The True Doctrine of Justification Asserted and Vindicated, Lecture 15
LECTURE XV.
MAT. 6.12.
And forgive us our Debts.
WE come to ſhew, what is implied in this Petition,Three things implied in this Petition. and this may be reduced to three heads:
Firſt, What is implied in the ſubject who doth pray.
Secondly, What in the object or matter that is prayed for.
Thirdly, What in reſpect of the perſon to whom we do pray.
For the firſt,1. On the part of the ſubject, or he who praieth, is implied 1 That all men are ſinfull▪ There are many things ſuppoſed in thoſe who are to pray thus: As
1. That all men, though never ſo eminently ſanctified, yet have ſins in them: And this hath been generally urged by Antiquity againſt Pelagians, who have dreamed of perfect righteouſneſſe in this life, as if we might be ſons of light, without any ſpot in us; and that evaſion is ridiculous, that we ſpeak this humiliter for humility ſake, not veraciter truly: for if we had no ſin, this hypocriſie were enough to make it in us, and 1 Joh. 1.9. putteth it out of all doubt, If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us. He doth not ſay, we extol or lift up our ſelves, and there is no humility in us, but we deceive our ſelves, and there is no truth in us: Now this the Apoſtle ſaith immediately upon thoſe words, The bloud of Chriſt cleanſeth us from all ſin: So that whether this cleanſing of Chriſt be underſtood in regard of the filth or guilt of ſin, its not compleatly fulfilled, till we come into heaven. So true is that of Ambroſe, Qui ſemper pecco, debeo ſemper habere medicinam, I who ſin alwayes, need forgiveneſſe alwayes. And whereas the Apoſtle ſaith, We all have ſin, that is to be underſtood, partly in regard of the vicious affections and inordinate concupiſcence, which is in every one; and partly in regard of the guilt, which doth accompany them; neither may we limit this to ſome, for the Apoſtle puts himſelf in the number of thoſe who ought to ſay ſo. Neither may this be reſtrained as ſome would have it, to ſins paſt in our former converſation only, although the Apoſtle ſpeak, verſ. 10. in the preterperfect tenſe, for he ſaith, we ſo ſin, as that if we confeſſe our ſins, God is faithfull to forgive: therefore he ſpeaks of ſins, which are yet to be pardoned, and not of thoſe that are paſt only.
I acknowledge it is one thing to ſay, Every man hath ſin, and another thing, that he ſinneth in every good action he doth, and if this place did not demonſtratively prove it, yet other places do. It is good to obſerve the danger the Apoſtle makes to come from this opinion, That we have no ſin in us, we deceive our ſelves, and the truth is not in us; and then which is worſt, We make God a liar, who in his Word doth teſtifie of us, as having ſin in us. So that this opinion argueth thoſe that maintain it, neither to underſtand or firmly believe the Scriptures; and this is to be extended to thoſe who hold no ſin in us, as to Gods eye, by reaſon of Chriſts righteouſneſs: For the Scriptures do equally overthrow both. The moſt material Anſwer that I have obſerved by any given to this Argument from our duty of praying for pardon of ſin, is given by Caſtalio de Iuſtif.p. 63. It is this, This prayer is not ſo preſcribed us (ſaith he) that we ſhould alwayes pray ſo, and we never reade that any in the Scripture uſed theſe preſcribed words: Nay (ſaith he) we never reade that the Apoſtles praied for remiſſion of ſinnes, no nor Chriſt never praied for pardon of them. Therefore the meaning of this Petition muſt be to pray for pardon as oft as they need it, not that they need it alwaies. Therefore he compareth this Petition to ſuch places, Love your enemies, Agree quickly with your adverſary, Honour your father and mother; that is, when you have enemies or adverſaries, when you have a father and mother: ſo here, Pray for pardon, that is, when you have ſinned. But this very anſwer needeth a pardon, becauſe its fraughted with much falſhood; for firſt, although we reade not that they praied thoſe expreſſe words, yet in their very addreſſe to Chriſt to be inſtructed how to pray, and our Saviour teaching them to pray thus, as one Evangeliſt; or after this manner, as another hath it: it had been hypocriſie and mockery, never to have conformed to it. Beſides, our Saviour ſuppoſeth they have need of pardon, when he tels them, Except ye forgive one another, neither will my heavenly Father forgive you, verſ. 15. which implieth their need of pardon. Hence Mat. 7.11. he cals them evil, If ye then being evill, which is not to be underſtood