I come to the last branch. Hence observe:-
Doct. 3. Those that would rightly pray to be forgiven of God, they must
forgive others.
First, I shall give you the explication; Secondly, The reasons.
For explication, I shall speak to three things:-
1. Who are debtors.
2. What respect our forgiving of others hath to God's forgiving of us.
3. In what manner we must forgive others.
First, Who are our debtors. It is not meant in a vulgar sense, of those
only which stand engaged for a sum of money due to us; but of all such as have
offended us in word or deed. There is a duty we owe to one another, which, when
we omit, or act contrary unto it, we are not only debtors to God, but to one
another; and the doers of the injury are bound to repair the wrong, and to make
restitution. In this large sense is the word debtors here taken, with respect
to the person that hath done the injury. He becomes a debtor, is to make
satisfaction, and suffer the punishment, which the wrong deserves.
Secondly, What respect hath our forgiving of others to God's forgiving
us?
I shall speak to it negatively and positively.
1. Negatively.
[1.] It is not a meritorious cause, or a merit and price given to God, why he
should pardon us, for that is only the blood of Christ. Every act of ours is
due, it is imperfect, and no way proportionate to the mercies we expect; and
therefore it cannot be meritorious before God. It is due, it is a duty we are
bound to do, and paying off new debts doth not quit old scores. God hath laid
such a law upon us, that we are to forgive others. That cannot expiate former
offences. And it is imperfect too. The remembrance of injuries sticks too close
to us. When we do most heartily and entirely forgive others, even then we have
too great a sense of the injury and wrong that is offered to us. Now that which
needs pardon cannot deserve pardon. And it is disproportionate to the mercy
which we expect. What a vast disparity and difference is there between God's
pardoning of us and our pardoning of others, whether we respect the persons
that are interested in this action, or the subject-matter, or manner and way of
doing, or the fruit and issue of the action.
First, In the persons pardoning. What proportion can there be between God and
man, the Creator and the creature? God he is most free, and bound to none, of
infinite dignity and perfection, which can neither be increased nor lessened by
any act of ours, for him or against him; but we live in perfect dependence upon
God's pleasure, are subject to his command, and bound to do his will; and
therefore what is our forgiving our fellow-creatures, made out of the same
dust, animated by the same soul, and every way equal with us by nature, when
they wrong us in our petty interests ? What proportion is there between this
forgiving and God's forgiving ? he that is of so infinite a majesty, his
forgiving the violations of his holy law ?
And secondly, To the subject-matter, that which is forgiven, there is no
proportion. When we compare the multitude or magnitude, the greatness, and the
number of offences forgiven of the one side and the other, we see there is a
mighty disproportion. We forgive pence, and God talents; we an hundred pence,
he ten thousand talents: Mat. xviii.
So, thirdly, The manner of forgiving: on God's part, by discharging us freely,
and exacting a full satisfaction from Christ; therefore our forgiving can hold
no comparison with it, which is an act of duty, and conformity to God's law.
And fourthly, As to the fruit and issue of the action. Our good and evil doth
not reach to God. Though our forgiving of others be an action of profit to
ourselves, yet no fruit redounds to God. And therefore there being no
proportion between finite and infinite, there can be no such proportion between
our forgiving, and God's forgiving, as that this act may be meritorious before
God. Thus it is not brought here as merit, as that which doth oblige and bind
God meritoriously to forgive us.
[2.] It is not a pattern or rule. We do not mean our forgiving should be a
pattern of forgiving to God. So as is taken, indeed, ver.10, 'Thy will be done
on earth, as it is in heaven;' there it implies a conformity to the pattern.
But when we say, 'Forgive us, as we forgive,' it doth not mean here a pattern
or rule. We imitate God, but God doth not imitate us, in forgiving offences;
and it would be ill with us if God should forgive us no better than we forgive
one another. God is matchless in all his perfections; there is no work like
his: Ps. lxxxvi. 8. As God is matchless in other things, so in pardoning mercy.
'As the heavens are above the earth, so are his ways above our ways, and his
thoughts above our thoughts:' Isa. lv. 9. And upon this very occasion the Lord
will multiply to pardon: ' As far as the heavens,' etc. This is the greatest
distance we can conceive. The heavens, they are at such a vast distance from
the earth, that the stars, though they be great and glorious luminaries, yet
they seem to be like so many spangles and sparks. This is the distance and
disproportion which is made between God's mercy and ours: Hosea xi. 9, 'I will
not return to destroy Ephraim ; for I am God, and not man.' If God should
forgive but only as man doth, it would be ill for Ephraim if he had to do with
revengeful man. God, acteth according to the infiniteness of his own nature,
far above the law and manner of all created beings. Therefore it is not put
here as a pattern and rule.
[3.] It doth not import priority of order, as if our acts had the precedency of
God's; or as if we did or could heartily forgive others before God hath shown
any mercy to us. No; in all acts of love, God is first; his mercy to us is the
cause of our mercy to others. As the wall reflects and casts back the beat upon
the stander-by when first warmed with the beams of the sun, so, when our hearts
are melted with a sense of God's mercy, his love to us is the cause of our love
and kindness to others: 1 John iv. 19, 'We love him, because he first loved
us;' that is, we love him, and others for his sake; for love to God implies
that. Why? Because he hath been first with us. And then it is the motive and
pattern of it. In that parable, Mat. xviii. 32, 33, God's forgiving is the
motive to our forgiving: 'I forgave thee all thy debt; and shouldest not thou
have compassion on thy fellow-servant ?' In those that have true pardon it
causeth them to forgive others out of a sense of God's mercy; that is, they are
disposed and inclined to show mercy to others. But in others that think
themselves pardoned, and have only a temporary pardon and reprieve (such as is
there spoken of), it is a motive which should prevail with them, though it doth
not. Nay, it is the pattern of our love to others: Eph. iv. 32, 'Forgiving one
another, even as God for Christ's sake hath forgiven you;' in that manner, and
according, to that example.
[4.] It doth not import an exact equality, but some kind of resemblance.
As, it is a note of similitude, not equality, either of measure or
manner; it only implieth that there is some correspondent action, something
like done on our part. So, Luke vi. 36, 'Be merciful, as your heavenly Father
is merciful.' As, notes the certainty of the truth, though not the exact
proportion; there will be something answerable to God.
