Expositions Upon Matthew 1-10, Treatise · Chapter 6 · Section 9
Grounds of begging pardon.
1 From the painfulneſs and anguiſh that is in unpardoned ſin lying on the conſcience, compared to a thorne in the fleſh, Pſ. 38.3. There's no reſt in my bones becauſe of my ſin: to a heavy burthen, Pſa. 38.4. To the breaking of the bones, Pſal. 51.12. To a Serpents ſting, 1 Cor. 15.56. Yea to the ſtinging of an adder. Prov. 23.32. To a ſcorching heat. Pſal. 32.4.5. Freedom from wrath, law, ſin, death, are eaſily ſpoken, but to feel the fruit of it in agony of conſcience, and to apply it to a mans ſelf, is very hard. Luth. Tom. 4. Fol. 149.
2 The comfort and content that is in the ſoul when ſin is pardoned; it is as if you ſhould take off a talent of lead or a heavy weight from the ſoul, Matth. 9.2. Be of good cheer, thy ſins are forgiven thee. Look upon a poor debtor that ought a thouſand pound and was ready to be caſt in priſon for it, the creditor ſhall not onelyonly forgive the debt but cancell the bond: how doth this cheer the debtor? ſo did Chriſt for us. Col. 2.14. Blotting out the hand writing of ordinances that was againſt us, he took it out of of the way and nayled it to his Croſs, ſo that it can never be pleaded againſt us. Hence when God would comfort Mary Magdalen weeping, he doth it from this ground, becauſe her ſins were forgiven, Luk. 7.38, 9, 49, 50. Matth. 9.2. To the Palſey man Chriſt ſaith, Be of good cheer, thy ſins are forgiven thee. Eſa. 40. Comfort ye my people, but how? tell them their iniquity is pardoned.
Object. But drooping ſouls cry out; Hence I doubt my ſins are not pardoned, becauſe I have ſo little peace in my ſoul.
Anſw. 1 Though comfort ariſe from pardon, yet muſt God make us to hear the voice of it, Pſalm 51.8. Make me to hear the voice of joy and gladneſs. God makes the voice to ſpeak higher or lower as he thinks good.
2 The more even the ſoul walks without back ſliding, the more doth the Lord ſpeak peace to the ſoul, Pſalm 85.8. The Lord will ſpeak peace unto his Saints, but let them not turn again to folly; as if he ſhould ſay, If they relapſe or turn to folly, their peace will be interrupted.
3 Obſerve whether thy conſcience ſpeak truly or ſcrupulouſly; If thy trouble come from thy conſcience witneſſing that thou liveſt in ſin, as Cain's conſcience did, Gen. 4.13. this muſt needs deſtroy all comfort and peace, but if thy conſcience ſpeaks onelyonly ſcrupulouſly in time of temptation, as David's conſcience did, Pſalm 31.22. I ſaid, I am caſt out of thy ſight. Be not diſcouraged when thou knoweſt the conſtant tenour of thy life to be holy.
4 According to our care of keeping our Evidences clear; ſo peace and comfort is wont to abound in the ſoul, and fears and doubts are wont to vaniſh, Iſai 48.18. O that thou hadſt hearkened to my Commandments, then had thy peace been as a River, and thy righteouſneſs as the waves of the Sea. By Righteouſneſs the Prophet ſeems to mean the manifeſtation of righteouſneſs, Iſai 32.17. The work of righteouſneſs ſhall be peace, and the effect of righteouſneſs ſhall be quietneſs and aſſurance for ever.
5 Pour out thy ſoul to the Lord in melting Prayers, for in ſuch God in wont to come in with comfort, as in Hanna, 1 Sam. 1.18. David, Pſal. 6.8.
6 Conſider what it is that turns the conſcience out of its peace, and removes it, as ſometimes thou ſlighteſt Prayer. It may be ſome injuſtice is upon thy conſcience, committed by thee in thy natural ſtate, for which thou haſt not made reſtitution, confidence in thine own righteouſneſs, conſcience calls upon thee to do ſome duty, and thou wilt not for fear or ſhame do it: to finde out what that is and to remove it is the way to rejoycing, Gal. 6.4. but if upon ſearch thou canſt finde nothing, then chide thy heart for thy cauſleſs fears and doubts, and ſay, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? Pſal. 42.11.
3 The third ground to be earneſt in begging pardon of ſin, is taken from the evils of ſin, which are, 1 General, as,
1 Filthineſs of it, it's compared to Excrements, as to a Dogs vomit, 2 Peter 2.22. to a menſtruous cloath, to loathſomneſs, Prov. 13.5.
2 Guiltineſs; this twinges the ſoul like ſo many Furies, whiles it bindes over the ſoul to puniſhment. Guilt is compared to a Dart that ſtrikes through the Liver, Prov. 7.23. Guilt purſued Adam, Gen. 3.10. it's like bodily ſickneſs which will never let a man be in eaſe, till it be expelled, Iſai 48.22.
3 The weariſomneſs of it, Jer. 9.5. Hab. 2.13. what a wearineſs to be under the ſlavery of covetouſneſs, pride, uncleanneſs, and ſometimes to have contrary luſts domineering in us that the ſoul knows not which to ſatisfie?
4 The puniſhment of it both here and hereafter. Here it brings ſickneſs, poverty, diſgrace, croſſes in wives, children and ſervants, now when God forgives he forgives all. Papiſts miſtake to think that God forgives the ſin, but the ſinner muſt ſuffer the puniſhment, which is changed by Chriſt onelyonly from an eternal to a temporary puniſhment, which muſt be ſuffered here or in Purgatory: but we ſee the contrary, the King frankly forgave all that the Debtour ought, even though they were ten thouſand Talents, Matth. 18.32. that is, both ſin and puniſhment. And though God chaſten his People for ſins after Pardon, as David's childe born in Adultery died, 2 Sam. 12.13. alſo God forgave the Peoples ſins, but took vengeance of their Iaventions, Pſalm 99.8. yet theſe puniſhments were not ſatisfactions to divine juſtice, but cautions to themſelves and others, that whiles they ſmarted ſo bitterly for their ſins, they might not dare to commit them, 1 Cor. 11.32.
