Lecture 15
pp. 119–12822 passages
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
pp. 119–12822 passages
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For the first,1 There are many things supposed in those who are to pray thus: As
1. That all men, though never so eminently sanctified, yet have sins in them: And this hath been generally urged by Antiquity against Pelagians, who have dreamed of perfect righteousness in this life, as if we might be sons of light, without any spot in us; and that evasion is ridiculous, that we speak this humiliter for humility sake, not veraciter truly: for if we had no sin, this ⟨p. 120⟩hypocrisy were enough to make it in us, and 1 Joh. 1.9. putteth it out of all doubt, If we say we have no sin, we deceive our selves, and the truth is not in us. He doth not say, we extol or lift up our selves, and there is no humility in us, but we deceive our selves, and there is no truth in us: Now this the Apostle saith immediately upon those words, The blood of Christ cleanseth us from all sin: So that whether this cleansing of Christ be understood in regard of the filth or guilt of sin, its not completely fulfilled, till we come into heaven. So true is that of Ambrose, Qui semper pecco, debeo semper habere medicinam, I who sin always, need forgiveness always. And whereas the Apostle saith, We all have sin, that is to be understood, partly in regard of the vicious affections and inordinate concupiscence, which is in every one; and partly in regard of the guilt, which doth accompany them; neither may we limit this to some, for the Apostle puts himself in the number of those who ought to say so. Neither may this be restrained as some would have it, to sins past in our former conversation only, although the Apostle speak, vers. 10. in the preterperfect tense, for he saith, we so sin, as that if we confess our sins, God is faithful to forgive: therefore he speaks of sins, which are yet to be pardoned, and not of those that are past only.
1. That all men, though never so eminently sanctified, yet have sins in them: And this hath been generally urged by Antiquity against Pelagians, who have dreamed of perfect righteousnesse in this life, as if we might be sons of light, without any spot in us; and that evasion is ridiculous, that we speak this humiliter for humility sake, not veraciter truly: for if we had no sin, this ⟨p. 120⟩hypocrisie were enough to make it in us, and 1 Joh. 1.9. putteth it out of all doubt, If we say we have no sin, we deceive our selves, and the truth is not in us. He doth not say, we extol or lift up our selves, and there is no humility in us, but we deceive our selves, and there is no truth in us: Now this the Apostle saith immediately upon those words, The bloud of Christ cleanseth us from all sin: So that whether this cleansing of Christ be understood in regard of the filth or guilt of sin, its not compleatly fulfilled, till we come into heaven. So true is that of Ambrose, Qui semper pecco, debeo semper habere medicinam, I who sin alwayes, need forgivenesse alwayes. And whereas the Apostle saith, We all have sin, that is to be understood, partly in regard of the vicious affections and inordinate concupiscence, which is in every one; and partly in regard of the guilt, which doth accompany them; neither may we limit this to some, for the Apostle puts himself in the number of those who ought to say so. Neither may this be restrained as some would have it, to sins past in our former conversation only, although the Apostle speak, vers. 10. in the preterperfect tense, for he saith, we so sin, as that if we confesse our sins, God is faithfull to forgive: therefore he speaks of sins, which are yet to be pardoned, and not of those that are past only.
I acknowledge it is one thing to say, Every man hath sin, and another thing, that he sinneth in every good action he doth, and if this place did not demonstratively prove it, yet other places do. It is good to observe the danger the Apostle makes to come from this opinion, That we have no sin in us, we deceive our selves, and the truth is not in us; and then which is worst, We make God a liar, who in his Word doth testify of us, as having sin in us. So that this opinion argueth those that maintain it, neither to understand or firmly believe the Scriptures; and this is to be extended to those who hold no sin in us, as to Gods eye, by reason of Christs righteousness: For the Scriptures do equally overthrow both. The most material Answer that I have observed by any given to this Argument from our duty of praying for pardon of sin, is given by Castalio de Justif.p. 63. It is this, This prayer is not so prescribed us (saith he) that we should always pray so, and we never read that any in ⟨p. 121⟩the Scripture used these prescribed words: Nay (saith he) we never read that the Apostles prayed for remission of sins, no nor Christ never prayed for pardon of them. Therefore the meaning of this Petition must be to pray for pardon as oft as they need it, not that they need it always. Therefore he compareth this Petition to such places, Love your enemies, Agree quickly with your adversary, Honour your father and mother; that is, when you have enemies or adversaries, when you have a father and mother: so here, Pray for pardon, that is, when you have sinned. But this very answer needeth a pardon, because its fraughted with much falsehood; for first, although we read not that they prayed those express words, yet in their very address to Christ to be instructed how to pray, and our Saviour teaching them to pray thus, as one Evangelist; or after this manner, as another hath it: it had been hypocrisy and mockery, never to have conformed to it. Besides, our Saviour supposeth they have need of pardon, when he tells them, Except ye forgive one another, neither will my heavenly Father forgive you, vers. 15. which implieth their need of pardon. Hence Mat. 7.11. he calls them evil, If ye then being evil, which is not to be understood comparatively in respect of God only, for so the Angels are, Joh. 4.18. but inherently, because of the remainder of that corruption in them.
