done againſt the perſon, honor life, goods, good name or honeſtie of any man, whereby any of them is diminiſhed or aboliſhed in our neighbour: as in murther, the life of a man is diminiſhed; in theft, his goods; in ſlaunder, his good name; in fornication, his honeſtie, &c. Now the offence and iniurie of our neighbour containeth the debt which wee owe vntounto him: for firſt, in that we hauehave wronged him, we hauehave not loued him, and ſo we owe louelove vntounto him: ſecondly, we owe a ſatisfaction or amends, which in equitie muſt be made to the partie iniuried: thirdly, we owe vntounto him a certaine puniſhment alſo, which in equitie may bee exacted and inflicted vponupon the partie offending. And in theſe reſpects other men are our debtors.
Secondly, we forgiue other men their debts,How we forgiue other men. when wee remit, not the tranſgreſſion of Gods law, for that wee cannot, for none can forgiue ſinne but God: but either the wrong, the ſatisfaction, or the puniſhment: ſometime all three, ſometime two, ſometime one onelyonly, namely the wrong or iniurie done vntounto vsus; which wrong we doe here profeſſe our ſelues readie to forgiue, and thereupon deſire God to forgiue vsus.
But for further declaration of this matter wee are to remember theſe things.
Firſt, when man forgiueth the wrong, God doth not alwaies forgiue the ſinne: for there bee many perſecutors whoſe ſins are neuer forgiuen of God, and yet Gods children that are perſecuted by them forgiue them the wrong, which through their perſecutions they ſuſtaine: ſo Chriſt and Stephen prayed for their perſecutors, ſome of whom (as is probable) God neuer pardoned.
Secondly, though man doe not forgiue the wrong, yet the Lord ſometime may and doth forgiue the ſinne: for if there be any man found ſo cruelly mercileſſe as that he wil not forgiue his enemies, his ſinne is the greater, and his charitie is the leſſe, and hee can hauehave little or no comfort that God will pardon him: but if the partie that hath done the wrong, doe craue pardon at Gods hands, and ſatisfie or make reſtitution according to equitie to the partie wronged, the Lord forgiueth the ſin and the wrong both to himſelfe and to man: for God can forgiue, and doth forgiue both, vponupon performance of the condition of true repentance,Mat. 5.24. which containeth in it ſatisfaction or reſtitution or amends.
Thirdly, though God forgiue the ſinne, and man alſo forgiue the wrong, yet man may vrge the partie culpable to ſatisfaction and puniſhment according to the law of God, and of the nation where they liue: yea ſometime the partie wronged ought ſo to doe neceſſarily, otherwiſe hee ſhall ſinne againſt God and the Common-wealth. This wee ſee euidently in the theefe vponupon the croſſe:Luk. 23.40.41. God forgaue him his ſinne, and yet he confeſſeth he was iuſtly puniſhed:Iudg. 7.19.20. and Achan was puniſhed according to Gods commandement, and yet it is very probable by his confeſſion of his fault that hee repented: and certaine it is that Ioſua forgaue the wrong: and if Moſes had ſpared any murderer or adulterer from death, hee had offended God, and damnified the common good, ſeeing that ſuch ſinnes doe defile a nation.
All which hath this vſe, that though a man doe proſecute a felon, or a murderer to death, yet hee may forgiue him: and therefore the guiltie perſons want charitie, in reuiling and making outcries againſt the perſecutors of iuſtice, as if they were blood-ſuckers, and ſo foorth: for ſometime the qualitie of the offender is ſuch, as that if hee bee ſuffered to liue, the Common-wealth is in daunger to ſuſtaine much detriment, beſides the great offence done to the righteous law of God, which hath awarded death to ſome ſort of ſinners. Againe, much more therefore is it lawfull for a man to commence ſuite of law, and to be the plaintife in a manifeſt iniurie thereby to recouer his right, and to obtaine ſatisfaction, and that without any breach of charitie: for there is a difference to be made betwixt an Enemy & an Aduerſary: the one is cauſed of hatred to the man:Echthros. Antidicos. the other of a louelove to iuſtice; and a man may retaine louelove and be another mans aduerſarie; ſo can hee not and be his enemie: wherefore if a man hauehave a controuerſie with another, and retaine louelove and charitie with his neighbour, (as hee may very well) notwithſtanding the ſuite, hee may worthily partake in the Sacrament of the Lords Supper, though ſome bogle at it: wherein they bewray either their malice, ignorance or ſuperſtition.
Thus we ſee the meaning of the condition: now the vſe thereof is three-fold.
1 It is a probation of our charitie and louelove 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 louelove 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 vsus, for we forgiue others: as if this were the argument:Luk. 11.4. The mercifull ſhall obtaine merciemercy.
But we Lord are mercifull in pardoning others:
Therefore Lord be mercifull in pardoning vsus.
And for this latter vſe wee are to know, that none of all the petitions hauehave a ſpeciall argument particularly fixed to the ſide of it but this, as if our Sauiour Chriſt would ſignifie vntounto vsus thereby the weakenes of our faith in that matter which moſt concerneth vsus, 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 t…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 vntounto 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 vntounto 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 vponupon 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. E…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 vsus to Chriſt, and Chriſts righteouſneſſe from himſelfe to vsus; For the chastiſement of our peace was vponupon him, and by his ſtripes wee are healed: for, that our puniſhment might iuſtly fall vponupon 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 vntounto vsus. Againe, although by the ſufferings of Chriſt imputed vntounto vsus,Rom. 10.3.4. Mat. 3.15. we are freed from ſinne and the curſe: yet except Chriſt had fulfilled all righteouſneſſe for vsus 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 vponupon Chriſt.
