Exposition of the Lords Prayer, Treatise · Part 12
And forgiue us our debts, as 5. Petition.wee also forgiue our debters.
AS in the three former petitions we were taught by our Saviour to begge such things as belong to the glorie of God: so in the three latter our Saviour is so mercifull and bountifull to his poore servants, that he teacheth them how to pray for their owne good; for things necessary for body and soule. Wherein are contained all those things which concern our comfort: partly for this naturall life, (of which you heard before:) partly, for the life of grace, in these two last petitions, wherein we pray;
1. For justification, in this Petition.
2. For sanctification, in the last.
By debts here is meant the forgiuenesse of our What is prayd for in generall.sinnes, and the imputation of Christs righteousnes: a part for the whole. In which respect, our sins are called debts, because they make us miserable debters, and liable to all the punishments of God. [As we forgiue our debters] not, that wee can forgiue sinne, but as wee passe by injuries, that men offer us; so men pray God to passe by our sinnes: so that herein, wee pray for justification. Wherein is shewed;
1. What wee are, viz. all debters.
2. How we may bee freed? by forgiving others.
Now in the first place, where wee are taught to pray for forgiuenesse, we may obserue that;
None are so good in this life, but they hauehave daily Observation need of remission of sinnes.
For this petition did belong to all the Prophets and Apostles and holy men of God, as well as unto us, for in many things we offend all; Iames 3. 2.he puts in himselfe among this number. And Paul an holy man, and one that was throughly converted unto God, saith, When I would doe Rom. 7.good, evill is present with me, &c. And Daniell, Psal.O Lord, enter not into judgement, &c. Further this proues that we stand in need of forgiuenesse, viz. that manifold afflictions and crosses which are appurtenances of sin doe ever follow us, for if we did not sin on our part, God would not lay on affliction on his part, so that all hauehave need to craue mercy at Gods hand in the forgiuenesse of sinnes.
For confutation of poperie, which teacheth and Vse 1 beares men in hand, that they can fulfill the whole law: and that they are without sinne, nay that they can goe beyond the law, and deserue somewhat for others likewise. Surely then they need not this prayer, nor to be beholding to God. As likewise to overthrow the practice of the frailer sort, (as they terme them) that goe unto the Priest to forgiue them, and pray unto Angels and Saints: when as Christ teacheth us, to goe directly to our heavenly Father forExod. 34. remission, it being his Name, and his Covenant onelyonly to forgiue sinne.
Then also, It serues against corrupt nature, that Ʋse 2 whereas we stand in greatest need of remission of sinnes, yet when we want meate, and drinke, &c. we can be earnest for them, but are not halfe so eager for the remission of our sinnes, whereas we should hunger and thirst after righteousnesse, that is the pardon of our sinnes, and Christs righteousnesse; this indeed shewes that a number doe not beleeue that they stand so much in need of remission of sinnes.
For Instruction; that therefore wee should more Ʋse 3 desire the pardon of our sinnes, then any other benefit, because its better to want bread for our bodies, then Christs righteousnesse for our soules; to want meat, the which we may doe without any great hurt, then to want remission of our sinnes, which hardens the heart, and procures many judgements. We may as boldly come for that as for our daily bread; and therefore the Lord hath put the petition for daily bread before this, because men will say, they hope God will giuegive them food and rayment, &c. because hee promised it. Why so, he hath promised remission of sinnes likewise, and doth offer it as willingly, and giuegive it as easily, as our daily bread. Therefore if wee come unto God, wee should make God a lyer, if we thinke hee will not pardon our sinnes, as well as giuegive us our daily bread: nay rather too, because he hath made us more promises for that: and its certaine, Whosoever hath his meate and drinke in merciemercy, he hath remission of his sinnes likewise. Otherwise if they be out of Gods favour, let men fare as well as they can, the curse of God shall be upon their meate: he will vexe their soules, and pursue them by his plagues, that they shall hauehave no comfort in their meate. Therefore this should strengthen our consolation, that howsoever our sinnes hauehave beene horrible, yet upon our repentance we may aske forgiuenes of them, as boldly as we may aske our daily bread.
Now in that we are taught by our Saviour to take in others with our selues, saying, Forgiue us, &c. hence also we may obserue;
That it is not enough, when we aske remission of our sinnes, to craue it onelyonly for our selues, but wee must aske it for others also.
As Iames speaketh, Confesse your sinnes one to Iames 5.another, and pray one for another. So Samuel 1 Sam. 12.counted it an horrible sinne against God, to cease to pray for the people, and durst not cease praying for them. So Moses, when the people had cast off God and him also, and worshipped Idols, heExod. was not content to speake unto them onelyonly by rebukes, but spake unto God for pardon for their sinne by prayer. As it is not sufficient to say unto our friend lying sicke of an Ague, what Simile. meant you to use such meanes as brought you to this case; but we must goe unto the Physition for him: so Moses did not onelyonly chide them, butActs 7. goes unto God to heale them. So Stephen, when they were readie to dash out his braines, yet he sought not revenge, but that little time he had, he spent it in prayer for them: for in truth they had done him no hurt, but drew him from miserie to happinesse: so though the Iewes did persecute Paul miserably, yet he was content for their sakes to be cast out as an alien, so they might be saved.
