A Godly and Learned Treatise of Prayer, Analyses · Analysis of a petition 5

A Godly and Learned Treatise of Prayer · Analyses · Analysis of a petition 5

p. 350The fifth petition. foreign And forgive us our trespasses, even as we forgive them that trespasse against us.

IN the former petition we were taught to ask temporallTwo main benefits required in the two last petitions; blessings for the maintenance of this present life. Now in this petition and in the last our Saviour teacheth us to ask spirituall blessings for theJustification and Sanctification. obteining of a better life. Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred: viz. our justification, and sanctification. For in these two the covenant of grace and the benefits which in this life we receive by Christ do consist. Heb. 10. 16, 17. This is the covenant that I will make with them after those dayes, saith the Lord: I will put my laws in their hearts, and in their minds I will write them: and their sinnes and iniquities I will remember no more. And the covenant that the Lord made with Abraham concerning the promised seed was this, That he would give us, that p. 351we being delivered out of the … …f … enemies, that is, Ephes. 1. 7. Col. 1. 14. having by Christ remission of our sinnes and justification, we should worship him without fear, in holinesse and righteousnesse before him all the dayes of our life, Luke 1. 73, 74, 75. And these are the benefits which should be preached in Christs name, repentance and forgivenesse of sinnes, Luke 24. 47. Seeing therefore the summe of all the benefits which in this life we receive by our blessed Saviour consisteth in these two, we may be resolved that in these two the happinesse of a Christian in this life doth consist. For whereas the Lord sware to Abraham that in his seed all the nations of the earth should be blessed, Gen. 22. 18. Z…chary being filled with the holy Ghost, expoundeth that blessednesse to confist in these two, Luke 1. 73. And indeed whereas there are two degrees of our happinesse, the one begun in this life, the other complete in the life to come, that is to be esteemed our happinesse in this life whereby the perfect happinesse of the life to come is obteined. Now whom God hath chosen and called to salvation them he justifieth, and whom he justifieth, &c. Rom. 8. 30. And this appeareth to be true also in the particulars, Psal, 32. 1. Revel. 20. 6. Seeing therefore the benefits which we have by Christ in this life, and consequently our happinesse, consisteth in those spirituall graces which our Saviour here teacheth us to crave of God; it followeth necessarily, that both in our affections we should desire and in our judgements esteem these spirituall graces farre above all earthly and temporall things, esteeming all other things as … and du…g, yea as p. 352losse in comparison thereof, Phil. 3. 8, 9, 10. For what will all temporall benefits avail us, if God do not forgive our sinnes, and stablish us by his free Spirit? Surely no more then the good pasture profiteth the beast that is fatted for the slaughter. And therefore as these blessings are absolutely necessary to our salvation, and of farre greater value then all temporall benefits, so are they absolutely to be craved of God, and with greater fervencie and affection.

But let us consider the order and the coupling ofThe order. this petition with that which went before and also that which followeth. Our Saviour teacheth us in the former place to crave temporall benefits as the lesse, that our faith having been exercised in the lesse might be confirmed in the greater; that is, that we having learned to depend upon Gods providence for our maintenance in this life, might the more firmly relie upon him for our justification and salvation; for if we have not learned to trust in him for the lesse, it is not likely that we should believe in him for the greater. The order in respect of that which followeth standeth thus; We are taught to desire freedome from the guilt of our sinnes before deliverance from the corruption, because our reconciliation with God in Christ and justification by faith in order of nature goeth before our sanctification; howsoever in time the beginning of our sanctification concurreth with justification.

From whence ariseth both an instruction for carnallWe must be justified before we can be sanctified. men, and a consolation for the godly. For if justification goeth before sanctification, then it is p. 353certain that we cannot be sanctified unlesse first we be justified and reconciled unto God in Christ. And this order the holy Ghost teacheth us Luke 1. 74. That being redeemed &c. For untill our reconciliation, as we our selves are enemies, so all our actions are hatefull unto God. And therefore men had not need to please themselves in their naturall estate, and by their security suffer as much as in them lieth the bloud of Christ to fall upon the ground, but rather to be most forward, carefull, and desirous to be reconciled unto God in Christ, and that his merits and righteousnesse may be imputed unto them, considering that whatsoever they do before they be reconciled unto God and justified is no better but sin, whereby they hoard up wrath against the day of wrath, &c. The consolation which ariseth from hence is most singular: For if men cannot die unto sinne unlesse first they be justified, then those that labour to forsake their sinnes, and truly purpose amendment of life, and endevour to please God in dying to sinne and living to righteousnesse, may be assured that they are justified by faith and reconciled to God in Jesus Christ, &c.

And so much of the order. Let us now considerThe connexion with the former petition. of the coupling of this petition both with that which went before and also that which followeth: with the former; Give us this day our daily bread: And forgive &c. Which teacheth us that we should not so wholly be addicted to the commodities of this life, but that we should withall and most principally labour for spirituall graces perteining to a better life. There be many, saith the Psalmist, which say, p. 354Psal. 4. 6.Ps 4:6Who will shew us any good? that is, any worldly profit, &c. but as touching the forgivenesse of their sinnes, and their reconciliation with God in Christ, as touching the application of Christs death and resurrection, not onelyonly to their justification but also their sanctification; of these things they have no care nor desire, &c. But howsoever the world saith, Who will shew us any good? yet we must say, But, Lord, lift thou up the light of thy countenance upon us: Shew thou thy self favourable and mercifull in forgiving our sinnes; for that will bring peace of conscience, and joy in the holy Ghost, far exceeding all worldly comforts. We must therefore not onelyonly labour for the meat which perisheth, but much more for the meat which endureth to everlasting life, John 6. 27. For what would it profit us if we could gain the whole world, if our sinnes being not forgiven us, we should be amerced with the losse of our souls? Mark 8. 36.

With the latter; Forgive us our sinnes, &c. And The connexion with the latter petition.lead us not into temptation, &c. Which teacheth us that we are to desire as to be freed from the guilt of our sinnes so also from the corruptions, because they are things that are inseparably coupled together; forgiving of sinnes in God, and forsaking of sinnes in us. Therefore those which sever these things (as most do) deceive themselves, Luke 1. 73, 74. 2. Cor. 5. 17. Gal. 5. 24. Our Saviour as he is our redemption and justification, so also he is our sanctification: and therefore that which he did for us in his flesh, he worketh in us by his spirit, viz. a dying unto sin and a rising again unto newnesse of life. In those for whose sinnes he died and rose again for their justification, p. 355the spirit of Christ is effectuall to apply the merits of his death to the mortifying of their sinnes, and the vertue of his resurrection to their vivification, which is called the first resurrection. And therefore unlesse thou diest to thy sinnes and risest again unto newnesse of life, thou canst have no sound assurance that Christ died for thy sinnes, and rose again for thy justification. And therefore as we desire the pardon of our sinnes, so must we labour to renounce them, that we may not onelyonly be freed from the guilt but also delivered from the corruptions themselves. True repentance as it mourneth for sinnes committed, and craveth the pardon of them, so is it carefull for the time to come not to commit that which ought to be mourned for.