5 The particular evils in it, as, 1 It's the greateſt evil, becauſe if not pardoned it deprives of the greateſt good, even of God himſelf, Iſai 59.1.
2 Sin is more filthy than the Devil, becauſe ſin made the Devil to be what he is, being formerly a glorious Angel.
3 Sin is the cauſe of all inward and outward troubles.
4 Sin turns away the good things that we have, and withholds the good things that we want. See Jer. 5.25.
5 Sin is that that takes away all the content of the ſoul, and fills the Soul with diſcontent and amazement.
6 The bitterneſs of ſin after commiſſion is infinitely more than the ſweetneſs thereof in and at the commiſſion of it, Job 1.20.12.13.
7 The ſhame of ſin, ſinners are aſhamed, as a thief is aſhamed, Jer. 2.26. See it in Adam, Gen. 3.10.
4 Ground, pardon of ſin eats out the ſlaviſh fear of death. That death which is as the king of terrours to ungodly men, Job 18.14. becomes leſs and leſs to pardoned perſons, Heb. 2.15 Luke 2.29. Pſalm 91.5, 6. Not affraid of the arrow that flies by day or night. Death to Saints is like Sampſon's Lion out of which came ſweetneſs. No preparative for death can be like this, hence Job 7.21. Job ſaith, Why doſt thou not pardon mine iniquity? for now ſhall I ſleep in the duſt. Thou wouldſt willingly have nothing trouble thee when thou comeſt to die, O get then thy ſin pardoned and nothing then need trouble thee.
5 Ground, the ſuddenneſs and inexpectancy of death, by it men are taken as birds in a ſnare and fiſhes in a net, Eccleſ 4.12. Now what a fearfull thing is it then for to die in thy ſins? John 8.21, 24. It's a fearfull thing to die in a Goal, yet a man ſo dying may go to Heaven, but if he die in his ſins the ſoul goes to Hell.
6 Till thou gets thy ſins pardoned thou art in a curſed and wofull condition, Gal. 3.10. Conſider how dreadfull ſin unpardoned was in the conſcience of Judas and Achitophel, ſo will it be in thy conſcience when thou comeſt to die, if it be not pardoned. I ſay, if conſcience be enlightened or awakened, for its poſſible for ſome men from a ſtupid and ignorant eſtate, though their ſins be unpardoned, to dye in peace, becauſe they know not their danger, Pſal. 73.4. there are no bands in their death. Ignorance of a danger, and a deliverance from a danger breed a like confidence but not a like ſafety. A man would wonder how any ſoul that is awakened can dye in his right wits, when he knows nothing of the pardon of his ſin, ſeeing the day that he dyes he goes to Hell into utter darkneſs, Matth. 22.13.
7 Pardon of ſin ſweetens all other things, 1 Comforts to us. I have wife and children, and credit, &c. but what are theſe without a reconciled God? what comfort hath a condemned man in friends, relations, lands, dwellings, till he get a pardon? Pſal. 32.1.
2 It ſweetens croſſes. If a man be to dye at a ſtake, as Steven was, and can behold Chriſt by faith as his, what cares he for the ſtones thrown at him? ſo the thief on the Croſs, Paul and Silas when they were in the ſtocks, praiſed God when their ſins were pardoned, Act. 16.25.
8 If we get not pardon of ſin now, we ſhall never get it. There's no forgiveneſs in another world. There's no place of repentance, there's no effect of ſatisfaction then, as Cyprian ſaith: for that place, Matth. 12.32.Cont. Demetrium. Whoſoever ſpeaketh againſt the holy Ghoſt it ſhall not be forgiven him, neither in this world, nor in that which is to come, therefore ſome ſins are forgiven in the world to come.
Anſw. Mark expounds it that ſuch a one hath never forgiveneſs. Mark. 3.29. Matthew, to aggravate the ſin againſt the holy Ghoſt, uſes a Periphraſis, as if we ſhould ſpeak of a ſick man, he can ſleep neither day nor night, that is never, or as if we ſhould ſay the grace of faith can never be bought with mony, neither in this life nor in the life to come, that is never.
For that place, 1 Pet. 3.18, 19, 20. Being put to death in the fleſh, but quickned by the Spirit, by which alſo he went to preach to the ſpirits in priſon, which ſometimes were diſobedient, when once the long ſuffering of God waited in the dayes of Noah: therefore, ſay ſome, the Goſpel was preached in the world to come for forgiveneſs, there is a miſunderſtanding of three things in this text. 1 the Word foreign, by which they underſtood the ſoul of Chriſt, as by fleſh his body; the body they held to dye, but the ſoul to remain alive, in which ſoul, ſay they, he went and preached, but by the fleſh of Chriſt is meant his humanity, according to this he is ſaid to be put to death, but by his ſpirit is meant his divinity, Joh. 4.23. By the power of this ſpirit and divinity he was raiſed from the dead, 2 Cor. 13.4.
A ſecond word miſunderſtood is this [to the Spirits in priſon] Where the Word [are] is to be underſtood, or the word being they underſtood [were or had been] which words are referred to thoſe men that in the time of Noah were unbelievers, and were then in the world, now in Peters time their ſouls were in Hell, for by the priſon is meant Hell, Rev. 20.7. There they are kept to the day of judgement.
The third word which almoſt deceived all, was the word [Going or went] which they underſtood of his going out of the world into Hell, when it was meant of his going out of Heaven into the world, and ſpeaking then by his ſpirit in the miniſtry of Noah to theſe rebells that were now in Hell in Saint Peters time. Now that no ſins are forgiven in the world to come, appears,
1 Becauſe in this life onelyonly are tenders of grace 2 Cor. 6.2. Behold now is the accepted time, now is the day of ſalvation. When the maſter of the houſe hath ſhut to the door of this life, and ye ſtand without and knock, and ſay, Lord, Lord, Chriſt will ſay, Depart from me, I know you not, Luk. 13.25. The gate of grace was wholly ſhut unto the fooliſh Virgins, Matth. 25.11.
2 The time betwixt this and death is the time for repentance, patience, and conſtancy, and after death is the preſent receiving of the crown. Rev. 2.10. Be thou faithful unto death and I will give thee a crown of life. The godly lamented Stephen at his death, but never prayed for him, Col. 1.14.