To reproue those that are content to see and Vse 1 to speake of the fault of others, and to passe sharpe censures against them, but never poure forth a prayer unto God to helpe and comfort them. Ieremy tooke another course, when heeIerem. could not mend them by speaking unto them: yet he would never leaue speaking unto the Lord for them: his soule wept for them in secret. Much more are they here to be reproved, that are glad in their hearts to see men fall into sinne, that are so sold unto the devill, and receiue pay from him: that as he can never heare more joyfull newes, then that a professor is falne into some sinne, (nay, if it be but a false and slanderous report, hee will greatly rejoyce at it) so will they likewise: oh they are farre from saying this petition from an upright heart, nay, they rather wish, oh, that men might fall into sinne, and that which they wish to others, might befall themselues: as they stand affected, so they prosper.
It is for comfort to the members of Christ, in Vse 2 that not they alone, doe pray for the remission of their sinnes, but even all the elect doe recommend their cause to God, that he would pardon their sinnes, and giuegive them the righteousnesse of Christ, which should cheare our hearts when we feele deadnesse and faintnes in our prayers: namely, that Christ hath commanded all the elect to pray for us.
[Our debts] our sinnes; which are called debts Why our sins are called debts.the more to terrifie us, for that is in our nature, to loath to be in debt: and men will say, oh! if I were out of debt I were well; it troubleth much to be in that case, that a man cannot goe up and downe the Towne, but he must looke over his shoulder, fearing least some one or other should hauehave him by the back to arrest him: now the debt of sinne is farre more dangerous; So that hence we obserue.
That sinne is the most miserable debt in all the world. Observation
First, because other debts make us liable to Reas. 1 bee arrested in our bodies onelyonly, but sinne endangers both body, soule and all.
Secondly, other debts when the debters are dead, doe not hurt him, but the debt of sinne lies heavier then, than before; as soone as the soule departs from the bodie it goes to the prison of hell, and the bodie followes soone after to be tormented together with it.
Thirdly, other debts, though they bee great may be recovered, & the creditor be recompensed, but this debt all men and Angels and all the creatures in the world, are not able to keepe us out of it. No man can satisfie for our sinne but onelyonly the bloud of Christ: and therefore if men doe so feare those arrerages, which their friends and themselues may helpe them out of: oh, then how should they feare that woefull debt, which none can satisfie but the bloud of Christ: which if it be not discharged that way, makes them liable to eternall damnation!
Againe, for other debts, a man may goe out of the Countrey beyond Sea, and so escape his creditor: but for this debt, whither can we goe? if to the Sea God can drowne us, if to any placePsal. on the earth, he can cause the earth and hell it selfe to open their mouthes to swallow us.
Lastly, now and then we may meete with our creditor, when he hath no processe nor writ for us; but wheresoever God meetes us, he hath processe for us, and a prison for us also: therefore this is the greatest debt, and the cause of all other debts.
To reproue those that are loth to forfeite a Ʋse. 1 bond, and to runne into debt more then they are worth; what say they? debt it is a trouble and toyle of all other: oh! there are a number that hauehave worse debts, whereby they are in danger every day to be cast into hell, and yet they care not. It were a strange matter if a number of writs and attachments should come out against Simile. a man to lay hold of him, that by and by he must bee committed to prison, if hee then should fall to sporting and gaming, we would thinke him more fit for his fransie to be carried to Bedlam, then for debt to be cast into prison. Yet here are many writs gone out from God against wicked persons, for taking his name in vaine, for receiving the Sacrament unworthily, &c. and for breach of all the tenne Commandements, those tenne bonds, and yet they eate and drinke, as if debt to God were no debt. As if a man should say, oh, it is a fearefull and dangerous Simile. thing to owe money to a poore man, but to owe to the King, its nothing. Is it nothing? yes, the law is stronger with the King, and so it is with God; he will search out the matter according to the right of the law, and if they come not to conversion, he will bring them to confusion, and if they get not their acquittance sealed with the bloud of Christ, he will damne them everlastingly.
This is first for Instruction, that seeing sinne is Ʋse 2 the debt of all debts, and makes us liable to unsupportable paines; therefore wee should beware of this debt, that we doe not forfeit our bonds: or if we doe, to follow that counsell: If thou hast entred into bond, and given thine hand, having nothing to pay, goe and humble thy Pro. 6.selfe, and giuegive no sleepe to thine eyes, nor slumber till thou bee safe gotten out of it. Object.
But I trust, (might one say) the danger is not so great. Answ.
Yes, (sayth he) for if the Doe be in chase before a kennell of hounds, wee would thinke it hath cause to shift: And if the Bird be taken in the snare of the Fowler, it is in great danger; so Simile. are they who are snared by their owne sinnes, and culpable of wickednesse against the living God. If a man were indebted three or foure hundred Simile. pounds more then he is worth, we would thinke he had cause to humble himselfe, then much more hauehave they that hauehave forfeited their salvation, and are in danger of Gods eternall malediction every houre. And why should not they humble themselues, and labor to bee delivered even as the Doe? If we thought sinne were the greatest debt, and that it would never be redeemed by any thing in the world, then would wee not be as carefull to redeeme our bonds with God, as with men? but because men doe not beleeue this, therefore they forfeit bond upon bond, and heape up wrath against the day ofRom. 2. wrath: and therefore this is a just judgement of God upon many, that because they care not how they runne into debt with God, he lets them fall into debt with men; that they alwayes borrowDeut. 28. and never lend, as its threatned, Deut. 28. but if once they could get out of the debt of sinne, get a pardon and be reconciled to God: then its certaine they should be freed from debt unto men, or if they did die in debt, the Lord would provide meanes, as he did for the poore Prophet to content and satisfie the creditors.1 King. …