Having thus spoken of the order and coherenceParts. of this petition, we are now to speak of the words themselves. In which two things are conteined: first, a deprecation or request for the pardoning of our sinnes; and secondly, a reason for the confirmation of our faith in obteining the same. In the request it self we are first to speak of the meaning of the words, and then to gather from thence such uses as they afford.

foreign, debts, according to the propertie of theThat our sinnes are debts. Syrian language, in which our Saviour spake, signifieth sinnes. For the Syrians call him that sinneth, foreign, that is, debtour; and sinne, foreign, debt, as appeareth by the Chaldean paraphrase on Gen 50. 17. Psal. 1. 1. Beza in Matth. 23. 16. But this may be also evidently proved by conference of other places in the new Testament, as Matth. 23. 16, 18. The p. 356Pharisees conceit was, that if a man did swear by the temple or the altar, that it was nothing; but if he did swear by the gold of the temple, or the gift upon the altar, that then he was a debtour, foreign. So in Luke 13. those whom Christ in the second verse calleth sinners, foreign, in the fourth verse he calleth foreign, debtours. So in this chapter our Saviour setting down a proof of the reason of this petition, for foreign saith foreign, v. 14, 15. But most plainly in Luke 11. 4. where the words of this petition are thus set down, foreign, And forgive us our sins, for we also forgive, foreign, every one that is in debt to us, that is, which hath offended us.

Now the reason why sinnes are called debts is, becauseThe reason why sinnes are called debts. for our sinnes we ow punishment: For as a man having entred into bonds to perform such and such covenants, or else to incurre the forfaiture and penalty conteined in the obligation, is subject to the forfaiture if he perform not the covenant; so we being bound by most strait obligations to perform obedience to all the commandments of God, or else to incurre the penalty comprised in the law, which is the obligation or handwriting that is against us, Col. 2. 14. are subiect to the penalty, that is, the fearfull cu…se of God both in this life and in the world to come if we perform not the covenants. For as in the law there are two things; 1. praeceptum, commanding or forbidding, and 2. sanctio, threatning punishment against the transgression of the precept: so in every sinne there are two things answerable foreign, the fault transgressing the p. 357law, and the reatus binding over the transgressour to the punishment. In respect of which punishment every offendour of the law is a debtour, untill either the debt be remitted him, or else he hath born the punishment, which is without end. Whereas therefore we pray that the Lord would forgive us our debts, we do not onelyonly desire that the Lord would forget the fault, but also that he would remit the punishment unto which the guilt of our fault doth bind us over. And therefore foolish is the opinion of the Papists, who hold that the LordThe Papists confuted, who hold that God forgiving the fault reteineth the punishment. many times forgiveth the fault and reteineth the punishment. For sinne is called a debt in respect of the punishment which we ow for it: and therefore this debt is not remitted if the punishment be reteined. Again, the mercy of the Lord pardoneth no sinne for which his justice is not satisfied. Neither must we so desire the Lord to be mercifull as that we would have him forget his justice. Every sinne therefore as it deserveth death, so is it punished with death, or else the justice of God is not satisfied. It is punished, I say, by death either in the party himself to whom it is not forgiven, or in Christ in the behalf of the party to whom it is forgiven. For every sinne therefore that is forgiven Christ hath satisfied the justice of God in bearing the punishment: therefore God doth not punish them whose sinnes he forgiveth in Christ: neither can it stand with his justice to punish the same sinne twice, once in Christ, and again in the faithfull for whom Christ hath suffered. So that we cannot say that the Lord punisheth them whose sinnes he forgiveth, p. 358except we will affirm either that the Lord is unjust, or that the merits of Christ were unsufficient and unperfect: both which are blasphemous. Therefore as there is no …, so there is no punishment, to those that are in Christ Jesus. Chastised they may be after their sinnes are forgiven for the example of others, and their own amendment, as David was 2. Sam. 12. but punished they never are. The affliction which the children of God do be…r is not a punishment to satisfy for their sinne, but either … triall or a chastisement, either to cure or prevent sinne in them. When we are judged we are …, &c. 1. Cor. 11. 32.

And as the opinion of the Papists is foolish, soTheir practice foolish who de…rre their repentance. the practice of those men is sottish who when they are indebted unto their neighbour, or have incurred a forfeiture, are never in quiet untill they have got that debt discharged or …, and yet the same men being in … debt to the Lord, which although they had the whole world they are not able to discharge, not with…anding take no thought for this debt, nor … s…e for pardon, but securely go on in their finnes, as though by continuall increasing of their debt they should the more easily discharge it: much like to him that having got a burden of wood, and finding it too heavie, should cut down more to adde unto the weight; or as it is in the ridiculous proverb of the Grecians, foreign, I cannot …arry a goat; lay upon me an ox.

Now these debts are of sundry forts. Some are originall sinnes, some actuall; some inward, others p. 359outward; some of omission, others of commission; some of ignorance, others of knowledge; some of infirmity, others of presumption; some against God, some against our neighbours, and some against our selves. In respect of all and every whereof we are every of us debtours unto God, and therefore had need to pray that he would forgive us all and every of our debts, Psal. 51. 9. which how many and great they are, we may easily know, if we will diligently look into our obligation, and examine our lives by the law of God, &c.

foreign, Our.

In this word confession of sinne is included. ForWhat is meant by our trespasses it is in effect thus much; O Lord, we have sinned against thee: have mercy therefore on us, O Lord, according to thy goodnesse, and according to the multitude of thy mercies do away our offenses: Wash us from our iniquities, and cleanse us from our sinnes. For we acknowledge our transgressions, and our sinnes are alwayes before us, Psal. 51. 2, 3. Therefore with asking of pardon confession of sinne is conjoyned. And this form of prayer is prescribed to be used of the perfectest men in this world, as of the Apostles; because there is no man that doth good upon the earth, and … …ot, Eccles 7. 20. If we say, saith the holy Apostle John, that we have no sinne, we deceive our selves, and there is no truth in us. If we confesse our sinnes, he is faithfull and just to forgive us our sinnes, … purge us from all iniquity. If we say that we have not sinne, we make him aliar, and his truth is not …, 1. John 1. 8, 9, 10. Here therefore both the p. 360Catharists, which dream of perfection in this life, and also the Pelagians and Papists, which hold that a man may fully and perfectly keep the law of God in this life, are confuted: For such cannot make this petition except they will mock God, as all those do that have a conceit of their own perfection. (Which conceit is in not onelyonly the Catharists and Papists, but also in the greatest part of ignorant and secure men, who affirm that they love God with all their heart, and their neighbour as themselves, they never did any man hurt, they never doubted of their salvation.) For howsoever the Scripture speaketh of perfect men, and such as walked in all the commandments of God, yet certain it is that thereby is meant the uprightnesse of their will and endeavour, not the perfection of their obedience; which uprightnesse notwithstanding the Scripture calleth perfection, the Lord accepting the will for the deed: so that upright men may indeed be said to be perfect, but in affectu potiùs quàm effectu, in their affections rather then their actions.