I acknowledge it is one thing to say, Every man hath sin, and another thing, that he sinneth in every good action he doth, and if this place did not demonstratively prove it, yet other places do. It is good to observe the danger the Apostle makes to come from this opinion, That we have no sin in us, we deceive our selves, and the truth is not in us; and then which is worst, We make God a liar, who in his Word doth testifie of us, as having sin in us. So that this opinion argueth those that maintain it, neither to understand or firmly believe the Scriptures; and this is to be extended to those who hold no sin in us, as to Gods eye, by reason of Christs righteousness: For the Scriptures do equally overthrow both. The most material Answer that I have observed by any given to this Argument from our duty of praying for pardon of sin, is given by Castalio de Iustif.p. 63. It is this, This prayer is not so prescribed us (saith he) that we should alwayes pray so, and we never reade that any in ⟨p. 121⟩the Scripture used these prescribed words: Nay (saith he) we never reade that the Apostles praied for remission of sinnes, no nor Christ never praied for pardon of them. Therefore the meaning of this Petition must be to pray for pardon as oft as they need it, not that they need it alwaies. Therefore he compareth this Petition to such places, Love your enemies, Agree quickly with your adversary, Honour your father and mother; that is, when you have enemies or adversaries, when you have a father and mother: so here, Pray for pardon, that is, when you have sinned. But this very answer needeth a pardon, because its fraughted with much falshood; for first, although we reade not that they praied those expresse words, yet in their very addresse to Christ to be instructed how to pray, and our Saviour teaching them to pray thus, as one Evangelist; or after this manner, as another hath it: it had been hypocrisie and mockery, never to have conformed to it. Besides, our Saviour supposeth they have need of pardon, when he tels them, Except ye forgive one another, neither will my heavenly Father forgive you, vers. 15. which implieth their need of pardon. Hence Mat. 7.11. he cals them evil, If ye then being evill, which is not to be understood comparatively in respect of God only, for so the Angels are, Joh. 4.18. but inherently, because of the remainder of that corruption in them.
Hence (as you heard) the Apostle John puts himself in the number here, If we say we have no sin, &c. certainly the Apostle Paul was far from these thoughts, 1 Tim. 1.18. where he calls himself the chiefest of all sinners: that is, one in the rank of those, whose sins had a scarlet hue; and he saith this in the present tense, not of whom I was chief, but I am chief; for although Cajetans Exposition be very probable, that makes this relate not merely to sinners, but to sinners saved, thus, Christ came to save sinners, of which saved sinners I am chief; yet the former is not to be rejected; and certainly in some sense every man is bound to think of himself, as a greater sinner then others; As the Pharisee said, I am not as other men, adulterers, covetous, &c. The godly man on the contrary, thinketh he is not holy, zealous, sincere, as other godly men are. When Paul Rom. 7. complaineth of that evil in him, and law of sin, can we think he never desired the pardon of it? And when our Saviour, Joh. 17.17. prayeth God to ⟨p. 122⟩sanctify his Disciples; what is that but to set them apart for their office, by forgiving their sin, even as Isaiah was purified by a live coal from the altar. As for his parallel places and duties, it is a most absurd comparison; for he may as well say, That the Kingdom of God, and hallowing his Name, are not constantly to be prayed for, but upon occasion only. Certainly those places of Scripture which make original sin to cleave to us, even as Ivy to the Oak, and which is as leaven in us, souring every thing we do in some measure: And those places which speak of such a perfection in the Law, that we are never able to perform it, argue a constant abiding principle of sin in us, we may conclude then, that this Petition doth suppose a worm in our best fruit, dross in our purest gold, and many spots in our choicest beauty. Neither may we dream of such an imputed righteousness, as shall take away the necessity of this praying; not that the godly are therefore to be denominated sinners, because we call them godly, though sin be in them, because godliness is the most noble quality in them, as we call that a field of corn, which yet hath many weeds in it.
