A Key of Heaven, Petition 5

A Key of Heaven · Petition 5

p. 400The fifth Petition.

And forgive us our debts, as we forgive our debters. Here follow thoſe petitions that concerne the ſoule and eternall life: which as they doe properly tend to the exceeding great benefit of man, ſo do they moſt excellently ſerve for the accompliſhing the chiefeſt deſire of every good man, namely, the attaining of the glory of God, in the comming of his kingdome, and doing of his will. p. 401For no man is accepted to be a ſubject of Chriſts kingdome, untill his ſinnes be forgiven; neither can any man doe the will of God, untill he be ſanctified, and have power againſt ſinne. Now becauſe ſinne doth hinder Gods glory and mans happineſſe, our Saviour directeth his Diſciples to deprecate ſinne, and that in two reſpects: Firſt in reſpect of the guilt and puniſhment, from which they are to deſire to be acquitted and juſtified. This is the ſubject of the fifth petition. Secondly, in reſpect of the dominion and power of ſinne, which is prayed againſt, and is the ſubject of the laſt petition.

Theſe words, Forgive us our debts, as we forgive our debters, containe

a petition, Forgive us our debts.

an argument to perſwade him that asketh forgiveneſſe, that he is capable of forgiveneſſe, p. 400duplicate page p. 401duplicate page p. 402and that hee may be aſſured he ſhall be forgiven.

In the petition come to be cō ſidered

the ſubject of it, Forgiveneſſe of debts.

the circūſtāces which do ſet forth this forgiveneſſe.

In the ſubject of this petition there are to be conſidered the act of forgiveneſſe, forgive, and the object whereabout forgiveneſſe is exerciſed; namely, our debts.

Debts, that is, ſinnes; ſo Saint Luke ſaith, Forgive us our ſins. And becauſe it is ſet downe in the plurall number and indefinitely, by debts or ſinnes, wee muſt underſtand all ſinnes, both originall and actuall, veniall or ſmaller ſinnes, deadly or greater ſinnes; the ſmalleſt are not ſo little that they need no pardon, and the greateſt are not ſo hainous as that they cannot be pardoned. Sinnes are called debts p. 403by ſimilitude, becauſe man ſtood bound by the law (firſt written in mans nature, and after in tables of ſtone) unto perfect obedience, with this obligation,Gen. 2.17. Deut. 27.26.Gen 2:17Deut 27:26 that If he continued not in all things written in the Law, the forfeiture was, he ſhould be accurſed; which curſe comprehended in it all miſeries in this world, and eternall deſtruction in the world to come. This forfeit Adam and Eve did make, and in them all mankinde, who daily adde unto this debt by their actuall ſinnes: the guilt & puniſhment of theſe ſinnes are the object of forgiveneſſe.

Forgive. Forgiveneſſe is an act of grace, whereby a man is acquitted from the whole guilt, and is releaſed of all the puniſhment of his ſinne, in ſuch ſort that nothing can be layed to his charge. In this act of forgiving,Rom. 8.33.Rom 8:33 alluſion is made unto the acts of creditors to their debtors, p. 404which ſtand bound to them in obligations to pay certaine ſummes of money, or upon not payment to forfeit a far greater ſumme. Now when the debter doth make this forfeit, and is no way able of himſelfe to diſcharge it, if the creditor doth forbeare to ſue the debtor, and doth freely cancell the obligation, and give to him an acquittance of that debt, this act of his is, To forgive.

It is likewiſe reſembled by the act of a King and a judge towards ſuch ſubjects as by tranſgreſſing the law, had forfeited their lives into the hands of juſtice. Now when the King of his meere grace doth remit the offence and puniſhment, this is to pardon and forgive. Such an act as this, is that of Gods forgiving of a ſinner.

Now becauſe forgiveneſſe of ſinnes is of the greateſt conſequence that can concerne man, p. 405and becauſe justification of a ſinner, and this act of forgiveneſſe is much miſtaken, by ſome wilfully, by others ignorantly, I will endeavour, in opening the meaning of this word (forgive) as diſtinctly, and as clearly as I can, to ſhew what our deſire extendeth unto, when we ſay, forgive, ſhewing

Firſt, what things do neceſſarily go before forgiveneſſe of our ſinnes.

Secondly, what it is to have them forgiven.

Thirdly, what are thoſe immediate effects of forgiveneſſe, which are comprehended under it.

Before any man can have his ſinnes forgiven, two things are required.

Firſt, that ſatisfaction bee made unto the juſtice of God, who is the partie offended by Sinne.

Secondly, that there bee a p. 406qualification of the partie to be forgiven, by faith, whereby he doth apply to himſelfe the intereſt which he hath in the ſatisfaction before mentioned.

For, although Gods forgiving of ſins be in many things like mans forgiving of men their treſpaſſes; yet in this it differeth much. Man by a meere ſingle act of merciemercy forgiveth without ſatisfaction, elſe it were no forgiveneſſe: but in Gods forgiving there is an act of merciemercy, mixed with juſtice. For the Scripture ſaith, that without ſhedding of bloud, Heb. 9.22.Heb 9:22that is, without ſatisfaction, and expiation for ſinne, there is no remiſſion.

Not but that God by his abſolute power and meere mercy could have forgiven mans ſinne without any ſatisfaction of his juſtice.Exod. 34.6Exod 34:6 For merciemercy is as naturall to God, as is juſtice, and God was in himſelfe free to either, p. 407being no more tyed by his juſtice to puniſh ſinners, than by his merciemercy to forgive them. God doth nothing, out of himſelfe, by any naturall neceſſitie, but doth all things freely, according to the good pleaſure of his will. Epheſ. 1.9.Eph 1:9And if he had ſo pleaſed, he might as well out of his meere merciemercy have pardoned a ſinner without any ſatisfaction, as to account the guilt, and inflict the puniſhment of mans ſinne upon another, upon Chriſt a ſuretie, in himſelfe innocent, and to accept of that puniſhment for ſatisfaction.

But God, intending to bring more glorie to his holy Name, and to ſhew his more abundant love unto man, in doing him a greater good, he did in his holy wiſdome make choice rather of ſaving man by a way of merciemercy tempered with juſtice, whereby the glorie of more of his Attributes and Excellencies p. 408might ſhine forth; and man being by this way incorporated into Christ his Saviour, his ſalvation is made ſure for ever. Whereas if God had by a ſingle act of merciemercy pardoned man, and then have left him to ſtand upon his owne bottome, he had remained in a great likelihood of falling againe into a like ſtate of condemnation.

God intending thus to glorifie himſelfe, and to ſave man in a way of merciemercy, but not without ſatisfaction to his juſtice, he knowing that no perſon in the Godhead was capable, as God onelyonly, to performe any act of ſatisfaction to God; knowing likewiſe that no meere creature could be of allſufficient power and worthineſſe to ſatisfie his juſtice, or to ſtand as a Mediator betweene God and man, they being at enmitie by reaſon of ſinne: He p. 409therefore in his infinite wiſedome, and of his rich and free grace, did ordaine his onelyonly begotten Sonne, the ſecond perſon in Trinity, now Ieſus Chriſt our Lord, by whom he made man, and all things elſe, and in whom all things conſiſt, that he ſhould become man, by aſſuming into the perſon of his dietie, the very nature of man, conſiſting of bodie and ſoule, to ſubſiſt in the dietie by a perſonall union, being to be verie God, and very man in one perſon; who being thus qualified to be a Mediatour,Rom. 5.17, 18, 19. 1. Cor. 15.45.Rom 5:17Rom 5:18Rom 5:191 Cor 15:45 he ordained him to be a ſecond Adam, as a common root, and to ſtand as a ſuerty in the ſtead of all thoſe whom he co-ordained ſhould be ingrafted into him, and which ſhould be made members of him, and be ſaved by him. Wherefore he together ordained that with mans nature he ſhould aſſume the guilt p. 410of ſinne,Iſa. 53.4. 2. Cor. 5.21. Rom. 8.3.Isa 53:42 Cor 5:21Rom 8:3 and to be accounted as a ſinner, and, by God himſelf, to be proceeded againſt, as againſt a notorious ſinner. For which cauſe hee was to be accurſed, not only by being made ſubject to humane infirmities; but to be arraigned, condemned, and withall to have the fierceneſſe of the wrath of God due to ſinners, poured out and executed upon him. And that hee ſhould dye the accurſed death, that by death he might expiate ſinne, and through death hee might overcome death, and deſtroy him that had the power of death,Heb. 2.14.Heb 2:14 even mans greateſt enemie, which is the devill. All this our Saviour took upon him, and perfectly fulfilled,Philip. 2.8.Phil 2:8 being obedient even to the death of the croſſe, upon which he made that one oblation, by the merit and efficacie whereof,Epheſ. 2 15Eph 2:15 hee ſlew the enmity, and made the attonement between p. 411God and us: having obtained eternall redemption for us,Heb. 9.12.Heb 9:12 and became the author of eternall ſalvation unto all them that obey him,Heb. 5.9.Heb 5:9 perfecting for ever them that are ſanctified; in that by the power of his dietie he conquered, and roſe from the death,Act. 2.24.Acts 2:24 it being unpoſſible that he ſhould be holden of it, Heb. 8.1.Heb 8:1and is ſet downe on the right hand of the throne of majeſtie in the heavens,Heb. 7.25.Heb 7:25 ever living to make interceſſion for them.

Thus you ſee the firſt of thoſe requiſites which go before remiſſion of ſinnes; namely, ſatisfaction of Gods juſtice, by the merit of thoſe things which Chriſt Ieſus did and ſuffered in mans ſtead, Hee ſheading his bloud (as he himſelfe ſaith) for many for the remiſſion of ſinnes.Mat. 2… 28Matt 2:28

The worth and efficacie of this ſatisfaction made, and redemption purchaſe… by the precious bloud of Chriſt was p. 412greater than onelyonly to merit at Gods hands that now (his juſtice being ſatisfied) he might forgive ſinnes, and ſave men if he would, upon any ſuch poſſible condition as hee ſhould pleaſe to appoint, and accept: for Chriſt by his death, reſurrection, and interceſſion, deſerved and procured, that God ſhould actually forgive; Iob. 17.19. 1. Theſ 5.9, 10.Job 17:191 Thess 5:91 Thess 5:10and alſo give grace and eternall life to all thoſe to whom Christ was ordained to bee an head and a Saviour: Act 3.31.Acts 3:31even to all thoſe whō, from before the beginning of the world,Ioh. 17 2.John 17:2 God gave unto Chriſt, and were ordained to beleeve in Chriſt, and that ſhould be united to him by his Spirit.

