The Sum of Christian Religion, Catechism · Part 3 · prayer · Question 126
ON THE 51. SABBATH.Queſt. 126. What is the fifth petition?
Anſw. Forgive us our treſpaſſes, as we forgive them that treſpaſſe againſt us: that is, Even for the bloud of Chriſt, do not impute unto us moſt miſerable and wretched ſinners all our offences, neither that corruption, which ſtill cleaveth unto usaPſal. 51.1. & 143.2. 1 John 2.1, 2. Rom. 8.1.: even as we alſo feele this teſtimony of thy grace in our hearts, that we ſtedfaſtly purpoſe unfeignedly from our hearts to pardon and forgive all thoſe, who have offended usbMat. 6.14, 15..
The Explication.
OF the order and argument of this fifth Petition Saint Cyprian doth learnedly and religiouſly informe us in theſe words: After our ſupplication to God for ſupply of food and ſuſtenance, we pray for pardon of our ſinnes and offences, that he which is fed of God, may live in God: and we regard not onelyonly this preſent and temporall life, but we reſpect eternall life, to which he ſhall come, or into which he ſhall be received, whoſe ſins are forgiven. And this petition is (as the ſame Father noteth) a notable and ingenuous confeſſion of the Church, wherein ſhe acknowledgeth and bewaileth her ſinnes: and it is withall a conſolation, that the Church ſhall receive remiſſion of ſinnes, according to Chriſts promiſe. Alſo a binding of us to a mutuall forgiving of our neighbour. Now then, Chriſt in this petition will, 1. That we acknowledge our ſins. 2. That we thirſt after remiſsion of our ſinnes, becauſe it is granted to them only that deſire it, and who doe not tread under foot the bloud of the Son of God. 3. That our faith be exerciſed: becauſe this petition confirmeth our faith; and againe, this petition floweth from faith. For, faith is the cauſe of prayer, and prayer is the cauſe of faith, as concerning the increaſing of faith.
The ſpeciall Queſtions.
1. What Chriſt here callethdebts.
2. What is remiſsion of ſinnes.
3. Why are we to deſire remiſsion of ſins.
4. How ſinnes are remitted unto us: or what that clauſe meaneth, As we forgive them that treſpaſſe againſt us.
1. What Chriſt here calleth debts. CHriſt calleth all our ſins debts, both originall and actuall, of ignorance, of fact, and omiſſion: as himſelf in S. Lukes Goſpel interpreteth himſelf, ſaying; Forgive us our ſins: for even we forgive every man that is indebted to us. Luke 11.4. Why our ſins are called debts.And they are called debts, becauſe they make us debtors to God, both of the neglect of obedience, and of puniſhment which we are to pay. For when we ſin, we do not give nor performe unto God what we owe unto him; and as long as we give not this unto him, ſo long we remaine debtors, and are bound to ſatisfie by puniſhment:Deut. 27.26. Curſed is every one that continueth not in all that are written in the booke of the Law, to do them. From this we could not at all be delivered, unleſſe God did forgive us our ſins.
2. What is remiſsion of ſins. THe Creditor is ſaid to Remit the Debtor, when he never requireth the debt of him; but, as if it were paid, croſſeth it out of his books of accounts, and puniſheth him not: as we may reade in the parable of the King which forgave his ſervant,Mat. 18.28. who beſought him, the debt of ten thouſand talents. So God forgiveth us our ſins, when he imputeth them not unto us, nor puniſheth us for them, and that therefore, becauſe he hath puniſhed them in his Son our Mediatour. Wherefore, Remiſsion of ſins, is, that God will not impute any ſin unto us, but doth receive us into favour, pronounceth us juſt and righteous, and accounteth us for his ſons, of his meere and free mercy for Chriſts ſatisfaction performed by him for us, imputed unto us, and apprehended of us by faith: and that therefore he will not puniſh us for our ſin, but endoweth us with juſtice, and everlaſting life; becauſe the remiſſion of ſin taketh away the puniſhment thereof. For ſin and puniſhment are correlatives: put ſin, and you put puniſhment; take away ſin, and puniſhment is alſo taken away. Object. To remit ſin, is, Not to impute, nor to be willing to puniſh ſin in us. But this is contrary to Gods juſtice: Therefore when we deſire that God will remit our ſins, we deſire that God will invert the order of his juſtice. Anſw. The conſequence of this reaſon is falſe: becauſe to remit ſin, is then contrary to Gods juſtice, when remiſſion is given without all ſatiſfaction whatſoever. But we deſire remiſſion of ſins, for the ſatisfaction of Chriſt, for which they are remitted unto us; and therefore our ſins are not remitted us with any breach of Gods juſtice: becauſe they are remitted us with recompence made for them.