comparatively in reſpect of God only, for ſo the Angels are, Joh. 4.18. but inherently, becauſe of the remainder of that corruption in them. Hence (as you heard) the Apoſtle John puts himſelf in the number here, If we ſay we have no ſin, &c. certainly the Apoſtle Paul was farre from theſe thoughts, 1 Tim. 1.18. where he cals himſelf the chiefeſt of all ſinners: that is, one in the rank of thoſe, whoſe ſins had a ſcarlet hue; and he ſaith this in the preſent tenſe, not of whom I was chief, but I am chief; for although Cajetans Expoſition be very probable, that makes this relate not meerly to ſinners, but to ſinners ſaved, thus, Chriſt came to ſave ſinners, of which ſaved ſinners I am chief; yet the former is not to be rejected; and certainly in ſome ſenſe every man is bound to think of himſelf, as a greater ſinner then others; As the Phariſee ſaid, I am not as other men, adulterers, covetous, &c. The godly man on the contrary, thinketh he is not holy, zealous, ſincere, as other godly men are. When Paul Rom. 7. complaineth of that evil in him, and law of ſinne, can we think he never deſired the pardon of it? And when our Saviour, Joh. 17.17. prayeth God to ſanctifie his Diſciples; what is that but to ſet them apart for their office, by forgiving their ſinne, even as Iſaiah was purified by a live coal from the altar. As for his parallell places and duties, it is a moſt abſurd compariſon; for he may as well ſay, That the Kingdom of God, and hallowing his Name, are not conſtantly to be prayed for, but upon occaſion only. Certainly thoſe places of Scripture which make originall ſinne to cleave to us, even as Ivy to the Oak, and which is as leven in us, ſowring every thing we doe in ſome meaſure: And thoſe places which ſpeak of ſuch a perfection in the Law, that we are never able to perform it, argue a conſtant abiding principle of ſin in us, we may conclude then, that this Petition doth ſuppoſe a worm in our beſt fruit, droſſe in our pureſt gold, and many ſpots in our choiſeſt beauty. Neither may we dream of ſuch an imputed righteouſneſſe, as ſhall take away the neceſſity of this praying; not that the godly are therefore to be denominated ſinners, becauſe we call them godly, though ſinne be in them, becauſe godlineſſe is the moſt noble quality in them, as we call that a field of corn, which yet hath many weeds in it.
2. A ſenſe of ſin within us.A ſecond thing implied, is, feeling of ſinne a burden and weight upon us: For none can heartily and with feeling experience importune God for this pardon, but ſuch who are ſenſible of a preſſing load by ſin. Hence the Hebrew word Naſa, doth ſignifie (as you heard) the taking of a weight and burden. So the Greek word foreign is uſed of deliverance from bonds, Luke 4.18. where what was literally true of the Jews that were in captivity and priſons, is applied to us ſpiritually, and the Goſpel of Chriſt is ſaid, to preach deliverance to the captives: ſo that hereby is declared, that as a captive Jew in Babylon was wearied with his eſtate, and did vehemently expect deliverance: no leſſe doth a man burdened with ſin, deſire a freedom and relaxation. Therefore the time of the Goſpell is expreſſed alluſively to the year of Jubilee, verſ. 19. as that was proclaimed with the ſound of a Trumpet, ſo this by the mouth of the Apoſtles. How many are there then who pray this prayer, but want much feeling and zeal within. Now ſinne hath a double weight, one of puniſhment, the other of offence and diſpleaſure to God, and in this later, we ought eſpecially to groan under it. Cam felt a burden of his ſins, and David alſo felt a preſſure by them, but the tears of theſe two differed much. The one was meerly becauſe of puniſhment; the other, becauſe it was againſt God, Against thee onelyonly have I ſinned. This inward diſpoſition is that which putteth an excellent reliſh and high prize upon Chriſt and his benefits. Hence the word to truſt ſignifieth alſo to roul and caſt our burden upon the Lord: As a man who beareth an heavie weight upon his back, being ready to break under it, rouls it upon the next ſtall he meets with, to eaſe himſelf, Pſal. 55.22. Conſider therefore what thou feeleſt within; what preſſures upon thee, while thou deſireſt this forgiveneſſe: Art thou as the poor priſoner, bound in his chains and irons, longing for a releaſment? Art thou as one aſhamed in the preſence of ſo glorious a God? Quidni totis artubus contremiſcat ranuncula è palude accedens ad thronum Regis? Why ſhould not the Frog coming out of the lake to the Kings Throne, altogether tremble?