A ſecond thing required before that a mans ſinnes ſhall be forgiven,Rom. 10.…, 10.Rom 10 is beleefe, and faith in Christ Ieſus. For faith is the condition of the new Covenant publiſhed in the Goſpell;Ioh. 6.29.John 6:29 and i… p. 413is the bond of our ſpirituall union with Chriſt on our part, and is the meane and inſtrument whereby wee receive Chriſt, and do relie upon him,Ioh. 1.12.John 1:12 and whereby we do apply him with all his merits and benefits unto our ſelves unto our ſalvation.Ioh. 6.35.John 6:35 This the Scriptures do hold ſo uſefull and neceſſarie, that they aſcribe our juſtification by forgiveneſſe of our ſinnes unto it:Rom 5.1.Rom 5:1 God accounting our faith, as he did Abrahams, Ro 4.3 5.Rom 4:3unto righteouſneſſe. But how is our faith accounted for righteouſneſſe? not as it is a gracious qualitie inherent in us, and a part of our ſanctification, but as it hath relation to Chriſt, who is our righteouſneſſe, and is the ſole object of our faith unto juſtification; for which cauſe we hold, againſt the Papiſts, that we are juſtified by faith onelyonly. Of this it is that all, both Prophets, Chriſt himſelfe, Ioh. 3 16. Act. 10.43John 3:16Acts 10:43and all the p. 414Apoſtles, have witneſſed, namely, that through Chriſts name, whoſoever beleeveth in him ſhall receive forgiveneſſe of ſinnes.

By faith in Chriſt, I meane ſuch a faith as is a ſound, a lively and an effectuall faith; ſuch a faith as hath faith in the Law unto conviction of ſinne, and unto penitence for ſinne, going before it; and a faith in the precepts both of the Gospell and of the Law unto repentance of ſinne and holineſſe of life concurring with, and following after it.

This condition of beleeving which doth qualifie a man for, and which doth intereſt a man into, the benefit of Chriſts redemption, is not left, as Adams ſtanding or falling was, in the hands of a mans free will; for ſo there might have beene a poſſibilitie that all Chriſts ſufferings might have been in vaine p. 415and none might have beene ſaved, namely, if none would beleeve. But Chriſt dyed, and roſe againe, not onelyonly to ſatisfie Gods juſtice in the behalfe of all which were to be ſaved, but alſo to give them faith that they might indeed be ſaved. For it is apparant by the Scripture, that the end why Chriſt dyed, and gave himſelfe a ranſome for many, was not,Mat. 10.28Matt 10:28 that onelyonly hee might ſatisfie Gods juſtice, in which ſatisfaction mans redemption doth virtually conſiſt, but that alſo God by him might give faith unto all which were ordained to eternall life, Act. 13.47.48.Acts 13:47Acts 13:48by which their redemption and ſalvation (purchaſed with Chriſts bloud) might actually, in the time appointed by God, exiſt, and take effect in them. For faith is one of thoſe bleſſings wherewith God bleſſeth, Eph. 1.3.4.15.Eph 1:3Eph 1:4Eph 1:15in and through Chriſt, all whom he choſe in him before the foundation p. 416of the world. It was not enough for mans redemption and ſalvation,Heb. 10.14.15.16.17.Heb 10:14Heb 10:15Heb 10:16Heb 10:17 that Chriſt by his once offering of himſelfe, ſhould onelyonly beginne to ſave man, but by the ſame he hath perfected for ever them that are ſanctified. Wherefore the promiſe of the new covenant is (as the holy Ghoſt witneſſeth) that hee will put his lawes in their hearts, and in their mindes, hee will write them, that is, h…e will give them faith & repentance; and their ſinnes and iniquities hee will remember no more. Here we ſee that God promiſeth to give knowledge of him, and faith in him, as well, as to forgive their ſinnes, nay therefore hee giveth faith, and the knowledge and feare of him, that (in a way of mercy mixed with juſtice) he may forgive, that ſo (as he ſaith) … righteouſneſſe being ou… … faith,Rom. 3.26.Rom 3:26 God might be juſt, … p. 417juſtifier of him which beleeveth in Ieſus. Chriſt, elſewhere, is ſaid to have given himſelfe for us, Tit. 2.14.Titus 2:14that hee might redeeme us from all iniquity, which cannot be meant by ſatisfying Gods juſtice onelyonly, that ſo God if hee pleaſed, might forgive iniquity, and that man if hee pleaſed, might beleeve (as the diefiers of mans free will would have it) but that he might purifie us to himſelfe, (which he worketh by his ſpirit, in the exerciſe of our**Act. 15.9Acts 15:9 faith) to be a people zealous of good workes. This is the very end why God raiſed Chriſt and exalted him with his right hand, to be a Prince and a Saviour, namely, to give repentance, as well as forgiveneſſe of ſinnes. He doth not ſay,Act. 5.32.32.Acts 5:32 to give forgiveneſſe of ſinnes to the Iſraell of God, if they will beleeve and repent; but he ſaith abſolutely, to give repentance, that is, faith, and amendment of p. 418life, that their ſinnes paſt might actually be forgiven. Though faith be not in the text named, yet it is underſtood in the word repentance, faith being the firſt part of repentance, whereby an unbeleever turneth from his unbeliefe, and becommeth a beleever, from whence followeth the whole change of a man by repentance to new obedience. In this ſenſe repentance is alſo taken, Acts 2.28. as will appeare if we compare Saint Pauls anſwer to the Iaylours queſtion, Acts 16.31. with that of Saint Peters, both anſwering to one and the ſame queſtion in effect: Peter ſaith, Repent and be baptized, Paul ſaith, Beleeve and be baptized. So that if Chriſt dyed and roſe againe to give repentance and remiſſion of ſinnes, he dyed and roſe againe, and was exalted to give faith and forgiveneſſe of ſinnes.

p. 419Faith (conſiderable in and about forgiveneſſe of ſinnes) is either primary, or ſecondary.

The firſt is a beleeving in Chriſt, that through him our ſinnes may be forgiven, and that we through him may bee ſaved.

The ſecond is a beleeving that our ſinnes are forgiven, and that by Chriſt we ſhall be ſaved.

The firſt is a ſingle and direct act of the ſoule,Ioh. 1.12.John 1:12 receiving Chriſt, and relying upon Chriſt, and upon the promiſe of forgiveneſſe and ſalvation by him; by vertue whereof a man is united to Chriſt, and is ingrafted into him, and before God is juſtified.

The ſecond is a reflect act of the ſoule whereby in a mans conſcience he hath ſome ſpirituall ſenſe that he doth beleeve in Chriſt, and that God hath forgiven him his ſinnes, and hath juſtified him through p. 420Chriſt, by which act God doth by his ſpirit ſpeake peace and comfort to a mans ſoule, which is not that faith whereby wee ſtand juſt before God, but that whereby we are aſſured our ſinnes are forgiven, and that we are in ſtate of grace through Chriſt.

The primarie faith is that which is to bee chiefly prayed for, in the behalfe of our ſelves and others before converſion. The ſecondary faith is chiefly to be prayed for in the behalfe of our ſelves and others after we beleeve, and are in ſtate of grace and ſalvation.

Chriſts righteouſneſſe, wherby a man is juſtified before God, in that it was performed by Chriſt for man, unto God, is virtually, and in way of right, mans righteouſneſſe, even before he doth actually beleeve, and that becauſe by the decree of God the Father, and in the p. 421purpoſe of Chriſt it was performed for all that ſhould through him beleeve. But this righteouſneſſe of Chriſt is not accounted to a man, nor yet is his in poſſeſſion and uſe untill he doe indeede beleeve, (I ſpeake of men of yeeres) by that primary faith before ſpoken of; nor yet is Chriſts righteouſneſſe ours in any comfortable ſenſe of it to our ſelves, untill we beleeve by that ſecondary faith before mentioned.

Now, ſecondly, I am to ſhew what it is to have ſinnes to be forgiven.

Forgiveneſſe in proper ſpeech is an act of Gods mercy in not imputing or accounting to a man his ſinnes, and thereupon, in not puniſhing him for ſinne. Which act is called alſo in Scripture, a taking away ſinne. A covering of ſinne, a blotting out of ſinne, a caſting it behind his backe, and the like.

p. 422To forgive ſinne, not to impute ſinne, and to be juſtified and diſcharged from the guilt and puniſhment of ſinne is all one.Act. 13 38.39.Acts 13:38Acts 13:39

Here the ſenſe of forgiveneſſe of ſinne is to be inlarged, and taken ſynechdocically, for our whole juſtification and ſalvation; that is, not onelyonly for freedome from guilt and puniſhment of ſinne unto eternall death; but alſo for acceptation unto favour by the imputation of Chriſts righteouſneſſe unto eternall life.

In this juſtification, theſe two things are to be conſidered: Firſt, the very act of forgiveneſſe of mans perſon, in reſpect of Gods not accounting him a ſinner. Secondly, the application, and manifeſtation thereof unto a mans ſelfe, wherby a man hath aſſurance that his ſinnes are pardoned, and doth actually injoy the benefits that p. 423follow forgiveneſſe. Forgiveneſſe in both theſe reſpects are here meant. That this may bee fully and plainely underſtood, conſider the whole order of juſtification. It is firſt in the gracious purpoſe of the Father, to forgive and juſtifie a ſinner; wherefore with the Sonne and holy Ghoſt he did fore-appoint him thereunto. Secondly, it is in the Sonne, who being God and man, did actually by his death and reſurrection purchaſe this forgiveneſſe. Thirdly, it is in the holy Ghoſt, who doth actually apply the grace and merit of Chriſt, and ſo maketh a ſinner capable of the favour and mercy of the Father, through the merit of the Son. When this application is made, Chriſt actually by way of interceſſion, preſenteth the ſinner unto his Father, who thereupon doth actually receive him into favour. Now, after this p. 424act of acceptance of a man into favour is paſſed with GOD, through Chriſt, then the holy Ghoſt doth make application of it unto the conſcience of him that is accepted.

In the juſtification of a ſinner, there is a bleſſed concurrence of the ſpeciall acts of the three Perſons in the bleſſed Trinity. God the Sonne having made ſatisfaction, doth alſo make interceſſion for him; God the Father having imputed his ſinnes to his ſurety Chriſt, ceaſeth to account them unto him, and, accounting Chriſts righteouſneſſe to him, hee accepteth of him as moſt righteous. The holy Ghoſt having made an inſeparable union betweene Chriſt and the ſinner, he doth ſeale and ratifie this his juſtification unto him.

