The True Doctrine of Justification Asserted and Vindicated, Lecture 13
LECTURE XIII.
MATTH. 6.12.
And forgive us our debts, as we forgive our debtors.
THis Text ſhall be the laſt (becauſe the nobleſt) to prove that God ſeeth ſin in thoſe that are believers; for if they be bound to pray that God would forgive them their debts, therefore they are involved in debts, and in deep humility they are to acknowledge this, withall deſiring the cancelling or blotting them out; ſo that as the Church anciently uſed this place againſt thoſe Pelagian Doctrines, which dreamed of a perfection in this life, and immunity from all ſin, no leſſe doth it overthrow thoſe novel Aſſertions, of being without ſin (though not inherently) yet as to Gods eye and account. What Ter…ullian ſaid of the Lords-Prayer in general, is moſt true of this Petition, Quantum ſubſtringitur verbis, tantum diffunditur ſenſibus, it is as comprehenſive in ſenſe, as ſtraightned in words,The Text divided. ſo in this Petition, you have few leaves of words, but much fruit of matter; Its like Chriſts Muſtard-ſeed, which by a good Interpreters managing, will grow into a tall tree. The material things that belong to remiſſion of ſins, I ſhall incloſe as pertinent to my purpoſe. In the words you have the Petition it ſelf, Forgive. Secondly, The Subject, Ʋs, Diſciples and Believers. He that thinketh himſelf without ſin, that very thought is a ſin in him. Thirdly, The Object or Matter of Petition, Our debts (that is) as Luke 11▪ expounds it, ſins. Fourthly, The Condition or Qualification of thoſe who are to expect pardon (As we forgive our Debtors) which words are not to be underſtood cauſally and meritoriouſly of Juſtification, nor as if we did hereby teach God to imitate us: Therefore thoſe expreſſions of the Ancients, intimating that in other things we imitate God, but here God doth us, are not rigidly juſtifiable. Caſſianus Collat. 9. cap. 23. reproveth ſome that would not forgive others, but yet leſt they ſhould lie in their prayer, they would leave this part out of the Petition: But our Saviour maketh this a neceſſary qualification for remiſſion of ſin, whether we expreſſe it or not. Laſtly, There is the Particle of order,Obſervables from the connexion. And; ſo that the very connexion of it to the Petition for daily bread, doth teach us; firſt, that our hearts are not to ſtay long in prayer for temporal things, but preſently to return to ſpiritual: As ſome Fowls of the air, ſuddenly catch their prey off from the ground, but dare not abide, leſt they ſhould be inſnared; ſo ought we to do in our affections about heavenly things: many times the Bee is drowned in its own honey. Hence we have but one Petition for earthly things, and two for ſpritual things, belonging to our ſelves; this, and the Petition following; In this we pray for remiſſion of ſin; in the fol…owing for ſanctification; which are the ſum of the new Covenant. Beſides this order doth well teach us, That although we have all bodily neceſſaries, yet if our ſins are not forgiven we cannot take any delight in any worldly advantage whatſoever. I ſhall begin with the Object of the Petition, which is in the Text Debts. Sins are ſo called to aggravate the nature of them,Why ſins are called Debts▪ and make us more fearfull and cautelous how we run into them. As Solomon ſpeaks of Suretiſhip for another, Deliver thy ſelf like the ſwift Roe; the ſame is much more to be applied to our ſins, which are debts of a more terrible nature. Now when ſins are called Debts, or ſaid to be forgiven, its a Metaphor from pecuniary Debts, as the Debtor was ſaid luere when he did pay his money; and it is generally uſed of any that are obnoxious to puniſhment; ſo the Grecians ſay, foreign, and the Latines, Poenas debere. So the Hebrew word foreign is uſed both for Debts and Guilt, Dan. 1.10. Ezech. 18.7. as alſo for Sin, Exod. 32. and foreign which is applied to a Sinner, Jam. 2.20. is alſo frequently uſed of Puniſhments, as Mat. 5.21, 22.
Obſerv. Sins are debts.The Obſervation, Sins are Debts. This is excellently deſcribed, Mat. 18.24. where our ſins againſt God are not only compared to a Debt ▪ but a debt of a vaſt ſum, ten thouſand talents, which there is no hope for us ever to diſcharge, ſo that the aggravation of a ſin lieth in this, that it is againſt God; therefore obſerve, that offence which man doth againſt man, is compared to an hundred pence only, but that which we do againſt God to ten thouſand talents. O that men therefore who account it ſuch a miſery and ſlavery to be in money-debts, would bemoan their condition of ſin-debts. As ſins are debts, ſo God is ſaid to have a debt-book▪ wherein he writeth all our tranſgreſſions: hence is that phraſe of blotting them out, and of cancelling the hand-writing that is againſt us. This hand-writing in the Scripture ſhould as much appale and aſtoniſh us, as that on the wall did Belſhazzar. So that phraſe foreign, not to reckon or impute, is taken from accounts in debts. But to open the Point,
