The Generation of Seekers, Treatise 2 · Chapter 8
CHAP. VIII.
V. PETITION.
And forgive us our treſpaſſes, as wee forgive them that treſpaſſe againſt us.
THis and the following Petition relate to our ſouls: in this wee, beg deliverance from evils paſt, in the other from evils to come. This is a Petition for juſtification, that for ſanctification, ſome have obſerved that whereas the three Petitions relating to God have no connexive particle, theſe three are tied together with a conjunction, [And] forgive us—[And] lead us not, teaching us, not to content our ſelves in the firſt, or ſecond, without the third alſo.
In the words you have 1. The thing Petitioned, forgiveneſs. 2. An encouraging ground of asking it, as we forgive them &c. Luke hath it thus, for wee alſo forgive our debtors.
Explic. [Treſpaſſes:] foreign debts, which Luke calls foreign, ſins, treſpaſſes, deviations, or (as the word imports) miſſings of the mark. What debts are, properly ſo called, I need not tell you; ſome, it may be, know by woefull experience: but how ſins are called debts is not ſo obvious to every ones underſtanding; for it may ſeem ſtrange, that that ſhould be called a debt to God which is an offence againſt God. Therefore know, that Debt is here put figuratively and improperly. And in reference to God our debt is twofold: Either,
1. Direct and immediate▪ which reſults from our relation to God as his creatures; and that is Obedience: Rom. 8. 12. we are debtours, not to the fl…ſh—the oppoſition is implyed, but to God: Now this is not the debt here meant, wee may not pray to be abſolved from our obedience, that's a debt God will never remit, ſo long as our Relation of Creatures and ſubjects to him abides.
2. There is therefore a ſecondary and conſequential debt, ariſing from our non payment and faileure in the firſt: viz. ſatisfaction to be made, either, by doing or ſuffering; thus all puniſhment due to fin, temporall, ſpirituall, or eternall, is called a debt, becauſe wee are obliged and bound to the payment of it; ſo Death is termed a debt: Now here, in calling ſins a debt, is a Metalepſis or Complication of Tropes. For here is 1. a Metaphor borrowed from one that owes money, or any other thing: 2. A Metonymy, the cauſe put for the effect: none will be ſo abſurd as to think ſin it ſelf a debt to God, but it is the cauſe of a debt; that is thereby wee become liable to ſuffer the penalty of the law, for the non-payment of our firſt debt of obedience. The ſenſe is: Forgive us our ſins, whereby wee are indebted to the Law, and bound over to abide the penalty of it. This Metaphor frequently occurres in Scripture. Luke 13. 2. there thoſe that are called foreign, Sinners, are Verſe 4. called foreign debtors. See Matth. 23. 16. 18.
[Forgive] foreign: a word uſed very frequently in the New Teſtament: ſignifies to diſmiſs, let looſe, or ſend away. A word borrowed from the releaſing debts, cancelling bonds, or letting looſe priſoners: The ſame thing is expreſſed by divers other like Phraſes in Scripture: as by Gods caſting our ſins behind his back, hiding his face from them; paſſing them by: putting them away from him as far as the Eaſt is from the Weſt: not imputing, not beholding, not remembring them: blotting out; purging with Hyſop: &c. In ſhort, forgiving or pardoning of ſin, is not, a taking away the very fact done, that's impoſſible in nature: though God may eſteem or count it as not done, yet hee cannot make it, not to be done, ſince to be done and not to be done is a plain Contradiction: [Semel factum, infectum fieri nequit] nor is it a taking away the ſinfulneſs of the fact: for the fact remaining, ſo and ſo circumſtantiated, it cannot but be in it ſelf a ſinfull action. i. e. it carries in it a difformity to the divine Law: Nor is it a ſeparating the guilt from the fact, that is, its obligeing nature to puniſhment: ſo long as the fact is, and is ſinfull, ſo long it hath guilt annexed to it: But, To forgive, is, not to impute this ſinfull, guilty fact to us, not charging it upon us to our condemnation: ſo that the ſenſe is; Lord wee have a numberleſs number of treſpaſſes, which thou mayſt juſtly charge upon us; but, O remember them not againſt us; let them be (in reference to our puniſhed for them) as if they had never been committed, caſt them into the depth of the Sea: &c.
