The Holy Arbor, Chapter 3 · Section 9
§. 9. And forgive us our Treſpaſſes, as we forgive them that treſpaſs againſt us.
IN this Petition we pray, That God would freely forgive us all our ſins and treſpaſſes againſt his Laws, as we do from the heart forgive the offences by men committed againſt us. The word Treſpaſſes in this Petition, is by Matthew called Debts, and by Luke, Sins; for ſins are debts, becauſe we owe obedience, of which we fail by ſin: and becauſe as by debt a man is in danger of impriſonment, ſo by ſin, of being caſt into the priſon of Hell, whence Chriſt hath ranſomed all Believers by paying the debt. Thus the word Debt is a figurative kinde of ſpeech, taken from bargaining, wherein God is reſembled to the Creditor; man is the Debtor, the Law is the Bond or Obligation, and Sin is that Debt of ours, for which we ſtand bound to God by the Law: which appears by this, That in the Evangeliſts the words Sin and Debt are uſed promiſcuouſly; as Luke 11.4. compared with Mat. 6.12. Now ſin makes us debtors unto God, not that we owe it him, for we are bound by the Law to the contrary obedience; but becauſe upon default of obedience unto God, whereto we are bound by the Law, we are bound for our ſins unto puniſhment, which is as it were a ſecond debt. Thus Chriſt calleth all our ſins Debts, Matth. 6. both Original and Actual, both of Fact and of Omiſſion, becauſe they make us debtors to God, either of obedience or puniſhment, which we are to pay.
Forgive us] that is, Seeing we are not able to pay the debts occaſioned by our ſins, accept of the ſatisfaction made by the All-ſufficient Lord Jeſus, and for his ſake, Let not our debts be required at our hands, or any of them, for the leaſt of which we are never able to anſwer: So that this Forgiveneſs here asked, is a free and full diſcharge from ſin and the puniſhment thereof, without any ſatisfaction on our part; and this God doth, when he is content for Chriſts ſake not to impute ſin unto us, but to account it as not committed, and the puniſhment as not due unto us, being fully and freely contented with the All-ſufficient ſatisfaction made by Chriſt in his Death and Paſſion.
Ʋs] who are grievous ſinners, and are for ever forlorn without this mercy. Ʋs, that by faith do believe our ſins are pardoned, helping us againſt doubting, and confirming our faith. Ʋs, who believe, continuing to us this thy grace unto the end, whereby we may daily have ſin expiated and done away, as by our weakneſs we are daily prone to ſin.
Our Treſpaſſes] that is, The infinite ſins which proceed properly and naturally from us, as from a moſt corrupt fountain, and are no way to be imputed to thy Majeſty as the Author thereof, or to Fate or Conſtellation, or to the Devil onelyonly, though he ſeeketh to bring us thereto; for every man is drawn away by his own concupiſcence, Jam. 1.14.
As we forgive, &c.] This is the condition upon which we deſire mercy at the Lords hands, which chiefly conſiſts in the reconciliation of the minde; for though we demand ſatisfaction where there is ability, yet remitting the malice, the Lord requireth no more at our hands, unleſs in the caſe of extreme poverty: ſo that a Treſpaſſer may be forgiven, and yet lawful ſatisfaction required; and a Debt may be forgiven, and yet the Condition here ſet down not performed; viz. if the minde be not reconciled, but continueth ſtill offended. Now though a treſpaſs be forgiven by man, yet may it be retained before God; and though not forgiven by man, yet may it be by God, upon the unfained humiliation and repentance of the Treſpaſſer. And although this forgiving of others is ſet as a condition required, that we may be forgiven, yet it is not for our forgiving of others, that God will forgive us; but this condition is put to teach us, That when we come to God in prayer, we ſhould not come in wrath, or hatred againſt other men, or with a deſire of revenge, for this is contrary to the good Spirit of Prayer. So then, we muſt here obſerve, That our forgiving of others, is not a cauſe of our forgiveneſs, but one effect of our Juſtification, and a token of the Image of God in us: For this condition imports, That we muſt exerciſe mercy towards our brethren, and ſo break off the courſe of our ſins, if we look for mercy at Gods hands; for the words in this Petition are comparative, betokening a likeneſs and ſimilitude between Gods forgiving and ours, which muſt be rightly underſtood, becauſe our forgiveneſs is mingled with much corruption through want of mercy; and therefore we muſt not underſtand it of the meaſure of forgiveneſs, nor yet of the maner ſimply, but eſpecially of the very act of forgiving: And the force of the Reaſon ſtands thus, If we who have but a drop of mercy forgive others, then do thou who art the Fountain of Mercy forgive us. Underſtand further, That a man forgives a treſpaſs onelyonly as it is a damage unto man; but as it is a ſin againſt God in the tranſgreſſion of the Moral Law, ſo God onelyonly pardons it.