It muſt be diligently obſerved, that though juſtification be but one individuall act in reſpect p. 425of the Father, Son, & holy Ghoſt, in the firſt act of Faith, and converſion of a ſinner, whereby the perſon of a man ſtands juſtified before God, and ſhall, without interciſion of juſtification and loſſe of this favour of God, ſtand before the barre of Gods tribunall, and is, and alwaies ſhall be abſolutely juſtified and acquitted from all ſinnes paſt, preſent & to come, becauſe all obligations & handwritings againſt him, are in that act cancelled and blotted out: he forgiving all treſpaſſes, Coloſ. 2.13.14. Yet it muſt be knowne, that of this act there is (as it were) a double ſentence: Firſt, in Court of heaven, at which time the elect in Chriſt have their names inrolled in the booke of Gods effectuall calling, and are numbred among the juſt, which ſentence can never be revoked or blotted out: this is that which was paſſed with p. 426God (that I may ſo ſpeake, after the manner of men) in the firſt act of converſion. Secondly, this ſentence of forgiveneſſe is paſſed in the court of the conſcience of him that had the former ſentence pronounced for him in heaven. This ſentence is the ſecond act of the holy Ghoſt, wrought in this manner. Firſt, after that a ſinner is cōvinced of his guiltines of ſin, and of his damnable condition becauſe of his ſinne, then forgiveneſſe is offered, and pronounced to the eare in that gracious promiſe of ſalvation to all that beleeve in Chriſt Ieſus, which promiſe is proclaimed in the miniſterie of the Goſpell, in which light of the Goſpell, he ſheweth unto a man poſſibility of ſalvation, ſetting before him (I ſpeake of men of yeeres and underſtanding) Chriſt the meanes of ſalvation; and by this meanes the holy p. 427Ghoſt worketh faith in Chriſt; then confeſſion and griefe for ſinne; then prayer to aske forgiveneſſe; and grace to live godly, and then doth witneſſe to his ſpirit that he is accepted of God. Thus ſentence is pronounced in the conſcience: from whence ariſeth ſenſe of Gods love, which is called the ſhedding abroad of the love of God in our hearts by the holy Ghoſt, Rom. 5.5. alſo ſenſe of the loving countenance of God,Pſal. 4.6 7.Ps 4:6 which is the ſigne of his loving kindneſſe, and is that ſpeech of God, by which he doth ſay to our ſoules, he is our ſalvation, and then ariſeth in our hearts peace of conſcience, and joy in the holy Ghoſt.

This ſentence of forgiveneſſe unto the conſcience hath different degrees: it is ſometimes more cleare in the apprehenſion of the ſoule, ſomtimes more dimme, yea ſometimes quite p. 428blotted out in the counterpane of our releaſe, or copie of our acquittance; as it was with David, Pſal. 51. ſo that a perſon perfectly juſt before God, hath ſometime little or no ſenſe or apprehenſion of it in his owne conſcience, but doubteth whether he be in ſtate of grace or no. Which happeneth becauſe of the ſtaine and guilt of new ſinnes, which guilt abideth in the conſcience, untill a man do confeſſe his ſinnes, repent, and aske forgiveneſſe, and, by a renewed faith, apply forgivenes: by which meanes the evidence of his pardon is againe by the holy Ghoſt exemplified, and ſentence by this new application is againe pronounced in his conſcience; whence ariſeth new aſſurance of ſalvation, and renewed joy in the holy Ghoſt.

This is that juſtification, which for diſtinction ſake, Divines call juſtification by parts, p. 429or continued, or repeated juſtification, or new application of one and the ſame juſtification: which juſtification though in reſpect of the ſentence pronounced in heaven, is one individuall act, whereby a man ſtandeth alwayes juſt before God; yet in reſpect of the pronouncing of that ſentence to the heart, it is not actually applyed; neither can a particular ſinne be ſaid to be everie way actually forgiven, untill after it have beene committed, is confeſſed, and repented of; nor untill forgiveneſſe be asked, and until the holy Ghoſt hath made new application thereof unto the conſcience, through renewing of faith, by which a man doth againe and againe, as new ſinnes are committed, apply the merits of the bloud of Chriſt unto his ſoule. Alſo it muſt be knowne that the ſentence of pardon which is paſſed in heaven p. 430with God, is not fully executed untill the laſt degree of it, when ſentence of abſolution ſhall be pronounced by Chriſt Ieſus: Come ye bleſſed of my Father, inherite the kingdome prepared for you from the foundation of the world, Matt. 25.34. It muſt moreover be conceived and held, that notwithſtanding this diſtinction of juſtification betweene an abſolute juſtification in reſpect of God, and a juſtification by parts in reſpect of application to mans conſcience, there are not two kindes of juſtification, a firſt and a ſecond, as the Papiſts hold: but one and the ſame juſtification, conſidered in different reſpects. In reſpect of Gods actuall acceptation of a mans perſon, juſtification is abſolute; but in reſpect of the actuall application and manifeſtation of Gods acceptation unto a mans conſcience, juſtification is by parts and degrees. p. 431When a man alreadie juſtified asketh forgiveneſſe, he doth not ask a new juſtificatiō, but a ſecond or new application of pardon unto the conſcience of thoſe particular ſinnes which are daily committed, together with continuance of Gods favour, and more cleare evidence that he is ſealed up unto the day of redemption.

The third thing to be ſpoken of for the better underſtanding the word [forgive] concerneth the effects following the apprehenſion thereof; theſe are Peace of conſcience, Rom 5.1. Ro. 14.17.Rom 5:1Rom 14:17and joy in the holy Ghoſt.

Theſe things touching juſtification and remiſſion of ſinnes being opened, we may underſtand what is prayed for, when we ſay, Forgive ſinnes. Wee pray, firſt, that thoſe which belong unto Gods election, but are not yet converted, may be accepted of God through p. 432Chriſt Ieſus, God not imputing their ſinnes to them, but unto Chriſt, whereby they are freed from the curſe. We pray likewiſe that Chriſts righteouſnes may be imputed to them, that they beleeving in Chriſt, might bee ſaved; and for that cauſe pray, that they may beleeve. Secondly, wee pray that our ſelves and others being juſtified and accepted into favour, it would pleaſe the Lord to continue this his favour, and that he would ſignifie and make the ſame knowne to our hearts and conſciences daily, by a new teſtification of the holy Ghoſt, accompanied with a new application of pardon for new ſinnes daily committed, and that wee may have more and more aſſurance of our perfect redemptiō at the day of judgement; and that we may have peace of conſcience, and joy in the holy Ghoſt, in the meane time.

p. 433The particular circumſtances in this Petition come next to bee laid open, which are three: Firſt, the connexion of this Petition by this copulative (and) that is, As well forgive ſinnes, as give daily bread. The ſecond is, the perſon who is to forgive, that is, God the Father, through the ſatisfaction and mediation of the Sonne, by the application of the holy Ghoſt. Thus much is implyed in forgive, in which the perſon God is underſtood.

The third circumſtance concerneth the perſons prayed for, (us) that is, the ſame perſons mentioned in the fourth Petition, namely, our ſelves, and all our neighbours living upon the earth, that belong to Gods election, be they alreadie juſtified or not juſtified.

As we forgive. Theſe words containe an argument to encourage him that prayeth, to p. 434aske forgiveneſſe. The Evangeliſt Luke ſaith, for we forgive: which place in Luke doth interpret this in Matthew. The particle (as) doth import a reſemblance, from an act of ours towards man, of that which we would have God do for us; but it doth not denote either the meaſure or manner how we would have God forgive us, but onelyonly a certaintie of the truth of their owne forgiving of others. And although this (as), and (for) in Luke, ſhew that theſe words are a reaſon and argument to move us to aske and expect forgiveneſſe from God; yet it doth not imply that our forgiving of others is the cauſe why God ſhould forgive us: but arguing from the leſſe to the greater, argueth thus: We do, and can forgive; therefore God can much more forgive us alſo. This is but a propoſing of their eſtate and condition p. 435unto God, reaſoning from a ſigne of Gods love and grace towards them, that they have cauſe to expect forgiveneſſe. In like manner (for) is uſed, Luk. 7.48. Her ſinnes which are many, are forgiven, for ſhe loved much: where the womans love was not a cauſe of great forgiveneſſe, but a fruit and ſigne of Gods forgiveneſſe. So that in theſe words he that prayeth, doth repreſent to his owne thoughts, and doth utter unto God thus much: That ſith he himſelf that hath but a drop of merciemercy, yet could and did forgive; and ſith this power in them to forgive others, proceeded from a reflexe of his mercy towards them, and ſo was an argument that he already loved them; therefore they are bold to aske and expect forgiveneſſe of him, who is infinite in merciemercy, and hath begun to ſhew merciemercy to them alreadie.

p. 436The ſenſe of this whole Petition may be rendred thus: O Lord God, who art the onelyonly forgiver of ſinnes, ſith we cannot glorifie thy Name, neither can our lives be pleaſing to thee, or comfortable to our ſelves, ſo long as thou art unreconciled to us, and ſo long as thou hideſt thy loving countenance from us: bee pleaſed therfore through Chriſt, whom thou haſt made to be our redemption, to be reconciled to me, and to all thine elect upon the earth: impute not our ſinnes to us, but free and acquit us from the whole guilt and puniſhment of all ſinnes, ſmall and great. For this cauſe we confeſſe our ſinnes, and do beleeve thy promiſe of forgiveneſſe, Lord helpe our unbeliefe. Impute likewiſe the righteouſneſſe of Chriſt unto us, and grant that thy Spirit of Adoption may daily make more and more application of forgiveneſſe to our hearts, untto he f… p. 437aſſurance of hope, that we may have peace of conſcience, joy in the holy Ghoſt, and in the end everlaſting life. Lord this thou canſt eaſily and will readily do; for even we, that have but a ſmall meaſure of compaſſion, forgive thoſe that wrong us. And ſith by this our forgiving of others,. we know thou haſt begun to forgive us, continue therefore thy grace; and certifie daily to our hearts, that thou art our ſalvation.

And forgive us our ſinnes. If it be obſerved how this Petition is joyned to the former, intimating, that natural life without forgiveneſſe of ſinne, will little availe a man: and if it be conſidered that forgiveneſſe of ſinnes (in that ſenſe as hath beene delivered) is the ſubject of this Petition, we may note,

It concerneth all men to deſire Doct. 1 and endeavour after forgivenes of their ſinnes through Chriſt, p. 438with the application and aſſurance thereof to their hearts and conſciences by the holy Ghoſt. They muſt deſire that God would not impute their ſinnes, but impute Chriſts righteouſneſſe unto them, that they may be delivered from all guilt and puniſhment of ſinne, and may be heires of glorie; and that he would daily paſſe the ſentence hereof to their conſcience. Hoſeah ſaith,Hoſ. 14.2.Hos 14:2 Take with you words, and turne to the Lord, ſay unto him, Take away all iniquitie, and receive us graciouſly. The Prophet David to whom the Prophet Nathan had pronounced forgiveneſſe of his murder to his eares,2 Sam. 12.13.2 Sam 12:13 yet becauſe God had not pronounced it to his heart, but withdrew his countenance from him, he is therefore earneſt with the Lord, ſaying, Purge me with hyſop, Pſal. 51.7. to 13.Ps 51:7–13make me heare joy and gladneſſe. Hide thy face from my ſinnes, and blot out p. 439all mine iniquities. Renew a right ſpirit within me. Reſtore to me the joy of thy ſalvation.