2. But positively to show what respect it hath.
[1.] It is a condition or moral qualification which is found in persons
pardoned: Mat. vi. 14, 'For if ye forgive men their trespasses, your heavenly
Father will also forgive you:' but, ver. 15, ' If ye forgive not men their
trespasses, neither will your Father forgive your trespasses.' These two are
inseparably conjoined, God's pardoning. of us, and our pardoning of others. The
grant of a pardon, that is given out at the same time when this disposition is
wrought in us; but the sense of a pardon, that is a thing subsequent to this
disposition. And when we find this disposition in us, we come to understand how
we are pardoned of God.
[2.] It is an evidence, a sign or note of a pardoned sinner. When a man's heart
is entendered by the Lord's grace, and inclined to show mercy, here is his
evidence: Mat. v. 7, 'Blessed are the merciful, for they shall obtain mercy.'
The stamp or impression shows that the seal hath been there; so this is an
evidence to us whereby we may make out our title to the Lord's mercy, that we
have received mercy from the Lord.
[3.] It is a necessary effect of God's pardoning mercy shed abroad in our
hearts; for mercy begets mercy, as heat doth heat: Titus iii. 2, 3, 'Show
meekness to all men; for we ourselves also were sometimes foolish,
disobedient,' etc. There is none so tender to others as they which have
received mercy themselves; that know how gently God hath dealt with them, and
did not take the advantage of their iniquity.
[4.] It is put here to show that it is a duty incumbent upon them that are
pardoned. God hath laid this necessity upon men. And that may be one reason why
this clause is inserted, that every time we come to pray and beg pardon, we may
bind ourselves to this practice, and warn ourselves more solemnly of our duty,
and undertake it in the sight of God. So that when we say, 'Forgive us our
debts, as we forgive our debtors,' it is a certain undertaking or solemn
promise we make to God, if he will show mercy to us, this will incline us to
show mercy to others. In earnest requests, we are wont to bind ourselves to
necessary duties.
[5.] It is an argument breeding confidence in God's pardoning mercy. When we,
that have so much of the old leaven, that sour, revengeful nature, in us, yet
when we have received but a spark of grace, it makes us ready to forgive
others; then what may we imagine in God ! What is our drop, to that infinite
sea of fulness that is in him! Clearly thus it is urged in that clause, Luke
xi. 4, 'And forgive us our sins; for we also forgive every one that is indebted
to us.' There is a special emphasis upon that, for we a1so; that is, we that
have so little grace, we that are so revengeful and passionate by nature, we
also forgive those that are indebted to us. Therefore the gracious God, in all
goodness, and in all moral perfections, doth far exceed the creature; and if
this be in us, what is there in God ? This kind of reasoning is often used in
scripture; as Mat. vii. ll, 'If ye then, being evil, know how to give good
gifts unto your children, how much more shall your Father which is in heaven
give good things to them that ask him?' If evil men hath such bowels and
affections towards their children, certainly there is more of this goodness and
kindness in God.
Thirdly, Wherein this forgiving of others doth consist ?
1. In forbearing others.
2. In acquitting others.
3. In doing good to them.
[1.] In forbearing one another and withholding ourselves from revenge. This is
a thing that is distant from forgiving, and accordingly we shall find it so
propounded by the apostle: Col. iii. 13, 'Forbearing one another, and forgiving
one another, if any man have a quarrel against any; even as Christ forgave you,
so also do ye.' Mark, there is first forbearing and then forgiving. What is
forbearing ? A ceasing from acts of revenge, which, though they be sweet to
nature, yet they are contrary to grace. Some men will say, We will do to him as
he hath done to us: Prov. xxiv. 29, 'Say not, I will do so to him as he hath
done to me; I will render to the man according to his work.' Corrupt nature
thirsteth for revenge, and hath a strong inclination this way; but grace should
give cheek to it: ' Say not,' etc. Men think it is a base thing, and argueth a
low, pusillanimous spirit, to put up with wrongs and injuries: oh, it argueth a
stupid baseness. But this is that which giveth a man a victory over himself;
nay, it gives a man the truest victory over his enemy, when he forbears to
revenue. It gives a man a victory over himself, which is better than the most
noble actions amongst the sons of men: Prov. xvi. 32, 'He that overcometh his
own spirit is more than he that taketh a city.' There is a spirit in us- that
is boisterous, turbulent, and revengeful, apt to retaliate and return injury
for injury. Now, when we can bridle this, this is an overcoming of our own
spirits. But that is the true weakness of spirit, when a man is easily overcome
by his own passion. And then hath our enemy a true victory over us, when his
injury overcome us so far as we can break God's laws to be quit with him.
Therefore the apostle saith: Rom. xii. 21, ' Be not ovecome of evil, but
overcome evil with good.' Then is grace victorious, and then hath a man a noble
and brave spirit, not when he is overcome by evil (for that argueth weakness},
but when he can overcome evil. And it is God's way to shame the party that did
the wrong and to overcome him too: it is the best way to get the victory over
him. When David had Saul at an advantage in the cave, and cut off the lap of
his garment, and did forbear any act of revenge against him, Saul was melted,
and said to David, 'Thou art more righteous than I' 1 Sam. xxiv. 17. Though he
had such a hostile mind against him, and chased and pursued him up and down,
yet when David forebore revenge when it was in his power, it overcame him, and
he falls a-weeping. So the captains of the Syrians, when the prophet had
blinded them, and led them from Dothan to Samaria, what saith the king of
Israel ? Is he ready to kill them presently ? No : 2 Kings vi. 22, ' Set bread
and water before them, that they may eat and drink, and go to their master.' He
was kind to them ; and what followeth? 'They did no more annoy Israel.' This
wrought upon the hearts of the Syrians, so that they would not come and trouble
them any more.
[2.] In forgiving, it is not only required of Christians to forbear the
avenging of themselves, but also actually to forgive and pardon those that have
done them wrongs. They must not only forbear acts of revenge, but all desires
of revenge must be rooted out of their hearts. Men may tolerate or forbear
others for want of a handsome opportunity of executing their purposes; but the
scripture saith, 'Forbearing one another, forgiving one another.' This
forgiving implieth the laying down of all anger, and hatred, and all desire of
revenge. Now this should be done, not only in word, but sincerely and
universally.