What in ſin is a d…bt.1. Let us conſider, What in ſin is a Debt. And
2. Why ſins are called Debts.
In ſin there is the obliquity and diſſonancy from the Law of God; and this is not called a Debt, for we do not owe this to God, but the contrary, obedience and holineſſe. In ſin there is a guilt and obligation unto eternal puniſhment, and this is properly a Debt; but yet in this Petition we muſt not limit it to the latter reſpect only, but include both the deformity and demerit of ſin, that God would forgive both. What it is in ſin that doth denominate a ſinner, will in time be diſcuſſed.
Secondly, Conſider Why they are called debts, Why ſins are called debts. … By ſinning we rob God of his honour, glory, &c.and that may be in theſe reſpects.
Firſt, Becauſe upon our ſin, we owe God his honour, his glory, yea, his very deity again, which as much as lieth in us, we by tranſgreſſions have taken away. Omne peccatum, est quaſi deicidium, ſay the Schools. Every ſinne doth as it were deprive God (as much as lieth in a ſinner) of his Godhead and bleſſedneſſe; ſo that if God were capable of miſery and grief, thy ſins would bring it upon him. Hence are thoſe expreſſions of being preſſed by our ſins as a cart is under ſheavs, Amos 2.13. And the Prophet Ezekiel his lying ſo many daies on one ſide, and then on the other, to his great pain and trouble, was as ſome think, to repreſent, how much God was affected with the Iſraelites ſins, and how great his patience was to endure them ſo long. If then they ſaid to David, Thou art worth ten thouſand of us: how much rather may we ſay to God, Thy honour, thy glory, it is worth ten thouſand thouſand of us? it is fitter for us to be damned or annihilated, then the leaſt glimpſe of his glory obſcured. For this is ſuch a debt in ſin, as we are never able to make up again. If a mean Peaſant ſhould defame a great King, and reproach him, he were never able to make ſatisfaction in way of Honour to him; how much rather is this true of us, ſeeing there is no proportion between that which is finite and infinite?
Secondly, He is a debtor to Gods Juſtice to ſatiſfie that: … A ſinner is a debtor to Gods juſtice.and hereby it is, that Chriſt gave himſelf a price for our ſins, and reconciled God to us: for we were not in that condition, as to ſay with the ſervant in the Parable, Mat. 18. Have patience and I will pay thee all I owe. They have low and narrow thoughts of ſin, which think any externall or internall humiliation for ſin, can be ſatisfactory to Gods Juſtice. Hence the godly do not (as the Antinomians charge them) put any ſuch meritorious efficacy, and cauſality in them. They attribute not that to their tears, which belongs to Chriſts bloud; they do not judge their crucifying ſin to be equivalent with Chriſt crucified; they do not in practice that which ſome have done in opinion, ſay, they are the Meſſias or Chriſt: and certainly if the Pſalmiſt ſay, we cannot ranſome our ſelves from the grave, much leſſe can we from hell. Now this debt of Gods Juſtice is in every ſin, the leaſt idle thought or word: we may ſay of every ſin pardoned, here is the price of bloud, even of Chriſts bloud.
3 Sinners not able to ſatisfie Gods juſtice, become debtors to everlaſting p…niſhment.Thirdly, Being not able to ſatisfie Gods juſtice, in the next place, we by ſin become debtors to everlaſting puniſhment in hell; ſo that as the murderer or flagitious perſon by his crimes becomes a debtor to the capitall puniſhments to be inflicted by a Law, ſo doth a ſinner to the Scripture puniſhments threatned in the word, ſo that hell and damnation are the proper wages that are due to him. Oh how dear doth every pleaſant or profitable ſin coſt thee? thou oweſt eternal damning for it. Chryſoſtome in his time complained of ſome, who would ſay, Give me that which is ſweet, foreign, and let it choak me: ſo do all ſinners, Give me that ſinful profit and pleaſure, though I am obliged to eternal wrath thereby. Ambroſe thought wicked men were called debtors, becauſe the devil lends them their luſts and ſins as ſo much money, for which he will exact eternal torment as the uſury of them. Whatſoever it be, certainly this notion of ſins being debts ought much to affect and trouble thee. Thy ſins are worſe debts then any thou oweſt.