9 The grievouſneſs of that priſon whereinto unpardoned ſins will caſt us. 1 We are afraid to be caſt into a ſtinking priſon for debt, yet may there be hope one way or other to get out, by ſatisfaction, or compounding, or the creditours pity, but none of theſe can befall thee if thou dyeſt in thy ſins, and be caſt into that priſon: thou canſt not come out by ſatisfaction, becauſe that is of force onelyonly by Chriſt his ſatisfaction in this life, Act. 13.39, 40. Col. 1.13, 14. nor yet by compoſition, for thou muſt lye there till thou haſt paid the utmoſt farthing, Luk. 12.59. nor by the creditours mercy, becauſe after death the wicked ſhall have judgement without mercy, Jam. 2.13.
2 There will be no running away from this priſon, becauſe the priſoner is bound hand and foot, Matth. 22.13. Bind him hand and foot and take him away and caſt him into outer darkneſs. Kept in everlaſting chains, Jude 6. Pſal. 49. Like ſheep that are driven into the fold, ſo are they driven into Hell, ver. 14. Luk. 16.26.
3 In other priſons we have friends come to viſit us, but here not onelyonly friends,2 Theſſ. 1.9. but alſo all other comforts ſhall be removed, yea the damned ſhall be deprived of the preſence of God. If the deprivement of the ſight of God by faith be ſo grievous, how grievous will the deprivation of the beatifical ſight in glory be?
4 The perpetuity of it: to be condemn'd to perpetual impriſonment and that in ſome loathſom dungeon, is terrible, yet death may ſet us free thence, but from the priſon of Hell there's no getting out. The worm never dyes, nor the fire never goes out. Mark. 9.44, 45, 46, 47, 48. Its five times ſet down [the fire that never ſhall be quenched] which are not idle repetitions, but to aſcertain us of the perpetuity of the torment. If the damned had hope after ſome millions of years to have their torments ended, it were ſomething, but the burnings are everlaſting, Iſai 33.14. Iſai 30.33. the Worm everlaſting, Iſai 66.24. the Fire everlaſting, Revel. 20.10. the contempt everlaſting, Dan. 12.2.
Object. But by what right will God puniſh temporary faults with eternal puniſhments?
Anſw. 1. Sin is committed againſt an infinite Majeſty, and ſo deſerves infinite puniſhment; now becauſe man is a finite creature, and cannot ſuffer for it at once, therefore he muſt ſuffer for it ſucceſſively to all eternity.
2 Becauſe in unpardoned ſinners ſo dying there's a wicked habit, that ſhould they live ever they would ſin ever, the ſinner ſins in his eternity and God puniſhes in his eternity.
3 Puniſhment is to be meaſured, not by length of time the offence is in committing, but by the greatneſs of the offence: Murder and Adultery are ſoon committed, ſhall the Offender be no longer puniſhed than the offence is committing?
4 As we are to look upon the perpetuity of this Priſon, ſo upon the darkneſs of it. Jude 6. the rebellious Angels are reſerved under darkneſs, chains of darkneſs, 2 Peter 2.4. to the wicked the miſt of darkneſs is reſerved for ever, 2 Peter 2.17. Light is moſt comfortable, but in Hell there's fire without light, foreign quaſi foreign, becauſe the damned ſee not.
10 Together with pardon come all other bleſſings, Ezek. 36.25, 26, 27. I will ſprinkle clean water, what more? the cleanſing from filthineſs, a new heart, the putting of the Spirit within us, writing the Law in the heart. Power over ſin follows pardon of ſin, Rom. 7.15.8.2. yea all good things here, Rom. 8.32. and glorification in Heaven hereafter; Whom he juſtified, them he gloried, Rom. 8.30.
11 True happineſs conſiſts in forgiveneſs of ſins: the World counts them happy that have great Eſtates, that have the Princes ear, but the Lord tells us thoſe are happy that have ſins pardoned, Pſalm 32.1. Bleſſed is he whoſe tranſgreſsion is forgiven, and whoſe ſin is covered. I am covered under the ſhadow of the wings of Chriſt, and live ſecure under the moſt broad heaven of Remiſſion of ſins which is ſpread over me, Luth. Tom. 4.76.
Now that happineſs conſiſts in forgiveneſs appears thus,
1 Sin expoſes us to all miſery, both in this life and hereafter, Rom. 3.23. now it's a happineſs to be freed from this miſery.
2 The bleſſing cannot come upon us, till the curſe be removed, Gal. 3.1…, 14. now we are not freed from the curſe till our ſins be forgiven.
3 Where God forgives there's none can condemn, Rom. 8.1.33.34. now it muſt needs be a ſtate of happineſs to be free from condemnation.
4 Without forgiveneſs there's no reconciliation, now we can never be happy till God and the ſoul be reconciled. That reconciliation goes with forgiveneſs, appears, 2 Cor. 5.19. God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them.
2 Uſe. Triall whether God hath forgiven thy ſins.
1 There will be then a writing of Gods Law in thy heart, becauſe the branches of the new covenant are inſeparable, Heb. 8.10, 12. where God remembers ſin no more he ſo writeth Gods Law in the heart.
2 The ſealing of the Spirit manifeſted to Gods people in Prayer, Epheſ. 1.13. After ye believed ye were ſealed. Every comfortable anſwer in Prayer doth help to clear up pardon to the ſoul.
3 A thankfull frame of heart in the receipt of this privilege, Pſalm 103.1, 2. Bleſs the Lord, O my ſoul, why? who forgiveth all thy ſins. Hezekiah praiſes God for this mercy, Iſai 38.17. Behold for peace I had great bitterneſs, but thou in love to my ſoul haſt delivered me from the pit of corruption, for thou haſt caſt all my ſins behinde thy back. 1 Tim. 1.13, 14, 15.
4 With pardon there is a ſubdument of the reigning power of ſin, Mic. 7.18, 19 Rom. 6.14. Rom. 8.1, 2. Jebuſites will dwell in the Land whether you will or no, onelyonly they are conquered and become tributary, Joſh. 17.11, 12.