(l.) Sincerely, and with the heart. In the conclusion of that parable, Christ
doth not say, If ye do not forgive, thus it shall be done to you; but, ' If ye
from your hearts forgive not every one his brother their trespasses, so also
shall my heavenly Father do to you.' We must not only do this, but do it from
the heart. Joseph, when his brethren came to him and submitted themselves, did
not only remit the offence, but his bowels yearned towards them, and his heart
was towards them: Gen. 1. 17. Then,
(2.) It must be done universally, whatever the wrong be, be it to our persons,
names, or estates. To our persons: Acts vii. 60, Stephen, when they stoned him,
he said, 'Lord, lay not this sin to their charge.' Though they had done him so
great an injury as to deprive him of his life and service, yet, 'Lord, lay not
this sin to their charge.' So to our names: When Shimei came barking against
David -the poor man was driven out of Jerusalem by a rebellious son, and this
wicked wretch takes advantage against David and rails at him -yet David
forgives him when restored to his crown: 'He shall not die,' 2 Sam. xix. 23.
Nay, he sware to him. So his estate: When a debtor is not able to pay, and yet
submits. So Paul bids Philemon to forgive the wrongs of Onesimus: 'Put it on my
score,' Philem. 18, that is, for my sake forgive this wrong.
[3.] We must be ready to perform all offices of love to them: Luke vi.27, 'Love
your enemies, do good to them which hate you.' Mark, do not only forbear to
execute your wrath and revenge upon them, but do good to them; yea, though they
be enemies upon a religious ground; though religion be made a party in the
quarrel, and so engage us to the greater fury, when that which should bridle
our passions is the fuel, to them: 'Pray for them which despitefully use you
and persecute you,' Mat. v. 44. Miriam, when she had wronged Moses, yet he
falls a-praying for her, Num. xii. 13, that the Lord would forgive the sin and
heal her.
For the reasons why those that would rightly pray to be forgiven of God must
forgive others-it should be so, it will be so-there is a congruency and a
necessity.
1.The congruency, it should be so.
It is fit that he that beggeth mercy should show mercy; it is exceedingly
congruous. For this is a general rule: that we should do as we would be done
unto; and, therefore, if we need mercy from God, we should show mercy to
others, and without it we can never pray in faith. He that doth not exercise
love can never pray in faith. Why? His own revengeful disposition will still
prejudice his mind, and make him conclude against the audience of his prayers;
for certainly we muse on others as we use ourselves. And that is one reason of
our unbelief, why we are so hardly brought to believe all that tender mercy
which is in God; because it is so irksome to us to forgive seven times a day,
we are apt to frame our conclusions according to the disposition of our own
heart. Can we think God will forgive when we ourselves will not forgive ? A
man's own prayers will be confuted. What is more equal than to do as we would
be done unto? And therefore it is but equal, if he entreat mercy for himself,
he should show it unto others. Look, as the centurion reasoned of God's power,
from the command that he had over his soldiers: Mat. viii. 9, 'I am a man under
authority, and I say to one, Go, and he goeth; and to another, Come, and he
cometh.' Those things we are accustomed to, they are apt to run in our minds
when we come to think of God. Now he that kept his soldiers under discipline
that if he said, Go, they go, he reasons thus of God: Surely God hath power to
chase away diseases. So accordingly should we reason of God's mercy according
to the mercy that we find in ourselves. Therefore it is very notable that when
Christ had spoken of forgiving our brethren, 'not only seven times, but seventy
times seven,' the disciples said unto the Lord, 'Increase our faith,' Luke
xvii. 5. How doth this come in ? In the 4th verse Christ had spoken that they
should forgive not only seven times, but seventy times seven; and they do not
say, Lord, increase our charity, but our faith; implying that we cannot have
such large thoughts of God when our own hearts are so straitened by revenge and
our private passions.
2. In point of necessity ; as it should be so, so it will be so ;
for God's mercy will have an influence upon us to make us merciful. All God's
actions to us imprint their stamp in us. His election of us makes us to choose
him and his ways; his love to us makes us love him again, who hath loved us
first; so his forgiving of us makes us to forgive our brethren. There is an
answerable impression left upon the soul to every act of God. Why? For a true
believer is God's image: ' The new man is created after God,' Eph. iv. 24; and
therefore he acts as God. Certainly, if there be such a disposition in our
heavenly Father, it will be in us if we have an interest in him. Look, as a
child hath part for part, and limb for limb, answerable to his father, though
not so big in stature and bulk; so hath a child of God, which is created after
God, he hath all the divine perfections in some measure in his soul. And this
consideration is of more force, because the new creature cannot be maimed and
defective in every part, but is entire, lacking, nothing. And therefore, if God
forgive others, certainly the godly will be inclinable to forgive too. '
Use 1. Here is a ground of trial whether we are pardoned or no: Is our
revengeful disposition, that is so natural and so pleasing to us, mortified?
That is one trial or evidence whether we are forgiven of God; can we freely
from the heart forgive others? Objection. But it may be objected against
this: Do you place so much in this property of forgiving others? It doth not
agree only to pardoned sinners, because we see some carnal men are of a weak
and stupid spirit, not sensible of injuries. And, on the other side, many of
God's children find it hard to obtain to the perfect oblivion of injuries that
is required of them.
Answer. As to the first part, I answer: We do not speak of this
disposition as proceeding from an easy temper, but as it proceedeth from grace
; when, in conscience towards God, and out of a sense of his love to us in
Christ, our hearts, being tendered and melted towards others, to show them such
mercy as we ourselves have received from the Lord; that is the evidence. And
again, we do not press to judge by this evidence single and alone, but in
conjunction with others; when they are humbly penitent, and confessing their
sins, and turn to the Lord, which is the great evangelical condition: Job
xxxiii. 27, 'If any say, I have sinned, and perverted that which was right, and
it profited me not,' then will he restore light to him. When a man is soundly
touched with remorse, and seeth the folly of his former courses, and asketh
pardon of God, then is God gracious to him. But this is that we say, that this
disposition of pardon, in conjunction with the great evangelical condition of
faith and repentance, it helpeth to make the evidence more clear.