Theſe words thus underſtood, muſt be conceived as a Reaſon drawn, not from the cauſe or like example, but from the ſign or pledge of Gods forgiveneſs; for God hath made a Promiſe to forgive us, if we forgive our brethren their treſpaſſes, Mat. 11.25. Laſtly, the order of this Petition followeth, That wherein we crave the needful good things of this life, teaching that the main hindrance thereof is ſin, which till it be removed, hindreth that we cannot enjoy the good we deſire, nor be freed from the evil we decline; and that by having our daily bread, we ſhould lift up our mindes for Spiritual bleſſings unto God, Luke 11.13. and that it is nothing at all to have our daily bread, unleſs God give us alſo the pardon of our ſins.
In this Petition we pray,
1. That God would forgive us all our ſins, in thought, word and deed, both Actual and Original.
2. That he would remit unto us the puniſhment that is due unto us for ſin both here and hereafter.
In this Petition Chriſt willeth
1. That we acknowledge our ſins.
2. That we thirſt earneſtly after the remiſſion of our ſins.
3. That our faith be exerciſed, becauſe this Petition confirmeth our faith, yea and floweth from faith.
For what Reaſons we are to pray for remiſſion of ſins; viz.
1. That we may be ſaved, becauſe without remiſſion of ſins we cannot be ſaved; for it is the very nature of ſin, to hinder us from all good things here, Lev. 26. and of Gods Kingdom hereafter, Pſal. 15.2, 3. Rev. 21.
2. That we may be put in remembrance of the remnants of ſin, which are even in the holieſt men; and that to this end, that Repentance may evermore encreaſe.
3. That we may deſire and receive the bleſſings prayed for in the former Petitions.
4. That Gods goodneſs may be manifeſted, and we moved to meditate of his infinite mercy to man, when even the Angel… that ſinned he ſpared not, 2 Pet. 2. and alſo aſſured, that though … by ſin forget to perform the obedience of Sons, yet God ſtill … the compaſſion of a Father.
How ſins are ſaid to be diſcharged:
1. When they are diſcharged by the perſon which co…itted them; ſo the devils and damned diſcharge their debts by ſuffering Mat. 18.34. & 25.41.
2. When they are paid by another, and ſo are our ſins diſcharg'd by Chriſt, Gal. 3.14. which ſatisfaction may be called forgiveneſs in a threefold reſpect:
1. In reſpect of us, who n…ther do nor can confer any thing to this ſatisfaction, Luk. 17.10.
2. In regard of Chriſt, who alone doth forgive them, Mat. 9.2. and we no way are able to requite him, Pſal. 103.1.
3. In reſpect of God the Father, who in love giveth his Son, and accepteth his obedience as our ſatisfaction, Joh. 3.16.
From theſe words [Forgive us] we may learn,
1. That as we ſue for our own pardon, ſo muſt we with the …ints ſue for others, Exod. 38.32.
2. That we muſt be ſorry when men do ſin, Pſal. 119.136.
3. That we may not uncharitably diſcover mens ſins, Gal. 6.1, 2.
4. That we muſt not cauſe any man to ſin, Prov. 7.18. Gen. 39.8.
5. That we muſt not delight in any ſin, Pſal. 119.104.
6. That we muſt forgive our brethren, Gen. 50.21.
There are three kindes of debts in ſin; viz.
1. A debt of Obedience, which we owe to God, but have not paid it, through our tranſgreſſion of the Law, Gen. 2.17. & 3.6.
2. debt of Puniſhment, becauſe we have tranſgreſſed, Rom. 6.23.