5 Pardon of ſin is accompanied with ſanctifying grace: as the Lord took Joſhua's filthy garments off, ſo he gave him change of raiment, Joſh. 3.3, 4. Ezek. 16.9, 10, 11. There's ever a love goes to the Lord. Luke 7.47. ſpeaking of Mary Magdalen he ſaith, Her ſins which are many are forgiven her, for ſhe loved much. Her love was not the cauſe of remiſſion, but a declarative ſign thereof: the Phariſee findes fault with Chriſt for ſuffering a ſinner to be ſo familiar with him, Chriſt anſwers, She is no ſinner, he proves it, becauſe her ſins were forgiven her, but how proves he that? why, ſhe loved much.
And as it is accompanied with the grace of love, ſo with the grace of fear, Jer. 32.40.
6 Repentance and Forgiveneſs goes together, Luke 24.47. Acts 2.38, 39. Acts 3.19. Acts 5.31. Therefore whatſoever evidences Repentance evidences Forgiveneſs.
7 Pardon of ſin is accompanied with ſovereign love to God, 1 John 4.19. We love him becauſe he firſt loved us, and for the degree ſee Matth. 10.37. ſo Mary Magdalen, Luke 7.38. compared with v. 47. Love is in true Faith as the Fruit in the Root.
8 Peace of Conſcience is an evidence, Rom. 5.1. being juſtified by Faith we have Peace with God. I mean ſuch a Peace as ariſes after trouble or deliverance from danger, and frees the ſoul from ſlaviſh fears.
9 A deſire of more and more aſſurance. This is an Argument that we have taſted the ſweetneſs of Pardon in ſome meaſure. There are three things proper to Saints, they think they can never be humbled enough, nor thankfull enough, nor aſſured of Gods love enough. Hence David, after Nathan had come to him and aſſured him of pardon, prays, Pſalm 51.8. Make me to hear joy and gladneſs that the bones which thou haſt broken may rejoyce, and not being ſatisfied herewith v. 12. he prays, Reſtore unto me the joy of thy ſalvation. OnelyOnly if the evidence of the Spirit ſhew not it ſelf always in the ſame meaſure, we muſt have recourſe to thoſe Evidences God gives ſometimes, knowing that theſe Evidences which come from the Spirit, as a cauſe, and the fruits of ſanctification, as effects, are occaſional refreſhings for the ſoul in its way to Heaven, but not daily food for the ſoul to feed upon. Feaſting is not for every day, except the Feaſt of a good Conſcience, that the Conſcience witneſſes we live not in the omiſſion of a known duty, nor in the commiſſion of a known iniquity.
10 We know it by theſe three witneſſes, the blood of Chriſt pacifying the conſcience. 1 Joh. 5.9. the witneſs of water altering our natures, and the teſtimony of the Spirit ſaying, I am thy ſalvation, thy ſins are pardoned: ſuch teſtimonies ought to be carefully kept, even as a malefactor carefully keeps a pardon under ſeal, which he means to produce for his life at the next aſſizes: between the Lord and a true believer, there is as it were a mutual contract, Faith ſets to its feat that God is true in that he promiſeth, Joh. 3.3…. And God by his Spirit ſeals unto the believer that he ſhall be undoubtedly brought to the ſalvation he hath bel…ed.
11 When thou canſt produce ſome promiſe that doth diſcharge …, which the Spirit …th made over to thy ſoul, as that Eſa. 43.25. Joh. 3.16. Its not bare remembring promiſes is ſo comfortable, as thoſe promiſes made over to thy ſoul, wherein thy ſoul reſts and received comfort. If a man have paid his debts, he is able to produce his acquittance that they are paid. When we have ſuch promiſes ſo made over to produce, they are as it were acquittances under hand and ſeal. Suppoſe that without the in-come of the Spirit in the promiſe thou ſhouldeſt believe (which I doubt of) yet through the in-come of the Spirit in the promiſe thou mayeſt know that thou doſt believe. As the pipes of a conduit convey water hither and thither, ſo doth the Spirit in the promiſe believed convey grace and comfort into our hearts. Yet ſome think that when God gives a particular promiſe, it is not to meaſure our condition by, but to uphold the ſoul in the condition of deſertion or temptation. Hence though Hezekiah had a particular word for deliverance, the three children had not.
3 Uſe, to believe the forgiveneſs of ſins, and labour after aſſurance thereof. Wherefore came Chriſt into the world? Wherefore hath he carried our nature into heaven and there appears for us? Why hath he given us his oath? Heb. 6. Why hath he given us the ſignes of the Covenant? Why have we ſo many commands to believing and ſo many reproofs of unbelief? Why have we, beſides the ſealing of the promiſe with the bloud of the teſtator, the ſealing with the ſpirit of promiſe, as a pledge, a pawn and an earneſt, but onelyonly to urge us to believe? Though we will not believe a mans word or bond, yet upon ſufficient pawn we will deal, though the man be but weak, and ſhall we not truſt God for that for which we have ſo good a pawn as his Spirit?
And in order to this thy aſſurance of thy pardon get more and more earneſt of the Spirit. Men that deal in great matters love to get as good earneſt as they can; the fuller earneſt the more ſecurity. Again, people keep and eſteem an earneſt more then other mony, becauſe it hath reference to further matters which other mony hath not: So ſhould we eſteem the Spirits teſtimony as ſealing us up unto the future inheritance in heaven, at which day it ſhall ceaſe to be any further an earneſt, as earneſt mony ceaſes to be earneſt when the whole ſum is paid. Mean time till we come into that glory, the Spirit though it do not always confirm us to preſent ſence, yet doth it confirm us to preſent experience from the former workings thereof which we have felt, as the former movings of the infant in the mothers womb confirm the mother that ſhe is with childe, though at the preſent ſhe feel no moving at all thereof.
Obj. But the heart is deceitful.
Anſ. The Spirit in us is too holy to deceive, and too wiſe to be deceived. When there is an object to be ſeen, and an eye to ſee, and light to diſcover the object to the eye, ſight muſt needs follow, ſo in a believer there is grace to be ſeen, and an eye of faith to ſee it, ſo is there a light of the Spirit diſcovering that grace to the ſoul.
Obj. But ſome, as Papiſts and others, think there can be no aſſurance of remiſſion of ſins and of ſalvation.