[As wee forgive—] Luke hath it foreign: for wee alſo: which wee are not ſo to underſtand as if by our forgiving others wee put an engagement on God, to forgive us, but only as an encouragement on our parts to ask it: its true indeed, that it is a condition without which God will not forgive us, though not a meritorious cauſe or reaſon for which hee ought in juſtice to forgive us: it may be an argument wherewith wee may plead with God for pardon, and it is drawn [à minori] from the leſs to the greater; Thus: Lord, we that are creatures, whoſe mercies are but the mercies of creatures, find our hearts drawn out through thy grace to forgive offences done againſt our ſelves: therefore we are humbly bold to beg that thou whoſe mercies are the mercies of a God (that is infinite,) wouldſt forgive us: for, though all injuries done to us are incomparably leſs then the leaſt injury wee have done to thy Majeſtie; yet wee know, there is as great a diſproportion betwixt thy mercies and ours, as betwixt the injuries done us by men, and thoſe done by us to thy Majeſtie: Thy thoughts are not as our thoughts: this is hinted in that Parable Matth. 18. 23.—We may obſerve a two-fold diſparity. 1. In the Creditors; there is a ſervant indebted to a King, and a ſervant indebted to his fellow-ſervant. 2. In the debts; the ſervant owes the King 10000. Talents that is as ſome computit.A Talent 187l. 10s. A Peny 7d. ob. 1875000. Pounds: his fellow-ſervant. owes him 100. Pence, which of our money is computed to 3l. 2s. 6d. Now as the King is exceedingly more magnificent, to forgive that greater debt, whereas the penurious ſervant will not remit that ſmaller debt to his fellow ſervant; ſo (and far more) is the diſproportion betwixt injuries done to God and to us, and betwixt Gods mercies and ours: ſo that you ſee, in what ſenſe the argument is uſed, [As wee forgive] noteth not parity but ſimilitude. In ſhort, the force of it may be thus expreſſed: Lord, we experience the effect of thy grace upon us inclining us heartily to forgive offences done againſt us, we know the ſame grace is infinitely more in thee, therefore we are humbly bold to beg and expect forgiveneſs at thy hands.
Quſt. But doth not this ſeem to put an obligation upon us to forgive all kinds of injuries done to us, and if ſo, 'tis [durus ſermo] a hard condition indeed, and may expoſe Chriſtians to injuries and ruine.
Anſw. Not ſo: we may both requireD…bitoreshic vocantur non pecuniae, vel officii alicujus, fed qui ob i'latas injurias nobis ſunt obnoxii. Calvin. debts due to us, and, if neceſſity require, we may right our ſelves by Law; having only a deſire of juſtice in our eye, yea in lawfull warre, we may kill our enemy and yet forgive: Take theſe reſtrictions. As wee forgive, that is,
1. Have inclinations rather to forgive, than to right (muchleſs revenge) our ſelves, except neceſſity of ſelf-preſervation, or preventing our own ruine, enforce us to other courſes: this is the loweſt and abſolutely neceſſary condition of being forgiven by God, that wee have a far greater propenſity to forgiveneſs, and that wee be drag'd by meer neceſſary to uſe rigour.
2. That wee doe actually forgive all injuries that may be forgiven without manifeſt diſhonour to God, wrong to others, or very great injury to our ſelves.
3. That even then when wee are neceſſitated to right our ſelves in any Kind, wee doe it not out of ſpleen or paſſion, or any other ſiniſter or private reſpect, but for Gods glory; the good of others, or the juſt reparation of our name, eſtate, perſon &c. And for amendment of thoſe (if poſſible) who have done us the injury: ſo that the treſpaſſes which we are to forgive others, are not debts, properly ſo called, but injuries and offences, and the forgiveneſs required is not abſolute; but with theſe limitations. I now proceed to the Doctrin of this Petition, which ſhall be this.