2. As to the other part of the objection, which was this: it will be a great
weakening of the confidence of God's children who cannot get such a perfect
oblivion of injuries they have received, but find their minds working too much
this way:-
I answer: As long as we live in the world there will be flesh and spirit,
corruption as well as grace; there will be an intermixture of the operations of
each. Carnal nature is prone to revenge, but grace prevaileth and inclineth to
a pardon. Well, then, if this be the prevalent inclination of the soul, and
that which we strive by all good means to cherish in us, this meek disposition,
passing by of wrongs we receive by others, then we may take comfort by this
evidence, though there be some reluctances and regrudgings of the old nature.
Use 2. To press us to this ready inclination to forgive wrongs and
injuries. We are not so perfect but we all need it from one another. There will
be mutual offences while we are in the world, especially in a time when
religious differences are on foot; therefore it concerns us to look after this
disposition of forgiving others, as we would be forgiven of God. Human society
cannot well be upheld without this mutual forbearance and forgiving. Now
imitate your heavenly Father. No man can wrong us so much as we daily trespass
against him, and yet God pardoneth us. He doth not only pardon the lesser
failings, some venial errors, and sins of incogitancy and sudden surreption,
which creep upon us we know not how; but he pardons the greatest sins, though
they be as scarlet: Isa. i. 18. Those that are of a crimson hue, God can wash
them out in the blood of Christ. And mark, what is it then that you will stand
upon ? Is it the greatness of the offence? God pardons great sins. Or is it the
baseness of those that injure you (this is the circumstance)-when we have
received wrong from those which are our inferiors, that owe us more reverence
and respect ? What are we to God? Notwithstanding the baseness of those which
affront him daily, all men to him are but 'as the drop of the bucket, and the
small dust of the balance,' Isa. xl. 15 ; yet God pardons them. And then again,
cast in the consideration of God's omnipotency. He is able to right himself of
the wrongs done to him, and no man can call him to an account. Many times it is
not in our power: 'He can cast body and soul into hell,' Mat. x. 28. God is
thus offended, and by saucy dust that is ready to fly in his face,
inconsiderable man; and yet the Lord pardons, and this he doth freely: Luke
vii.42,'He frankly forgave them both.' And he pardons fully, as if it were
never committed: Micah vii. 19, 'He casts all our sins into the depths of the
sea.' Then he pardons frequently : His 'free gift is of many offences unto
justification,' Rom. v. 16. And he 'multiplies to pardon' Isa. Iv. 7. And mark,
he pardons too (in some sense) before they repent; there is a purpose; he
provided Christ before we were 'born.' And he gives us grace to repent, or else
we could never humble ourselves at his feet, the offended God; he gives them
the grace whereby they shall acknowledge the offence. Christ prayed for his
persecutors when they had no sense of the injury they had done him; they were
converted by that prayer afterwards : Luke xxiii. 34, 'Father, forgive them,
for they know not what they do;' therefore certainly much more when they repent
and submit. Oh, therefore, let us not be drawn hardly to this duty; or, at
least, we should not upon every petty offence cherish hatred and rancour
against our brethren.
But here are certain cases that would come into debate.
First Case. Whether it be consistent with this temper, forgiving of
others, to seek reparation of wrongs in a way of justice, and pursue men at law
for offences they have committed against us?
Ans. Yes. For,
1. Certainly one law doth not cross another. By the law of charity the law of
justice is not made void. A magistrate, though he be a Christian, and bound to
forgive others, is not bound up from executing his office against public
offenders. Nor yet are private men tied from having recourse to the magistrate
for restoration to their right, or reparation of their wrong. For to demand
one's right is not contrary to love, nor to seek to amend and humble the party
nocent by the magistrate's authority, who is 'the minister of God for good,'
Rom xiii 4, and that others may 'hear and fear,' Deut. xix. 20; and the party
damnified may for the future live in peace. Forgiving is an act of private
jurisdiction. The offence, as far as it is private to us, it may be forgiven;
but there are many such offences as are not only an offence to us, but to the
public order, and that must be left to the process of the law.
2. Whosoever useth this remedy must look to his own heart, that he be not acted
with private revenge, nor with a spirit of rigour or rancour against the party
offending; but that he be carried out with zeal to justice, with pity to the
person, that he and others may not be hardened in sin. For this is the general
law of Christ, that all things should be done in love,' 1 Cor. xvi. 14.
Therefore when we are acted by our private passion and secret desires of
revenge, we abuse God's ordinance of magistracy, and make it to lacquey upon
our lusts. And therefore there must be a taking heed to the frame of our own
hearts, that they be upright in these things. Though it seem hard to flesh and
blood, yet remember flesh and blood shall not inherit the kingdom of God. Grace
must frame your hearts to the obedience of God's will.
3.These remedies from authority must be in weighty cases, and in matters of
moment and importance. Their contending in law one with another about the
smallest matters is that which the apostle taxeth: I Cor. vi. 7. Not upon every
trifling occasion. It must be after other means are tried and used; as the help
of friends to compound the matter, for charity trieth all things: 1 Cor. xiii.
4. And the apostle saith, 1 Cor. vi. 5, ' Is there none to judge between you?'
that is, none to decide and arbitrate the difference, for the refuge to
authority should be our last remedy. And it must be too when the party
wronging, is able to make satisfaction, otherwise it is rigour and inhumanity:
2 Kings iv. 1. As when the creditors came to take the sons of the widow for
bondmen. When you are rigorous with those that come to poverty, not by their
own default, but by the discharge of their duty brought poverty upon
themselves, it is contrary to Christianity. Look, as physicians deal with
quicksilver, after many distillations they make it useful in medicines; so,
after many preparations is this course to be taken.