3. It implieth godly ſorrow, and ſpiritual mourning of heart: 3 Godly ſorrow for ſin.For we may not think this is appointed as a meer complement to uſe to God, but our hearts ought to be wounded and melted within us at that time. And indeed why is there a promiſe, Zech. 12. for the ſpirit of prayer and mourning together, if it were ſo eaſie and cuſtomary a work? Why Rom. 8. are theſe groans unutterable wrought by the Spirit of God in us at that time? inſomuch that a ſoul in prayer, is in ſpiritual travel and heavenly Agonies: All which cannot be, unleſſe the heart of a man be deeply humbled within for ſin: ſo that this Petition doth not only imply ſin is in us, and that God ſeeth it, but alſo that all within us ought to be moved and troubled at it. Beg therefore for pardon with the ſame zeal and movings of bowels, as David did, Pſal. 51. who had his broken bones. A tear in our eye for ſin, doth more adorn it, then a jewel doth the ear. Now the Antinomian Doctrine is like an Eaſtern, or Northern winde, that drieth up, or bloweth away this ſpiritual rain. If God ſeeth no ſin in us, then he would ſee no humiliation nor debaſement in us for ſin: and ſo whereas as heretofore repentance in believers hath been neceſſary, now it ſhall be prejudicial to ſalvation, and all ſorrow ſhall be ungodly. What direct Antipodes are theſe to Scripture-directions? Hence they repent that ever they did ſo much repent, and look upon their ſorrow for ſinne, as Chriſt upon his enemies. Lord forgive me, for I did not know what I did. But we have not ſo learned the Goſpel. The people of God, when ſinning, are called upon to afflict themſelves, and to mourn: and becauſe the Corinthians did not ſo at firſt, though afterwards they did, therefore the Apoſtle threatens to come with a rod unto them. Take heed then of all Doctrines or practices, that may obſtruct the running ſtreams of thy ſoul: Keep thy ſelf alwayes in this ſpirituall ſweat. Take not the Limbeck from the fire, that ſo ſpirituall diſtillations may flow continually.
4 Earneſt perſeverance till we obtain.4. It ſuppoſeth earneſtneſſe and importunity, with perſeverance till we do obtain. That which is requiſite in every prayer, muſt not be excluded here. Prayer without fervency is like a meſſenger without legs, an arrow without feathers, an advocate without a tongue. Hence are thoſe phraſes, Be inſtant in prayer: and Watch unto prayer: and Pray without ceaſing. Till the heart be deaded to every creature, and minde this thing only, it will not pray aright. Seeing therefore our bleſſedneſſe and happineſſe is made to conſiſt in this, That our ſins are pardoned; how ought we to lay every thing aſide, till this be vouchſafed unto us! Hierom complained of his diſtractions and dulneſs in praier, Siccine putas oraſſe Jonam? Sic Danielem inter leones? Sic latronem in cruce? Where is thy faith? Did Jonah pray thus in the Whales belly? Did Daniel thus among the Lions? Did the thief thus upon the croſſe? If ſpiritual things were as truly and really apprehended by us, as temporal are, how ſhould we bid all comforts ſtand afar off, even refuſing to be comforted, till Gods favour ſhine upon us! If the frowning of a King be like the roaring of a Lion, how terrible then are the frowns of God for ſin?