Forgive.

The Lord in forgiving sinnes, as he is mercifullWhat is meant by this word fo…give. so is he just, 1. John 1. 9. Neither doth he forgive any sinne for which his justice is not satisfied by the obedience and sufferings of Christ, Rom. 3. 26. He is therefore said to forgive our sinnes when as he inputeth them not unto us, but accepting of the obedience and sufferings of Christ as a full ransome and satisfaction for them, washing away our s…nnes in his bloud, covering them with his righteousnesse, imputing our sinnes to Christ and his obedience p. 361to us, so that w…, howsoever sinfull in our selves, appea… righteous before him in Christ. When as therefore we do pray for the forgivenesse of our sinnes, we do not so desire him to be mercifull as that we would have him forget his justice; but we come unto him in the name and mediation of Christ, in whom he is well pleased, beseeching him to accept of his obedience & sufferings as a full satisfaction for our sinnes: For remission of sinnes, as it is a free work of mercy in respect of us, who neither can deserve pardon nor satisfie his justice; so in respect of Christ, who hath satisfied for us, it is a work of justice.

Now whereas our Saviour Christ doth teachBy this petition we are put in mind of our misery and Gods mercy. every one of us every day to ask forgivenesse with assurance to be heard, we are put in mind both of our misery and Gods mercy. Our misery, who day by day commit sinne, and therefore have need every day to crave remission of our sinnes. Gods mercy and long suffering, who though he be offended every day, yet he is ready to forgive their sinnes who com… unto him by hearty and earnest prayer, confessing their sinnes and craving pardon of them. But this mercy and long-suffering of God must not encourage us to presume, but invite us unto repentance, Rom. 2. 4. and 6. 1. Ecclus 5. 4, 5, 6. Psal. 130. 4. There is mercy with thee, that thou mayest be feared. Joel. 2. 13. and encourage us to call upon him. This long-suffering of God is to be imitated of us: For if he be content to forgive us that finne against him every day, then ought we freely to forgive them that offend us, &c. though it be to seventy times seven times.

p. 362Agai…, i…e very one of us, be he never so righteous, is boun… …o make this prayer that God …ould freely re…it our, …, then it followeth that none of us can discharge the debt, o… by any thing which we ar… able to perform satisfie for our sinnes, but ei…her they must be freely remitted for Christs sake, or elfe we must suffer the punishment due for them. Divine remission and humane satisfaction cannot st…nd together. We must crave remis…ion therefore: we canno… sati…fie. Remiss…on of finnes and justification are free, Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is …. Therefore those that trust to their own merits and use this prayer, they mock God and condemn themselves: They mo…k God; because they desire him to forgive their sinnes, which they do not desire should be forgiven them, but trust to satisfie for t…em. They condemn themselves; because they confesse themselves to be debtours unto God unlesse he remit their debt, and yet stand not to his remission, but to their own satisfaction, by which they appeal to his justice rather then implore his mercy.

And that no man can satisfie by any works of obedienceNo man can satisfie Gods justice for his sinnes; proved. the justice of God for his sinnes, it may further appear by these reasons. 1. Because our best obedience is unperfect, and ou… righteousnesse likeReason 1. unto a polluted clout: and therefore if God should enter into judgement with us, he might justly condemn us for our best actions, as being not performed in that mann…r and measure which his law requireth, and therefore every one had ne…d to pray as p. 363Psal. 143. 2. Enter not into judgement, &c. Secondly,2. because whatsoever obedience we can perform it is a debt and duty, Luke 17. 10. When we have done all that is commanded, w… must say that we are unprofitable servants: we have done that which was our duty to do, foreign. Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot …atisfie debt with debt: but no… withstanding our latter obedience, we shall be debtours in respect of the former debt unsatisfied. Seeing …herefore we are not able to satisfie for the least of our sinnes, our Saviour hath taught us to say, not with …hat ser…ant, Matth. 18. 26. Hav… …, Master, I will satisfie; but, Lord, remit, tak… away, and blot … our offenses. Furthermore, we are3. taught to p…ay that the Lord would remit our debts, that is, not onelyonly forgive the fault but also … …he punishment, in r…spect whereof sinnes are called debts: And therefore it cannot be truly said tha… God, forgiveth the …ault and … the punishment for which w… our selves must …atisfie either in this life or in purgatory. For if God should … of us satis…action for those … which he pardoneth in Christ, it would follow … that …ither the sufferings of Christ were unsufficient, or else that the Lord is unjus…. …, i… is abs…rd that sinne …eing … the punishment should be reteined: For sinne is …he caus… of punishment: and the cause being taken away, the … also is removed. And again, wher…as sinne i… … increased in… respect of that infinite Majestie and justice of God whi…h is violated, … it is that we cannot satisfie for it before we have e…dured endlesse pu…ishment; p. 364which will never be. Whereas therefore our Saviour Christ teacheth us thus to pray, he sheweth that we cannot be discharged from thes… our debts by our own satisfaction or merits, o… any other means, but onelyonly by the free remission of them and imputat…on of Christs righteousnesse. And this is to be understood not onelyonly of our great and grievous sinnes, but also of our lesse offenses, which the Papists call veniall, and erroneously hold not to be mortall, neither need the death and merits of Christ for their expiation, but may by the holy-watersprinkle, or by episcopall benediction, or by knocking of the breast be taken away. As therefore every sinne, great or small, deserveth death, and is also punished with death, either in Christ or in the sinner himself; and as the bloud of Christ doth purge us from all iniquitie, 1. John 1. 7. so that by him we have remission of all our sinnes: so are we to pray that the Lord would for the precious merits and righteousnesse of our Saviour Christ remit all our sinnes both more and lesse, from which we could by no other means be delivered but by the merits of Christ.

But here it may be objected; Our sinnes wereObject. forgiven in baptisme, Acts 2. 38. therefore we need not now the forgivenesse of them.