Second Case. Whether, in forgiving injuries, we are bound to tarry for
the repentance of the party ? The ground of doubting is, because Christ saith,
Luke xvii. 3, ' If thy brother trespass against thee, rebuke him; and, if he
repent, forgive him;' and because of God's example, who doth not forgive an
obstinate sinner, but him that repents. Certainly, even before repentance, we
are bound to lay aside revenge, and in many cases to go and reconcile ourselves
with others. Saith our Saviour, 'If thou hast aught against any one, go
reconcile thyself to him, and then come and offer thy gift.' It is not said, If
any have aught against thee, but, If thou hast aught against anyone.' I
confess, in some cases, it is enough to lay it aside before the Lord. But at
other times, we are to seek reconciliation with the party which hath wronged
us. But this case is mightily to be guided by spiritual prudence. As for God's
example, God is superior, bound to none, he acts freely - it is his mercy that
pardons any; and yet God gives us a heart to repent of his good pleasure, -he
begins with a sinner. But this is nothing to our case who are under law, who
are bound to forgive others.
The note is, that God doth alone forgive sin.
There is a double forgiveness of sin -in heaven and in a man's own conscience;
and therefore sometimes compared to the blotting out of something out of a
book, sometimes to the blotting out of a cloud. To the blotting out of a book:
Isa. xliii. 25, 'I, even I, am he that blotteth out thy transgressions, for
mine own sake, and will not remember thy sins;' that it may be no more
remembered or charged upon us. To the blotting out of a cloud: Isa. xliv. 22,
'I have blotted out as a thick cloud thy transgressions, and as a cloud thy
sins ;' as the sun when it breaketh forth in its strength dispelleth the mists
and clouds. Sin interposeth as a cloud, hindering the light of God's
countenance from shining forth upon us. Both these are God's work; to blot the
book and to blot out the cloud.
1. Pardoning of sin in the court of heaven, it belongeth to God peculiarly:
Dan. ix. 9, 'To the Lord our God belong mercies and forgivenesses,' etc. It is
God alone can do it, for two reasons.
[l.] He is the wronged party.
[2.] He is the supreme judge.
( 1.) He is the wronged party, against whom the offence is committed: Ps. li.
4, 'Against thee, against thee only, have I sinned.' He had sinned against
Bathsheba, against Uriah, whose death he projected. How is it said, 'against
thee only'? There may be wrong and hurt done to a creature, but the sin is
against God, as it is a breach of his law, and a despising of his sovereign
authority; the injury done to the creature is nothing in comparison of the
offence done to God, against so many obligations wherein we stand bound to hire
amongst men, we distinguish between the crime and the wrong. And a criminal
action is one thing, and an action of wrong and trespass is another. If a man
steal from another, it is not enough to make him restitution, but he must
satisfy the law.
(2.) He is the supreme judge.
Father, Son, and Holy Ghost, as one God, are the judge of all the earth, to
whom they must be accountable for the offence: Gen. xviii. 25, 'Shall not the
judge of all the earth do right?' But in the mystery of redemption, thither, as
first in order of the persons is represented as the judge, to whom the
satisfaction is tendered, and who doth authoritatively pass a sentence of
absolution. And therefore it is said, 1 John ii. 1, 'We have an advocate with
the Father, Jesus Christ the righteous.' He is to deal with him as the supreme
judge; and it is God that justifieth,' Rom. viii. 33. The whole business of our
acquitment is carried on by the Father, who is to receive the satisfaction, and
our humble addresses for pardon.
But to answer some objections that may arise.
Object. 1. It is said, Mat. ix. 6, 1 'The Son of man hath power on earth
to forgive sins.'
I answer: That is brought there as an argument of his Godhead. He that was the
Son of man was also very God; and therefore upon earth, in the time of his
humiliation, he had power to forgive sins, for he ceased not to be God when
incarnate. And it became him to discover himself, as by his divine power in the
work of miracles, so his divine authority in the forgiveness of sins.
Object. 2. Is taken from the text, 'Forgive us our debts, as we forgive
those that trespass against us.' I answer: In sin, there is the obliquity or
fault in it, and the hurt or detriment that redounds to man by it. As it is a
breach of the law of God, or an offence to his infinite majesty, God can only
pardon it, or dispense with it. As it is a hurt to us, so restitution is to be
made to man, and man can pardon or forgive it.
Object. 3. It is said, John xx. 23, 'Whosesoever sins ye remit, they are
remitted unto them; and whosesoever sins ye retain, they are retained.' So that
it seemeth man hath a power to remit sins.
I answer: They do it declaratively, and by commission from God. The officers of
the church have the keys of the kingdom of heaven committed to them; the key of
knowledge or doctrine, and the key of order and discipline. Accordingly this
power is called, 'The keys of the kingdom of heaven,' Mat. xvi. 19. And the use
of them is to open or shut the doors of God's house, and to 'bind or loose,' as
the expression is, Mat. xviii. 18. That is, to pronounce guilty and liable to
judgment, or to absolve and set free declaratively and in God's name; or, as it
is literally expressed in the place alleged, to remit or retain. The key of
doctrine is exercised about all sin as sin, were it never so secret and inward;
and the key of order and discipline about sin only as it is scandalous and
infectious. Now what they act ministerially, according to their commission, it
is ratified in heaven, for it is a declaration or intimation of the sentence
already passed there. So that a declarative and ministerial power is given to
the church; but the authoritative power of forgiving sins, that God hath
reserved to himself. Man can remit doctrinally, and by way of judicial
procedure, but that is only by way of commission and ministerial deputation.
Such as are penitent, and feel the bonds of their sins, they do declaratively
absolve and loose them, or take off the censure judicially inflicted for their
scandalous carriage. This ministerial forgiving, however carnal hearts may
slight it, both in doctrine and discipline, yet being according to the rules of
the word, is owned by God, and the penitent shall feel it to their
encouragement, and the obstinate to their terror.
2. As he pardoneth sin in the conscience; and there God alone can forgive sin,
or speak peace to the soul upon a double account:-
[1.] Because of his authority.
[2.] Because of his power.
(1.) Because of his authority.
Conscience is God's deputy, and till God be pacified, conscience is not
pacified upon sound and solid terms. Therefore it is said, where conscience
doth its office, 1 John iii. 20, 21, 'If our hearts condemn us, God is greater
than our hearts, and knoweth all things; if our hearts condemn us not, then
have we confidence towards God.' God is greater than our consciences. His
authority is greater, for God is supreme, whose sentence is decisive. Now,
though conscience should not do its office, 1 Cor. iv. 4, 'For I know nothing
by myself, yet am I not hereby justified: but he that judgeth me is the Lord.'