Doctr. 10. Rem…ſſion of ſins is to be ſought of God, and may be hopefully expected when it is in the frame of our hearts to forgive others: it is needleſs to inſiſt upon the proof of this ſo plain and pregnant Truth, which ſhines in its owne light: and hath the concurrent teſtimony of all the Saints in their practiſe: That it is to be ask't of God and him only is plain Mark. 2. 7. I ſhall briefly anſwer two Queries.
Queſt. 1. Why is forgiveneſs to be ſought by prayer? Reaſons might be multiplyed, Take two of many.
1. Reaſ. God hath made humble confeſſion and Petition a condition upon which (though not a cauſe for which) hee will forgive Sinners, Prov. 28. 13. hee that hideth his ſins ſhall not proſper, but hee that confeſſ…th and forſaketh ſhall find mercy, 1 John 1. ul…. Pſal. 32. 4. there David declares his owne experience that when hee purpoſed to confeſs his tranſgreſſion, God forgave the iniquity of his ſin, and then Verſe 5. For this every one that is Godly ſhall pray unto thee &c. q. d. This my experience, ſhall be others encouragement: and what lower terms can we imagine, ſhould God condeſcend to? Should not a Rebell before hee be taken into favour, humble himſelf in the acknowledgment of his fault, and beg pardon? Now upon this condition (next to faith in Chriſt) God hath promiſed forgiveneſs.
2. Prayer is the generall Condition of obtaining that and every other mercy: and this is one of the ſpeciall mercies of God; therefore to be ſought in this way: The rule is, If any man lack, let him ask, Jam. 1. 5. Now, forgiveneſs is the firſt mercy in the Goſpel-Covenant, and that without which nothing elſe can be mercy. This turns all into mercy, or takes away the ſting of every affliction, Iſa. 33. ult. The Inhabitants of Sion ſhall ſay I am not ſick, the people that dwell therein ſhall be forgiven their iniquity: the import may be this; being forgiven their iniquity, ſickneſs ſhall not be ſickneſs to them; they ſhall be in a manner inſenſible of it, ſo that ſin being the grand evill, the guilt the ſaddeſt burden, and conſequently pardon the greateſt mercy, at leaſt the leading mercy, 'tis fit we ſhould ſeek that in the ſame way as wee doe all other mercies.
Queſt. 2. But why is the condition of forgiving others urged, rather than any other? 'Tis certain, that faith and repentance are neceſſary conditions in order to pardon, why then is it not, As wee beleeve or, as wee repent? Our anſwers here, can be but probable, Take two.
Anſw. 1. Thoſe conditions doubtleſs are included, though they are not expreſſed. As for Faith, that is a previous condition to the acceptable performance of any duty Hebr. 11. 6. and more peculiarly requiſite in prayer Jam. 1. 7. So that this condition of beleeving in order to remiſſion, is ſufficiently implyed, in that we are taught to ſeek it by prayer, ſince every prayer muſt be the putting in ſuit of ſome promiſe, and no promiſe can be pleaded aright without faith exerciſed in it, the very asking then doth import Beleeving: and for Repentance that's included in the implicite confeſſion of ſin made in this Petition; ſince confeſſing and forſaking (which are the ſumme of true Repentance) muſt goe together in that ſoul that hopes to find mercy, Prov. 28. 13. Theſe conditions therfore are included as previous qualifications in him that begs pardon: beſides that, they, being means in order to forgiveneſs as their end, are together with it, included in the Petition, according to the third of thoſe propoſitions I layd downe before I came to ſpeak to the Petitions in particular. But.
Anſw. 2. Why this of forgiveing others is expreſſed, rather than any other; The probable Reaſon may be.
1. Becauſe of the ſuitableneſs of this condition to the thing Petitioned for, wee ask forgiveneſs, and plead our owne forgiving others, ſo that herein wee deſire a kind of retaliation, which is alwayes thought the higheſt equity: By asking it upon this Condition, wee begge to be dealt with, as wee our ſelves deal with others, that if wee ſhew no mercy, wee may find none.