Some answer, That because we sinne after baptisme,Answ. 1. therefore we ought after baptisme to pray that the Lord would forgive our sinnes. But this answer is not sufficient, considering that in baptisme is sealed the remission of sinnes, not onelyonly past, but also for the time to come during the whole course of our life: For otherwise baptisme had need to be reiterated. p. 365I answer therefore, That we feeling the burden of our sinnes, pray that the forgivenesse of sinnes, which was represen…ed and sealed unto us in baptisme, may indeed be granted unto us, and that we may feel in our selves the fruit and effect of our baptisme. For we must not think that the Sacraments absolutely conferre grace to every receiver, but onelyonly upon those conditions which are conteined in the promises of the Gospel, whereof baptisme is a seal. Now the Gospel promiseth remission of sinnes and salvation onelyonly to them that believe; and therefore the Sacrament sealeth and assureth remission onelyonly to them that believe. For we ask forgivenesse onelyonly for the righteousnesse of Christ: but the righteousnesse of Christ is there imputed to righteousnesse where it is apprehended by faith: In which sense we are said to be justified by faith alone, and by faith to have remission of sinnes. And therefore in this petition we desire that the Lord would work in us true faith, that being united unto Christ and made partakers of his merits, we may have not onelyonly forgivenesse of sinnes, but also a…surance thereof by the anointment of the holy Ghost, the Spirit of adoption crying in our heart…, Abba, Father, &c. And because none attein to that measure of assurance but that it is mingled with some doubting, therefore all had need to pray that the Lord would increase their faith, and more and more assure them of the pardon of their sinnes.

VsUs.

This teacheth us to pray not onelyonly for the remission of our own sins, but also of our brethren; it being p. 366a duty of charity to desire and to further the salvation of our brethren. And this duty as it belongeth to all so especially to those that are governours of others, either in the Church or Commonwealth. Examples: of Moses, who oft stood in the gap, Psal. 106. 23. Exod. 32. 21, 32. Num. 14. 19. Samuel, 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone, but also for them that hate and persecute us, according to the precept and practice of our Saviour, Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen, Acts 7. 60. And as we are to pray the Lord to forgive them, so must we as willingly forgive them as we desire to be forgiven of the Lord: neither can we in truth of heart desire God to forgive them, if we do not.

Duties in prayer.

The duties which here we are taught to performDuties are 1. more peculiar. in prayer are either more peculiar to this kind of deprecation, or common. The former is Confession, which must concurre with Deprecation of pardon, and goeth before pardon; as appeareth Psal. 32. 3, 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples; 2. Sam. 12. 13. Luke 15. 21.

Now this confession is to be made of unknown sinnes generally; as Psal. 19. 12. of known sinnes particularly; Isai. 59. 12, 13. And to this end it will be profitable to examine our hearts and our lives by the law of God, taking a view of the duties therein commanded and vices forbidden, that we may particularly see and acknowledge what duties we have omitted and what vices we have committed.

The common duties; That we pray in fervency,2. more common. p. 367faith, and perseverance. That we may pray in fervency, we must have both a true sense of our wants, and earnest desire to have the same supplyed.

The wants which we are to bewail are, 1. our manifold sinnes and transgressions, for which we are to be grieved that we have by them displeased and dishonoured God. And to increase this godly sorrowMeditations to increase our sorrow for sinne. in us, we are First, to consider and meditate of Gods manifold benefits undeservedly bestowed upon us, and our unthankfull behaviour towards him, &c. Secondly, we are to desire the Lord that he would poure upon us the spirit of deprecation, that we may with bitternesse bewail our sinnes, whereby we have so violated the justice of God that nothing could be found sufficient to appease or to satisfie the same but the death of Christ, whom we by our sins have pierced, Zech. 12. 10. Thirdly, we are to consider the misery whereunto our sinnes make us subject both in this life and in the world to come. In all which respects we must esteem our sinnes as a most heavy burden, and being weary thereof we are by prayer to come unto the Lord that we may be eased thereof, Matth. 11. 28. Neither are we to bewail our sinnes alone; but as we are to pray for the pardon of other mens sinnes, so are we also to mourn for the iniquities of the place and time wherein we live, Ezek. 9. 8. Psal. 119. 136, 158. 2. We are to bewail the hardnesse of our hearts, that we cannot so bewail our sinnes as we ought. 3. Our want of faith and assurance of the remission of our sinnes.

The graces which we desire, are 1. Remission ofThe graces which we desire. sinnes and justification, viz. that God would cancell p. 368the bill of debt, Col. 2. 14. that he would take away our sinnes and cast them into the bottom of the sea, Mich. 7. 18, 19. that he would impute the merits and obedience of Christ unto us. And secondly, because we receive remission of sinnes and are justified by faith, by which we apprehend the righteousnesse of Christ to our justification, and without which the merits of Christ are not communicated unto us, therefore we desire not onelyonly that he would forgive us our sinnes, but also that he would work in us a true faith, whereby we may have assurance of the pardon of our sinnes and peace of conscience. 3. Because our faith is weak therefore we are to pray for the increase thereof, Luke 17. 5. and also that God would blesse unto us the means of the begetting and increasing of our faith. 4. Because reconciliation and adoption are unseparable companions of justification, we therefore must also pray that he would receive us unto his love and favour, and give us his spirit of adoption; that howsoever we be by nature the children of wrath, yet being reconciled unto him in Christ, we may have the testimony of his Spirit testifying to our spirits that we are the children of God. 5. We pray not onelyonly for righteousnesse and assurance of justification, and peace of conscience arising from thence, Rom. 5. 1. but also for the joy of the holy Ghost proceeding from them both, Rom. 14. 17. Now that we may with fervencie beg these graces of God, we must besides the sight and sense of our sinnes, and the miseryThe necessity 1. of the remission of our sinnes. which they bring upon us, consider the necessity of these graces; First, of remission of sinnes; because p. 369sinne maketh a separation between God and us, Isai. 59. 1. and maketh us subject both to the curse of God in this life and after; and therefore above all things in the world we are to desire freedome from our sinnes, without which our estate is most miserable, &c. and without which we cannot be saved. Contrariwise, in remission of sinne consisteth happinesse, Psal. 32. 1, 2. Secondly, of faith, without which the2. of faith. benefits of Christ are not effectuall to our justification, sanctification, or salvation. By it we are made partakers of all the benefits of Christ to our justification and salvation. In which respect the same benefits in the Scriptures which proceed from Christ are also ascribed unto faith. Upon which follow reconciliation, peace with God, and joy in the holy Ghost, and the beginning of eternall life it self in this life.

As we must pray for the forgivenesse of our sins in fervencie, so also in faith: that as we unfeignedly desire pardon of sinnes & reconciliation with God, so we are truly to believe that the Lord will heare our prayer, that he will receive us unto mercy, and at the length grant unto us the certificate of his Spirit the Spirit of adoption. For that which he hath commanded us to ask he hath promised to give. He commandeth us to ask remission of sinnes, justification, the Spirit of adoption, &c. therefore consequently we are stedfastly to believe that we shall obtein them. The forgivenesse of sinnes is a chief part of the covenant of grace, Heb. 10. 17. The Spirit of adoption is expressely promised to those that ask him, Luke 11. 13.

p. 370There …, that we p…ay with perseverance, never ceasing day by day to call upon God for the forgivenesse of our sinnes, … …rtificate of the holy Spirit assuring us thereof, untill the Lord say unto our souls, I a… your …, and …hed abr…ad his love in our hearts. Neither are we then to cease from this prayer: but as we sinne daily, so are we daily to crave forgivenesse; and as our faith is weak and mixt with doubting, so daily to d…sire the increase thereof, &c.