3. A debt of Purity, which we owe by reaſon of our corruption after our tranſgreſſion, Rom. 8.12. And againſt all theſe debts we muſt ſeek that we may get our diſcharge in this life, that we be not tormented in the life to come.
The Reaſons why ſin is called a Debt to man:
1. Becauſe we owe love, which is thereby broken, Rom. 13.8.
2. Becauſe we owe puniſhment for doing wrong, Judg. 1.8.
3. Becauſe we owe ſatisfaction for the wrong done, Lev. 6.4.
Theſe words (As we forgive our debtors) are added for theſe Reaſons:
1. That we may rightly deſire remiſſion of ſins; that is, with faith and repentance, a ſign and token whereof is the love of our Neighbor.
2. That when we finde in our ſelves true faith and repentance, we may ſo have a certain argument and comfort in us, that we are of the number of them to whom remiſſion of ſins is promiſed, and that therefore we ſhall doubtleſs obtain the ſame.
All offences that are done to us of others, may be reduced to theſe three Heads:
1. Such as do onelyonly diſpleaſe us, but bring no loſs or hurt to us.
2. Small injuries, ſuch as do not onelyonly diſpleaſe us, but withal bring ſome little hurt to us, either in our life, goods or goodname.
3. Greater injuries, ſuch as are not onelyonly offenſive to our perſons, but withal do prejudice our life, and bring a ruine upon our eſtates, both in goods and good-name.
The forgiveneſs between man and man, is fourfold; viz.
1. Of Revenge; that is, when we requite not evil for evil, either by thought, word or deed: This belongeth to all men.
2. Of private Puniſhments, when men return not puniſhments for injuries done, by way of requital; though we cannot forgive wholly and perfectly, yet we may truly and ſincerely.
3. Of Judgement, when we judge not an injury done to be an injury.
4. Of Satisfaction, when it is due for ſome hurt done: Now man is ſaid to forgive man, when he doth pardon either the wrong done, Gen. 50.21. or the puniſhment appointed for the wrong, 2 Sam. 19.23. or the ſatiſfaction which the offender is bound to make, Luke 7.4. or all of them as occaſion is offered, Mat. 18.32.
The conditional words of this Petition are uſeful to us many ways; viz.
1. To inform us, that asking of pardon and teſtimony of Repentance go together; he that receives the one, muſt expreſs the other, for where God gives pardon, there alſo he gives grace to repent, and mercy is not granted but on condition of repentance, Acts 2.37, 38.
2. To teach us to forgive our brethren, every day to renew our repentance, and to humble our ſelves; and to let us know, That we are bound to forgive all perſons, Gol. 3.12. all ſins, Prov. 10. and at all times, Mat. 17.22. when men offend us; and that fully.
3. To afford us a notable ſign of pardon of ſin; namely, our forgiving of, and mercy to our brethren.
4. To admoniſh us to beware of the common ſin of this Age, which is, deſire of revenge, ſpite and grudging; for if we forgive not, we pray in effect that God would not forgive us, yea we curſe our ſelves.
5. To diſcover unto us the groſs hypocriſie of our Nature, for ſo oft as we make this Petition, we make profeſſion of reformation of life in new obedience; for this one branch of brotherly Reconciliation here profeſſed, doth preſuppoſe our Converſion from all ſin, ſince true Repentance for one ſin, cannot ſtand with a purpoſe to live in any other.
6. To ſtir us up to hunger after love, mercy, gentleneſs, meekneſs, and to endeavor to practice the ſame continually; living in peace, 2 Cor. 13.11. laboring to make peace, Mat. 5.9. and ſhewing all tokens of love to our adverſaries, that they may aſſure themſelves we have wholly forgiven them.
7. To ſhew us the way how to keep true peace of conſcience for ever; for when we are at one with God and man, we have a bleſſed peace: and this is by calling upon God for the pardon of our ſins every day, and by following after peace with men in the practice of forgiveneſs and reconciliation, which is never ſincere without repentance.
8. To acquaint us, That no man living in malice can ſay the Lords Prayer as he ought to do, Mat. 5.24. and that is a ſign of grace to forgive, Mat. 17.32.