5 Conſtant renewed acts of faith.Laſtly, It ſuppoſeth in the ſubject, conſtant renewed acts of faith; For as there is conſtant pardon begged, and offered, ſo there muſt be a continual lifting up, and ſtretching out the hand to receive. As the branch in the Olive doth conſtantly ſuck juice and nouriſhment, ſo ought we perpetually to be receiving from the fulneſſe of Chriſt. This then is the only grace that hath the promiſe of pardon made to it: although where this is, there will alſo be the preſence of all other graces. Neither may we with Spalato judge the diſtinction that is made between faith and other graces in this matter of Juſtification and Remiſſion of ſins, a meer metaphyſicall ſubtilty and formality, as is to be ſhewed. If therefore thy faith be aſleep within, no marvel if ſuch tempeſts and ſtorms ariſe, that thou fear drowning. As a tradeſman will part with any thing rather then his tools, for they are inſtrumental to his whole livelihood; ſo above all, we ought to look to our faith.
3. In the object matter we ſuppoſe theſe things,3 In the object or matter pra… ed for, are impl…ed.
1. That forgiveneſſe of ſin may be had after Baptiſm. That although we ſin after that ſolemn ſtipulation, yet God will not divorce us, or caſt us (as it were) out of the Ark into the deluge. There have been ſome of old, as the Novatians, 1 That f…rg…ven…ſs of ſin may he had after B…ptiſm,and Anabaptiſts of late, who have maintained, There is no hope of pardon to thoſe that after their Baptiſm do fouly ſinne; for there they ſuppoſe is given the plenary Remiſſion; but this is falſe and uncomfortable: for we have the inceſtuous perſon after his repentance received into favour again. How deſperate had Peters condition been, if this had been true? And when our Saviour bids us Forgive our brother ſeventy times ſeven, we may not think there is more love in the creature, then in the Creator, and Gods kindeneſſe beyond that of a mans, is moſt emphatically deſcribed, Jer. 3.1. Where God promiſeth a reconciliation to his people, though they played the adultereſſe with him.
2. That we may with hope and faith pray for the pardon of great ſins as well as leſſe. In Juſtification by Chriſt,2 That a remiſſion of great ſins may be hoped for. greater ſins are as eaſily forgiven as leſſe. Though, as is to be ſhewed, the party offending doth not come by pardon ſo eaſily, and more is required of him; now this is a good cordial to the afflicted ſpirit, who is apt to limit God in his pardon. He may forgive ſuch and ſuch ſins, but can theſe great mountains ever be removed out of his ſight, ſins of ſuch a magnitude and aggravation? But our Saviour doth not determine us in our Petition, but whatſoever your ſins are, pray for the pardon of them. Had it not been a great diſhonour to Chriſt, if any diſeaſed man had ſaid, his malady was greater then Chriſt could cure, he might heal others, but not him? No leſſe injurious is thy doubting, when the greatneſſe of thy ſin makes thee ſtagger. The obedience of Chriſt is as much above thy greateſt ſin, as Chriſts perſon is above thy perſon.
3 That there is an iteration of pardon.3. It ſuppoſeth iteration of pardon, that God is not wearied out, neither doth upbraid us. Who would not think that the ſoul ſhould be aſhamed, and bluſh to go for the pardon of the ſame ſins committed over and over again. How eaſily might we think, What hope is there to have me ſpeed? Have I not a thouſand and thouſand times intreated God to forgive me ſuch pride, ſuch vain thoughts, ſuch negligence in his ſervice, and muſt I ſtill go to ask pardon? How ſhall I look up into Heaven any more? and this temptation is more terrible, as is to be ſhewed, if it be a ſin, or ſins of a more grievous nature, that the petitioner▪ hath been overtaken frequently with; but as we are commanded to forgive to a brother offending in a day many times againſt us, ſo may we expect greater things of God. Know then, as we ſinne daily, ſo there are out-goings of pardon continually; and the goodneſſe of God, doth like the Sunne, rejoyce to run his race without any wearineſſe.