Duties to be performed in our lives.

If we would make this prayer with upright hearts, or would either hope to obtein this request or assurance that our prayer is heard, I. We must1. We must be adorned with humility. be adorned with …, 1. Pet. 5. 5. whereby we must acknowledge our selves so deeply indebted unto the Lord by reason of our manifold sinnes, that he may m…st justly glorifie his name in our endlesse co…fusion, and th…t in respect thereof we are not worthy to …ook up unto heaven, or to breathe in the ai…e, or to live upon the earth: and that therefore it is th… … mercy of the Lord that we are not cons…ed. For if we have humble and contrite hearts, the Lord will be ready to heare our prayer and to pardon our sinnes. The Lordre…isteth the proud, but he giveth gr…ce to the humble, Jam. 4. 6. 1. Pet. 5. 5. The sacrifices of God are a … spirit: … con…ite and &c. Psal. 51. 17. Psal. 34. 18. Example, in the humbled Publicane, Luke 18. 14. For C…rist … not to c…ll … righteo…s … to repentance, Matth▪ 9. 13. Luke 4. 18. Matth▪ 11. 28. Whom doth he call with promise to ease them of the burden of …, but p. 371th…se that … under the burden of sinne, and are weary thereof? If therefore God hath given thee an humble heart, thou mayest be encouraged to come unt… him for grace and pardon of sinnes. For as i… was s…d of the blind man, so it may be said of every on… that is poore in spirit, Be o… good comfort; he … …hee. But as humility maketh us fit to receive Gods g…ace in the pardoning of our sinnes, so is i… also a good signe that our sinnes are pardoned. For they onelyonly are happy whose sins are forg…ven: but those that are poore in spirit are happy, Matth. 5. 3. therefore their sinnes are forgiven. Whereas contrariwise, if we be proud and have a Pharisaicall concei… of our selves, it is a fearfull signe that we remain in our sinnes; John 9. 41. Luke 18. 14.

II. If we would have forgivenesse of our sinnes2. We mu…t believe in Christ. we must believe in Christ. For by faith alone we have jus…ification and remi…sion of sinnes, Acts 26. 18. because faith alone apprehendeth the merits and righteousnes…e of Christ whereby we are justified. Now this and the former must go together: We must be cast down in our selves; acknowledging our selves that we are no better in our selves then the firebrands of hell: and yet withall we must relie upon Christ and his merits, being perswaded that notwiths…anding our manifold sinnes; yet the Lord will receive us i…to his love and favour, imputing unto us the righteousnesse of his Sonne, and cove…ing us therewith as with a garment. If thus we believe in Christ we need not doubt of the pardon of our sins; because Christ having satisfied the justice of his … for all the sinnes of … which believe in him, p. 372the remission therefore of sinnes to them that believe is a work not onelyonly of mercy but also of justice.

3. If we would truly make this prayer (viz. 3. We must repent of our sinnes.in hatred of sinne) & have any assurance to our own souls that our sinnes are forgiven, we must repent of those sinnes which we desire to be remitted, and forsake those sinnes which we would have the Lord forgive, Ezek. 18. 21, 22. At what time soever, &c. Prov. 28. 13. He that confesseth his sinnes, and forsaketh them, &c. And therefore, as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way, &c. If therefore we would effectually crave the pardon of our sins, we must have a true purpose of heart and resolution to forsake them: And if we would have assurance that according to our prayer our sinnes be forgiven, we must have a true endeavour to leave them, and to perform the contrary duties. If therefore we have neither purpose in our hearts nor …ndeavour in our lives to forsake our sinnes, we may not look that the Lord will pardon them. If in my heart I regard wickednesse, &c. Psal. 66. 18. For the Lord heareth not sinners, that is, who do not repent of their sinnes nor have a true purpose to leave them, John 9. 31. Prov. 28. 13.

4. If we make this prayer in faith, and truly believe4. We must fear by sinne to offend God. in God for the forgivenesse of our sinnes, this perswasion will have this effect in us, to make us fear to sinne and by sinne to displease and dishonour God. There is mercy with thee, that thou mayest be feared, Psal. 130. 4. The bounty of the Lord must draw us to repentance, Rom. 2. 4. Nay further, those that believe their sinnes are forgiven them, p. 373and are perswaded of Gods love and favour shed abroad in their hearts by the holy Ghost, they cannot choose but love him much who hath forgiven them much, Luke 7. 47. and shew forth their love in keeping his commandments.

5. If in prayer we unfeignedly desire faith and5. We mu…t use means to increase our faith. assurance of the forgivenesse of our sinnes, then we will be most carefull in our lives to use and to use aright the means of begetting and increasing this faith; as the hearing of the word, receiving of the Sacraments, &c.

6. If we truly desire reconciliation with God in6. We must labour to please God. Christ, then will we se… in all things to please him. For if we please our selves in displeafing him (as the very nature of sinne is to displease God) how can we perswade our selves that we are reconciled unto God or desire so to be?

7. If we would have any assurance that our sinnes7. We must forgive our neighbours. are forgiven, we must be ready to forgive our neighbours the offenses which they commit against us. For if ye, saith Christ Matth. 6. 14. forgive men their trespasses, your heavenly Father will also forgive you: but if ye do not, &c. But of this more in the reason.

Here therefore is discovered the hypocrisie ofHypocrisie discovered. those men, 1. who crave pardon of sinne in a Pharisaicall conceit of their own perfection & freedome from sinne; 2. who have no true hatred of sinne nor purpose to leave it; 3. who please themselves in displeasing God, and yet would seem to desire reconciliation with God; 4. who desire faith, and yet neglect and contemne the means; 5. who with the p. 374ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant, Matth. 18. 28. whom he ought to have loved for his Masters sake, &c.

foreign.

These words are a solemn profession unto GodThe reason confirming our faith in the assurance of r…mission. of our brotherly love, serving both to confirm our faith in obteining pardon, and also to … our love to God (who hath forgiven us much) in the love of our brethren for his sake. For whereas divers men making this prayer for pardon of sinne either do not believe at all the pardon of their sinne, or else deceive themselves with an opinion of faith, not loving him of whom they look for pardon, nor their brethren for his sake, but with the ungracious servant Matth. 18. 28. exact small debts of their brethren, and revenge offenses committed against them, as though they could love God and yet hate their brother: therefore our Saviour teacheth us to adde to the petition this protestation, that if we be able to make it in truth, we may be assured of the forgivenesse of our sinnes, and not be deceived (as many are) in our assurance. First therefore because we are so full of infidelity and di…idence that we are hardly brought to believe in particular the forgivenesse of our own sinnes, and consequently to make this prayer in faith, our Saviour teacheth us to use this notable argument (not so much to move God as to confirm our selves) drawn from the lesse to the greater, As we …lso forgive, &c. or, as it is more plainly set down in Luke, For even we also forgive p. 375&c. And the reason standeth thus, If we (who have not so much pitie, in regard of thine abundant mercy, as is a drop of water in comparison of the Ocean sea; if we, I say) be readie to forgive the offenses and inj…ries done against us, then no doubt thou wi… forgive our offenses, which we from the bottom of our hearts confesse unto thee with deprecation of pardon: But even we, Lord, whose mercy is as nothing in comparison of thine, ar… readie to remit offenses committed against us: and therefore as we earnestly crave pardon, so we do unfeignedly believe that thou wilt forgive us our sinnes.