Hence (as you heard) the Apostle John puts himself in the number here, If we say we have no sin, &c. certainly the Apostle Paul was farre from these thoughts, 1 Tim. 1.18. where he cals himself the chiefest of all sinners: that is, one in the rank of those, whose sins had a scarlet hue; and he saith this in the present tense, not of whom I was chief, but I am chief; for although Cajetans Exposition be very probable, that makes this relate not meerly to sinners, but to sinners saved, thus, Christ came to save sinners, of which saved sinners I am chief; yet the former is not to be rejected; and certainly in some sense every man is bound to think of himself, as a greater sinner then others; As the Pharisee said, I am not as other men, adulterers, covetous, &c. The godly man on the contrary, thinketh he is not holy, zealous, sincere, as other godly men are. When Paul Rom. 7. complaineth of that evil in him, and law of sinne, can we think he never desired the pardon of it? And when our Saviour, Joh. 17.17. prayeth God to ⟨p. 122⟩sanctifie his Disciples; what is that but to set them apart for their office, by forgiving their sinne, even as Isaiah was purified by a live coal from the altar. As for his parallell places and duties, it is a most absurd comparison; for he may as well say, That the Kingdom of God, and hallowing his Name, are not constantly to be prayed for, but upon occasion only. Certainly those places of Scripture which make originall sinne to cleave to us, even as Ivy to the Oak, and which is as leven in us, sowring every thing we doe in some measure: And those places which speak of such a perfection in the Law, that we are never able to perform it, argue a constant abiding principle of sin in us, we may conclude then, that this Petition doth suppose a worm in our best fruit, drosse in our purest gold, and many spots in our choisest beauty. Neither may we dream of such an imputed righteousnesse, as shall take away the necessity of this praying; not that the godly are therefore to be denominated sinners, because we call them godly, though sinne be in them, because godlinesse is the most noble quality in them, as we call that a field of corn, which yet hath many weeds in it.
1A second thing implied, is, feeling of sin a burden and weight upon us: For none can heartily and with feeling experience importune God for this pardon, but such who are sensible of a pressing load by sin. Hence the Hebrew word Nasa, doth signify (as you heard) the taking of a weight and burden. So the Greek word [Greek or Hebrew] is used of deliverance from bonds, Luke 4.18. where what was literally true of the Jews that were in captivity and prisons, is applied to us spiritually, and the Gospel of Christ is said, to preach deliverance to the captives: so that hereby is declared, that as a captive Jew in Babylon was wearied with his estate, and did vehemently expect deliverance: no less doth a man burdened with sin, desire a freedom and relaxation. Therefore the time of the Gospel is expressed allusively to the year of Jubilee, vers. 19. as that was proclaimed with the sound of a Trumpet, so this by the mouth of the Apostles. How many are there then who pray this prayer, but want much feeling and zeal within. Now sin hath a double weight, one of punishment, the other of offence and displeasure ⟨p. 123⟩to God, and in this later, we ought especially to groan under it. Cam felt a burden of his sins, and David also felt a pressure by them, but the tears of these two differed much. The one was merely because of punishment; the other, because it was against God, Against thee only have I sinned. This inward disposition is that which putteth an excellent relish and high prize upon Christ and his benefits. Hence the word to trust signifieth also to roll and cast our burden upon the Lord: As a man who beareth an heavy weight upon his back, being ready to break under it, rolls it upon the next stall he meets with, to ease himself, Psal. 55.22. Consider therefore what thou feelest within; what pressures upon thee, while thou desirest this forgiveness: Art thou as the poor prisoner, bound in his chains and irons, longing for a releasment? Art thou as one ashamed in the presence of so glorious a God? Quidni totis artubus contremiscat ranuncula è palude accedens ad thronum Regis? Why should not the Frog coming out of the lake to the Kings Throne, altogether tremble?