3 In the perſon to whom we▪ pray, are implied,Laſtly, In the Perſon to whom we pray, there is ſuppoſed,
1 That God only can forgive ſins.Firſt, That God only can forgive ſins. This is an incommunicable property of God, Iſa. 43.1. and Exod. 34.7. It is there reckoned as one of his prerogatives: Hence Matth. 9. this is made an argument of Chriſts Deity, that by his meer command he forgave ſin, for this power to forgive ſin, is greater then to create Heaven or Earth, or to work the greateſt miracles; Therefore a power to work miracles hath been vouchſafed to the Apoſtles, but not of forgiving of ſin, unleſſe declaratively onelyonly. When therefore our Saviour, Matth. 9. asketh which is eaſier, To forgive ſin, or to ſay, Take up thy bed and walk; intending by this miracle to prove that he did alſo forgive ſin, it is not ſpoken as if this later were greater then the former, but only the curing of the paralytical man, was a more viſible ſign to confirm the other, for when they ſaw that which he commanded accompliſhed upon the mans body, they might well conclude the other fulfilled in his ſoul. Now when we ſay, God only can forgive ſin, this is to be extended both to the forgiveneſſe in Heaven, and to that in a mans own conſcience; for the former it is plain, becauſe the injury is done only againſt him, when we ſin; and for the later, it is clear, becauſe he is the Father of Spirits, and ſo can command whatſoever peace and ſecurity he pleaſeth in the conſcience. We ſee when Friends and Miniſters do pour oil into a wounded ſoul, they feel no benefit or refreſhment, till God ſpeak to the heart. This is notably aſſerted by Elihu, Job 34.29. When he giveth quietneſſe, who then can make trouble? and when he hideth his face, who then can behold him? O therefore with all humble thankfulneſſe acknowledge this great mercy of pardon, if thou art made partaker of it; If the Lord ſhould work miracles for thee, he would not diſplay ſo much power and mercy, as he doth in this forgiveneſſe of thy ſins.
Secondly, It ſuppoſeth God doth ſee, 2 That he takes notice of ſin.and take notice of ſinne in us, after we have believed: For how can God be ſaid to forgive that which he taketh no notice of? If forgiving be covering of ſinne, and a blotting it out, then it is ſeen and open to God, and uncancelled till this be done. Suppoſe our Saviour had uſed theſe words in this Petition, Cover our iniquities, as we cover the ſins of others; would not that expreſſion have neceſſarily implied, That God did ſee them, and look on them, till he covered them? Certainly Joſeph did upon a good ground, abſtain from ſin, when he ſaid, How can I do this, and ſinne against God? That is, who ſeeth me, and beholdeth me in ſecret, and will be angry with me: But if God take no notice of my ſinne; how can I truly awe my ſelf from ſinne, ſaying, How can I do this evil in Gods eyes? How can I provoke him to anger?
Let the Application then be, to importune for this mercy,Ʋſe. of forgiveneſſe, which makes all other things mercy. Health, riches, learning, peace, are mercies, if with theſe there be a pardon of all our ſins: eſpecially be preſſed to ſeek for it, from this motive which I ſhall only mention at this time, viz. That pardon of ſin is the onelyonly ſupport and help in all miſeries and calamities whatſoever. This onelyonly can ſweeten thy pain, thy poverty, thy fears of death. When the Apoſtle, Rom. 5.1. had ſpoken of Juſtification by faith, and the peace we have thereby with God, inferreth from thence, We glory in tribulation. Alas, there would be little glory, if at the ſame time man be againſt us, and God alſo. So Rom. 8.33, 34, 37. when the Apoſtle had gloriouſly triumphed in this priviledge of Juſtification, and that none could lay any thing to our charge, then he concludeth, We are more then conquerors. Again 1 Pet. 3.16, 17, 18. exhorting the people of God to be ready to ſuffer for well-doing, giveth this reaſon, For Chriſt once ſuffered for ſins, the juſt for the unjust, &c. So that no miſery or calamity can be joyfully undergone, unleſſe the Lord forgive our ſins to us. In theſe times of warre, while we have been under continual fears of an enemie, vvhat could rightly ſupport us, but remiſſion of our ſins? To have men accuſing and condemning of us; but to have God clearing and abſolving, this can make an Heaven in the midſt of an hell.