The connexion of the proposition is necessarie. For, as we say, Quod in minori valet valet etiam in majori, That which is of force in the lesser is of force also in the greater: If a drop of pity in us doth wash away the offense of our brother, how much more shall the multitude of his mercies wash away our offenses? And our Saviour reasoneth elsewhere Matth. 7. 11. If yee which are evil can give good things to your children, how much more &c. If therefore our consciences do testifie unto us the truth of the assumption, That we are readie to forgive them that offend us; we may also be assured of the truth of the conclusion, That God also forgiveth our sinnes.

2. Whereas many abuse the mercy of God,2. Reason why these words are added. whereof they presume for the pardoning of their sinnes, dealing unthankfully with God in cruelty & revenge exercised upon their brethren, and so deceive themselves with a conceit of faith and assurance of the pardon of their sinnes, when indeed their sinne is not pardoned: therefore our Saviour p. 376Christ would have this protestation added, that it may be a touchstone to trie whether we have remission of sinne and assurance thereof. For, as our Saviour saith that he to whom much is forgiven loveth much, Luke 7. 47. and he that loveth God truly cannot but love his brother for Gods cause: For as John saith, 1. Epist. 4. 20. If any say that he loveth God and hateth his brother he is a liar, &c. and chap 5. 1. Every one that loveth him that hath begotten doth also love him that is begotten of him. And, Love covereth the multitude of offenses, Prov. 10. 12. Therefore if we will not forgive our brethren that offend against us, it is an evident argument that we do not love them: If we love not our neighbour, certain it is that we love not God: If we love not God, it is a certain signe that we do not believe in him nor are perswaded of his love towards us in the forgiving of our sinnes: If we believe not this, Christs righteousnesse and merits are not imputed unto us to our justification and remission of our sinnes: And therefore if we be not willing and ready to remit offenses committed against us, it is a certain signe that our sinnes are not forgiven of God. As contrariwise, our brotherly love in remitting offenses is a sure token of the forgivenesse of our sins. For as our Saviour saith, Matth. 6. 14, 15. If ye forgive men their offenses, then will your heavenly Father also forgive you.

Some expound these words as if in them we didOur forgiving no cause of Gods forgiving us. alledge a cause why God should forgive us, or as though our forgiving of our brethren did merit forgivenesse of sinnes at the hands of God: As the p. 377Papists also expound that speech of our Saviour Luke 7. 47. Many sinnes are forgiven her; for she loved much. Whereas in truth the love either of God or of our neighbour for Gods cause is an effect, and so a signe, of Gods love towards us in forgiving our sinnes. We love God because he loved us first, 1. John 4. 19. And so doth our Saviour in that place argue, not from the cause to the effect, but from the effect to the cause: as also appeareth by the opposition in the latter part of that verse, but to whom lesse is forgiven, he loveth lesse; and by the parable of the two debtours, ver. 41. whereof he loved more to which more was forgiven. So that our love is not the cause of forgivenesse, but the forgivenesse of our sinnes is the cause of our love; and therefore our love an effect, fruit and signe of the forgivenesse of our sinnes. Again, our justification and remission of sinnes is free, proceeding from the mere love of God without any desert of ours, Rom. 3. 24. howbeit it is deserved through the merits of Christ. And surely if our forgiving of offenses were the cause why our sinnes be forgiven, then may we thank our selves for our justification: neither should we need to pray that God would forgive us for Christs merits, but for our own deserts. And lastly, the Apostle Paul exhorteth us to forgive our brethren, as to a fruit and effect of Christs forgiving us, Ephes. 4. 32. Col. 3. 13. Forgiving one another, even as Christ hath freely forgiven you. In these words therefore is not set down the cause of the forgivenesse of our sinnes, but an argument from the lesse to the greater to confirm p. 378our faith in the assurance of the forgivenesse of our sinnes; that lesse being also an undoubted fruit and sure signe of the remission of our sinnes.

But now let us consider the words particularly, and so come to the uses.

By our debters is meant such as have offended orWhat is meant by debters. wronged us, or, as the Apostle speaketh Col. 3. 13. against whom we have any quarrel.

But what debters am I to forgive? may some bodyObject. say. I can be content sometimes to put up an injury at the hands of my better; but I cannot brook that my equall should crow over me, or that mine inferiour should be too sawcie with me. I can be content to remit some offenses; but great indignities I cannot put up.

Answ. Our Saviour speaketh indefinitely and generallyAnsw. without difference of debters: so that whosoever is our debter, we must forgive him if we would have assurance that God hath forgiven our sinnes. But this is more plainly expressed Luke 11. For even we also for give foreign, every one that is indebted to us. So that our love must not be partiall: neither is it if it be indeed for Gods cause, in whom we are to love our friends, and for whom we are to love our enemies.

May not a man therefore require and exact hisQuest. debts of his debter if he would have God forgive his debts?

Our Saviour doth not speak of the debts of moneyAnsw. or goods, but of trespasses, offenses and wrongs, which in the Chaldee and Syriack tongue are called debts, &c. As for due debts of money and goods, p. 379them thou mayest exact of those which are able to pay … so that it be done without using rigour or seeking extremities.

What is meant by, we forgive.

We forgive] God alone forgiveth sinnes, howObject. then can we be said to forgive our debters?How we can be said to forgive.

We must distinguish both of the debt which is forgiven, and also of forgiving. In every offenseAnsw. 1. committed against the neighbour two parties are offended; God mediately, and the neighbour immediately. And so it may be considered either as a transgression of the law of God, and so it is properly called sinne, foreign: or as it … or hindreth the neighbour, and is called an injury or wrong. As therefore it is a transgression of the law of God, no man can remit it: but as it is an injury or wrong done to a man, he may remit it. Again, God isAnsw. 2. said to forgive a sinne, when he is content not onelyonly to forget the fault but also to forgive the punishment for the righteousnesse of Christ imputed to the sinner. Man is said to forgive an …, not when he remitteth the punishment due unto it by the law of God (for that is not in his power to do) but when he doth abandon all purpose and desire of revenge, all hatred and ill will towards his brother in respect of the offense.

If this be true, then belike no man may complainObject. 2. to the Magistrate, or seek his remedy by law when he hath susteined injury or wrong.