9. To exclude from pardon all ſuch as perſecute the Saints of God, till they repent, and practice as they pray in this Petition.
By this Petition we are taught,
1. To bewail our carnal ſecurity, going on from day to day in ſin, without thought of the debt thereby.
2. To relye and ſettle our hearts in all eſtates, in affliction, temptation and death it ſelf, on the meer mercy of God in Chriſt, by faith in his Blood for the pardon of our ſins.
3. Not to lie down in the ſins we daily commit, but renew our eſtate by true humiliation and repentance; which conſiſts in daily examination, confeſſion, contrition, ſupplication and converſion.
4. To uſe this Petition as a remedy againſt deſpair, which muſt not embolden any to ſin preſumptuouſly, for the Lord hath ſaid he will not be merciful to that man, Deut. 29.19.
5. That no man poſſibly can fulfil the Law, for the Apoſtles themſelves were commanded to ask pardon for ſin every day; whereby it is plain they could not fulfil the Law, much leſs can we.
6. In all godly maner to endeavor after what we pray for; for it is groſs alſo; hypocriſie daily to ask the pardon of ſin, and ſtill to continue in the daily practice thereof.
7. Not onelyonly to pray for the pardon of our own ſins, but of our brethrens alſo; whereby we are taught, that the good eſtate of their ſouls ſhould be dear and precious to us.
In the Supplication of this Petition we pray for what ſoever tendeth to the forgiveneſs of our ſins; as
1. The knowledge of our ſins, without which the tongue may pray for pardon, but the heart cannot. Thus many poor and miſerable ſouls ignorantly deceive themſelves.
2. Grace to acknowledge our ſins, for he that hides them ſhall not proſper, Prov. 28.13. and all that know them do not confeſs them, or elſe ſome way juſtifie themſelves.
3. Grace to be truly humbled for ſin, and that in the ſenſe of Gods curſe due for it; elſe we are ſtill in our ſins, and cannot pray to ſpeed.
4. Juſtification through the death and blood-ſhedding of Chriſt, Rom. 4.25. That Chriſts righteouſneſs may be made ours, and our ſins laid upon him, for his mercies ſake.
5. Love and charity towards our brethren; that God would give us a heart to be reconciled to them, pardoning their offences againſt us.
The Deprecation of this Petition is againſt all things that may ſhut up Gods mercy and goodneſs from us; as
1. Blindeneſs of minde, and ignorance of our inward eſtate, which is through ignorance of the Law.
2. Hardneſs of heart, which keepeth from repentance.
3. Deſpair of Gods mercy and goodneſs, which driveth from God to the Devil.
4. Preſumption, which is the promiſing of happineſs to ones ſelf on falſe ground.
5. Continuance in ſin, and the leaſt opinion of our own Righteouſneſs.
6. Malice and thirſting after revenge, when injury hath been offered us: To prevent and avoid which, we muſt conſider
1. How much the Lord hath forgiven us for Chriſts ſake.
2. That both the Lord Jeſus and all holy men have forgiven and prayed for their enemies; the Devil alone is an implacable enemy.
3. That the way of grace is thus ſtopped up, and conſequently the way of glory.
The Thankſgiving of this Petition, is, For illumination to ſee our ſins, for a ſight and ſenſe of our ſins, and for blindeneſs Spiritual expelled; for Sanctification to turn us from ſin, for hard hearts mollified, and for the extremes and bars of Grace, Deſpair and Preſumption, removed; for Juſtification to deliver us by the death of Chriſt from all ſin; for Love abounding, where offences againſt us abound, and for Malice baniſhed and purged out of us; that howſoever we ſuſtain many grievous wrongs at the hands of men, yet are we contented, yea chearfully willing to forgive them all, even as God for Chriſts ſake hath forgiven us.
The Moral Law doth to Obedience binde
The Ʋniverſal Race of all Mankinde:
Which not perform'd by us, we muſt endure
The penal Statute of the Forfeiture;
'Leſs he, who as our bleſſed Surety ſtood,
Cancel the Obligation with his Blood.
This for the Faithful's done; 'tis now our part
To Cancel, to remit with all our heart
Others their Debts; that we for ours ne're may
Be call'd t' Account at the Grand Audit-Day.