Repl. If they be remitted with recompence made for them, then God doth not remit us our ſins freely. Anſw. They are remitted with recompence; and therefore not freely in reſpect of Chriſt: but they are remitted freely in reſpect of us; becauſe he receiveth not ſatisfaction of us, but of Chriſt, who hath fully ſatisfied him for us.
Repl. Then this is not freely, becauſe we have merited it in Chriſt. Anſw. That merit is not our merit, but Chriſts; becauſe the Father gave us his Son freely, who meriteth without any merit of ours coming between: and that merit of Chriſt is imputed to us through grace; therefore freely for that merit are our ſins remitted us: whereupon alſo it is truly and well added, that for Chriſts ſatisfaction our ſins are not imputed to us. For we deſire not, that God would do contrary to his juſtice, and would not account us in minde for ſinners; but that he would impute unto us anothers righteouſneſſe; that is, the righteouſneſſe of Chriſt, wherewith we being cloathed, our ſins alſo may be covered. The ſumme of all is; God forgiveth us our ſins freely: 1. Becauſe he requireth not any ſatisfaction at our hands. 2. Becauſe he freely giveth us his Son, himſelfe therein ſatisfying himſelfe. 3. Becauſe he freely giveth and imputeth his Sons ſatisfaction to the faithfull.
3. Why we are to deſire remiſsion of ſins. WE are to deſire remiſſion of ſins, 1. That we may be ſaved; becauſe without remiſsion of ſinnes we cannot be ſaved. And this benefit God giveth not, but onelyonly to thoſe that deſire it. 2. That we may be put in minde of the remnants of ſinnet which are even in the holieſt men: and that to this end, that repentance may evermore increaſe. Wherefore we are daily alſo to begge and deſire remiſſion of ſins. 3. That we may deſire and receive the former bleſsings, becauſe without remiſſion of ſinnes thoſe bleſſings either are at all not given, or are given to our deſtruction. So the wicked doe indeed often receive them, but not for their ſalvation, as turning rather to their condemnation. Object. What we have, that we need not deſire: But the godly have remiſsion of ſinnes: Therefore the godly have no need to deſire it. Anſw. The godly indeed have remiſſion, but not wholly, neither alſo as concerning continuance, but only as touching the beginning thereof. This remiſſion muſt verily be continued; becauſe ſinne is daily continued even in the regenerate: and God alſo doth continue it to them, unto whom he remitteth their ſinnes in his Sonne: yet with this condition, that they daily pray for, and deſire that continuance. Although then God hath remitted unto us our ſinnes, yet he will that we aske and deſire pardon for them: and therefore we deſire, that, what ſinnes we commit, or ſhall commit, the ſame God would remit unto us.
4. How our ſinnes are remitted unto us. The meaning of the clauſe, As we forgive them that treſpaſſe againſt us.OƲr ſinnes are ſo remitted unto us, as we forgive and remit our debtors. And this Chriſt added, 1. That we may rightly deſire remiſsion of ſinnes, and ſo that we may come to pray with true faith and repentance, a ſigne and token whereof is the love of our neighbour. 2. That when we finde in our ſelves true faith and repentance, we may ſo have a certaine argument and comfort in us, that we are of the number of them, unto whom remiſsion is promiſed, and that therefore we ſhall doubtleſſe obtaine remiſsion of ſinnes: when as we may be certainly aſſured by this, that we our ſelves remit unto others from our heart their treſpaſſes againſt us, that we pleaſe God, albeit many remnants of ſinne are dwelling as yet within us. Object. 1. He that remitteth not, is not remitted: Wee remit not: Therefore wee are not remitted. Anſw. He that remitteth not fully and perfectly, is notwithſtanding remitted, ſo that he remit truly and ſincerely. We therefore ſhall be forgiven, if we forgive truly and ſincerely. Object. 2. Chriſt willed us to deſire, that God will ſo remit us our ſinnes, as we remit our debtors: But we doe not perfectly remit our debtors: Therefore he willed us to deſire, that God will not perfectly remit us our ſinne, and this is to pray for our owne perdition and deſtruction, ſith God condemneth even the leaſt ſinnes. Anſw. This is a fallacy of ſpeech, deceiving by miſ-conſtruing a word. For, the particle (As) in this petition doth not ſignifie the degree of remiſſion, or a compariſon of our remiſſion with that remiſſion wherewith God remitteth us our ſinnes; but it ſignifieth the kinde of remiſſion; namely, the truth and ſincerity of our remiſſion: whereby we forgive others from our heart, and with