Vntill ſinnes be forgiven, Reaſon 1 they ſeparate betweene God and man, whether hee be converted, or unconverted,Iſa. 59.2.Isa 59:2 Your iniquities have ſeparated betweene you and your God, and your ſinnes have made him hide his face from you, that hee will not heare. And, We have tranſgreſſed and have rebelled, ſaith Ieremie, thou haſt not pardoned. Thou haſt covered thy ſelfe with a cloud, Lam. 3.42.44.Lam 3:42Lam 3:44that our prayer ſhould not paſſe through. If a man be not in ſtate of grace, his proſperity in this life doth but fat him againſt his day of ſlaughter; and increaſe of his dayes are but a multiplication of his ſinnes, againſt the day of account. And he may looke for death to arreſt him every day, which if it doe before his ſinnes be remitted, hee ſhall be found in his p. 440ſinnes at the day of judgement, to his everlaſting perdition. If a man be in ſtate of grace, yet if by new ſinnes the Lord be provoked to withdraw his loving countenance, and to ſhew tokens of his diſpleaſure againſt him, his life becommeth unprofitable, and uncomfortable, untill God ſpeake peace to his ſoule againe. He cannot come boldly into Gods preſence to pray, heare, or receive the Sacrament: or if he doe come, he is very heartleſſe in the performance of them, and all that a man hath, though it be a kingdome, can give him no comfort,Pſal. 32. Pſal. 51.Ps 32Ps 51 as it was in Davids caſe. But when God forgiveth ſins, God of an enemy becommeth a friend, and of a diſpleaſed Father, beginneth to looke graciouſly upon his childe: from this pardon it is that a man is freed from all miſerie, and by the aſſurance and ſealing of pardon p. 441to the conſcience, doe follow peace of conſcience, freedome and libertie of heart, to come before GOD at all times, and in the end everlaſting life.

Vntill ſinnes paſt be pardoned, Reaſon 2 and the ſinner is juſtified, he cannot doe Gods will, nor glorifie his name. For,Luke 7.47.…7.Luke 7:47Luke 7:7 untill much be forgiven, no man can love much; for to whom little is forgiven, the ſame loveth little, ſaith Chriſt. A man is not ſanctified untill he be firſt juſtified: he can never repent, and live holily in time to come, untill hee have hope that all his ſinnes paſt are pardoned. But when a man by a lively faith, doth lay hold on Chriſt for pardon, the ſame faith doth draw vertue from Chriſt, whereby … doth kill ſinne, and is quickn… in the inward man. And nothing maketh man ſo fearefull to offend, and carefull to p. 442pleaſe God, for time preſent and to come, as a firme perſwaſion of Gods love to him, in pardoning his ſinnes paſt. Now this pardon muſt be ſought for in Chriſt, and muſt be applied by faith; becauſe Chriſt Ieſus is the Mediator, who hath ſatisfied for ſinne, and hath made a way for Gods mercy: and faith is the onelyonly inſtrument on mans part, to apply this remiſſion and redemption.

The particulars comprehended in this point, may eaſily be gathered by that which hath beene ſaid in the interpretation of (forgive:) namely, that in asking forgiveneſſe, wee aske freedome from the guilt, and puniſhment of all ſinne: wee aske eternall life, together with reference to the meanes, namely, Chriſt; therefore wee … faith to apply Chriſt, and a daily certificate by the ſpirit, that our ſinnes are pardoned. Alſo wee p. 443aske aſſurance, and the fruits of aſſurance of forgiveneſſe in this life, viz. peace of conſcience, joy in the holy Ghoſt: The particulars being remembred, the uſes follow.

If forgiveneſſe of ſinnes bee Vſe 1 ſo deſireable, they are then to be held extreamely fooliſh, and beyond meaſure ſinfull, that of all things, care and look leaſt after forgiveneſſe, and the making of their ſalvation ſure unto them. If they have offended, and are in danger of puniſhment by the lawes of man, then, if by petition, or bribe, ſatisfaction, or by any other meanes they can procure either commutations, releaſements, or pardons, they will ſpare no paines this way: Or if they can make ſure to themſelves, and to theirs, large temporall eſtates, it is all that they doe labour to make ſure in this life: but they are altogether negligent p. 444in ſeeking remiſſion of ſinnes by Chriſt Ieſus, they have no thoughts of making their calling and election ſure. Nay, becauſe they would be thought to have reaſon for what they doe, in not ſeeking for aſſurance of ſalvation, they would make themſelves and others beleeve, that it is impoſſible to be attained, and that to be ſure of ſalvation is high preſumption. If they can provide for their bodies, they will truſt God with their ſoules, they hope that he that made them will ſave them: they confeſſe they bee ſinners, and who are not? Thus ſleightly they paſſe over their Iuſtification, a matter of the greateſt conſequence of any thing that can concerne them. But what doth this argue, but that they are ignorant & ſenſleſſe of their miſeries: for if they knew they were caſt and condemned, they would, as in caſe of life and p. 445death, begge pardon, as a priſoner at the barre would beg for his life. If theſe men did not love their ſinne, and flatter themſelves, preſuming of God, that he will be mercifull notwithſtanding their abhominable ſinnes, they would never neglect that invaluable benefit of remiſſion of ſinnes. But let them not catch hold and reſt on theſe preſumptuous hopes, they will deceive them, for they be but the hypocrites hopes, like ſpiders webs; the Beeſome of death putteth an end to them all. Then, God will ſhew that he can be mercifull to the veſſels of mercy, and yet be juſt in the damnation of all that neglect ſo great ſalvation, offered by ſuch gracious meanes as by … pardon, if they would heartily aske it.

This ſhould move all men to Vſe 2 pray, and uſed all means to obtaine remiſſion of ſinnes, and p. 446aſſurance thereof to their conſcience. He that is in danger of an execution upon his body, to impriſonment or to death, or that hath not evidence for his lands and poſſeſſions, cannot reſt nor have any quiet, untill he have a pardon, and have gotten better evidence.Motives inducing to the asking forgiveneſſe Were we but ſpirituall to apprehend the miſeries that abide men untill ſinne be pardoned, namely, that we are expoſed to Gods eternall wrath; and if we did prize heaven at ſo high a rate as it deſerveth, it being an inheritance incorruptible, reſerved in the heavens: and if we did but well conſider, that if the pardon of the ſins even of Gods people be not made knowne and ſure to their hearts, though their ſins ſhall not damne them indeed and for euer,Pſal. 32. Pſal. 51:Ps 32Ps 51 yet they damne them in their owne ſenſe and feeling for a time, through horror of conſcience, as it was p. 447with David. And if we did but conſider, that the peace of God paſſeth all underſtanding, and that there is nothing would make us ſo comfortable to our ſelves, nor ſo fruitfull in the knowledge of our Lord Ieſus Chriſt, as aſſurance of ſalvation: and if we held him to be onelyonly the bleſſed man whoſe tranſgreſſion is forgiven, Pſal. 32.1.Ps 32:1and whoſe ſinne is covered; wee would uſe all meanes to have faith in Chriſt; we would importune God, and give him no reſt, untill hee had pardoned our ſinnes, and ſealed the pardon to our conſcience by his Spirit, which is the ſeale of our redemption.

Forgive. The perſon of whom Forgiveneſſe is asked, is our Father which is in heaven: wherefore it followeth,

It is God that forgiveth ſins. Doct. 2 Yea, becauſe our Saviour directeth us to aske forgiveneſſe of none but of God, wee may p. 448conclude that it belongeth to God onelyonly to forgive ſinnes. I, Iſa. 43.25.Isa 43:25even I, am hee, ſaith God, which blotteth out thy tranſgreſſions, for mine own ſake, and will not remember thy ſinnes. Daniel ſaith, To the Lord our God belongeth mercies and forgiveneſſes, Dan. 9.9. With the Lord is mercy, and plenteous redemption, Pſal. 130.7. And it was a true poſition among the Iewes, that none could forgive ſinnes but God onelyonly, Mark. 27.

Reaſ. 1 To forgive iniquitie, tranſgreſſion, Exod. 34 7.Exod 34:7and ſinne, is a branch of his name, therefore peculiar to God.

Reaſ. 2 Every ſinne is committed againſt God, yea, thoſe ſinnes which are committed againſt our neighbour. David when hee had committed adultery and murther,Pſal. 51.4.Ps 51:4 ſaid, Againſt thee onelyonly have I ſinned.

Reaſ. 3 Sinne is of an infinite nature, being committed againſt a p. 449perfect and moſt holy law, and againſt an infinite God: ſo that there muſt be infinite merit in the Mediator, and infinite mercy in him which through the Mediator ſhall pardon ſinne, which infiniteneſſe is onelyonly to be found in God.

Men are to forgive their brethren, Ob. therefore not GOD onelyonly.

Diſtinction muſt be made, Sol. that in one and the ſame act there may be a treſpaſſe againſt man, becauſe it wrongeth him; alſo there is offence againſt God, becauſe it is ſinne, namely, a tranſgreſſion of his Law. Men may, and muſt forgive the wrong and treſpaſſe againſt themſelves, but muſt not, nay, cannot forgive the ſin againſt God.

Miniſters are allowed by God himſelfe to remit ſinnes, Ob. Ioh. 20.23. Sol.

Miniſters remit ſinnes miniſterially, p. 450in Chriſts name, pronouncing onelyonly Gods forgiving of ſinne; as Nathan ſaid to David. 2 Sam. 12.13.2 Sam 12:13The Lord hath put away thy ſinne: But they doe not forgive ſins authoratively, as from themſelves.

Vſe 1 This condemneth the abhominable preſumption of the Pope, who daily taketh upon him to forgive ſins.

Vſe 2 This muſt teach all that would have pardon of ſinne, to ſeeke onelyonly unto God, and not to any creature, living or dead.

Vſe 3 This is comfortable to all that need and deſire remiſſion. It is well for them that GOD doth not put them over to others, but reſerveth this power of pardoning of ſinnes to himſelf: they that come to him may be aſſured that he will and can forgive them:Pſal. 86.5.Ps 86:5 for David ſaith, He is plenteous in mercy unto all them that call on him. What p. 451though our ſinnes have abounded, both for greatneſſe and number: The grace of him that pardoneth aboūdeth much more: For with God is plenteous redemption, Pſal. 130.7.

All that beleeve this, & have Vſe 4 had their ſinnes pardoned, muſt admire and praiſe the name of God, ſaying with heart and voyce, Who is a God like thee, that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage? Micah 7.18. And with David, Bleſſe the Lord, O my ſoule, and all that is within me bleſſe his holy Name, who forgiveth all thine iniquities. Pſal. 103.1.3.

Forgive: this implieth a free gift, wherefore if juſtification be by forgiveneſſe of ſinne, we may conclude,

Salvation is by the free grace Doct. 3 of God. The Apoſtle ſaith, We are juſtified freely by his grace, through the redemption that is in p. 452Chriſt Ieſus. Rom. 3.24. Alſo he ſaith, And you hath he quickened, being dead in your ſinnes, having of his grace forgiven you all trespaſſes: ſo the word forgive there ſignifieth,foreign. Col. 2.13. And God himſelfe ſaith, I, even I, blot out thy tranſgreſſion, for mine owne ſake. Iſaiah 42.25.

Either ſalvation muſt be of grace, Reaſon. or of works, for it cannot be of both:Rom. 11.6.Rom 11:6 for then grace were no grace, or works were no works. But ſalvation is not of works, therefore of meere grace, according to that of the Apoſtle, By grace are ye ſaved through faith, not of your ſelves: it is the gift of God, not of works, leſt any man ſhould boaſt. Epheſ. 2.8.9.

Queſt. But it may bee demanded, how ſalvation can be ſaid to be of Gods grace, when as full ſatisfaction was made by Chriſt unto the juſtice of God, whereby p. 429it was purchaſed, and merited for us.