A. That we may be aſſured herein, appears,
1 The Word bids us make our pardon and ſalvation ſure: 2 Pet. 1.10. Heb. 6.11.10.22. which were in vain if ſuch a thing could not be.
2 The Saints have been aſſured hereof. Job ſaith, c. 19.25. I know that my Redeemer liveth, and that I ſhall ſtand up with him on the earth at the laſt day, and I ſhall ſee him, not with other, but with the ſame eys. 2 Cor. 5.1. Paul ſaith, We know if our earthly tabernacle were diſſolved we have a building of God. Abraham, Rom. 4.21, 22. 1 John 3.14 1 John 5.14, 15. We know we are tranſlated from death to life; we know we have the petitions deſired. 1 Pet. 5.1. I am alſo a partaker of the glory that ſhall be revealed. Peter ſpeaks of himſelf in this life.
Obj. But what theſe Saints had they had by ſpecial revelation.
Anſw. No. For the Saints Peter writes to, had obtained like precious faith with himſelf, 2 Pet. 1.1. And Paul ſaith, I am perſwaded that neither life, nor death, — ſhall be able to ſeparate us from the love of God. See he names other believers as well as himſelf. Rom. 8.38, 39.
2 All the Saints have the ſame Spirit of faith, 2 Cor. 4.13. though not in the ſame degree. Timothy ſaith, I know whom I have truſted, 2 Tim. 1.12. See there is a certainty in knowledge. The Hebrews knew in themſelves they had a better and enduring ſubſtance, which was the ground they not only patiently ſuffered, but alſo joyfully endured the ſpoyling of their temporal ſubſtance, Heb. 10.34. They did not onelyonly conjecture it, but knew it in themſelves. Peter when Chriſt asked him whether or no he loved him, he did not anſwer, Lord thou knoweſt we cannot tell truly, whether or no we love thee, but appeals unto Chriſt ſaying, Thou knoweſt all things, thou knoweſt that I love thee, John 21.15, 16, 17. Peter mentions it three times, ſhewing the undoubted aſſurance he had thereof.
3 The Scripture bids us prove our ſelves as concerning our eſtate to God ward, Gal. 6.4. Let a man prove himſelf that he may have rejoycing in himſelf alone. 1 Cor. 11.28. Let a man examine himſelf and ſo let him eat. 2 Cor. 13.5. Examine your ſelves whether you be in the faith. This bidding us ſearch our conſcience according to the rule, and the declaring that rejoycing followes thereon, doth denote unto us that aſſurance of remiſſion of ſins may be had. It is ridiculous to think that the Spirit ſhould bid us ſearch for that which cannot be found.
4 That certainty and aſſurance of ſalvation may be had, appears from the many ſignes and evidences the word of God ſets down of our being in Chriſt, of our having the Spirit of our regeneration, uprightneſs, confidence: to ſay that he that hath theſe graces is not ſure whether he have them or no is a great miſtake, for do not I know that I love the Lord better then any thing, that I love my brother, yea mine enemies, that I combate againſt all ſin, hunger after righteouſneſſe, that my heart cloſeth with every command of God, that I hate all ſin? do not I know that I have comfottable anſwers from God in prayer, when I have them? Comfortleſſe is the aſſurance of hope ariſing from humane conjecture allowed by Papiſts, and differs from Theological or divine hope ariſing from faith.
5 The doctrine of doubting of remiſſion of ſins, or conjectural hoping for ſalvation is a comfortleſſe doctrine, for,
1 It kills our joy and thankfulneſs; for how can I joy in, or be thankfull to him, who, for ought I know, may damn me another day; and how can I joy in a thing which I know not whether I ſhall have or no?
2 This doctrine of doubting ſtuns and hinders our proceeding in a godly courſe. How can a man have a heart to go on, when he cannot tell whether all he doth will come to any thing yea or no? The Scripture ordinarily exhorts to duty from the knowledge we have that our labour will not be in vain, Gal. 6.9. Be not weary in well doing, knowing in due ſeaſon you ſhall reap, if ye faint not, 1 Cor. 15.28. Be ye alwayes abounding in the work of the Lord, foraſmuch as you know your labour will not be in vain.
3 The doctrine of doubting muſt needs fill the conſcience with much anguiſh and anxiety. A man that is condemned and hath no way to eſcape but by a pardon muſt needs be in perplexity of mind till he know of his pardon, ſo muſt the ſoul needs be, that ſees its own loſt eſtate, and knows nothing of the pardon of his ſins.
6 From experimental feeling; when I truſt to a perſon promiſing to give or lend me any thing, I know I truſt to him and reſt on him, for what he hath promiſed, and ſhal I by faith reſt on Chriſt and know no ſuch thing?
7 From the teſtimony of the renewed conſcience, for our ſpirits regenerate witneſs our good eſtate, Rom. 8.16. Yea even this is witneſſed, even in weak Chriſtians, though with ſome fear of the contrary, the poor man cryed out, Mark. 9.2…. Lord I believe, help my unbelief. How could we ſay we believe, if we could not know it? we cannot ſpeak that truly whereof we can have no certainty.
8 From the ſeal of the Spirit witneſſing with our ſpirits,Take heed of expecting ſuch inward witneſs of the ſpirit as ſome expect. viz. a diſcovering of your adoption without firſt diſcovering the ſignes of it, as if by an inward voice he ſhould ſay thy ſins are pardoned. Rom. 8.16. 2 Cor 1.22. Eph. 4.30. Its not enough onelyonly to have a general foundation laid, that God and Chriſt bare good will to all believers, but the Spirit comes and ſaith, Chriſt hath a ſpecial good will to me, and ſtirrs up in me a liking to him again, and a willingneſs to take him with the parting with every luſt and enjoyment. And to this there follows, after we have gone on in believing a while, a further ſenſe of the Spirit, which is ſometimes interrupted after ſealing thereof, (through remaining unbelief and practical weakneſs) ſo far as to queſtion our condition, but in ſome this ſeal of the Spirit is ſo clear and ſtrong that the ſoul queſtioneth not its eſtate in grace ever after: conſcience of unkindneſs to ſuch a friend ſhould much trouble us.