2. And this poſſibly may be a more ſenſibleHoc modo voluit Chriſtus abſolutionis noſtrae ſiduciam quaſi impreſſo ſigillo meliùs ratam facere, Calvin. evidence of our faith and repentance, which in themſelves are not ſo diſcernable, and therefore not ſo pleadable: Faith and Repentance are more hidden things: 'tis eaſy for a man to deceive himſelf and others about them (though I would not be underſtood as if I thought it impoſſible for a man to be certain hee hath them without immediate revelation) but this is eaſily diſcernable both to our ſelves and others: wee can obſerve whether our hearts ſwell with rancour and revengefulneſs, or whether they melt into love and reconcileableneſs, and for the act of forgiveing, others can judge. Now this I may ſay, Where there is a frame of heart prone to forgive injuries upon right grounds (principally upon the ſenſe of the ſoul's greater injury done to God, and its greater need of forgiveneſs at his hands, or elſe becauſe God hath forgiven it) there is certainly both Faith and Repentance: for true grace is concatenate; ſuch a frame ſpeakes the man renewed (naturally wee are injurious, 1 Tim. 1. 13. hatefull and hating one another Tit. 3. 3. malicious and revengefull). And where there is a renewing work, it paſſes over the whole man, the new man hath all his members, every grace, though not in the ſame meaſure: ſo that our forgiveing others being in it ſelf more eaſily diſcernable, and (where it is indeed) being demonſtrative of the preſence of Faith and Repentance in the ſoul, may be poſſibly put as the condition, or argument in this Petition; but certainly it muſt be underſtood as in Co…j…nction with thoſe two graces which are both principall requiſites in thoſe that are in the Covenant of Grace, and conditions in order to pardon: Let mee add here, that there is a natural propenſi…y to forgive and forget injuries, ſound even among the Heathen, which being ſeparated from true grace, is no ſuch plead…ble condition; becauſe it neither ariſes from the ſame grounds, nor hath the ſame inducements, motives, pattern or ends, as this which wee are taught to plead: Then is our forgiving others of the right ſtamp, when wee doe it in obedience to God, in imitation of God, in expectation of greater mercy from God; not becauſe our forgiving others can merit it, but becauſe upon our forgiving others hee hath promiſed it: Matth. 6. 14. or when the ſenſe of God's greater mercy to us, inclines us hereunto, when wee can argue, God hath forgiven mee Talents, and ſhall not I forgive Pence? Thus much may ſuffice in anſwer to the Queries.
Uſe. Let us pray according to this pattern: uſe. Let us beg forgiveneſs, as a principall mercy, and beg it as wee are here taught. Do I need to adde motives in a matter of ſuch important neceſſity? Conſider,
Mot. 1. Sin makes you debtors (as wee have ſeen) therefore debt if not remitted will be required: and Oh how great a debt is it? 'Tis ſuch as all the world cannot ſatisfy, muchleſs can you your ſelves doe it. It was an impoſſibility that hee promiſed Matth. 18. 26. (if wee underſtand the debt there to be ſatisfaction for ſin, as the impor… of the Parable ſeems to make it) and indeed what will not a man promiſe when the knife is at his throat, if his meer promiſe will ſecure him from imminent deſtruction? Let Sinners know, The price is too great for them to pay, Pſal. 49. 7, 8. Mich. 6. 6 7, 8. There is no way therefore but to fall down at the feet of God in humble confeſſion, and earneſt Petition fer pardon. Elſe they are like to be delivered to the tormentors till they ſhall pay all that is due, Matth. 18. 34. and that [till] will never be: eternity only will be ſufficient for it, they ſhall ever be paying, but never have paid it. Should not this make us ſpeedily embrace our Saviour's counſel Matth. 5. 25?
2. Conſider what encouragements we have: the Name of God proclaimed Exod. 34. 6. his gracious promiſes made to him that confeſſeth, and forſaketh, Prov. 28. 13. 1 John 1. ult. Iſa. 43. 25. &c. the compleat ſatisfaction, and the conſtant and…ſt. 4. 16. prevailing interceſſion of Chriſt: if Eſther would adventure upon the Kings favour, though not according to Law; well may wee adventure to goe to God, having ſuch, ſo many, and ſo great encouragements: add this to the former. And then,
3. Conſider what a precious priviledge it is that you are preſſed to ſeek by prayer: 'tis the in-let to all other mercies, the door into happineſs Pſal. 32. 1, 2. A pardoned Sinner may have boldneſs with God, hath free acceſs to God, audience and acceptance, peace and comfort: Get this, and it brings along with it all other ſpiritual bleſſings, and priviledges: For this end was Chriſt exalted Act. 5. 31.to be a Prince and Saviour, even to give Repentance and Remiſſion of ſins, and where this is beſtowed all other benefits purchaſed by Chriſt follow after it. Therefore be earneſt with God for it.