I anſwer: Anſw. That the juſtification and ſalvation of a man, to whom God hath given faith, ſhould be of Gods grace, and yet of merit, and therefore of juſtice; herein is no contrarietie, if we diſtinguiſh, and conſider different reſpects; In respect of Chriſt, our juſtification and ſalvation is of merit, and is an act of Gods juſtice; but in respect of us it is of grace, and is an act of Gods mercy. It is true that ſalvation is purchaſed for us: but who did it? was it not God the Sonne? Man did not, nor yet can he purchaſe his owne redemption. And though we be ſaved by that purchaſe of Chriſt, how were we ordained thereto? How was Chriſt ordained and became a purchaſer for us? How came we to have the Goſpell preached, and to have faith by the preaching p. 454thereof, and the earneſt of the Spirit joyned to our faith? Is not all this of Gods free grace? Therefore the Apoſtle when hee ſpeaketh of redemption through Chriſts bloud, hee addeth, through his rich grace, Eph. 1.4.5.6.7.

Had man ſtood in equall tearmes with God, when he entred into covenāt with him; and the tenour of the covenant had beene that he muſt keepe the Law, or be damned, except he himſelfe could procure a ſufficient ſuertie to ſuffer, and be damned for him. If man had then procured for himſelf ſuch a ſuertie, and the ſame ſuertie had made ſatisfaction; in this caſe, Gods aquitting the offender had beene a meere act of juſtice. But Adam ſtood bound alone, without a ſuertie, and, he having ſinned; both the new covenant, and the ſuertie in whom it was eſtabliſhed, and p. 455all the meanes, whereby a ſinner is ſaved are of Gods gracious appointment, accompliſhment, and acceptance; he glorifying himſelfe by ſaving ſinfull man in a way as well of infinite merciemercy, as of infinite juſtice. Hence it is, ſith the price was of Gods gracious ordination, and was payed by Chriſt as well very God, as very man, the greater the price and ſatisfaction was, the greater is the merciemercy and grace of God, in pardoning by ſuch a meanes. So that free grace in God, and ſuch a purchaſed redemption by God for man, can ſtand well together. Indeed our ſalvation in reſpect of Chriſt is purchaſed, for he hath paid deare for it. Therefore when hee doth mediate for us to his Father, hee can, and doth hold forth his merits and ſatisfaction for us; that his Father may ſee that now the Law is ſatisfied, he may without p. 456impeachment of his juſtice bee mercifull to ſuch whom Chriſt doth preſent unto him: But in reſpect of us, ſalvation is everie way of Gods free grace.

Vſe 1 This doth evidently overthrow all doctrine of merit of works, both before and after converſion. Before converſion all men are dead in ſinnes and treſpaſſes, without faith, and cannot pleaſe God. After converſion if a man could do the will of God in all things, it were but his due debt. The paiment of rent orderly in time to come, is no ſufficient diſcharge and payment of debts, rents, or arrerages behind unpaid; but alas! when we have done all that is commanded, the beſt muſt ſay,Luk 17.10Luke 17:10 he is an unprofitable ſervant.

Vſe 2 How comfortable is this to afflicted and burdened ſinners, that ſee no worth in themſelves, p. 457and finde that they have nothing in them to pay for a releaſe, or ranſome? here yet they may ſee grace, yea free grace in God. If we will but aske forgiveneſſe,2. Cor. 5.20.2 Cor 5:20 and accept forgiveneſſe (for God ſueth to us by his Miniſters to be reconciled to him) and if we would bee thankfull for forgiveneſſe, his name and nature is to be gracious: hee muſt deny himſelfe, if he do not of his free grace forgive, and ſave us.

Forgive, doth import remitting of guilt and puniſhment of ſinne. Whence, ſith juſtification is by forgiveneſſe, this followeth:

All that are truly juſtified, are Doct. 4 freed from all guilt, and all puniſhment of their ſinnes. The Apoſtle ſaith, There is no condemnation to them that are in Chriſt Ieſus. Rom. 8.1. He ſaith likewiſe, Who ſhall lay any thing to the charge of Gods elect? It is p. 458God that justifieth. Rom. 8.33.

Reaſon 1 Chriſt Ieſus bare all the guilt and puniſhment which was due unto man,Iſa. 53.4.5.6.Isa 53:4Isa 53:5Isa 53:6 for it is ſaid, He bare our griefes, and carried our ſorrows. And he was wounded for our tranſgreſſions: and the Lord laid on him the iniquitie of us all. And Chriſt is ſaid, By himſelfe to have purged our ſins. Hebr. 1.3. Wherefore if all the guilt and puniſhment be ſatisfied in Chriſt, it muſt not bee thought that God will at a puniſh any that are ſaved by Chriſt.

Reaſon 2 Forgiveneſſe is no forgiveneſſe, if there be not remiſſe… of puniſhment. Ob. God pardoned Davids adulterie and murther, yet reſerved for him temporal puniſhment: and the like may be obſerved in Gods dealing with many others, wherefore ſinne may be pardoned, yet as puniſhment not remitted.

Sol. It muſt be granted, that temporall p. 459evils did befall David after his ſinne was pardoned; and the like doth befall other of Gods children: but it muſt be knowne, that thoſe afflictions were not ſatisfactorie puniſhments, or had any reſpect unto the justification of thoſe that were therewith exerciſed; but they onelyonly had reſpect unto their further ſanctification. The ſame evils in different perſons, namely, the godly and the reprobate, are of different natures, and are ſent of God for different purpoſes: in the wicked they are ſignes of his wrath, but to his children they are ſignes of his love;Heb. 12.Heb 12 they are to the wicked plagues, and fore-runners of deſtruction, but they are unto the godly corrections unto inſtructions: they are onelyonly Gods phyſicke, to purge out the corruption, and to abate the power of ſinne, and are meanes leading to ſanctification, as I ſaid, but p. 460have no reſpect of ſatisfaction in any degree unto juſtification.

Vſe 1 This confuteth Popiſh doctrine of ſatisfactions of Gods juſtice by temporall puniſhments, either in this life, or in Purgatorie. They will acknowledge that Chriſt ſatisfied for all eternall puniſhment, but not for temporall. Which diſtinction was not knowne in Chriſts time: it was onelyonly invented to lay a foundation for Purgatory, and the appurtenances thereof, which being razed by this and like truths of Scripture, will, when Antichriſt ſhall bee revealed by the ſpirit of Gods mouth, be diſcovered to be but a fable. It were little for the honour of Chriſt, that he ſhould pay ſo great a price for the redemption of man from eternall puniſhment, and yet ſhould leave him to himſelfe to ſatisfie for temporall.

p. 461The hearts of all that beleeve Vſe 2 in Chriſt, ſhould rejoyce at this, to conſider that they are not onelyonly freely redeemed, but that they are alſo fully redeemed from all puniſhment temporall and eternall. If temporall chaſtiſements be inflicted, God doth ſend them in love, either as trials of his graces wherewith he hath endued them, or as phyſicke to prevent or remove the corruption of ſinne which yet remaineth in them; they do onelyonly ſerve to ſhew what grace they have, or prepare and make way for that grace they ſhall have. Croſſes are not curſes to them, but bleſſings: for, Bleſſed is the man whom the Lord correcteth, and teacheth him out of his Law. Pſal. 94.12.

VsUs: that is, the Diſciples as well as others. The Diſciples were alreadie juſtified, yet by Chriſts direction, even they p. 462muſt every day make this petition, even as oft as for daily bread: whence learne,

Doct. 5 The best of Gods children, notwithstanding they be alreadie justified, must everie day aske forgiveneſſe of their ſinnes. Daniel prayed every day,Dan. 6.10.Dan 6:10 and in his prayer he confeſſed and asked forgiveneſſe for his owne ſinnes, and the ſins of the people, Dan. 9.19.

Reaſ. 1 The beſt men are clothed with infirmities,Iam. 3.2.Jas 3:2 and in ſomething or other do ſinne daily; therefore had need to aske forgiveneſſe daily.

Reaſ. 2 If pardon of a ſinne bee not asked that day in which it is committed, the guilt lying upon the conſcience, it doth benumme the conſcience, and ſo it is forgotten altogether; or elſe when it is put off till many ſinnes be committed, either the heart is diſcouraged with multitude of offences, that it is afraid p. 463to preſent it ſelfe before God, or if it doe come into Gods ſight, thoſe many ſinnes are confeſſed and prayed againſt but confuſedly and in groſſe, for the moſt part.

In asking forgiveneſſe, a man Reaſ. 3 doth not aske onelyonly that univerſall and abſolute juſtification of his perſon before God, but alſo continuance of that his gracious acceptance of him into favour; alſo he asketh (under that word forgive) new applications to the conſcience of pardon of the ſinnes, which daily he doth commit, with a further ratification of aſſurance of ſalvation unto his heart. It is not enough that the pardon of mans ſinne be actually paſſed with God, but this pardon muſt be ſued out, that the ſame may alſo be paſſed in a mans conſcience: and this muſt be renewed daily, even as the conſcience is blurred and ſtained with p. 464ſins daily; elſe a man ſhall have little fruit or comfort of that generall and originall pardon which ſtandeth upon record for him in the heavens. The Lord hath in moſt excellent wiſedome ordered, that the juſtification of a ſinner ſhould be in this manner, namely, though it be a perfect and abſolute act of God, whereby the perſon of every membere: Chriſt, in the very inſtant of actuall ingrafting into Chriſt, ſtandeth acquitted of all ſinnes, yet in reſpect of the application of it by the worke of the holy Ghoſt, and in reſpect of the full execution of it, hee will that it ſhall be made knowne to man by parts and degrees, and that he ſhall waite for the full execution of it untill the day of the Lord. For this maketh a man conceive more hainouſly of ſinne, and to be more circumſpect that hee doe not commit p. 465it; it maketh him more earneſt to pray that it may be forgiven, and it maketh him more heartily thankefull when it is forgiven.

If any dreame of perfection Vſe 1 in this life, this doctrine may ſerve to awake them out of it: for if the beſt men need forgiveneſſe daily, then without queſtion the beſt doe ſinne daily.

By this it appeareth, that ſins Vſe 2 committed after Baptiſme, and relapſes and backeſliding after converſion are pardonable, elſe our Saviour would not have framed this petition of asking forgiveneſſe, for the uſe of Peter, and the reſt of the Church in caſe of their failings. And if God require that one man forgive another, not onelyonly every day, but ſeven times in one day; then God will much more forgive his children if they ſinne oft in one day, if they doe but p. 466confeſſe their ſinnes, and aske him forgiveneſſe.