Now we may know this voice of the Spirit from deluſion becauſe it is given to us when the ſoul is humbled and melts in prayer, or forſakes ſome dear enjoyment for God, and it leaves behind it a holy ſelf abaſement in reſpect of our unthankfulneſs and our ill requiting the Lord, and a lifting up the head to think upon death and judgement as dayes of redemption.
We ſee then that beſides the acts of faith, which is to take Chriſt and to caſt our ſelves upon the mercy of God, there is the fruit of faith to be aſſured hereof: in order thereto the Spirit firſt gives us thoſe graces and workings which are our evidences, then helps us to feel thoſe evidences in our ſelves, and then raiſes comfort in the ſoul upon thoſe diſcoveries.
Obj. But doth not the doctrine of aſſurance breed ſecurity, looſneſs, preſumption?
Anſw. The favour of God believed breedeth love of God: where there is love there is a fear of every thing that may divide betwixt the ſoul and God. Nothing more quickens a ſoul to chearful obedience, then the aſſurance of Gods love, 2 Cor. 5.1. compared with ver. 15. He is a graceleſs child that will venture to offend his father, becauſe he knows he neither will nor can diſinherit him. So graceleſs ſhould we be, if knowing of Gods love to our ſouls, we ſhould preſume to ſin againſt him, Rom. 6.1. compared with ver. 15. Shall we ſin becauſe we are under Grace? God forbid.
2 Thoſe that are ſure of ſalvation, though they need not fear damnation, yet may they fear to bring upon themſelves wrath, as ſickneſs, trouble of conſcience, &c.
Obj. But we cannot be ſure of perſeverance, without which what is aſſurance?
Anſw. Yes, from theſe promiſes, Joh. 10.28, 29. None ſhall pluck them out of my hands, Joh. 10.28, 29. and from Chriſt his prayer, Luk. 22.31, 3…. God will not ſuffer us to be tempted above the power of grace to unſettle any habit, though to the unſettlement of ſome act, Rom. 8.38, 39.
4 Uſe Seeing God forgives ſins, 1 pray for ſenſibleneſs and ſight of thy ſins, Lam. 3.39. For daily we fall into, not onelyonly ſin, but ſins.
2 For humiliation under them, 1 Cor. 11.31.
4 For forgiveneſs of others. Eph. 4.32.
5 Seeing God forgives ſins, 1 Take notice of Gods patience, that bears with our ſins from day to day, 2 Pet, 3.9.
2 Note that humane ſatisfactions can be of no force.
3 That we ſhould not onelyonly have a care of our own ſalvation, but of the ſalvation of our brethren, in asking pardon for them, if we ſee them ſin a ſin that is not unto death, 1 John 5.16.
4 That even righteous and juſtified perſons ſtand need of being juſtified ſtill, Rev. 22.11.
5 That our ſins being called debts, we may ſee that all ſorts of puniſhments are owing unto us for our ſins, till God forgive them in Chriſt, and the ſin being forgiven the puniſhment alſo is forgiven; hence that which Luke calls Sins, Luke 11.4. Matthew calls Debts.
6 Seeing God forgives ſins and aſſures thereof, do not you from Satans temptations miſdoubt thoſe Evidences which you have ſeriouſly examined and found to be true. Suppoſe your Friend give you an Inheritance, and good Evidences to aſſure you of it, and a cavilling fellow ſhall come and tell you your Evidence is naught, will you upon his prattle judg your Title nothing? So the Lord hath forgiven your ſins, and you have good Evidences thereof, will you then upon Satans cavils judg your Evidences nothing? When I die, I deſcend into Hell, I am undone, what ſhall I do? no help remains beſides the Word, I believe in God, &c. We were created of the Word, and it behoves us to be returned into the Word. Luth. in Gen. 37.
9 If we have not this aſſurance, we ſhall be in no better condition than Heathens, who have no hope, 1 Theſſ 4.13. Epheſ. 2.12. So Juſtin Martyr ſpeaks of Socrates theſe words, Now is the hour of going away at hand, for me to death, for you to a longer life, but whether of us go to a better eſtate is unknown unto all, ſave to God. Cohort. ad Graecos, pag. 26. How much better ſpoke holy Luther? The Devil in the hour of death will ſhew thee all thy wicked life, do not deſpair (which Satan deſires) but believe, and ſay, I know all my life is damnable, if it ſhould be judged, but God hath commanded me to truſt, not in my life but in his mercy. This wiſdom we ought to follow in the hour of death, there the fleſh trembles that it muſt go into a new life, and doubts of ſalvation, if thou follows theſe thoughts thou art undone, here thine eys are to be ſhut, and ſay with Stephen, Jeſus, into thine hands I commend my ſpirit, then certainly will Jeſus be preſent with his Angels, and be the guide of the way. Bernard, when ſometimes he was ſick to death, ſounded no other thing than this, I have loſt my time, becauſe I have lived wickedly, but one thing comforts me, thou wilt not deſpiſe a broken and a contrite heart. Alſo, Lord Jeſus, thou holds the Kingdom of Heaven by a double right, 1 Becauſe thou art the Son of God, 2 Becauſe thou haſt purchaſed it by thy Death, this thou keepeſt for thy ſelf by right of nativity, that thou giveſt me, not by the law of works, but of grace.
As we forgive our Debtours] This is a motive, or, as ſome call it, a ſign, becauſe we frankly forgive our Debtours, therefore we deſire God to forgive us. From hence learn,
1 That unleſs we pardon the wrongs done to us, we deſire Gods vengeance againſt our ſelves.
2 That wrongs done by others to us make them Debtours to us, which though, in reſpect of the ſin againſt us, we are bound to forgive, yet in reſpect of the damage we ſuſtain in our Eſtates, we may require ſatisfaction.
3 It's an evidence that God hath and will forgive us, if we do freely without exerciſing private revenge forgive others, Col. 3.13. Forgiving one another, if any man have a quarrel againſt any, as God for Chriſts ſake hath forgiven you. In nothing do we more reſemble God, than in forgiveneſs of offences, and ſo much more when we do it readily, Pſal. 86.5.
4 See a motive to pray to God for pardon with confidence; becauſe we finde our hearts inclining to pardon others who have damnified us in our Bodies, goods and Reputation.