Direct. 1. Underſtand what is implyed and included in this Petition, and here (as in the former)
1. Something is implied by way of acknowledgment, principally, three things.
1. Here is a cleer acknowledgment that you are Sinners, and ſtand indebted to the Law and Juſtice of God: in conformity therefore to this Petition you are to confeſs ſins, not only in the generall but particularly, in the ſeverall Kinds, circumſtances and aggravations of them: To which purpoſe you may borrow expreſſions from the acknowledgments of the Saints in Scripture, who have leſt their confeſſions upon record, ſuch as, Pſal. 40. 12. 51.—Ezr. 6. Neh. 9. &c. This is a Theme frequently inſiſted on: and the manner how ſin is to be confeſſed is fully taught by others, only to give a touch upon it: our confeſſions muſt be, as much as poſſible,
1. Both univerſal, of all ſin, ſo far as we know it; and particular, of every ſin in its nature and circumſtances.
2. Cordiall and affectionate, attended, with a ſerious ſenſe of the hainouſneſs of ſin and with ſhame, grief, ſelf-abhorrency, and deteſtation of the fact:
3. Self judging and ſelf-condemning: we are to paſs a ſentence of death upon our ſelves, that Hell is our due, and everlaſting deſtruction might juſtly be out portion. Much more might be added. But,
2. Here wee are taught to acknowledg that we are non-ſolvent, that wee are in an utter incapacity for the payment of this debt. Were it poſſible to be paid by us, wee ſhould never have been taught to ask forgiveneſs: wee muſt ſue for it, in form â pauperis, as being unable to ſatisfy. We are never in a right capacity to ask or obtain forgiveneſs till wee are under a clear conviction of the impoſſibility of our making ſatisfaction. Borrow Job's acknowledgment, Chap. 9. 3. If hee (i. e. God) will contend with him (man) hee cannot anſwer him one of a thouſand: i. e. hee can neither juſtify himſelf from his ſin, nor ſatisfy for it: In David's Pſal. 143. 2. Enter not into judgment with thy ſervant, for in thy ſight ſhall no man living be juſtified. Here you may amplify upon the number, nature, and aggravatious of your ſins which render the debt infinite, and inſolvable, eſpecially being committed againſt a God of infinite Majeſty &c. which renders their demerit infinite.
3. Here alſo we are to acknowledg that it is in the power of God to forgive (whether without ſatisfaction made by our ſelves or our Suerty, I ſhall not here enquire (nor is it neceſſary) that he hath proclaimed himſelf a ſin forgiving God Exod. 34. 6, 7. that none but hee alone can do it Mark. 2. 7. that it is his property, his glory to doe it, Mich. 7. 18. Pſal. 130. 4. Dan. 9. 9. To him belong forgiven…ſſes: and if it be the glory of a man much more of God to paſs by a tranſgreſſion, Prov. 19. 11. Here we may amplify upon the free and gracious promiſes hee hath made, and the way and means himſelf hath provided, by ſending his only begotten Sonne to ſuffer and ſatisfy, as alſo the great Sinns and Sinners hee hath forgiven, eſpecially the Covenant of Grace which proclaims pardon and the way in which hee will give it. Theſe things afford ample matter of acknowledgment.
2. Something is included by way of Petition which may relate either,
1. To the things begged; which though included in one word, forgiveneſs, yet may be diſtinguiſhed into four things which follow each other.
1. Pardon it ſelf, which is the non-imputation of ſin, and the not-puniſhing it upon us, Pſal. 32. 1, 2. We may begge it in David's language Pſal. 51. 1, 2, 7, 9. or the Publican's Luk. 18. 13. and may plead for it the free promiſes of God. Such as Iſa. 43. 25. and 57. 18. Uſe alſo Hoſ. 14. 2, 4.