a ready will of forgiving them: or (to ſpeake ſhorter) here is not made a compariſon according to degrees, but according to the truth of the thing, or according to the truth and will of remiſſion: ſo that the meaning is, So perfectly God remitteth us our ſinnes, as we truly and certainly remit and forgive our neighbour:Luke 11.4. or, forgive us our debts, becauſe we forgive our debtors. Repl. Then is our remiſsion of others the cauſe why God remitteth us. Anſw. This is a fallacy, putting that for a cauſe which is no cauſe. For, our remiſſion, wherewith we forgive others, though not perfectly, yet ſincerely, is only an argument and teſtimony unto us that God will remit us our ſinnes. For our remiſſion and forgiving of others cannot merit: 1. Becauſe it is imperfect. 2. Albeit it were perfect, yet ſhould it not merit; becauſe what we now performe, that we owe unto God. For, were it ſo, that we did not performe perfect obedience to God, yet were we bound of duty to performe it. Repl. But nevertheleſſe, yet here is betokened an equality of remiſsion in us and God. Anſw. Not an equality, but a likeneſſe and ſimilitude of the kinde of remiſſion. Object. 3. He that remembreth injuries, and is deſirous of revenge doth not truly remit and forgive. But we all remember injuries, and are deſirous of revenge: Therefore we do not truly remit and forgive. Anſw. They that remember injuries; that is, without a reſiſtance and diſlike of this remembrance, or with a yeelding thereto, do not truly remit. If then we withſtand and reſiſt the remnants of ſins, which as yet cleave faſt to us, and do not yeeld to them, nothing hindreth why we may not be ſaid to remit others truly, and from our heart, and ſo alſo to attaine to that, in regard whereof this particle (As) was added of Chriſt; to wit, (which before alſo we mentioned) to deſire and pray rightly. Now we rightly pray, and deſire in faith and repentance; both which this petition confirmeth. Faith is confirmed and ſtrengthened by this petition, becauſe when we truly remit our neighbour, we may and ought certainly to reſolve, that our ſins are alſo remitted us, and ſo have we a good conſcience, and are aſſured, that we are heard; according to this promiſe of Chriſt: If ye doe forgive men their treſpaſſes, Mat. 6.14.your heavenly Father will alſo forgive you. True repentance alſo is confirmed and increaſed in us by this petition. For by this clauſe, As we, &c. we are provoked and incited to true repentance, the chiefe part whereof is the love of our neighbour. For if we will be forgiven, we muſt forgive others. Both cauſes are contained in the words of Chriſt before alledged out of Matthew; as alſo in the reſt which are preſently added in the ſame place in Matthew, by way of oppoſition. If ye do forgive men their treſpaſſes, your heavenly Father will alſo forgive you; that is, aſſure your ſelves alſo, that your heavenly Father heareth you: in which words is comprehended the confirmation of our faith. But if ye doe not forgive men their treſpaſſes, no more will your Father forgive you your treſpaſſes. In theſe words is added a ſpurre to repentance. Object. 4. Paul obtained remiſsion, neither did he yet forgive all men their treſpaſſes, becauſe he ſaith, 1 Tim. 4.14.Alexander the Copper-ſmith hath done me much evill: the Lord reward him according to his works: Therefore it is not neceſſary that we ſhould forgive. Anſw. There is a threefold remiſſion or forgiving:Remiſsion is threefold: Of revenge.Of revenge. This belongeth to all men, becauſe all men ought to remit, and forgive revenge. Hereof ſpeaketh this petition: and this, Paul did forgive Alexander. Of puniſhment.Of puniſhment. This, as all cannot inflict, ſo neither can all remit; but neither the Magiſtrates alſo (unto whom yet the ſame otherwiſe is committed) ought alwaies to remit this, but only for certaine cauſes: For, God will have the execution of his juſtice and law. But Paul forgave Alexander the puniſhment alſo, as much as concerned himſelfe, yet he will notwithſtanding have him puniſhed of God, but with a condition; that is, if he perſiſt in ſin. Of judgement.Of judgement. This is not alwaies to be remitted: For God, who forbiddeth lying, will not have us judge of knaves, that they are honeſt men: but he will have us diſcerne the good from the bad. This alſo Chriſt commandeth, ſaying,Mat. 7.6. & 10.16. Give not that which is holy to dogs, neither caſt pearles before ſwine. And againe: Be ye ſimple as doves, and wiſe as ſerpents, Therefore Paul ſinned not in retaining his judgement and opinion of Alexander, as of a wicked man, as long as he repented not.