5 This word [As] doth not denote the cauſe, degree, price or equ…lity, but onelyonly the kinde of remiſſion, as Faius well obſerves, or it's a Law whereto he will have all men bound, that … for pardon from God. For Chriſt is the cauſe of remiſſion. It's a qualification wherewith the children of God muſt come before God in Prayer, if they would have pardon of God they muſt bring a minde to pardon others.
6 We may ſee our natural proneneſs to revenge, in that as often as we deſire forgiveneſs of God, we muſt bring forgiveneſs of our Brother.
7 It's a way to true peace to obtain forgiveneſs of God, and to forgive others; there is therefore a neceſſity of union among Chriſtians, without which we can never open our mouths to God.
8 That there muſt be univerſal forgiveneſs of all wrongs how great ſoever, for, if we keep ſome one wrong in the corner of our hearts, we deſire that God would do the ſame againſt us, which if he ſhould, how wofull would it be for us. It's to be feared by the carriages of many, that many who profeſs to forgive and ſhake hands, wait onelyonly for an opportunity to vent their malice, hereby calling for the vengeance of God to fall upon them.
Queſt. But are we abſolutely commanded to forgive all wrongs?
Anſw. As Chriſt in the fifth of Matthew, commanding to give like for like, informs his Diſciples of their private duty, ſo here he doth not bid us forgive civil or natural Debts. If a man take away my goods or the life of my friend, I may proſecute againſt him, laying aſide private and club-like revenge, except when publick good, or right reaſon require it.
Queſt. Whether are Suits in Law here condemned?
Anſw. 1 Such as proceed from malice, and private revenge, Rom. 12.19, 20.
2 Such as tend to ſcandal, as to go to Law for trifles, 1 Cor. 6.1.
Contrarily we may go to Law, 1 In Juſtice and Charity, to get our own right, provided it be not for trifles. We reade of Zenas a Lawyer, a good man, who was never bid to change his calling.
2 That the party offending may be chaſtized and brought to repentance for his fault.
3 Law muſt be the laſt remedy, as Phyſicians uſe deſperate Phyſick when weaker will not ſerve, or as War is the laſt Refuge in a State.
4 If Paul appealed unto Caeſar, who was a wicked Tyrant, much more may we to Judges, who though not ſo good, yet perhaps not ſo bad as he.
Uſe. For application. Learn heartily forgiveneſs of offences done againſt you, for,
1 It's a matter of great difficulty; hence when Chriſt propoſes this duty, Luke 17.13. to forgive treſpaſſing brethren, the Diſciples pray, Lord increaſe our Faith. As if they ſhould ſay, without faith we can never do it.
2 All the Ordinances are profaned unto thee, if thou come to them with a revengefull heart. The Corinthians having ſtrife among them, came together for the worſe, 1 Cor. 11.17. Wrath and Revenge in Prayer condemned, 1 Tim. 2.8. hence Chriſt ſaith, When you ſtand praying, forgive, Mark 11.25.
3 There can be no forgiveneſs with God, unleſs we forgive our Brother, Matth. 6.14, 15. Matth. 18.24, 28, 29, 33. q. d. if thou forgives, I will forgive, if thou doſt not forgive, I will not forgive.
4 Our ſelves ſtand in need of daily forgiveneſs, both from God and men; from God, for we ſin againſt him daily; from men, Col. 3.13. Forgiving one another, as he ſtands need of thy forgiveneſs, ſo doſt thou of thy Brothers.
5 Unleſs thy forgiveneſs of thy Brother be from thy heart, God reſpects it not, Matth. 18.35. ſo likewiſe ſhall my heavenly Father do, if ye from your heart forgive not every man his Brother his treſpaſſes. Neither will it ſerve the turn, that perhaps thou never uſeſt this Petition in any of thy Prayers, for fear of calling vengeance upon thine own head, yet ſtill the Sentence of God remains firm, that if ye forgive not men their treſpaſſes, your heavenly Father will not forgive you.
Object. But who are my Debtours whom I am to forgive?
Anſw. Any one in the World thou haſt a quarrel againſt, that is, a juſt cauſe of complaint, as Paul tells us, Col. 3.13. yea even civil Debts, when men ow us Money, if they cannot be required without the deſtruction of our Neighbour, we are to forgive them, and ſo much more readily when the Debtour is caſt into this poor condition, not through ſloth, prodigality, or vicious practices, but meerly by the Lords hand. Curſed is that ſpeech when the Creditour ſhall ſay, he will make Dice of ſuch a Debtours bones.
6 It's a victory of an high nature to forgive offences. Many think they are bound to revenge themſelves in point of honour; whiles they ſtudy to retain the name of Gentlemen, they fear not by God to be branded for Murderers, being ready to revenge even wrongs of a ſmall nature by Duels, &c.
V. 13. And lead us not into temptation, but deliver us from evil.
And lead us not into temptation] In this Petition Chriſt teaches us to pray, 1 That we may not be brought into temptation; we know not what weakneſs we may ſhew therein. God leads into temptation, 1 By bringing us where there are occaſions of ſin and objects, through the corruptions of our hearts that become temptations, Deut. 13.1, 2, 3. A falſe Prophet works a ſign to draw to ſtrange gods, but thou ſhalt not hearken to him, for herein the Lord thy God proves thee. The Lord ſet Wine before the Rechabites to try whether they would obey their fathers command, Jer. 35.5. 2 God removes Impediments that kept from ſin, ſo he removes ſuch a friend that was an example of good, or a reprover, to diſſwade us from ſin, ſuch a Magiſtrate, ſuch a Father.
Obj. But James, c. 1.13. ſaith, Let no man ſay, I am tempted of God, for God tempteth not any man.
Anſw. It's one thing to tempt, another thing to be led into temptation. God tempts not to evil; For 1 it's our own luſts that tempt us, v. 14. 2 Every good gift comes from God, therefore no evil, v. 17. Now to counſel, perſwade or adviſe to evil were ſin; neither doth God tempt us by powring in wicked thoughts, nor by inclining our hearts to wickedneſs.