2. The ſenſe and feeling of it upon the conſcience, which David prayes for, Pſal. 51. 8. Make me to hear joy and gladneſs▪ that the bones which thou haſt broken may rejoice. And Verſe 12. Reſtore unto mee the joy of thy ſalvation, ſtabliſh mee with thy free Spirit. Pray for the Spirit to ſeal this mercy to you Eph. 1. 13. that ſo you may be filled with joy and peace in beleeving Rom. 15. 13. that your owne conſciences may give an anſwer of peace.
3. The continuance of pardon, and fullerAmeſ. …medull Theol. L. 1. C. 27. §. 23. Langley againſt Winnell, p. 78. aſſurance of it: for, though it is true that God never unpardons (as I may ſay) a pardoned Sinner, nor repeals or repents his gracious act; yet we may and ought to pray, that the ſins we dayly commit may be actually pardoned, (for actually pardoned they cannot be, till actually committed, though there may be a foundation for pardon, layd in the ſoul, before the ſin be committed): this is (as it were) dayly bathing and waſhing our ſelves in the fountain which God Zech 13. 1hath ſet open for Judah and Jeruſalem to waſh in for ſin and for uncleanneſs, from our pollutions dayly contracted: beſides we are to pray for the continued and increaſed ſenſe of pardon: its certain, God may let conſcience fly in our faces, and it may be with a ſoul once truely pardoned, as if it were not pardoned, as to its owne ſenſe and ſeeling. What need therefore to pray for the lively ſenſe, and fuller evidences of this mercy? In that Parable Matth. 18. 36. there may ſ…em an intimation as if God would reverſe a pardon once given; but wee muſt remember that Parables are only argumentative and of force to prove, as to their main ſcope, which, in that, is to ſhew how God deals with thoſe that forgive not their Brethren; yet 'tis certain God may reverſe the ſenſe of pardon, and draw a cloud betwixt himſelf and us, (witneſs many expreſſions inPſal. 89. 30. 3…. Pſal. 32. 38. 51. 77. 88. &c. Yea, not withſtanding the remiſſion of ſin as to the eternal puniſhment, yet he may both let fall ſparks of wrath into the conſcience, and laſh his people with temporal puniſhments. 2 Sam. 12. 13. 14. Pſal. 99. 8. (for God no where …es his owne hands in this caſe) therefore wee have need upon theſe accounts to beg pardon, that God will not call our ſins to remembrance, nor cauſe as (as hee did Job Chapt. 13. 26. to poſſeſs the iniquities of our youth: yea (to go a ſtep further) we have need to beg pardon and the continuance of it (I mean as to temporal judgments) in reference to our children and poſterity, on whoſe backs God often laſheth his own children: ſometimes, by giving up their children to lewd and wicked conrſes, ſo that they become a grief of heart, and conſumption of the ayes to their parents; Sometimes, by inflicting miſery, poverty, warre, ſickneſs &c. upon them for ſome miſcarriages of their Parents (though not without their owne alſo). Inſtances of both caſes are obvious. Who doubts, but Gods giving up Amnon to deflour his Siſter, and Abſalom to contrive the death of his Father, were rods wherewith God l…ſ… David (though hee had pardoned his ſin as to eternal puniſhment 2 Sam 12. 13) for his adultery and murder in the buiſneſs of Ʋrish? and the falling off of the Ten Tribes from Rehoboam with the bloody warres and others miſeries attending thereon, were undoubtedly a puniſhment of Solomon's falling away from the true GodThe Milevit Council: Can. 7. and 8. Anathematizeth thoſe that ſay this Petition concerns Sinners, and not Saints: or that Saints ſay it humiliter non veraciter. to Idolatry: ſo that in this reſpect we ſhould beg pardon, that is, the averſion of temporall puniſhments from our ſelves and poſterity, which I hope I may fitly call pardon, though not in the ſtrict and proper The logical acceptation of the Word. Well, this I have h…ted, to ſhew in what ſenſe, and in what reſpects, even the pardoned ſinner may begg pardon: The rather becauſe ſome have thought this a Petition fit for ſinners to put up, not for Saints: and that for thoſe who are pardoned, to beg pardon, is but a mocking God: But there is yet a fourth Particular included in this Petion under Forgiveneſs▪ and that is,