1A second thing implied, is, feeling of sinne a burden and weight upon us: For none can heartily and with feeling experience importune God for this pardon, but such who are sensible of a pressing load by sin. Hence the Hebrew word Nasa, doth signifie (as you heard) the taking of a weight and burden. So the Greek word 〈non-Latin alphabet〉 is used of deliverance from bonds, Luke 4.18. where what was literally true of the Jews that were in captivity and prisons, is applied to us spiritually, and the Gospel of Christ is said, to preach deliverance to the captives: so that hereby is declared, that as a captive Jew in Babylon was wearied with his estate, and did vehemently expect deliverance: no lesse doth a man burdened with sin, desire a freedom and relaxation. Therefore the time of the Gospell is expressed allusively to the year of Jubilee, vers. 19. as that was proclaimed with the sound of a Trumpet, so this by the mouth of the Apostles. How many are there then who pray this prayer, but want much feeling and zeal within. Now sinne hath a double weight, one of punishment, the other of offence and displeasure ⟨p. 123⟩to God, and in this later, we ought especially to groan under it. Cam felt a burden of his sins, and David also felt a pressure by them, but the tears of these two differed much. The one was meerly because of punishment; the other, because it was against God, Against thee onely have I sinned. This inward disposition is that which putteth an excellent relish and high prize upon Christ and his benefits. Hence the word to trust signifieth also to roul and cast our burden upon the Lord: As a man who beareth an heavie weight upon his back, being ready to break under it, rouls it upon the next stall he meets with, to ease himself, Psal. 55.22. Consider therefore what thou feelest within; what pressures upon thee, while thou desirest this forgivenesse: Art thou as the poor prisoner, bound in his chains and irons, longing for a releasment? Art thou as one ashamed in the presence of so glorious a God? Quidni totis artubus contremiscat ranuncula è palude accedens ad thronum Regis? Why should not the Frog coming out of the lake to the Kings Throne, altogether tremble?
3. It implieth godly sorrow, and spiritual mourning of heart: 1For we may not think this is appointed as a mere complement to use to God, but our hearts ought to be wounded and melted within us at that time. And indeed why is there a promise, Zech. 12. for the spirit of prayer and mourning together, if it were so easy and customary a work? Why Rom. 8. are these groans unutterable wrought by the Spirit of God in us at that time? insomuch that a soul in prayer, is in spiritual travel and heavenly Agonies: All which cannot be, unless the heart of a man be deeply humbled within for sin: so that this Petition doth not only imply sin is in us, and that God seeth it, but also that all within us ought to be moved and troubled at it. Beg therefore for pardon with the same zeal and movings of bowels, as David did, Psal. 51. who had his broken bones. A tear in our eye for sin, doth more adorn it, then a jewel doth the ear. Now the Antinomian Doctrine is like an Eastern, or Northern wind, that drieth up, or bloweth away this spiritual rain. If God seeth no sin in us, then he would see no humiliation nor debasement in us for sin: and so whereas ⟨p. 124⟩as heretofore repentance in believers hath been necessary, now it shall be prejudicial to salvation, and all sorrow shall be ungodly. What direct Antipodes are these to Scripture-directions? Hence they repent that ever they did so much repent, and look upon their sorrow for sin, as Christ upon his enemies. Lord forgive me, for I did not know what I did. But we have not so learned the Gospel. The people of God, when sinning, are called upon to afflict themselves, and to mourn: and because the Corinthians did not so at first, though afterwards they did, therefore the Apostle threatens to come with a rod unto them. Take heed then of all Doctrines or practices, that may obstruct the running streams of thy soul: Keep thy self always in this spiritual sweat. Take not the Limbeck from the fire, that so spiritual distillations may flow continually.