Although we are to forgive from our heart everyAnsw. That it is lawfull to to seek help from the Magistrate; with these cautions observed.one that o…endeth us, yet we may in some … complain unto the Magistrate and seek remedy p. 380by law; if these cautions be observed: 1. That it be not done in anger, or malice, or desire of revenge; which commonly are the grounds of mens going to law: but that it be done with a charitable mind towards the society where we live, towards our brother who hath offended us, and towards our selves. First, towards the society; 1. If the1. offense be such as according to the laws of the society is to be punished by order of justice: for that punishment it is not in our power to remit. 2. If the offense be dangerous to the society, either in respect of Gods judgement, or in respect of contagion, then is it good the fault should be punished, that evil may be taken from among us, and the judgement of God prevented, and others may see and fear, and fearing their punishment may not follow their example: in which respects most meet and necessary it is that the insolency and outrage of wicked men should be restrained.

Secondly, as touching the party: If he cannot be2. reclaimed by private means, we are to seek that by publick authority he may be reclaimed and brought to repentance: and we are to take heed lest by our patience our neighbour become worse.

Thirdly, concerning our selves: We may provide3. for our safetie for the time to come, rather then by too much bearing to expose our selves to the wrongs and injuries of the wicked. For if it were not lawfull for godly men to complain to the Magistrate, &c. there would be no measure nor no end of indignities offered unto them. And albeit we are to esteem every wrong offered unto us as an affliction p. 381laid upon us by the Lord, and are therefore to bear it patiently, & not seek to wreak our selves upon our brother, who is but the instrument or rod by whom the Lord doth correct us; yet we are in this as in all other afflictions to use such means as the Lord doth offer unto us of deliverance out of the same, and not be like wayward children, which having taken a fall will not rise. The means which God hath appointed in this behalf is the publick authoritie of the magistrate, who is the minister of God for the good of them that do well: as for the rest, he beareth not the sword for nought, but is the minister of God foreign, an avenger unto wrath unto those that do evil, Rom. 13. 4.

foreign.

As, signifieth not equalitie. For as the heavens What is meant by, As we.are higher then the earth, so doth his mercy excell the greatest love amongst men: as the love of the father, Matth. 7. 11. and of the mother, Isai. 49. 15. And by how much his love is greater, by so much he is the slower to wrath or revenge, Hos. 11. 9. I will not exercise my fierce wrath in destroying. Ephraim: for I am God and not man. Had our Saviour been but a man, as his Apostles were but men, although good men, he would perhaps have been as ready to call down fire from heaven upon the Samaritanes as they, Luke 9. 54. Had the Lord, who was offended, been no more mercifull towards Niniveh then the Prophet Jonah, whom they had not offended, Niniveh had been destroyed, Jonah 4. 1. ThereforeNot equality but likenesse here to be understood. equality is not here to be understood, but likenesse. For although we cannot be equall with the Lord, yet we must be like him. And as it is Matth. 5. 48. p. 382…e ye perfect as your heave…ly Father i… perfect. But our perfection consisteth in uprightnesse: And therefore although we cannot forgive and love in the like measure, yet we must in like quality, that is, in truth. So that the meaning is, We des…e the Lord to forgive us; for even we also unfeig…dly forgive our brethren.

Whenas therefore we do professe that we do soThat our forgiving should be sincere and not feigned. forgive as we desire to be forgiven, and that we desire so to be forgiven as we forgive, this teacheth us that our forgivenesse and reconciliation with our brethren should not be from the teeth outward, and by halves, but sincere & intire. Many men will speak friendly to their neighbour, when malice is in their hearts, Psal. 28. 3. and are contented that a skin should be drawn over their festred malice, making out wardly a shew of reconciliation and forgivenesse whenas inwardly they retein a secret grudge in their hearts. And again, others will say, Well, I may forgive him, but I shall never forget him, &c. But these men rather call for vengeance then merciemercy at Gods hands, desiring so to be forgiven as they forgive. And therefore as we desire the Lord not onelyonly in word but also in deed and in truth to forgive us, so must we forgive our brethren that have offended us even from our hearts, Matth. 18. 35. And as we desire that the Lord would not onelyonly forgive the punishment but also forget the fault it self and cast it into the bottom of the sea, Mich. 7. 19. so must we also forgive and forget the wrongs done unto us. So much of the words.

p. 383Vses.

The use which from hence ariseth is threefold,A threefold use of these words. Uses for instruction. viz. of Instruction, Consolution, and Reproof.

For I. those who either desire to make this prayer aright, or hope to have their prayer heard, are here taught how to behave themselves towards their brethren, namely, that they be in charity with all men, and if it be possible and as much as in them lieth to be …t peace (foreign) with all men, Rom. 12. 18. For whereas it cannot be avoided but that in this life we shall both sinne against God and offend one another, therefore our Saviour hath taught us to joyn these two together, the desiring of peace of conscience and reconciliation with God, and the seeking of outward pe…ce and reconciliation with men.

And first, he that hath offended his brother, his1. He that hath offended must soek for …. duty is to seek reconciliation with him before he can look for reconciliation with God: as our Saviour teacheth, Matth. 5. 23. 24. If thou bring thy gift to the …tar (seeking reconciliation with God) and there remembrest that thy brother hath ought against thee, (that is, that thou hust offended thy brother, for which thou hast made him no satisfaction) leave there thine offering, &c. So in the Law the Lord ord…ined that whosoever had offended his neighbour, and came to seek reconciliation with God by offering sacrifice, he should first make his brother amends whom he had offended, the same day that he offered for his trespasse, Lev. 6. 5. and then forgivenesse is promised of the Lord, v. 7. Out of our Saviours words, Luke 17. 3, 4. it may be gathered, that it is p. 384the duty of him that hath offended to acknowledge his fault with promise of amendment to him that is offended. And this duty (though-very late) was performed by Josephs brethren, Gen. 50. 17. But many when they have offended a man, they do hate him so much the more (as Amnon did Thamar, 2. Sam. 13. 15.) and are further from reconciliation then the party offended: Because they having deserved ill of him, as their conscience telleth them, therefore they expect ill from him, and consequently hate him. And of such the Italian proverb is true, He that offendeth will never forgive. But these men that will not forgive them whom they have offended, of all others are farthest from pardon, because they be farthest from repentance.

Now let us consider how we are to behave our2. How we are to behave our selves towards those who have offended us. selves towards them that offend us. Our duty standeth on foure degrees: First, if the offense be not notorious, to take no notice of it, but to dissemble it and to passe by it. For as Solomon saith, Prov. 10. 12. Hatred stirreth up contention: but love covereth the multitude of offenses: and Prov. 19. 11. The discretion of a man maketh him slow to anger, and it is his glory to passe by an offense. Examples, in Saul, 1. Sam. 10. 27. and David, Psal. 38. 13, 14.

Our first duty therefore when we are wrongedDuty 1. is, not to fret and fume, storm and chafe, and much lesse to proceed to brawling or blows: For, as Solomon saith, Indignation resteth in the bosome of fools, Eccles 7. 10. but he that is slow to anger is wise, Prov. 14. 29.Means to moderate our anger.