All depends upon God's testimony.
(2.) Because of his power, who only can still the conscience: Isa. lvii. 19, 'I
create the fruit of the lips to be, peace, peace;' that is, the lips of his
ministers or messengers, who bring the glad tidings of peace, or the
reconcilement of God to his people: and therefore it is called 'the peace of
God,' Phil. iv. 7, as wrought by him. The gospel is a sovereign plaster, but it
is God's hand that must make it stick upon the soul, otherwise we hear words
and return words: it is the lively operation of his Spirit that our hearts are
settled. God cometh in with a sovereign powerful act upon the soul, otherwise
one grief or sad thought doth but awaken another. Till he 'command
loving-kindness,' Ps. xlii. 8, we are still followed with temptation; as the
rain swells the rivers, and rivers the sea, and in the sea one wave impelleth
another, so doth one temptation raise another.
Use 1. It reproveth those that do not deal with God about the pardon of
their sins. If God alone pardon sins, then God must be sought to about it. For
though there be none in earth to call us to an account, yet God may call us to
an account; and then what shall we do ? Many, if they escape the judgment of
man, think they are safe; but alas! your iniquities will find you out. You
think they are past, and never more to be remembered; but they will find you
out in this world or the next; our business lieth not with man so much as with
God. Therefore this should be the question of your souls: Job xxxi. 14, 'What
then shall I do when God riseth up? and when he visiteth, what shall I answer
him?' Which way shall I turn myself when God calleth me to an account? He will
come and inquire into our ways; are you provided of an answer? David's sin was
secret; his plot for the destruction of Uriah closely carried. Nathan tells
him, 2 Sam. xii. 12, 'Thou didst it secretly.' But, 'against thee have I
sinned.' Many escape blame with men, but God's wrath maketh inquisition for
sinners. You cannot escape his search and vengeance if you do not treat with
him about a pardon.
Use 2. It shows the folly of those that have nothing to show for the
pardon of their sins, but their own secure presumptions; it is God's act to
pardon sin. Man may forget his sin, but if God remember it he is miserable. Man
may hide his sin, but if God bring it to light; man may put off the thoughts,
but if God doth not put away; man may excuse his sin, but if God aggravate it;
the debtor may deny the debt, but if the book be not crossed, he is
responsible: Ps. xxxii. 1, 2, 'Blessed is he whose transgression is forgiven,
whose sin is covered; blessed is the man to whom the Lord imputeth not
iniquity,' etc. We must have God's act to show for our discharge, then we may
triumph: ' It is God that justifieth, who is he that condemneth?' etc., Rom.
viii. 33, 34. God is the offended party, and the supreme judge. Then conscience
hath nothing to do with us, nor Satan, neither as accuser or executioner. Not
as an accuser, for then he is but a slanderer; not as an executioner, for he is
turned out of office: Heb. ii. 14, ' That he might destroy him that had the
power of death, even the devil.' Have you your pardon from God? Is your
discharge from him ? When have it we from God?
1. Have it you from his mouth, in the word, or prayer, upon suing to him in
Christ's name, and earnest waiting upon him? If men would consider how they
come by their peace, they would sooner be undeceived. You were praying and
wrestling with God, and so your comfort came. God speaketh peace. But when it
groweth upon you, know not how; it was a thing you never laboured for; like
Jonah's gourd, it grew up in a night; it is but a fond dream.
2. Have it you under his hand? Is it a peace upon scripture terms?-of faith:
Rom. v. 1, 'Therefore being justified by faith, we have peace with God through
our Lord Jesus Christ:'- repentance: Luke xxiv. 47, 'That repentance and
remission of sins should be preached in his name among all nations,' etc.;-and
the exercise of holiness, -then have you God's word to show for it. But if it
be not a peace consistent with scripture rules, nay, you are afraid of the
word, John iii. 20, you are loth to be tried,-it is a naughty heart.
3. Have it you under his seal? 2 Cor. i. 22, 'Who hath also sealed us, and
given us the earnest of the Spirit in our hearts.' Have you the impress of God
upon you, God's seal, his image? Doth the Spirit of promise assure your hearts
before God, that you can live in the strength of this comfort and go about
duties cheerfully? Then it is God's pardon; otherwise it is but your own
absolution, which is worth nothing.
Use 3. It showeth that we need not fear the censures of men, nor the
hatred of the ungodly; for it is God pardoneth, and who can condemn? God will
not ask their vote and suffrage who shall be accepted to life and who not: 1
Cor. iv. 3, 'But with me it is a very small thing that I should be judged of
you, or of man's judgment' etc. A man must expect censure that will be faithful
to God; but if he acquit us, it is no matter what our guilty fellow-creatures
say.
Use 4. Is comfort to brokenhearted sinners; to those that need and
desire pardon. It is well for them that God doth not put them off to others,
but reserveth this power of pardoning sins to himself.
1.It is his glory to forgive sins: Exod. xxxiii. 18, 'And he said, I beseech
thee show me thy glory;' compared with Exod. xxxiv. 6,7, 'And the Lord passed
by before him, and proclaimed, The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy for
thousands, forgiving iniquity, transgression, and sin,' etc. It is not only the
glory of a man, who is so offensive himself and so passionate, that this
passion will draw him to what is unseemly, but of God.
2. It is his glory, not only above the creatures, but above all that is called
god in the world: Micah vii. 1 8, 'Who is a God like unto thee, that pardoneth
iniquity, and passeth by the transgression of the remnant of his heritage? He
retaineth not his anger for ever, because he delighteth in mercy.' The heathen
gods were known by their terrors rather than their benefits, and feared rather
for their revenges than their mercies. We may boast of him above all idol gods
upon this account. He is known among his people, not so much by acts of power,
as acts of grace, and the greatness of his mercy, in pardoning sins for
Christ's sake.
3. He is willing to dispense a pardon: Micah vii. 18, 1 He delighteth in
mercy.' God delighteth in himself, and all his attributes, and the
manifestation of them in the world ; but above all in his mercy. Justice is
'his strange act, 'Isa. xxviii. 21. There is not anything more pleasing to him.