3. It implieth godly sorrow, and spiritual mourning of heart: 1For we may not think this is appointed as a meer complement to use to God, but our hearts ought to be wounded and melted within us at that time. And indeed why is there a promise, Zech. 12. for the spirit of prayer and mourning together, if it were so easie and customary a work? Why Rom. 8. are these groans unutterable wrought by the Spirit of God in us at that time? insomuch that a soul in prayer, is in spiritual travel and heavenly Agonies: All which cannot be, unlesse the heart of a man be deeply humbled within for sin: so that this Petition doth not only imply sin is in us, and that God seeth it, but also that all within us ought to be moved and troubled at it. Beg therefore for pardon with the same zeal and movings of bowels, as David did, Psal. 51. who had his broken bones. A tear in our eye for sin, doth more adorn it, then a jewel doth the ear. Now the Antinomian Doctrine is like an Eastern, or Northern winde, that drieth up, or bloweth away this spiritual rain. If God seeth no sin in us, then he would see no humiliation nor debasement in us for sin: and so whereas ⟨p. 124⟩as heretofore repentance in believers hath been necessary, now it shall be prejudicial to salvation, and all sorrow shall be ungodly. What direct Antipodes are these to Scripture-directions? Hence they repent that ever they did so much repent, and look upon their sorrow for sinne, as Christ upon his enemies. Lord forgive me, for I did not know what I did. But we have not so learned the Gospel. The people of God, when sinning, are called upon to afflict themselves, and to mourn: and because the Corinthians did not so at first, though afterwards they did, therefore the Apostle threatens to come with a rod unto them. Take heed then of all Doctrines or practices, that may obstruct the running streams of thy soul: Keep thy self alwayes in this spirituall sweat. Take not the Limbeck from the fire, that so spirituall distillations may flow continually.
14. It supposeth earnestness and importunity, with perseverance till we do obtain. That which is requisite in every prayer, must not be excluded here. Prayer without fervency is like a messenger without legs, an arrow without feathers, an advocate without a tongue. Hence are those phrases, Be instant in prayer: and Watch unto prayer: and Pray without ceasing. Till the heart be deadened to every creature, and mind this thing only, it will not pray aright. Seeing therefore our blessedness and happiness is made to consist in this, That our sins are pardoned; how ought we to lay every thing aside, till this be vouchsafed unto us! Hierom complained of his distractions and dullness in prayer, Siccine putas orasse Jonam? Sic Danielem inter leones? Sic latronem in cruce? Where is thy faith? Did Jonah pray thus in the Whales belly? Did Daniel thus among the Lions? Did the thief thus upon the cross? If spiritual things were as truly and really apprehended by us, as temporal are, how should we bid all comforts stand afar off, even refusing to be comforted, till Gods favour shine upon us! If the frowning of a King be like the roaring of a Lion, how terrible then are the frowns of God for sin?
14. It supposeth earnestnesse and importunity, with perseverance till we do obtain. That which is requisite in every prayer, must not be excluded here. Prayer without fervency is like a messenger without legs, an arrow without feathers, an advocate without a tongue. Hence are those phrases, Be instant in prayer: and Watch unto prayer: and Pray without ceasing. Till the heart be deaded to every creature, and minde this thing only, it will not pray aright. Seeing therefore our blessednesse and happinesse is made to consist in this, That our sins are pardoned; how ought we to lay every thing aside, till this be vouchsafed unto us! Hierom complained of his distractions and dulness in praier, Siccine putas orasse Jonam? Sic Danielem inter leones? Sic latronem in cruce? Where is thy faith? Did Jonah pray thus in the Whales belly? Did Daniel thus among the Lions? Did the thief thus upon the crosse? If spiritual things were as truly and really apprehended by us, as temporal are, how should we bid all comforts stand afar off, even refusing to be comforted, till Gods favour shine upon us! If the frowning of a King be like the roaring of a Lion, how terrible then are the frowns of God for sin?
1Lastly, It supposeth in the subject, constant renewed acts of faith; For as there is constant pardon begged, and offered, so there must be a continual lifting up, and stretching out the hand to ⟨p. 125⟩receive. As the branch in the Olive doth constantly suck juice and nourishment, so ought we perpetually to be receiving from the fullness of Christ. This then is the only grace that hath the promise of pardon made to it: although where this is, there will also be the presence of all other graces. Neither may we with Spalato judge the distinction that is made between faith and other graces in this matter of Justification and Remission of sins, a mere metaphysical subtlety and formality, as is to be showed. If therefore thy faith be asleep within, no marvel if such tempests and storms arise, that thou fear drowning. As a tradesman will part with any thing rather then his tools, for they are instrumental to his whole livelihood; so above all, we ought to look to our faith.