4. The compleating act of God, whereby he will publickly juſtifie and acquit us before the whole World at the great day; the haſtening of this we are to pray for: To give you the words of a Reverend Author.Ameſ. Med. Theol. l. 1. c. 17. S. 25. [ Ʋt executio illius ſententiae, quae in ipſa juſtificatione eſt pronunciata, maturari p…ſſit & promoveri.] That the execution of that Sentence which is pronounced in juſtification may be ripened (or ha…ed) and promoted: by which, if I miſtake not, he means that which I have already expreſſed, viz. the ſolemn, final, and publick ſentence of Abſolution, which God will pronounce to all thoſe that ſhall be found in Chriſt: that, is the Maturation, the full Corn in the Ear, the Top-ſtone. True, our prayers cannot haſten it towards us, but in our prayers and preparations we may haſten towards it, in the ſenſe of that Text, 2 Pet. 3. 12. We cannot haſten Chriſt's ſecond coming, yet we may in imitation of the Apoſtle ſay, Come Rev. 22. 20.Lord Jeſus: and ſurely that publick abſolution is a deſirable merey, that, what weSee Ball of Faith. p. 105, 106. have in the ſenſe of the Goſpel Law, by the private certification of God's Spirit to ours, we may have in the Sentence of the Judge, ſolemnly pronounced in the face of the whole world; this being the Top-ſtone of that Fabrick of mercy which reacheth to the Heavens, concerning the matter of this Petition, or things begged: Other Petitions, included in this general, relate to the means whereby this forgiveneſs is to be obtained, for (as we heard) each Petition, together with the thing, includes the means for the obtaining it.
2. Therefore, there are Petitions included as to the means of pardon: principally,
1. We are to pray for a deep ſenſe of ſin, and for ſorrow, and ſound humiliation; this being a qualification to which pardon is promiſed. Pray for that Repentance upon which the b…ing out of ſin is promiſed, Acts 3. 19. The fruits whereof are deſcribed 2 Cor. 7. 10, 11. Plead the promiſe, Zech. 12. 10 and that Ezek. 36. 26. Pour out Jeremy's wiſh, Chap. 9. 1. That it may be ſo with you in reference to your ſins: that you may be as Doves of the Valleys, mourning for your iniquities, Ezek. 7. 16. God gives one Gift, and crowns it with another, Repentance with Remiſſion, Acts 5. 31. We muſt therefore pray for one in order to the obtaining of the other.
2. That God will give us faith, that we may apply and lay hold on the righteouſneſs of Chriſt for our Juſtification. This is an abſolutely neceſſary means in order to forgiveneſs, John 3. 19, 36. He that believeth not, is condemned already: the wrath of God abideth on him. Beg therefore with all carneſtneſs the gift of faith, the exerciſe and increaſe of it, in the language of the Apoſtles, Luke 17. 5. The Merits and Satisfaction of Chriſt are the only meritorious cauſe of pardon, theſe are ineffectual to us without faith: this faith is the gift of God, Epheſ. 2. 8. therefore to be askt of God, in order to pardon: Therefore be importunate with God for the Spirit of Grace, to work this Grace, and ſtir it up in you, that ſo you may be, according to the tenour of the Goſpel-Covenant, capable ſubjects of forgiveneſs.
3. Beg alſo (that which is the condition expreſſed in the Petition) a forgiving reconcilable frame of Spirit toward thoſe that injure or offend you: this is (… in the ſenſe explained) a qualification requiſite in him that expects forgiveneſs from God: and from ſuch a frame, a man may comfortably conclude himſelf pardoned of God, ſince the promiſe is made to it, Matth. 6. 14. Pray that God will root out of your hearts all principles of malice, hatred, and revengefulneſs; that the Spirit in you which luſteth to envy, James 4. 5. may be mortified, that you may put on bowels of mercy—forbearing and forgiving one another, Col. 3. 12, 13. That you may be merciful, as your heavenly Father is merciful; and the ſame mind may be in you, that was in Chriſt Jeſus.