It is the mercy of God that he hath drawn up a petition for us; he would never
have taught us to have asked mercy by prayer, if he had not been willing to
show us mercy.
4. God will do it for his own sake, and not for any foreign reason: Isa. xliii.
2,5, 'I, even I, am he that blotteth out thy transgressions for mine own sake,'
and out of a respect to his own honour. See how God casts up his accounts. It
is mercy: Jer. iii. 12, 'I am merciful, saith the Lord, and I will not keep
anger for ever.' So his truth: Ps. cvi. 45, 'He remembered for them his
covenant, and repented according to the multitude of his mercies.' Not from any
desert of theirs, who do so neglect him and wrong him; God will do it upon his
own reasons.
5. He will do it in such a way as man doth not, in away of infinite mercy :
Hosea xi. 9, 'I will not execute the fierceness of mine anger; for I am God,
and not man.' It is the great advantage of us sinners that we have to do with
God and not man in our miscarriages; for man's pity and mercy may be exhausted,
be it never so great. What! seven times a day? But God is infinite. Man may
think it dishonourable to agree with an inferior when he stoops not to him; but
God is so far above the creature that we are below his indignation. Man is soon
wearied, but not God: Isa. Iv. 8, 9, 'For my thoughts are not your thoughts,
neither are your ways my ways, saith the Lord. For as the heavens are higher
than the earth so are my ways higher than your ways, and my thoughts than your
thoughts.'
I now come to the fourth and last consideration.
Here it will be needful to show:-
First, The necessity of treating with God about forgiveness.
Secondly, The nature of this benefit.
Thirdly, The terms how God dispenseth it.
First, The necessity will appear in these propositions
1. Man hath a conscience: Rom ii 15, 'Thoughts accusing or excusing,' etc. A
beast cannot reflect.
2. A conscience inferreth a law.
3. A law inferreth a sanction
4. A sanction inferreth a judgment.
5. A judgment inferreth a condemnation to the fallen creature.
6. There is no avoiding this condemnation, unless God set up a chancery, or
another court of grace.
7. If God set up another court, our plea must be grace. Of this see more at
large, 'Twenty Sermons,' Sermon 1 on Ps. xxxii. 1, 2.
Secondly, The nature of this benefit, or manner how God forgiveth.
1. Freely.
2. Fully.
[1.] Freely, and merely upon the impulsions of his own grace: Isa. xliii. 25,
'I, even I, am he that forgivth your iniquities for my name's sake.' Nothing
else could move him to it but his own mercy; and he could have chosen whether
he would have done so, yea or no- for he spared not the angels, but offereth
pardon to man, and all men are not actually pardoned. And, therefore, the only
reason why he showeth us mercy and not others, is merely his own grace. The
intervention of Christ's merit doth not hinder the freedom of it, though dearly
purchased by Christ, yet freely bestowed on us. For it is said, Rom. iii. 24,
'Justified freely by his grace, through the redemption that is in Christ.' Why
? Partly because it was mercy that be would not prosecute his right against us.
Partly because he found out the way how to recompense the wrong done by sin
unto his majesty, and out of his love sent his Son to make this recompense for
us: John iii. 16. It was love set all a-work. And lastly, not excited hereunto
by any worth on our parts, but the external moving cause was only our misery,
and the internal moving cause his own grace. Nor is the freedom of this act
infringed by requiring faith and repentance on our part, because that only
showeth the way and order wherein this grace is dispensed, not the cause why.
It is not for the worth of our repentance, or as if there were any merit in it.
A malefactor, that beggeth his pardon on his knees, doth not deserve a pardon;
only the majesty of the prince requireth that it should be submissively asked.
These are not conditions of merit, but order; not the cause, but the way of
grace's working. And these conditions are wrought in us by grace: Acts v. 31;
not required only, but given. In all other covenants, the party contracting is
bound to perform what he promiseth by his own strength. But in the covenant of
grace, God doth not only require that we should believe and repent, but causeth
it in us. Conditions of the covenant are conditions in the covenant. God
requireth faith and repentance, and giveth faith and repentance. Compare Isa.
lix. 20, with Rom. xi. 26. It is Christ's gift as well as his precept; so that
when we come about pardon of sin, we have only to do with grace. We beg pardon,
and a heart to receive it. It is a free pardon.
[2.] It is a full pardon. It is full in several respects. (l.) Because the
party is forgiven, he is accepted with God as if he had never sinned: Ps. ciii.
12, 'As far as the east is from the west, so far hath he removed our
transgressions from us.' And Micah vii. 19, Thou wilt cast all their sins into
the depth of the sea;' Isa. xxxviii.17, 1 Thou hast cast all sins behind thy
back.' It shall not be remembered nor laid to their charge any more. It is
true, for a while after they may trouble the conscience, as when the storm
ceaseth, the waves roll for a while afterwards; so may sin in the consciences
of God's children work trouble, after the fiducial application of the blood of
Christ. But the storm ceaseth by degrees; and it is possible that the
commitment of new sins may revive old guilt, as a new strain may make us
sensible of an old bruise. Yet we must distinguish between the full grant of a
pardon, from the full sense of it. When we are not thankful, humble, fruitful,
former sins may come into remembrance, and God may permit it, as matter of
humiliation to us, and to quicken us to seek after new confirmation of our
right and interest. Yet God's pardon is never reversed, nor will the sin be
charged again, or put in suit against him, to the final condemnation of the
person so pardoned. Once more: though the sins of the justified should be
remembered at the day of judgment, it will not be to the confusion of their
faces, but the exaltation and praise of the Lord's grace. Then is this
acquittance in all respects full. (2.) It is full, because where God forgiveth
one sin, he will forgive all: Ps. ciii. 3, 'Who pardoneth all thy sins;' and
Micah vii. 19, 'Thou wilt cast all their sins into the depth of the sea.' Sins
original, actual, of omission, commission ; small, great; secret, open; lust
that boileth in the heart, and breaketh out in the life; sins of worship, of
ordinary conversation. Look in the bill -what owest thou ? A Christian is
amazed when he cometh to a serious account with God; but the selfjudging sinner
needeth not be discouraged when he cometh to God. For where God pardoneth all
that is past, the fountain stands daily open for him to flee unto, with all his
faults as they are committed; and upon the renewing of his faith and
repentance, he shall obtain his pardon. All sins are mortal, all of them
damnable. Therefore if all sins be not pardoned, he remaineth in danger of the
curse, and one sin let alone is sufficient to exclude us out of heaven.