1Lastly, It supposeth in the subject, constant renewed acts of faith; For as there is constant pardon begged, and offered, so there must be a continual lifting up, and stretching out the hand to ⟨p. 125⟩receive. As the branch in the Olive doth constantly suck juice and nourishment, so ought we perpetually to be receiving from the fulnesse of Christ. This then is the only grace that hath the promise of pardon made to it: although where this is, there will also be the presence of all other graces. Neither may we with Spalato judge the distinction that is made between faith and other graces in this matter of Justification and Remission of sins, a meer metaphysicall subtilty and formality, as is to be shewed. If therefore thy faith be asleep within, no marvel if such tempests and storms arise, that thou fear drowning. As a tradesman will part with any thing rather then his tools, for they are instrumental to his whole livelihood; so above all, we ought to look to our faith.
3. In the object matter we suppose these things,1
1. That forgiveness of sin may be had after Baptism. That although we sin after that solemn stipulation, yet God will not divorce us, or cast us (as it were) out of the Ark into the deluge. There have been some of old, as the Novatians, 1and Anabaptists of late, who have maintained, There is no hope of pardon to those that after their Baptism do foully sin; for there they suppose is given the plenary Remission; but this is false and uncomfortable: for we have the incestuous person after his repentance received into favour again. How desperate had Peters condition been, if this had been true? And when our Saviour bids us Forgive our brother seventy times seven, we may not think there is more love in the creature, then in the Creator, and Gods kindness beyond that of a mans, is most emphatically described, Jer. 3.1. Where God promiseth a reconciliation to his people, though they played the adulteress with him.
1. That forgivenesse of sin may be had after Baptism. That although we sin after that solemn stipulation, yet God will not divorce us, or cast us (as it were) out of the Ark into the deluge. There have been some of old, as the Novatians, 1and Anabaptists of late, who have maintained, There is no hope of pardon to those that after their Baptism do fouly sinne; for there they suppose is given the plenary Remission; but this is false and uncomfortable: for we have the incestuous person after his repentance received into favour again. How desperate had Peters condition been, if this had been true? And when our Saviour bids us Forgive our brother seventy times seven, we may not think there is more love in the creature, then in the Creator, and Gods kindenesse beyond that of a mans, is most emphatically described, Jer. 3.1. Where God promiseth a reconciliation to his people, though they played the adulteresse with him.
2. That we may with hope and faith pray for the pardon of great sins as well as less. In Justification by Christ,1 greater sins are as easily forgiven as less. Though, as is to be showed, the party offending doth not come by pardon so easily, and more is required of him; now this is a good cordial to the afflicted spirit, who is apt to limit God in his pardon. He may forgive such and such sins, but can these great mountains ever be removed out of his sight, sins of such a magnitude and aggravation? ⟨p. 126⟩But our Saviour doth not determine us in our Petition, but whatsoever your sins are, pray for the pardon of them. Had it not been a great dishonour to Christ, if any diseased man had said, his malady was greater then Christ could cure, he might heal others, but not him? No less injurious is thy doubting, when the greatness of thy sin makes thee stagger. The obedience of Christ is as much above thy greatest sin, as Christs person is above thy person.
2. That we may with hope and faith pray for the pardon of great sins as well as lesse. In Justification by Christ,1 greater sins are as easily forgiven as lesse. Though, as is to be shewed, the party offending doth not come by pardon so easily, and more is required of him; now this is a good cordial to the afflicted spirit, who is apt to limit God in his pardon. He may forgive such and such sins, but can these great mountains ever be removed out of his sight, sins of such a magnitude and aggravation? ⟨p. 126⟩But our Saviour doth not determine us in our Petition, but whatsoever your sins are, pray for the pardon of them. Had it not been a great dishonour to Christ, if any diseased man had said, his malady was greater then Christ could cure, he might heal others, but not him? No lesse injurious is thy doubting, when the greatnesse of thy sin makes thee stagger. The obedience of Christ is as much above thy greatest sin, as Christs person is above thy person.