Direct. 2. Get a frame ſuitable to this Petition: It is eaſie and ordinary to pray thus in a formal manner, but to have a frame ſuited to this prayer, is not ſo eaſie. It chiefly conſiſts,
1. In a kindly ſenſe, and deep humiliation for ſin: The ſoul that comes to beg forgiveneſs, muſt be affected with the number, weight, and hainouſneſs of its ſins, the ſad effects of them, as the diſhonour and diſpleaſure of God, the reproach of Religion, injury to others, the hardning our hearts, the ruine and damnation of our ſouls, &c. The heart muſt be filled with ſuch things as were ſound in the Corintbians upon their repentance, 2 Co…. 7. 10, 11. That ſo our prayers for pardon may be the very ſenſe of our ſouls, and the deep groanings of our Spirits. He that is not ſenſible of his offence, and the …ainouſneſs of it, will not heartily beg forg veneſe.
2. In an earneſt hungring and panting after peace and reconciliation with God, and after the light of his countenance: Such a frame as the Pſalmiſt's, Pſal. 42. 12. & 63▪ ….—not an eaſie or ſlight deſire, but ſuch as Rachel's for children, that cannot be ſatisfied without it: ſuch as David's for Water of the Well of Bethlehem. This frame well be ſeems thoſe that come for ſuch a mercy▪ reſolve to lie at God's door, that nothing ſhall take you off your ſuit, that though God ſhould throw you off, you will catch hold and not let him go, till he thus bleſs you; but that (like the Woman of Canaan) you will follow him with renewed arguments, and greates importunity: with ſuch a frame ſhould we beg forgiveneſs.
3. In a reſolution againſt ſin for the ſuture, loathing your ſelves for what you have done amiſs, and purpoſing, through Grace, to ſin no more. Beſpeak God in the language of Job, Chap. 34. 32. Woa… I know not, teach thou me; and if I have done iniquity, I will do ſo no more. And Chap. 42. 5. I abhor my ſelf in duſt and aſhes. Think not that you come to beg leave to ſin again▪ nor let it be with you as with the Harlot, Prov. 7. 14. who becauſe ſhe had peace-…fferings with her, and had that day paid her vows; therefore begins upon a new ſcore, and preſumes to ſin afreſh: he that begs forgiveneſs with a purpoſe to go on in his ſin, mocks God, and deceives his own ſoul: As if R…bels ſhould come to their Soveraign, and beg his pardon, and then preſently take up their Weapons, and renew their Rebellion; Would not ſuch a carriage aggravate their Rebellion? Oh, think how injuriouſly we deal with God in this reſpect, how often we beg pardon, and are not reſolved to forſake the ſin; nay, rather reſolve to go on in it. What more notorious hypocriſie can we be guilty of?
4. In a charitable forgiving frame even towards our worſt enemies: actually forgiving them, ſo far as it is our private concernment: this is neceſſary, ſince it is the expreſs condition here. What do we then, but beg, not to be forgiven, while we harbour malitious and revengeful thoughts towards our Brethren? What impudence is it, to pray this Petition with an uncharitable heart? Nay, it is a plain imprecation of revenge upon our own heads: Nor will it ſerve turn, to ſay as ſome do, I will forgive, but never forget. God's forgiving is in Scripture language, a forgetting, or not remembring, Iſa. 43. 25. Jer. 31. 34. Heb. 8. 12. And ſuch muſt ours be, if we expect forgiveneſs at the hands of God: We muſt ſo forget, as neither to ſhew any ſigns of malice, or withhold any offices of love we can do for our Brother: and here I cannot but take notice of the ſimplicity of ſome people, that think they may (like the Salamander) live in the fire of contention and malice all their lives, if they be but in charity when they go to a Sacrament, or when they are going out of the world: Alas, poor ſouls, you deceive your ſelves; a charitable frame is as neceſſary in prayer: you muſt lift up holy bands without wrath: 1 Tim. 2. 8. You muſt be reconciled to your adverſary, Mat. 5. 25.before you offer your gift. Purpoſes of revenging your ſelves, turn your Petitions for pardon, into imprecations of revenge upon your own heads; Conſider and Tremble. So much for this fifth Petition: I now proceed to the ſixth and laſt.