2 The imputation of Chriſts obedience to vsus.
This imputation is performed partly by the holy Ghoſt, who beſtoweth Chriſt and his merits vponupon vsus, partly by faith in our ſelues, which applieth Chriſts righteouſneſſe vntounto vsus. Here is the proper place of Faith.
Efficient cauſe of iuſtification.3 The ſpecialty of iuſtification is ye efficient cauſe, which is the MercieMercy of God, the Grace of God, the LoueLove of God, who of his meere merciemercy, grace, and louelove, ſent his Sonne to doe and ſuffer for vsus whatſoeuer his iuſtice required, and doth daily applie vntounto vsus the vertue of both.
Charitie, or the finall cauſe of iuſtification.In the fourth and laſt place followeth Charitie or LoueLove 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 vntounto vsus in the condition or argument annexed to this petition: as we forgiue our debtors. But becauſe all theſe particulars, though to another end, and after another manner, hauehave been already diſcourſed in this treatiſe, here of purpoſe I omit their further handling.
4 The deprecation of this petition.And this may ſuffice for the ſupplication, comprehending the things we pray for in this petition: now followeth the fourth thing, which is the deprecation, containing thoſe things which we pray againſt, and they are theſe ſixe following.
Blindnes of minde. 2. Cor. 4.4.1 Blindnes of minde, which is when men continue in ſinne without any conſideration thereof, either baniſhing the thought of it out of their mind, or ſlubbering the matter ouer with a negligent conceit, as that we are all ſinners, and the beſt man hath his infirmities. Againe, vntounto blindnes of minde, as neere of kinne, may be added a reprobate minde,Rom. 1.28. when men are bereft of all difference of good and euill, neuer making bones (as we ſay) of ſinne againſt nature, which the Apoſtle calleth things not conuenient, or not agreeing with the light of nature.
2 Hardnes of heart, which is a fruit of the former,Hardnes of heart. when men are neuer troubled in their conſciences for moſt fearefull ſinnes: this was that fearefull iudgement which befell Pharaoh, who had a heart more hard than the Adamant,Exod. 5 & 6. &c. neuer trembling at all that fearefull wrath which God executed vponupon Egypt.Ezech. 11.19. Act. 2.37. Contrarie to this is a ſoft and fleſhie heart, as the Prophet calleth it a heart prickt with the feeling of ſinne, a heart that doth tremble at Gods word.
Both theſe ſinnes may bee intitled with one generall name, the ſpirit of ſlumber or ſecuritie,Securitie. eyes that doe not ſee, eares that doe not heare, a heart that doth not vnderſtand, as the Prophets prophecie.
3 Opinion of our owne righteouſneſſe,Opinion of our owne iuſtice. Rom. 10.3. a matter very common with the naturall man and the ignorant multitude, who therein iumpe with the Iewes in Pauls time, who were taught by the Phariſies the patrons of that hereſie, and with the Papiſts in our time;Luk. 18.21.11. Mark. 10. Apoc. 3.17. whereas the Lord Ieſus Chriſt reproueth the Angell of the Church of Laodicea for that very fault, who ſaid he was rich, being indeede poore, and ignorant of his pouertie. Theſe are proud iuſticiaries, who as they are blind, ſo are they bolde in their blindnes; ſaying they can ſee, and therefore their ſinne remaineth,Ioh. 9.41. whereas if they would confeſſe themſelues to be blind, they ſhould hauehave no ſinne, for Chriſt would take it away.
4 VponUpon this conceit of our owne righteouſneſſe,Neglect or contempt of Chriſt. Rom. 10.3. followeth neceſſarilie either a contempt, or light eſtimation, or no regard at all of Chriſts righteouſneſſe and his merits. Chriſt ſaith, the whole hauehave no need of the Phyſitian: that is to ſay, they that iudge themſelues to be in good health, that thinke they are righteous, will neuer regard Chriſt, who is the Phyſitian of the ſoule, and the phyſick alſo.
After this followeth vnbeleefe or infidelitie,Vnbeleef, infidelitie, preſumption, deſpaire. with the oppoſite pride and preſumption, which when they hauehave a long time wrought vponupon the heart of a carnall man, if the Lord at length open the eyes of that wretch to ſee his ſinnes,Geneſ. 4.13. Mat. 27.4. then deſpaire ruſheth vponupon him, which is the next neighbour to vnbeleefe.
Hatred, Malice, Reuenge.6 Hatred, not forgiuing others that iniurie or wrong vsus: hereto appertaineth malice, and a deſire of reuenge, things too common in the world: ſome ſay, I may forgiue, but I will neuer forget: others, I will pray for him, but I will neuer truſt him: ſome malefactors when the rope is about their necke proclaime their eternall hatred to all the executioners of iuſtice. Hitherto alſo appertaineth the diſcouering of our neighbours infirmities,1. Pet. 4.8. Prou. 10.12. whereas LoueLove couereth a multitude of ſinnes, that is, of priuate infirmities which thou knoweſt in thy neighbour.
5 The thanksgiuing of this petition.This may ſuffice for the deprecation: the thankeſgiuing now followeth, which may eaſily be collected out of the former by induction of particulars before mentioned.
Thus the petition for grace is handled.
Now followeth the laſt petition, which is for perſeuerance.