13. It supposeth iteration of pardon, that God is not wearied out, neither doth upbraid us. Who would not think that the soul should be ashamed, and blush to go for the pardon of the same sins committed over and over again. How easily might we think, What hope is there to have me speed? Have I not a thousand and thousand times entreated God to forgive me such pride, such vain thoughts, such negligence in his service, and must I still go to ask pardon? How shall I look up into Heaven any more? and this temptation is more terrible, as is to be showed, if it be a sin, or sins of a more grievous nature, that the petitioner▪ hath been overtaken frequently with; but as we are commanded to forgive to a brother offending in a day many times against us, so may we expect greater things of God. Know then, as we sin daily, so there are out-goings of pardon continually; and the goodness of God, doth like the Sun, rejoice to run his race without any weariness.
13. It supposeth iteration of pardon, that God is not wearied out, neither doth upbraid us. Who would not think that the soul should be ashamed, and blush to go for the pardon of the same sins committed over and over again. How easily might we think, What hope is there to have me speed? Have I not a thousand and thousand times intreated God to forgive me such pride, such vain thoughts, such negligence in his service, and must I still go to ask pardon? How shall I look up into Heaven any more? and this temptation is more terrible, as is to be shewed, if it be a sin, or sins of a more grievous nature, that the petitioner▪ hath been overtaken frequently with; but as we are commanded to forgive to a brother offending in a day many times against us, so may we expect greater things of God. Know then, as we sinne daily, so there are out-goings of pardon continually; and the goodnesse of God, doth like the Sunne, rejoyce to run his race without any wearinesse.
1Lastly, In the Person to whom we pray, there is supposed,
1First, That God only can forgive sins. This is an incommunicable property of God, Isa. 43.1. and Exod. 34.7. It is there reckoned as one of his prerogatives: Hence Matth. 9. this is made an argument of Christs Deity, that by his mere command he forgave sin, for this power to forgive sin, is greater then to create Heaven or Earth, or to work the greatest miracles; Therefore a power to work miracles hath been vouchsafed to the Apostles, but not of forgiving of sin, unless declaratively only. When therefore our Saviour, Matth. 9. asketh which is easier, To forgive sin, or to say, Take up thy bed and walk; intending by this miracle to prove that he did also forgive sin, it is not spoken as if this later were greater then the ⟨p. 127⟩former, but only the curing of the paralytical man, was a more visible sign to confirm the other, for when they saw that which he commanded accomplished upon the mans body, they might well conclude the other fulfilled in his soul. Now when we say, God only can forgive sin, this is to be extended both to the forgiveness in Heaven, and to that in a mans own conscience; for the former it is plain, because the injury is done only against him, when we sin; and for the later, it is clear, because he is the Father of Spirits, and so can command whatsoever peace and security he pleaseth in the conscience. We see when Friends and Ministers do pour oil into a wounded soul, they feel no benefit or refreshment, till God speak to the heart. This is notably asserted by Elihu, Job 34.29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? O therefore with all humble thankfulness acknowledge this great mercy of pardon, if thou art made partaker of it; If the Lord should work miracles for thee, he would not display so much power and mercy, as he doth in this forgiveness of thy sins.
1First, That God only can forgive sins. This is an incommunicable property of God, Isa. 43.1. and Exod. 34.7. It is there reckoned as one of his prerogatives: Hence Matth. 9. this is made an argument of Christs Deity, that by his meer command he forgave sin, for this power to forgive sin, is greater then to create Heaven or Earth, or to work the greatest miracles; Therefore a power to work miracles hath been vouchsafed to the Apostles, but not of forgiving of sin, unlesse declaratively onely. When therefore our Saviour, Matth. 9. asketh which is easier, To forgive sin, or to say, Take up thy bed and walk; intending by this miracle to prove that he did also forgive sin, it is not spoken as if this later were greater then the ⟨p. 127⟩former, but only the curing of the paralytical man, was a more visible sign to confirm the other, for when they saw that which he commanded accomplished upon the mans body, they might well conclude the other fulfilled in his soul. Now when we say, God only can forgive sin, this is to be extended both to the forgivenesse in Heaven, and to that in a mans own conscience; for the former it is plain, because the injury is done only against him, when we sin; and for the later, it is clear, because he is the Father of Spirits, and so can command whatsoever peace and security he pleaseth in the conscience. We see when Friends and Ministers do pour oil into a wounded soul, they feel no benefit or refreshment, till God speak to the heart. This is notably asserted by Elihu, Job 34.29. When he giveth quietnesse, who then can make trouble? and when he hideth his face, who then can behold him? O therefore with all humble thankfulnesse acknowledge this great mercy of pardon, if thou art made partaker of it; If the Lord should work miracles for thee, he would not display so much power and mercy, as he doth in this forgivenesse of thy sins.