Therefore all is pardoned, first or last. Justice hath no more to seek of
Christ. And we have all leave to sue out our pardon in Christ's name. He is
under that covenant that will pardon all.
[3.] It is full; because where God forgiveth the sin, he also forgiveth the
punishment. It will not stand with God's mercy to forgive the debt, and yet to
require the payment. It is a mocking to say, I forgive you the debt, and yet
cast the man into prison; and to pardon the malefactor, and yet leave him
liable to execution. Here in the text, God forgiveth us, as we are bound to
forgive our brother, not in part, but in whole. Guilt is nothing but an
obligation to punishment (l.) As to eternal punishment, it is clear: Rom. v. 9.
The eternal promises and threatenings, being of things absolutely good and
evil, are therefore absolute and peremptory, that is certain. (2.) But now as
to temporal afflictions, there is some difficulty, for where the whole
punishment is done away, such grace and payment of any part of the debt cannot
stand together. That pardon which is given upon valuable and sufficient price
is full and perfect. Jesus Christ satisfied the justice of God for all our
sins. How is it, then, that the saints are subject to so many afflictions? (l.)
So far as sin remains, so far some penal evil remains: when the dominion of it
is broken, there remains no condemnation, but yet some affliction, and when it
is wholly gone, there is no evil at all. We are not yet purged from all sin ;
and, therefore, (2.) these afflictions are not satisfactory punishments, and
need not, as to the completing of our justification, but are helps to us, as
the furtherance of our sanctification ; and so are of great use-: [1.] To make
us hate sin more., If we only knew the sweetness of it and not the bitterness,
we would not be so shy of it. Now the bitterness of it is seen by the effects:
Jer. ii. 19, ' Thine own wickedness shall correct thee, and thy backslidings
shall reprove thee; know therefore, and see, that it is an evil thing and
bitter, that thou hast forsaken the Lord thy God, and that my fear is not in
thee, saith the Lord God of hosts.' [2.] It will cause us to prize our
deliverance by Christ. If affliction be so grievous, what would hell be? 1 Cor.
vi. 32, 'But when we are judged we are chastened of the Lord, that we should
not be condemned with the world.' It is a gentle remembrance of hell pains, or
a fair warning to avoid them, when scorched or singed a little. [3.] To make us
walk more humbly. We forget ourselves, and are apt to be puffed up. Paul saith,
2 Cor. xii. 7, 'Lest I should be exalted above measure through the abundance of
the revelations, there was given to me a thorn in the flesh, the messenger of
Satan to buffet me, lest I should be exalted above measure.'
[4.] It is full, because where God forgiveth sin, there are many consequent
benefits.
(l.) God is reconciled: Rom. v. 1, 'Therefore being justified by faith, we have
peace with God through our Lord Jesus Christ.' This is the great blessing, and
our great work is to make and keep peace with God; to have no cloud between us
and his face. Light is pleasant: what then is the light of his countenance,
that filleth us with a peace that passes understanding? We would have a
powerful friend, especially if we need him: Acts xii. 20; they sought peace
with Herod, 'because their country was nourished by the king's country;' so
should we do: we cannot live without God. If sin be pardoned, then we are at
peace with God, and may have free access to him, with a free use of all that is
his.
(2.) A heart sanctified is a connexed benefit: 1 Cor. vi. 11, 'And such were
some of you; but ye are washed, but ye are sanctified, but ye are justified in
the name of the Lord Jesus;' and 1 John i. 9. Sin is considerable in the guilt
and filth of it, as it rendereth us obnoxious to God's justice, or as it
tainteth our faculties and actions. According to this double respect, Christ
destroyeth sin, and no man hath benefit by him that is not freed from the guilt
and filth thereof. Christ was sent into the world to restore God's image in us.
But the image of God consisteth in the participation of holiness, as well as
the participation of blessedness; for God, that is happy and blessed, is also
holy and good. The filthiness of sin is opposite to holiness, and the guilt of
it to blessedness; so that either Christ must restore but half the image of
God, or he must give us this double benefit. If he should give us one without
the other, many inconveniences would follow; therefore both are given: he
justifieth that he may sanctify, and he signifieth that he may glorify.
(3.) Providence is blessed: the curse is taken out of our blessings, and the
sting out of our afflictions. As long as sin remains unpardoned our blessings
are cursed: Mal. ii. 2, 'If ye will not hear, and if ye will not lay it to
heart, to give glory to my name, saith the Lord of hosts, I will even send a
curse upon; you, and I will curse your blessings; yea, I have cursed them
already, because ye do not lay it to heart.' There will be a worm in our manna,
our 'table will become a snare,' Ps. lxix. 22. But when once sin is pardoned,
the sting of misery is taken away : I Cor. xv. 56, ' The sting of death is sin,
and the strength of sin is the law: but thanks be to God, which giveth us the
victory through our Lord Jesus Christ.' Crosses are not curses.
(4.) We have a right to heaven, which is the great ground of hope: Rom. v. 10,
'For if, when we were enemies, we were reconciled to God by the death of his
Son, much more, being reconciled, we shall be saved by his life.'
Thirdly, The terms upon which it is dispensed are faith and repentance.
1. Faith: Acts x. 43, 'To him give all the prophets witness, that, through his
name, whosoever believeth in him shall receive remission of sins.' Faith is
necessary to honour the mercy of God, to own the surety, to consent to his
undertaking, to encourage the creature to look after this benefit.
2. Repentance, which implieth a sorrow for sin, with a serious purpose of
forsaking it. Sorrow for sin: no man can seriously desire a pardon but he that
is touched with a sense of his sin, moved and troubled at it. And then, for
purpose of forsaking: Ezek..xxxiii. 12, 'As for the wickedness of the wicked,
he shall not fall thereby in the day that he turneth from his wickedness.' Sin
pardoned must be left; otherwise, a pardon given to a wicked man would be a
confirmation of his sin, or a concession of leave to sin. Well, then, let us
seek pardon of God in this way.