Vſe 3 This reproveth thoſe that put off the ſeeking of forgiveneſſe of ſinne, either untill the hand of God be upon them,Danger of deferring to obtaine forgiveneſſe of ſinnes. or untill ſome eſpeciall cauſe of humiliation be offered; then through diſuſe they are much to ſeeke: for time hath cauſed many ſinnes to be forgotten, and cuſtome of lying long in ſinne doth harden the heart, that it doth not diſtaſte ſinne as it might have done when it was firſt committed. Hence for the moſt part commeth ſlight, generall, and confuſed confeſſions and prayers: or if they ſet themſelves more carefully to ſearch out their ſinnes, (it having beene long ſince they made their peace with God) the multitude of their ſinnes come ſo thicke to their remembrance, and doe ſo affright their conſcience, that their ſoules are p. 467much perplexed through deſpaire. All theſe inconveniences would be avoided, if they had asked forgiveneſſe of every dayes ſinnes every day.

But of all men they are moſt too blame, that make no care of obtaining forgiveneſſe till age & death, when often times death giveth them no warning, or if it doe, paines and ſickneſſe take up the whole man, that as for the moſt part they have no heart, becauſe their hearts are hardened through long cuſtome of ſinne, ſo they have time little enough then, to attend and ſeeke eaſe and health for the body, which is in the ſenſe of miſerie. And then it ſhall be juſt with God, to reject them in ſickneſſe and old age, which in their health and youth would not accept of forgiveneſſe when he offered it.

Wherefore it ſhall be every Vſe 4 mans greateſt wiſedom, to aske p. 468pardon, and to make his peace with God every day. It is not ſafe to ſuffer ſinnes to lye long unconfeſſed and unpardoned, leſt it feſter. Greene wounds are ſooneſt cured, with moſt eaſe to the Patient▪ if David had …ake… pardon for his adulterie that day he did … it, he had not murthered Vriah: for ſinnes lying unpardoned, beget other ſins daily. And if he had relented at the bloudie fact of killing Vriah, and preſently repented, it would not have coſt him ſo much horror of conſcience as it did. Aske pardon therefore every day, then w… ſinnes bee more particularly confeſſed, and more diſtinctly, and earneſtly prayed againſt, and pardon will bee ſooner granted, and that with leſſe horror of conference.

Vſe 5 Whereas committing of ſin after knowledge, and Falling oft into the ſame ſinnes, doth p. 469much affright and burden the heart of many of Gods deare children, in ſo much that they are affraid to come ſo oft to God for pardon of the ſame ſinne: yea ſometimes they doubt whether they be in ſtate of grace. This Doctrine doth ſerve to remove this doubt, and theſe feares. This ſalve which Chriſt hath preſcribed to cure ſuch ſores, ſheweth that it is incident to his owne Diſciples to have need of it. And ſith hee hath appointed a remedie for ſinnes committed after converſion, namely, every day to aske forgiveneſſe, & more aſſurance of his favour: let us daily uſe this remedy, aſſuring our ſelves that this daies ſinnes confeſſed and prayed againſt, ſhal be forgiven as well as any committed and forgiven heretofore. As the body hath relapſes into the ſame diſeaſes, and the ſame phyſicke may be uſed to recure them: ſo p. 470the ſoule hath relapſes, and the ſame remedy which before hath done good, may and muſt be uſed againe to recover them.

VsUs: that is, all ſuch who in judgement of charitie now are, or may bee Gods children. Hereby our Saviour teacheth,

Doct;. 6 Every Chriſtian ought to deſire and indeavour that others may have their ſinnes pardoned, and their ſoules ſaved as well as their owne. Our Saviour ſaith, Father forgive them, Luke 23.34. If a man ſee his brother ſinne a ſinne which is not unto death, he ſhall aske, and hee ſhall giuegive him life for them, 1 Ioh. 5.16. Daniel he prayed for forgiveneſſe of the ſinnes of the people, Dan. 9.19.20.

Reaſ. 1 The like glory of Gods free grace doth manifeſt it ſelfe in their ſalvation, as in the ſalvation of ones ſelfe.

Reaſ. 2 Herein they ſhall ſhew their greateſt love unto them, by p. 471praying for the greateſt good unto them, namely, forgiveneſſe of ſinne, and peace with God.

Love to the Church & common Reaſ. 3 wealth doth require it; for while the ſinnes of Gods people remaine unpardoned, they doe decline, and grow worſe and worſe, and the whole Church and State is expoſed unto Gods judgements. This moved Ezra to pray for the people, fearing leſt God ſhould bee angry with them, till he had conſumed them: becauſe they had married ſtrange wives, Ezra 9.10.14.

Wherefore all that hinder Vſe 1 thoſe meanes of ſalvation, which ſhould worke in their neighbours a ſight of ſinne, griefe for it, and faith in Chriſt, are much to be blamed; whether they withſtand the preaching of the Goſpell, that it cannot bee preached in the places where they dwell; or whether p. 472they uſe all devices to keepe them from hearing the word where it is preached, or doe uſe any inticing or compulſive meanes to draw them into ſin. Thouſands there be of this ſort, groſſe hypocrites as they are: for they will ſay, Forgive us, when yet they take all courſes to clogge others with the guilt, and make them obnoxious to the temporall and eternall puniſhment of many ſins, if ever they had obtained pardon themſelves, they would not thus hinder the meanes of forgiveneſſe of the ſinnes of their neighbours.

Vſe 2 Let all that profeſſe the name of Chriſt, do what in them is to procure the ſalvation of their brethren: pray for them, ſhew them their miſerie, ſhew them Gods merciemercy, uſe all meanes that they may beleeve; and as for ſuch as doe beleeve, but yet are full of doubtings, pray unto p. 473God that he would ſay to their ſoules, that he is their GOD. Thus doing, you ſhall honour God, and give good proofe that your owne ſinnes are pardoned, you ſhall ſhew love to your neighbour; and you ſhall be a meanes to convert a ſinner, and comfort a diſtreſſed ſoule.

Laſtly, whereas the ſinnes of Vſe 3 many fearefull and tender hearted Chriſtians doe oppreſſe them, that they (as they think) cannot pray for forgiveneſſe, they onelyonly can grone and ſigh out requeſts, but cannot expreſſe them: ſuch as theſe may take comfort, and raiſe up their ſpirits by thinking on this Doctrine. What though they cannot ſatisfie themſelves in their owne prayers, they muſt not be ſo uncharitable as to thinke that others cannot pray. Yes they can pray, and muſt, and doe pray for the forgiveneſſe of your ſinnes. Live upon their p. 474ſtocke, when yee have little of your owne. The Papiſts talke of a Treaſury of the Church, wherein are reſerved the overplus of the merits of Saints, that when men lacke merits of their owne, the Pope may furniſh them with ſome merits of others. This treaſurie is but a fiction: but this doctrine commendeth unto you the true Treaſury of the Church. Firſt, Chriſt Ieſus, who commanded all Chriſtians on earth to pray one for another, he did pray for you, Ioh. 17. and he ever liveth to make interceſſion for you.Heb. 7.25.Heb 7:25 Next him, all faithfull Chriſtians doe, according to the will of God, pray for you, which prayers of theirs are daily offered up by Chriſt for you. Out of this treaſurie of others prayers, you ſhall aſſuredly obtaine pardon: for all their fervent prayers cannot but availe with the Lord, becauſe they pray p. 475for you by his appointment, as you ſee in this text.

VsUs: that is, ſuch as were mentioned in the former petition, for whom they aske bread, namely, their living neighbors: whence note,

Forgiveneſſe of ſinne is to be Doct. 7 asked for the living, not for the dead.

If it were a duty to pray for Reaſ. 1 the dead as well as the living, there would have beene ſome precept, or it would have beene commended in ſome example in Scripture. Wherefore wee may conclude in ſuch a caſe as this, from the ſilence of Scripture, that onelyonly the living, not the dead are to be prayed for.

It is vaine and bootleſſe to Reaſ. 2 pray for the dead: for either they be carried by the Angels into heaven, where they need not our prayers;Luk. 16.Luke 16 or elſe they are throwne into hell (the Scripture knoweth no third place) p. 476out of which our prayers cannot fetch them.Eccleſ 9.10.Eccl 9:10 And there is no repentance or forgiveneſſe in the grave.

Vſe. We are therefore to abhorre and avoid that point of Popery, which teacheth praying for the dead: yet as abſurd and vain as it is, that old Poperie which was bred in the bone will not out of the fleſh of many Proteſtants. For many will never ſpeake of any departed, but with this addition: God be with him, or, Lord have merciemercy on his ſoule. If ye tell them of this fault, they ſay, Better ſay ſo, than worſe; and if we do them no good by our prayers, wee are ſure we do them no harme. I anſwer: what neceſſity is there of praying better or worſe for them? And grant that your prayers do them no harme, I am ſure they do them no good. But in praying for them, you do your ſelves harme, in committing p. 477a ſinne againſt God, by making a prayer which cannot be a prayer of faith. Now he is unwiſe that will do himſelfe harme in any thing, wherein he neither pleaſeth God, nor doth good to his neighbour.

Our, implyeth a plaine acknowledgement and confeſſion of ſinne, without hiding, excuſing, or extenuating of ſinnes. Whence this is obſervable,

In asking pardon of ſinne, there Doct. 8 must alwayes be an heartie acknowledgement and confeſſion of ſinne. When David gave over hiding his iniquitie, and ſaid, I will confeſſe my tranſgreſſions to the Lord, then, ſaith he, Thou forgaveſt the iniquitie of my ſin. Pſal. 32.5. We have a large example of his confeſſion of ſin, originall and actuall, Pſal. 51.3, 4, 5. Daniel ſaith, We have ſinned againſt thee, Dan. 9.8.

Heartie confeſſion of ſinne Reaſ. 1 p. 478giveth glory to God; for thereby it is acknowledged that God ſhould have been obeyed: this giveth him the glory of his authoritie and ſoveraigntie. Alſo thereby is acknowledged that Gods Law which is broken, is equall, holy, and good, elſe the act of ſinne could not be acknowledged to be a fault.

Reaſ. 2 A free confeſſion ſheweth that a man is aſhamed of his ſinne, and that he is humble, and ſorie for it, and he is hereby capable of forgiveneſſe: whereas when a man hath committed a ſinne, if he will not confeſſe it, it doth then ſtand God upon, to ſeek out his proofes, and bring him to his triall.

Reaſ. 3 An unfained confeſſion of ſinne, argueth a true deſire of pardon, yea it doth put an edge to deſire: for when the bed role of many damnable ſinnes is laid open to the view of a man, it will make him earneſt with p. 479God: as it did Daniel, who after his confeſſion, is moſt fervent in prayer, ſaying, O Lord heare, O Lord forgive, O Lord hearken and do, deferre not for thine own ſake, O my God. Dan. 9.19.

God hath promiſed to forgive Reaſ. 4 thoſe that confeſſe their ſinne. If we confeſſe our ſinnes, he is faithfull and juſt to forgive us our ſinnes. 1. Ioh. 1.9.