4 All the good we have, we are betruſted with as ſo m… ny talents.Fourthly, In ſin we become debtors by this means, All the good we have, whether natural or ſupernatural, we are betruſted with as ſo many talents, and for abuſing of theſe, or not improving of them, we become debtors unto God. You have a full parable to this purpoſe, Mat. 25. Where you have every opportunity, even the leaſt, that God puts into our hands, compared to a talent, and that for the greatneſſe and preciouſneſſe of it, and a man may be accountable unto God, either propter damnum emergens, for the loſſe that comes to our maſter therein, or for lucrum ceſſans, the very ceaſing of gain. As that ſervant who hid his talent in a napkin, and returned it ſafe again, though he was not guilty of any prodigall decoction of it, yet he is called a wicked and unprofitable ſervant, Now, becauſe all our talents are many, hence our debts do ariſe to an infinite ſumme: none ſo indebted as thoſe who have great wealth, great parts, Sicut creſcunt dona, ſic cr…ſcunt rationes donorum, The more mercies the greater account to be given. This conſideration may deeply humble us.
As our ſinnes are thus debts, ſo we have all naturally the evill properties, and wicked cuſtomes of ill debtors.
and we have the evil properties of debtors1. We are very unwilling to be called to any accounts; we do not love to hear of the day of judgement; we love not that the Miniſters of God ſhould tell us of our bills and hand-writings that are againſt us. Hence ſome obſerve that expreſſion,1 We are unwilling to be called to an account. Mat. 18.24. When the Maſter begun to reckon, it is ſaid, One was brought that owed ten thouſand talents, as if it were by force; and he was haled to his maſter. What an amazement and aſtoniſhment will that voice from heaven put us into, Give an account of thy Stewardſhip, unleſſe Chriſt be our ſurety, and he undertake to diſcharge all? ſo that the very word debts, may breed in us much love to Chriſt, who was willing to ſtand engaged for us. Phocian the Athenian, coming to one in publike office, that was very ſolicitious about giving up his accounts, and (ſaith he) I am ſolicitious how I may give no account at all. Thus if it were poſſible, would every man be ſtudious how he may decline that day of accounts: how gladly would he have the grave to detain him there alwaies?
2. To be full of ſhame and fear: Thus are men in debt, … We are full of ſhame and fear.deſirous to lie latitant, and not to be ſeen, Grave vocabulum debitorum, ſaid Ambroſe, The name of debts is very dreadfull and terrible. Hence Ambroſe ſpeaketh of ſome, who for the ſhame and diſtreſſe thereof, have made away themſelves, fearing more opprobrium vitae, then mortis periculum, the reproach of life, then the puniſhment of death. Suidas ſpeaks of a Proverb in lit. A. A foreign, Once red with bluſhing at the time of borrowing, and afterwards ten times pale for fear of paying, Canis latrat, & cor tuum palpitat, Ambroſ. de Tob. cap. 7. The dog doth but bark, and thy heart feareth an Arreſt: and if men have been thus perplexed about worldly debts, when yet death would at laſt releaſe them, how much more may men be afraid of theſe ſpiritual debts? There was a certain Roman died in a vaſt ſum of debts, which in his life time he concealed, and after his death, when his goods were to be ſold, Auguſtus the Emperor ſent to buy his pillow he lay upon, becauſe ſaith he, I hope that would make me ſleep, on which a man ſo much indebted could take his eaſe. It is much that we who have ſo many debts ſpiritual, can ſleep, or eat, or drink, till we ſee them diſcharged by Chriſt. Oh that every natural man ſhould not like Cain fear every thing would damn him!
3 Of ſhifts & delays.3. To ſhift and put off, to be in continuall delays, and if ſo, to be no further troubled. This a cuſtome in worldly debts, if men can ſhift one way or other they care not: hence Horace cals the wicked debtor, Sceleratus Proteus, fiet aper, modo avis, modo ſaxum, & cum volét arbor, become in all ſhapes, to evade the Creditor, and thus it is in ſpirituall debts. How unwilling to acknowledge our debts, to confeſſe them to God? I look upon all Pelagian Doctrines on one ſide, and Antinomian opinions on the other ſide, which would either make no ſin in us, or at leaſt not to be taken notice of by God, but as ſo many couſening cheats of a guilty heart, that is unwilling to be found a debtor before God. Cum delationem impetraveris, gaudes, ſaid Ambroſe of a debtor, If men can but delay they do rejoice. And are we not all thus naturally affected, if we can from day to day get one worldly comfort after another, and ſo be able to ſupport our ſelves, we think all is well: foreign, nothing is more troubleſome, then to hear, Pay what thou oweſt: do not therefore pleaſe thy ſelf with delays and excuſes, leſt thou die in thy miſery.