And to moderate our anger and desire of revenge, p. 385let us consider these two things: 1. That thy brother which offendeth thee is the rod of God, &c. 2. That as thou forgivest so thou must look to be forgiven. If when thou art wronged, thou chafest, and stormest, and presently revengest thy self, when thou makest this prayer thou dost desire the Lord so to deal with thee, that is, when thou offendest presently to be revenged of thee.

The second duty is, when we have been offendedDuty 2. not to retein anger, purpose or desire of revenge, but freely and from our hearts to forgive one another, Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly, if he acknowledge his fault and repent; and that so oft as he seeketh reconciliation, though it be seven times a day, Luke 17. 3, 4. If he do not ask forgivenesse, but rather persist in hating and wronging us, yet are we in our hearts to forgive him, and to desire his good, and to pray for his amendment, Matth. 5. 44.

Unto the performance of this duty we are to beReasons moving us to forgive. moved by these arguments: First, if we will not forgive our neighbour, the Lord will not forgive us,1. Reason. Matth. 6. 15. Mark 11. 25, 26. 2. If we retein anger2. Reason. and desire of revenge, with what face can we pray unto the Lord to forgive us our great debts, that will not for his sake remit those pettie debts of our brother? And to this purpose notable is that saying of the sonne of Sirach, Ecclus 28. 1, 2, 3, 4, 5. He that revengeth shall find vengeance from the Lord, and he will surely keep his sinnes in remembrance. Forgive thy neighbour the hurt that he hath done unto thee, so shall p. 386thy sinnis also be forgiven when thou pr…est. One man beareth hatred against another, and doth he seek p…rdon from the Lord? He sheweth no mercy to a man which is like himself, and doth he ask forgivenesse of his own sinnes? If he that is but flesh nourish hatred, who will intreat for pardon of his sinnes? Therefore Paul exhorteth us to pray, lifting up pure hands without anger, 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer, 1. Pet. 3. 7. 3. If we3. Reason. do not forgive our brother, in making this prayer we desire that the Lord would execute his vengeance upon us rather then crave forgivenesse, &c. For this cause, as Augustine exhorteth, we are above all other sinnes to lay aside anger and hatred when we come to pray. For this prayer obteineth pardon for other sinnes; but for this sinne it doth not, but rather pulleth down vengeance upon him that desireth revenge.

As for those reasons which we pretend for ourPretenses of those who will not forgive taken away. anger, hatred, and desire of revenge, they are most vain, especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will alledge, The offenses which he hath committed against me are great, and I cannot put them up. But they are nothing to those sinnes which thou hast committed against God. 2. Yea, but he hath touched my good name. And thou by thy sinnes hast dishonoured God, and hast caused his holy name to be blasphemed. 3. Yea, but he is mine inferiour, &c. And what art thou to God? 4. Yea, but the offenses which he hath committed against me are ma…y, and he never maketh an end of doing p. 387me wrong. But nothing so many as thy sinnes are against God: neither dost thou put an end to thy sinning. 5. Yea, but I have deserved well of him. But not so well as God hath deserved of thee. 6. Yea, but I have sought to win him with kindnesse. And hath not the Lord by his mercies invited thee to repentance? 7. Yea, but he hath been often admonished of his fault. Not fo oft as thou.

Furthermore, as thy brother offendeth against4. Reason. thee, so for the most part thou offendest against him, either by giving him occasion of evil, or by anger and impatience conceived against him: therefore the debt being mutuall, thou shouldst be ready to strike off thine own debt by pardoning of him. And although perhaps thou hast not deserved so ill of him, yet thou hast deserved worse of the Lord, who by him as his instrument correcteth thee: and therefore must …ay, as Mich. 7. 9. I have sinned, and therefore I will bear the anger of the Lord.

The third degree is foreign, forgetfulnesse; Duty 3.That we should not onelyonly forgive but also forget the offenses done against us, as we desire that the Lord would forget the sinnes which we have committed against him. And therefore this art of oblivion, which Themistocles wished, we are to beg of the Lord.

The fourth is, by Christian …harity to labour to4. We must labour to win him. win him, and to overcome evil with goodnesse, Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill, Psal. 25. 21, 22. for thereby also we shall resemble the p. 388goodnesse of the Lord, who although he hath been diversly offended, yet first seeketh reconciliation with us. 2. in commending them to God in our prayers, Matth. 5. 44.

II. The second use is consolation to them whoAn use of consolation. are ready to forgive the offenses of their brethren: For if we do forgive, we may be assured that we are forgiven, Matth. 6. 14. If ye forgive men their trespasses, your heavenly Father will forgive you. For which cause our Saviour. Christ pronounceth the mercifull to be blessed, because they shall obtein mercy, Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause, which is especially to be seen in forgiving offenses, is an evident argument of the love of God. The love of God is a fruit of faith; for we love him because we are perswaded that he loved us first: and where faith is there is justification and remission of sinnes by imputation of Christs righteousnesse apprehended by faith.

III. The last use is a reproof of those whichAn use of reproof. using this prayer notwithstanding retein hatred against their brother or purpose of revenge. And they are to be reproved both for their hypocrisie and folly: their hypocrisie; because they not forgiving their neighbours but reteining malice against them, are not ashamed to lie unto the Lord, saying, For even we also forgive, &c. Their folly; because using this prayer, Forgive us as we forgive, not forgiving but purposing and desiring revenge, in stead of craving pardon they desire God to be revenged on them for their sinnes, as they desire to be revenged on their neighbour. Of both which hypocrisie p. 389and folly our lustie gallants, especially our chevaliers and hacksters, are guilty: who think it the greatest disparagement that may be (which the holy Ghost esteemeth to be the glory of a man) to put up an injury; and therefore will die upon a man rather then suffer the least offense unrevenged. But these men must know, that not onelyonly they are carnall men and remain in their sinnes, but also that in seeking private revenge they are satanicall and devilish. And therefore when Abishai stirred up David to revenge himselfe upon Shimei, David answered, What have I to do with you, ye sonnes of Zeruiah, that ye are this day to me foreign, in stead of Satan, 2. Sam. 19. 22. to teach us that they are inspired of Satan that breathe after revenge. Yea, but, saith one, I know how to avoid both this hypocrisie and folly, and yet I will be even with mine enemie too. For either I will leave out this petition, or use some other sorm of prayer where this clause is not, or else I will not pray at all. Yea, but the sentence of our Saviour, whether we use these words or no, standeth sure; If ye forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Matth. 6. 5. & 18. 33. and therefore those that use such shifts do but mock God and deceive themselves. Remember the parable, Matth. 18. and the saying of Tertullian, Quid est ad pacem Dei accedere sine pace? ad remissionem debitorum cum retentione injuriarum? Quomodo placabit patrem iratus in fratrem? &c. What is it to come unto God to seek peace without peace? for remission of our debts with retention p. 390of wrongs? How shall he please the Father that is angry with his brother?