It is therefore a great fault Vſe 1 not to confeſſe: but to go about to hide ſinne from God, and a mans owne conſcience, this doth greatly aggravate ſinne. This ſinne is one of the firſt ſins, and one of the commoneſt ſinnes that are amongſt the ſonnes of men. When the devill had drawne Adam and Eve into ſinne, he knew the beſt way to keepe them from forgiveneſſe, was to teach them to excuſe, and extenuate their ſinne: the man layeth the fault on the woman, yea upon God himſelf:Gen. 3.Gen 3 p. 480the woman layeth it on the ſerpent, neither of them will take it upon themſelves: Even ſo it is with all the children of Adam, untill God endue them with a great meaſure of his grace, either they will denie, or excuſe, or extenuate, or ſhift it off, imputing their ſinne, either to their naturall diſpoſition therefore they cannot chuſe they muſt bee borne with▪ or they impute their ſinnes to the wickedneſſe of the times, or to their companie, or to the deuil; when all this while the evill heart which is moſt in fault, is not charged at all with any faultineſſe: whereas in touch whatſoever was the occaſion, or whoſoever was the entiſe▪ if the heart yeeld to commit ſinnes, the ſinne is a mans own and muſt be called as it is in the petition, Our debt, or my d… It is the extreameſt folly … can be, to go about to hide ſi… p. 481for it cannot be hidde from his eyes which ſeeth all things, who will one day, when all ſecrets ſhall bee made manifeſt, fully diſcover it. It is a fault to commit ſinne, but it is aggravated when it is not confeſſed. If I covered my tranſgreſſion as Adam, or after the manner of man, ſaith Iob, Iob 31.33. and 2.Job 31:33Job 31:2By hiding my ſinne in my boſome. Then what portion of God is there? and what inheritance of the Almightie from on high, verſe 2. For this is the generall evill, which is to be applyed to all the particular ſinnes mentioned in that Chapter. The hiding of ſinne therefore is dangerous, according to that ſaying, He that hideth his ſinnes ſhall not prosper. Prou. 28.13.

Would any man have his Vſe 2 ſinnes forgiven, then let him uncover his ſins, and lay them open before God in confeſſion; that ſo God may hide and cover p. 482them in Chriſt, who is the covering and true propitiation of all our ſinnes, that through him, he may put them out of his remembrance, as if they were caſt into the bottome of the ſea. In confeſſion, it ſhall be needfull to obſerve theſe rules.

1 Confeſſion muſt be heartie, not verball, for this is meere hypocriſie.

2 It muſt be voluntarie, not conſtrained, and forced; as w… that of Pharoahs, when Gods terrible judgement being upon him, hee ſaid, I have ſinned againſt the Lord, &c. Exod, 1….16.

3 It muſt bee mixed with faith, and hope of pardon: … was that of Daniel, Dan 9.9.Dan 9:9ſaying, … the Lord our God belong mercies and forgiveneſſes, though we have rebelled againſt thee. It muſt not be a deſperate com… ſion, like that of Judas, Mat. 27 4.Matt 27:4ſayi… I have ſinned in betraying inn… cent p. 483bloud.

4 It muſt be with holy affections, of griefe & godly ſhame for ſinne; with contrition and brokenneſſe of heart; with a lothing and deteſtation of the ſinnes confeſſed, and with true humiliation of heart. Thus did Ezra confeſſe, ſaying, O God, Ezra 9.Ezra 9I am aſhamed, and bluſh to lift up my face to thee my God; for our iniquities are increaſed over our heads. Thus did the prodigall ſonne, ſaying, Father, Luk. 15.18.19.Luke 15:18Luke 15:19I have ſinned againſt heaven, and againſt thee, and am no more worthy to be called thy ſonne. Such was the confeſſion of the honeſt Publican, who with a dejected countenance, and humble geſture, ſaid, Be mercifull unto me a ſinner. Luk. 18.13.

5 It muſt be entire and unpartiall, one particular muſt leade to the confeſſion of originall ſinne: ſo did David, Pſal. 51.5. And from originall ſinne p. 484wee muſt aſcend to particular actual ſinnes, and as neare as we are able, unto all particulars, be they ſecret, or open, among which bee ſure that thou conceale not thoſe ſinnes to which thou art moſt inclined, yea thy beſt beloved ſinnes eſpecially.

6 Laſtly, confeſſion of ſinnes muſt be made with full purpoſe and reſolution of heart to forſake them. Whoſoever ſhall in this ſort confeſſe their ſinnes, ſhall aſſuredly be forgiven, For he that confeſſeth and forſaketh his ſinnes, ſhall have merciemercy. Pro. 28.13.

Debts. Sins are called debts, becauſe of the reſemblance they have to debts by forfeit, for not keeping the condition of the obligation. When… note,

Doct. 9 Sinnes do caſt men into debt; and into arrerages with God. Thoſe that are called ſinnes … Luk. 11.4. are here called deb… p. 485by Matthew. And ſinne is likened unto the debt of ten thouſand talents. Mat. 8.24.

Sinne is a breach and forfeiture Reaſ. 1 of that bond of obedience, wherein man doth ſtand bound to God by the Law.

The conſequences of ſinne Reaſ. 2 do argue it, for when ſinne is committed, either paiment and ſatisfaction muſt bee made by the ſuretie Chriſt Ieſus, or elſe a man is lyable to the arreſt of his own conſcience, and in certaine danger to be caſt into the priſon of hell, untill hee have payd the utmoſt farthing, that is, for ever and ever.

This ſerveth to diſcover unto Vſe 1 all ſinfu… men, that they are much in debt, and in the ſtate of bankrupts: they are more in debt than themſelves and all their friends they can make in this world, can ſatisfie: yet fooliſh men, if they be ſo wealthie, and withall ſo civilly honeſt, as p. 486to owe no man any thing, they are then proud, and inſult over their neighbours: when yet they make no bones of any ſin, that may make for their pleaſure, profit, or credit. This doctrine doth give theſe fooliſh ones to underſtand, that there is a debt of love to be payd to their neighbour, and a greater debt of love and obedience to God; which debt they muſt pay, or elſe, if it be not anſwered for, they do forfeit their bodies and ſoules to the wrath of God, to be tormented in flames of brimſtone for ever. Wherefore I wiſh all ſuch to conſider, they are farre in debt, it may be not of money, but in a debt which is ten thouſand times worſe: they are in debt to Go… into whoſe hands of juſtice it is a most fearfull thing to fall. Heb. 10.31Heb 10:31If they were in debt to man, it may be they have, or may have wherewith to pay it, or might p. 487by bribes, or favour, or cunning de vices, or by hiding themſelves, or by running away, or laſtly by death, quit themſelves of their adverſaries. But this debt of ſinne no man can pay, for what ſhall a man give for exchange for his ſoule? Mat. 16.26Matt 16:26What is the whole world to it? it cannot buy out one ſoule. Here is no ſhifting of the arreſt of conſcience: ſooner or later it will ſerve them with a writ to appeare and anſwer at the great Aſſiſes before Gods judgment ſeat; there is no hiding of themſelves, though they call to the mountaines to cover them; there is no running away;Rev 6.16. Luk 23.30 Pſal. 139.7Rev 6:16Luke 23:30Ps 139:7 for whither can they runne from Gods preſence? And whereas death freeth other debters, this debt into which ſinne hath caſt them, is moſt called for, and moſt terrible after death: when within a little while, they muſt come to judgement, where p. 488Gods juſtice is ſo exact and infinite, that every particular ſin, with every aggravation thereof, muſt be put into the inditement, and into the plea, and be proved againſt them: then hee muſt paſſe ſentence againſt them, and then, except it can be pleaded for them, that Chriſt Ieſus hath ſatisfied for them; and unleſſe they can ſhew an acquittance ſealed by the Spirit of God in their life time before their death, which ſeale leaveth alwaies an impreſſion of holineſſe in him that is ſealed; if they cannot doe this, the exe… tion of eternall damnation is ſerved upon them. Oh fear… execution! and oh miſerable men that are in continuall da… ger of it, yet make no care … prevent it!

Ʋſe 2 This ſhould ſtop the mouth… of thoſe that ſcoffe at ſuch … feare God, for being ſo … and ſo nice (as they will ca… … p. 489becauſe they tye themſelves ſo ſtrictly to heare every Sermon which they can with any convenience, and becauſe they will not let a day paſſe without prayer, nor will eate a meale but with prayer before, and thankes after meate: they will not ſweare an oath, nor runne to Wakes and dancing on the Sabboth day: they will not drinke with good company (as they call themſelves) nor be familiar with thoſe that are not ſo preciſe as themſelves▪ for this they count them fooles, and call them Puritans, and any thing that may diſgrace them. This Doctrine giveth theſe ſcoffers to know, that if theſe ſhould not doe the things for which they twit them, they ſhould runne into the debt before ſpoken of: and what though the omiſſion of ſome things they doe, be but a ſmall ſinne, as they will account it; p. 490yet many of theſe will make a great debt: beſides the leaſt debt without forgiveneſſe will damne a man. Theſe men therfore might be wiſer, and ſhould forbeare their ſcoffes, and it were much ſafer for them to doe as the ſtricteſt Chriſtians doe.

Vſe 3 This putteth an apology into the mouthes of thoſe who are excepted againſt for their preciſeneſſe: Are thoſe things ye doe, commanded? and are the things you forbeare, forbidden in the word of God? (you muſt looke to that,) then you have to anſwer your conſcience, and all that ſhall except againſt you, and may ſay, ſinne … a debt, you are loath, nay you dare not come into that debt, which may forfeit your right and comfort in God, and may coſt you the loſſe of your ſoules. If this anſwer may not be taken, it is becauſe they p. 491want grace, & true wiſedome. But howſoever, let this comfort and confirme your owne hearts in well doing.

Let this provoke all men to Vſe 4 avoid ſinne, and if it were poſſible not to commit it at all. But becauſe in many things wee ſinne all, therefore when wee have ſinned, let us conceive of it, as of the forfeiture of our ſoules, that it may humble us, and cauſe us to ſeeke in time to get this forfeit wiped out of Gods booke, by ſuch meanes as are appointed by God himſelfe in his word; which are by beleeving and reſting on Chriſt Ieſus, who is the ſurety for man. And be wee ſure to confeſſe, and aske forgiveneſſe of this debt, and never give over untill it have pleaſed God to ſeale an acquittance unto our conſciences by his Spirit, which he will give to all that aske it. This wee ſhould doe,Luk. 11.…5.Luke 11:5 becauſe p. 492ſinne is a debt, and that of moſt dangerous conſequence.

Debts: Our Saviour doth not ſay debt, as ſpeaking of one debt, or of one kinde of debt; but hee ſaith debts, that is, all kinde of ſinnes, as well veniall as mortall, (if we may uſe that diſtinction) as well ſmall as great. From hence obſerve,

Doct. 10 Whoſoever would be juſtified before God, muſt be beholding to God for the free forgiveneſſe of all his ſinnes, as well as of any David ſaith, Hee forgiveth all thine iniquities, Pſal. 103.3.

Reaſ. 1 All ſinnes are mortall, and of themſelves damnable. For, Curſed is every one that con…inueth not in all things written i… the Law to doe them, Gal. 3.10. Wherefore if all ſinnes be not pardoned, a man abideth under the curſe there denounced.

Reaſ. 2 All ſinnes are veniall and pardonable in Chriſt, to all beleevers and penitent perſons; therfore p. 493they may expect pardon of all, as well as of any one.

