Thomas Manton · 29 of 60

And forgive us our debts, as we forgive our debtors. · Part 4

Object. 2. Is taken from the text, ‘Forgive us our debts, as we for give 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 by 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,’ &c. 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?’ &c., 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, 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,’ &c.;—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,’ &c. 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 broken-hearted 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,’ &c. 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. 18, ‘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, ‘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 reasons: Isa. xliii. 25, ‘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 a way 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. lv. 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.

IV. That forgiveness of sins is one great benefit that we must ask of God in prayer. 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,’ &c. 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 forgiveth 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 he 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. (1.) Because where 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, ‘Thou hast cast all my 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 self-judging 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 for give 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 (1.) 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? (1.) 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. xi. 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.J 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.

(1.) 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 sanctifieth 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: 1 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 it, 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.