4 We hate thoſe to whom we are indebted.4. To hate thoſe to whom we are indebted: Leve aes alienum debitorem facit, grave inimicum; A little money borrowed makes a man a debtor, but a great deal an enemy; and ſo the more they owe, the more they hate: foreign, ſaid Ariſtotle, Debtors wiſh their Creditors to have no being, ſuch is the hatred that ariſeth thereby: and this is moſt eminently true in wicked men, They hate God becauſe they fear him as a juſt Judge, who will ſeverely demand to the laſt farthing: Comfortable therefore is this direction, to pray in this Petition, for hereby is ſuppoſed, that God is propitious, and ready to releaſe us; we may have a Jubile ever day; No devil hath any warrant to ſay, Forgive us our ſins, God hath caſt them into utter darkneſſe, and bound them up in perpetuall chains for their debts, but he is ready to forgive us. As therefore we reade of David, That men in debt and diſtreſſe followed him, hoping thereby to be freed from their Creditors hands, ſo let us follow Chriſt, who only is able to take off this heavy burden from us, and know the longer we lie in our debts, the more they will encreaſe upon us.
Now in two reſpects ſpiritual debts do exceed wordly debts.In two reſpects ſpiritual debts exceed wordly debts.
1. In the danger of non-payment: Suppoſe the higheſt puniſhments that we reade of in Hiſtories againſt perfidious debtors, yet that doth not amount to the puniſhment of our ſpirituall debts. In ſome Laws they were bound to ſell their children,1 In the danger of non-paiment. yea, themſelves to become ſlaves, Exodus 21.7. Exodus 22.2. 2 Kings 4.1. Thus God commanded in the Jewiſh Laws. This was very miſerable, to have children ſold for parents debts. Valentinian the Emperour would have ſuch put to death that were not able to pay their debts; but above all, that Law in the 12. Tables, that who was in debt, the Creditors might take him, and cauſe him to be cut alive in as many peeces as the Creditors pleaſed. This cruelty ſaith Tertullian, was afterwards eraſed out by publike conſent, Suffudere maluit homini ſanguinem, quam effundere: but, what is this to that Mat. 18.30. His master was wroth, and delivered him to the t…rmentors, till he had paid all that was due? ſo then chains and impriſonments are the worſt of worldly debts, but the eternall wrath of God falleth upon ſpirituall debtors.
2. In the impoſſibility of eſcaping this puniſhment. 2 In the Impoſſibility of eſcaping the puniſhment.In theſe debts death will free a man: but then is the beginning of our miſery by ſpirituall debts. So Mat. 5.26. Thou ſhalt by no means come out, till thou haſt paid the utmoſt farthing; and becauſe we are never able to do that, therefore muſt our condemnation be eternall. We pity the indebted priſoners that out of their grates cry, Bread, bread; But how more doleful is that cry of Dives out of hell for a drop of water, and none giveth unto him? This is ſome mitigating conſideration to the worſt troubles here, that they are not eternal; and it is the aggravation of the leaſt in hell, that they are eternal. Therefore in that the Scripture cals our ſins by theſe names, and we have an innumerable heap of them, let us mourn under the weight of them, and bewail their burden, aud this is to be done with all ſpeed, not knowing how ſoon juſtice may take us by the throat, ſaying, Pay that thou oweſt.
The uſe may be of inſtruction to the godly, Uſe of Inſtruction to the godly.that notwithſtanding their Juſtification and forgiveneſſe of ſins paſt, yet they run into debt daily, and ſuch debts, as for the pardon of them, they muſt renew daily ſorrow and confeſſion, as alſo ſue out continual pardon: for certainly our Saviour did not direct us to ſay this Petition, humiliter only, for humility ſake, as ſome of old thought; but alſo veraciter truly, and if it be true, then we are not in a cold cuſtomary way of luke-warmneſſe to beg this pardon, but with the ſame deep ſenſe, conflict and agony of ſpirit, as we ſee malefactors importune the Judge for a pardon. Now if there were a malefactor, that thought the Judge ſaw no crimes, nor matter of death in him; but on the contrary, that he was altogether righteous and free, how could this man with any deep remorſe and acknowledgement bewail himſelf? ſo that this Petition containeth excellent Doctrine as well as practice. Tertullian called the Lords Prayer, Breviarum Evangelij, a breviary or ſum of the Goſpel, for legem credendi, adde & operandi, lex ſtatuit ſupplicandi, ſaid another, The Law or Rule of Prayer, teacheth the rule of faith and practice; and this is very true in this Petition, which teacheth both Doctrine and Practice againſt the Antinomians: It is true, they make gloſſes upon this Text, but ſuch curſed ones as do wholly corrup… it; do not therefore think that Juſtification giveth thee ſuch a quietus eſt that new ſins daily committed by thee ſhould be no matter of humiliation or confeſſion; certainly our Saviours command is, That we ſhould deſire this forgiveneſſe, as often as we do our daily bread.