This confuteth the tenent of Vſe 1 Papiſts, which hold that ſuch ſinnes which they call veniall, doe not deſerve hell, and may be done away by croſſing and knocking the breſt, by holy water, by any worke of charitie, and ſuch ſlight ſatisfactions.

Let all that will be ſaved, be Vſe 2 glad they may bee beholding unto GOD for pardon of all their ſinnes, and let us aske for remiſſion of all ſinnes. God can as well pardon all, and the greateſt ſinnes, as one of the leaſt; and the leaſt ſinne hath need to be pardoned as well as the greateſt; for a Musket ſhot will kill as well as the ſhot of a great Ordenance.

As we forgive our debters. Theſe words are the reaſon ſerving to ſtrengthen the faith of ſuch as are to aske forgiveneſſe. p. 494Here therfore we learne,

Doct. 11 In asking forgiveneſſe of ſinne, it is meet that reaſons be uſed to expreſſe what ground a man hath to aske and to expect forgiveneſſe. Thus David yeeldeth reaſons why God ſhould have mercy on him: firſt from his tender mercy; then from his owne confeſſion of his ſins; then from his faith in Chriſt, and from the effects which would follow upon Gods ſhewing mercy to him; all which may be plainely ſeene in Pſal. 51.1.3.7. &c.

Reaſon. Apt reaſons ſerve much to imbolden and incourage a ſinner to come before God: and this he hath need of, becauſe Satan hath many devices to keepe him from asking forgiveneſſe; as ſometimes to hide from his ſight the uglineſſe and danger of ſinnes, cauſing him to forget his ſinne, or to thinke there is no great need of pardon. I… this fetch of his will not prevaile, p. 495then he ſetteth all his ſins before him, and ſtretcheth them upon the tenters of aggravation, making them ſeeme bigger than they are, pleading Gods wrath and juſtice againſt them. Now againſt arguments of diſcouragements and feares, reaſons of asking forgiveneſſe are very uſefull.

They are therefore to blame, Ʋſe 1 who aske forgiveneſſe of their ſinnes, and yet cannot render a true reaſon why they ſhould expect forgiveneſſe.

Let all that would breake Ʋſe 2 through all diſcouragements, and would aske forgiveneſſe of their ſins with confidence, furniſh their hearts with ſtrong arguments taken from Gods nature, and Gods commandement to aske, and from Gods promiſe of forgiveneſſe, or from their miſery, and capableneſſe to be forgiven, or the like, that when they come to GOD in p. 496prayer, though they are not to goe about to perſwade God with arguments to grant that which of himſelfe he is not inclined to, yet they may uſe arguments to perſwade themſelves to aske, and hope for forgiveneſſe.

As we forgive them that treſpaſſe againſt us. Note here; thoſe which make this petition, muſt be able to ſay truely, they forgive others, that thereby they may approve themſelves to be capable of forgiveneſſe from God, and that they have good reaſon to expect it. Hereby we learne,

Doct. 12 Whoſoever would have God forgive them their ſinnes, they muſt be able truely to ſay, they forgive all other their treſpaſſes againſt them. Our Saviour ſaith, If ye forgive men their treſpaſſes, your heavenly Father will alſo forgive you: but if you forgive not men their treſpaſſes, p. 497neither will your Father forgive your treſpaſſes, Mat. 6.14.15. Alſo he ſaith, When yee ſtand praying, forgive, if yee have ought againſt any, Mark. 11.25.

God hath expreſly commanded Reaſ. 1 every Chriſtian to forgive one another.Eph. 4.32. Col. 3.13.Eph 4:32Col 3:13 Now if man will not for his ſake, at his commandement, forgive one hundred pence, why ſhould hee expect that God ſhould forgive him ten thouſand talents at his intreatie?

God hath promiſed forgiveneſſe Reaſ. 2 to all that from their heart forgive their brethren their treſpaſſes, Mat. 18.35. Mat. 6.14, 15.

To forgive another in mercy Reaſ. 3 and compaſſion towards men, and in conſcience towards God, this is a ſigne that God hath already begun to forgive us: becauſe that our forgiveneſſe of our neighbour, is but a reflexe of Gods former p. 498forgiving of us: for Gods love to us firſt, maketh us love our brethren. Now if we can aſſure our ſelves God hath begun to pardon us, wee may aſſure our ſelves hee will againe pardon our ſinnes if we aske it.

Ob. It doth belong onelyonly to God to forgive treſpaſſes.

Sol. In every wrong done to man, there is a double treſpaſſe, one againſt man, another againſt God, whoſe commandement is broken by that treſpaſſe done to man. Now it is moſt true, that God onelyonly can forgive the ſinne and treſpaſſe againſt him, and no man muſt preſume to forgive the ſin comitted againſt God: onelyonly hee is to intreate God to forgive the ſinne committed, in the wrong done to him, as Stev… did,Acts 7.60.Acts 7:60 who ſaid, Lord lay not their ſinne to their charge. But forgiveneſſe ſpoken of in the point, is of forgiveneſſe, not of p. 499the ſinne, but of the wrong and treſpaſſe againſt man.

The Scripture alloweth men to require their debts, Ob. and if they be wronged to complaine to the Magiſtrate; and for that cauſe both magiſtracie and judiciall conſtitutions were ſet up in the common-wealth of Iſrael: therefore it may ſeeme all treſpaſſes are not to be remitted.

In every wrong done unto us, Sol. there are two things concurre: Firſt, defect of love in him that wrongeth us, which is apt to beget the like defect in us, to cauſe us to ceaſe to love him, yea to ſpite and ſeeke revenge. The ſecond thing is, there is ſome hurt or damage groweth either to our name, life, or goods, which worketh in us that are wronged, deſire of ſatisfaction, and recompence for the hurt done unto us. The firſt of theſe, namely, their ill p. 500will to us, muſt alwayes be forgiven; ſo that all ill will in us to them, and all purpoſe of revenge muſt abſolutely and utterly be laid downe by us: and of this forgiveneſſe the petition ſpeaketh: of requiring of debts and of ſatisfaction for the ſecond evill in the wrong done to us, that is, for the hurt and damage wee ſuſtained by the wrong, is that which the Scripture alloweth us to require. Yet becauſe requiring of debts and ſatisfactions may proceed from malice and revenge, difference muſt bee put betweene one wrong and another: ſome are ſmall, and they do us little damage, and the conſequence of them cannot bee to any great harme: ſome other wrongs are great, which do much hurt our names, goods, or lives, and the conſequent of them is great.

Againe, ſatisfactions muſt be diſtinguiſhed: ſome are to be p. 531made to the Magiſtrate, others unto the partie wronged.

Now all thoſe ſmaller wrongs, which are no great blemiſh to our name, or any great empairing of our goods or quiet, muſt be remitted, even in reſpect of ſatisfaction;1. Pet. 4.8.1 Pet 4:8 becauſe love ſhould cover all ſuch offences. And if we ſeeke ſatisfactions in theſe caſes, it muſt needs proceed from want of love, and from ſome degree of revenge: except the Magiſtrate and common-wealth be intereſſed in the cauſe, and do require us to proſecute ſuch offenders, for to make them examples to like offenders: but then it muſt bee done in love, and mercy to their perſons.

But if the damage be greater than love is bound to paſſe by;In what caſe a mā may go to Law, and, how. becauſe, in our name, life and goods, we are much wronged, or the conſequent of not ſeeking ſatisfaction would be much p. 502to our damage, or to the diſhonour of God and religion (as in ſome caſes it falleth out where the matter of the wrong is not alwayes great) in ſuch caſes the Scripture alloweth us to ſeeke ſatisfactions: but with theſe and the like cautions, and rules.

Firſt, be ſure the cauſe of the complaint be good and juſt.

Secondly, that, as I ſaid, it be a matter of weight.

1. Cor. 6.5.6.1 Cor 6:51 Cor 6:6Thirdly, that it be neceſſary; for what may be well compoſed otherwiſe, muſt not be… brought to the Magiſtrate.

Fourthly, the proſecution o… a ſuit or complaint, muſt not be in an ill manner, as, in ſpl… and malice, or by any indirect and unlawfull courſes, but … love, and in a legall way.

Fifthly, the end of the pro… cution muſt be good, as to re… ver his right without whi… he cannot well live, with… p. 503his owne, or others great prejudice; or it muſt ayme at the ſuppreſſion of the wicked,Pſal. 10.17.18. 1 Cor. 5.5 Deut. 19.19.20. 1. Tim. 2.2.Ps 10:17Ps 10:181 Cor 5:5Deut 19:19Deut 19:201 Tim 2:2 or chiefly at their reformation, or for the terrour of others; or laſt of all, that we may live in peace.

The objections being anſwered, and the doctrine thereby explained, the uſes follow.

All malicious and revengefull Vſe 1 perſons, who will yet ſay this petition, are hereby condemned of groſſe hypocriſie, and lying to Gods face: when in words they ſay, they do forgive, but in truth they do not. And withall in ſaying theſe words they muſt know, that they make an imprecation againſt themſelves; ſo that God may in juſtice according to their owne words, not forgive them, becauſe they do not forgive others. And if any leave out this clauſe out of the Lords Prayer, becauſe they hate their brethren, they are guilty of no p. 504leſſe ſinne than he that uttereth it in hypocriſie. They that revenge themſelves upon their neighbours, wrong God more than their neighbour could wrong them; for they uſurpe upon his divine prerogative:Ro. 12.19.Rom 12:19 for vengeance is mine, ſaith God, I will repay. Therefore they ſhould not give place to wrath, for if they would be patient, God would right them. Let all theſe unmercifull and revengefull ſpirits conſider what is ſaid in the parable of him that would not forgive his fellow-ſervant:Mat 18.34.Matt 18:34 He was deliuered to the tormentors: and let them alſo conſider, that th… ſhall be judgement mercileſſe, … him that hath ſhewed no merciemercy, Iam. 2.13.

Let everie one that would have God forgive him his ſins freely from his heart forgive all thoſe that treſpaſſe and wrong him. Let us for this cauſe put … p. 505bowels of merciemercy, Coloſ. 3.12.13.Col 3:12Col 3:13kindneſſe humbleneſſe of minde, meekneſſe, long ſuffering, forbearing one another, and then this will follow, forgiving one another. No man can wrong us ſo much as we daily treſpaſſe againſt God: therefore if he forgive us the greater, we muſt forgive the leſſe. No man can wrong us ſo much as our Saviour was wronged for us,Luk. 23.34Luke 23:34 yet he forgave his perſecutours, and hath left us his example, that we ſhould follow his ſteps. And becauſe no man ſhall have the like provocations that Gods children ſhall have, they have need of much faith; wherefore that wee may forgive our brethren, untill ſeven times a day, let us with the Diſciples pray, Lord increaſe our faith, Luk. 17.4, 5.

If any man have a mercifull heart, though ſometimes his Vſe 3 heart wil begin to riſe and boile againſt his brother, yet if he can p. 506and do keep it downe, and doth put away al purpoſe of revenge, freely forgiving his brother: this man ſhould herein take comfort, becauſe he may with boldneſſe aske, and expect of God that he will forgive him, For mercy rejoyceth againſt judgement. Iam. 2.13.