Secondly, It supposeth God doth see, 1and take notice of sin in us, after we have believed: For how can God be said to forgive that which he taketh no notice of? If forgiving be covering of sin, and a blotting it out, then it is seen and open to God, and uncancelled till this be done. Suppose our Saviour had used these words in this Petition, Cover our iniquities, as we cover the sins of others; would not that expression have necessarily implied, That God did see them, and look on them, till he covered them? Certainly Joseph did upon a good ground, abstain from sin, when he said, How can I do this, and sin against God? That is, who seeth me, and beholdeth me in secret, and will be angry with me: But if God take no notice of my sin; how can I truly awe my self from sin, saying, How can I do this evil in Gods eyes? How can I provoke him to anger?
Secondly, It supposeth God doth see, 1and take notice of sinne in us, after we have believed: For how can God be said to forgive that which he taketh no notice of? If forgiving be covering of sinne, and a blotting it out, then it is seen and open to God, and uncancelled till this be done. Suppose our Saviour had used these words in this Petition, Cover our iniquities, as we cover the sins of others; would not that expression have necessarily implied, That God did see them, and look on them, till he covered them? Certainly Joseph did upon a good ground, abstain from sin, when he said, How can I do this, and sinne against God? That is, who seeth me, and beholdeth me in secret, and will be angry with me: But if God take no notice of my sinne; how can I truly awe my self from sinne, saying, How can I do this evil in Gods eyes? How can I provoke him to anger?
Let the Application then be, to importune for this mercy,1 of forgiveness, which makes all other things mercy. Health, riches, learning, peace, are mercies, if with these there be a pardon of all our sins: especially be pressed to seek for it, from ⟨p. 128⟩this motive which I shall only mention at this time, viz. That pardon of sin is the only support and help in all miseries and calamities whatsoever. This only can sweeten thy pain, thy poverty, thy fears of death. When the Apostle, Rom. 5.1. had spoken of Justification by faith, and the peace we have thereby with God, inferreth from thence, We glory in tribulation. Alas, there would be little glory, if at the same time man be against us, and God also. So Rom. 8.33, 34, 37. when the Apostle had gloriously triumphed in this privilege of Justification, and that none could lay any thing to our charge, then he concludeth, We are more then conquerors. Again 1 Pet. 3.16, 17, 18. exhorting the people of God to be ready to suffer for well-doing, giveth this reason, For Christ once suffered for sins, the just for the unjust, &c. So that no misery or calamity can be joyfully undergone, unless the Lord forgive our sins to us. In these times of war, while we have been under continual fears of an enemy, what could rightly support us, but remission of our sins? To have men accusing and condemning of us; but to have God clearing and absolving, this can make an Heaven in the midst of an hell.
Let the Application then be, to importune for this mercy,1 of forgivenesse, which makes all other things mercy. Health, riches, learning, peace, are mercies, if with these there be a pardon of all our sins: especially be pressed to seek for it, from ⟨p. 128⟩this motive which I shall only mention at this time, viz. That pardon of sin is the onely support and help in all miseries and calamities whatsoever. This onely can sweeten thy pain, thy poverty, thy fears of death. When the Apostle, Rom. 5.1. had spoken of Justification by faith, and the peace we have thereby with God, inferreth from thence, We glory in tribulation. Alas, there would be little glory, if at the same time man be against us, and God also. So Rom. 8.33, 34, 37. when the Apostle had gloriously triumphed in this priviledge of Justification, and that none could lay any thing to our charge, then he concludeth, We are more then conquerors. Again 1 Pet. 3.16, 17, 18. exhorting the people of God to be ready to suffer for well-doing, giveth this reason, For Christ once suffered for sins, the just for the unjust, &c. So that no misery or calamity can be joyfully undergone, unlesse the Lord forgive our sins to us. In these times of warre, while we have been under continual fears of an enemie, vvhat could rightly support us, but remission of our sins? To have men accusing and condemning of us; but to have God clearing and absolving, this can make an Heaven in the midst of an hell.