2 To be lead into temptation is an act of God, whereby he, by his providence, leads us where there are objects and occaſions of ſin, without any ſollicitation from God thereto, ſo that Gods leading into temptation is nothing elſe, but a proof whether we will ſtand in our obedience, or no. So God tempted Abraham, whether he would part with his deareſt comfort for God, Gen. 22.1. of this Exod. 16.4. Deut. 8.2. Judg. 2.22. 2 Chron. 32.31. God left Hezekiah to try him, that he might know all that was in his heart.
2 We in this Petition deſire that if God do lead us into temptation we may not be overcome of it, nor catch'd by it. Many are like fiſhes and birds, which when a bait is ſet before them, fall to nibling at it, and ſo are enſnared in the net; for when God leaves the creature to a temptation, the creature ſins neceſſarily but voluntarily. If God take away his reſtraint and aſſiſtance, corruption boyls out and we are enſnared and taken. It's dangerous upon preſumption of our own ſtrength to deſire temptations, but rather pray againſt them, but if we cannot prevail ſo far, but that we muſt encounter with them, then that God would not leave us to be overcome of them, and Chriſt herein both warns us of our own weakneſs, and cautions us not to throw our ſelves into temptation.
Temptations are, 1 Good, when God by proving a man makes manifeſt unto him what is in his heart, Jam. 1.2. Job 23.10. 2 Evil, which is a motion to ſin, as in ſtraits to uſe unlawfull means.
There's a twofold temptation, 1 Of trial. 2 Of ſeducement.
1 Of Trial, ſo God rain'd Manna upon the people, to prove them whether they would walk in his Law or no, Exod. 16.4. Thou ſhalt remember the way that God led thee in, to humble thee and to prove thee, and to try what was in thy heart, Deut. 8.2.
2 Of Seduction; Thus Satan tempted David, 1 Chron. 21.1. and thus corruption tempts, Eſai 44.20. a deceived heart hath turn'd him aſide that he cannot ſay, Is there not a lye in my right hand?
The former of theſe ways both God and Satan tempts us. Gods temptations of Trial are, 1 By abſtaining, when an object is ſet before us, that may be an occaſion of ſin, whether we will refrain from that occaſion: and ſo Joſeph being tempted by his Miſtreſs withſtood it. Peter refuſed Magus his money, Acts 8.20.
2 By enduring and ſuffering, when though we be tempted with threatnings of baniſhment, impriſonment, loſs of goods, yet we will not violate our conſciences for the eſcaping any ſuch evils, Rev. 2.10. the devil ſhall caſt ſome of you into priſon ten days, that ye may be tried, But be thou faithfull unto death and I will give thee a crown of life, Jam. 1.12. Bleſſed is the man that endureth temptation, for when he is tried he ſhall receive a crown of life, Heb. 11.35, 36, 37.
Now God in trying of us doth it not to better his experience of us, but 1 that the luſtre of our graces may ſhine forth to others, ſo Abraham, Gen. 22.12. and Job.
2 That a man may ſee what is in his own heart, and ſo Hezekiah was tempted to ſhow his treaſures to the Embaſſadours of Babylon, that he might know all that was in his own heart.
3 We know not the meaſure of our graces, nor the meaſure of our weakneſſes, till God diſcover them by temptations. No man is ſo good but God will let him ſometime fall into evil, for his further humbling, as we ſee in Joſiah; and no man ſo evil but God conveys goodneſs into him for his greater condemnation, Greenham grave Counſels, p. 7.
4 Moreover, this trial of us ariſes from the mixture of grace and corruption in regenerate men; for the purging away the droſſe of our natures, and for more and more purifying the principle of grace in us, we are caſt into the furnace of temptation. It will be our happineſs in heaven that we ſhall there have no trials, becauſe there will be nothing to purge out.
5 This alſo is the end God hath in our trials, that we being foiled in our trials may get ground of our corruptions by our falls, as we ſee in the foils that befell David, Hezekiah, Peter, and others, and after we have got ground more and more to come to that meaſure of refinement that God would have us to come to; we may come to that ſtate of glory where there will be no fear of being miſerable, becauſe no poſſibility of being ſinfull. Temptations are Gods embraces, without which we ſhould not ſeek God; but theſe temptations are ſo heavie to the fleſh, that oft they force tears, Luth. Tom. 3.489.
And as God tempts for trial, ſo doth Satan, for could he know our thoughts (which are onelyonly known to God, 1 Kings 8 39.) he would come directly upon us, but becauſe he knowes them not, he frames his temptation according to our temperatures and inclinations; the cholerick man he tempts to wrath, the phlegmatick man to ſloth, the melancholy man to ſadneſs, the ſanguine to mirth and jollity. He notes our callings, and tempts us with ſutable baits, the learned man he tempts to vain-glory, the poor man to diſtruſt, the rich man to pride, the mighty man or prince to oppreſſion, the ſubject to tumultuouſneſs, the ſingle man to luſtfull deſires, the maried man to carking cares, the ſincere Chriſtian, from by-ends in duty, to judge himſelf an hypocrite. If we do good, he tempts us to be proud of it, if we do evil he tempts us either to ſlight it, or to be diſcouraged under it. Satans temptations are like the aſſaults of ſouldiers that ſtorm a City in ſeveral places at once, where he eſpies any weakneſs of defence, and though he have been once and again driven back, yet will he give a further onſet: ſometimes he aſſaults the ſenſes, ſometimes the reaſon, ſometimes the underſtanding, ſometimes the judgement, ſometimes the fancy, and whenſoever he aſſaults any of theſe faculties he doth withal aſſault the will.
The ſcope of all Satans temptations is, to draw us away from our duty, as we ſee in thoſe temptations wherewith Satan aſſaulted Eve, Gen. 3.1. and David, 1 Chron. 21.1. and Chriſt, Matth. 4. and Ananias, Act. 5.3. and Judas, 13.2.
Beſides temptations ariſe from men both wicked and godly: Chriſt was tempted by Peter, Matth. 16.22. and from ungodly men, Prov. 1.10. 1 by wicked examples, 1 Cor. 8.10. 2 by wicked perſwaſions, Prov. 7.13. to ver. 22. Moreover we are tempted from our own corruptions, Sam. 1.14. 2 Cor. 12.7.
Now in this petition we deſire, that God would either keep temptations from us, whether they come from himſelf or others, or keep us from being tempted above our ſtrength, according to that promiſe, 1 Cor. 10.13.