The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...

LECTURE XIII.

MATTH. 6.12.

And forgive us our debts, as we forgive our debtors.

THis Text shall be the last (because the noblest) to prove that God seeth sin in those that are believers; for if they be bound to pray that God would forgive them their debts, there∣fore they are involved in debts, and in deep humility they are to acknowledge this, withall desiring the cancelling or blotting them out; so that as the Church anciently used this place a∣gainst those Pelagian Doctrines, which dreamed of a perfection in this life, and immunity from all sin, no lesse doth it over∣throw those novel Assertions, of being without sin (though not inherently) yet as to Gods eye and account. What Ter••ul∣lian said of the Lords-Prayer in general, is most true of this

Petition, Quantum substringitur verbis, tantum diffunditur sensibus, it is as comprehensive in sense, as straightned in words,* 1.1 so in this Petition, you have few leaves of words, but much fruit of matter; Its like Christs Mustard-seed, which by a good Interpreters managing, will grow into a tall tree. The material things that belong to remission of sins, I shall inclose as pertinent to my purpose. In the words you have the Petiti∣on it self, Forgive. Secondly, The Subject, Ʋs, Disciples and Believers. He that thinketh himself without sin, that very thought is a sin in him. Thirdly, The Object or Matter of Peti∣tion, Our debts (that is) as Luke 11▪ expounds it, sins. Fourth∣ly, The Condition or Qualification of those who are to expect pardon (As we forgive our Debtors) which words are not to be understood causally and meritoriously of Justification, nor as if we did hereby teach God to imitate us: Therefore those ex∣pressions of the Ancients, intimating that in other things we imitate God, but here God doth us, are not rigidly justifiable. Cassianus Collat. 9. cap. 23. reproveth some that would not for∣give others, but yet lest they should lie in their prayer, they would leave this part out of the Petition: But our Saviour ma∣keth this a necessary qualification for remission of sin, whether we expresse it or not. Lastly, There is the Particle of order,* 1.2 And; so that the very connexion of it to the Petition for daily bread, doth teach us; first, that our hearts are not to stay long in prayer for temporal things, but presently to return to spiritu∣al: As some Fowls of the air, suddenly catch their prey off from the ground, but dare not abide, lest they should be insna∣red; so ought we to do in our affections about heavenly things: many times the Bee is drowned in its own honey. Hence we have but one Petition for earthly things, and two for spritual things, belonging to our selves; this, and the Petition following; In this we pray for remission of sin; in the fol••owing for sanctifica∣tion; which are the sum of the new Covenant. Besides this or∣der doth well teach us, That although we have all bodily necessaries, yet if our sins are not forgiven we cannot take any delight in any worldly advantage whatsoever. I shall begin with the Object of the Petition, which is in the Text Debts. Sins are so called to aggravate the nature of them,* 1.3

and make us more fearfull and cautelous how we run into them. As Solomon speaks of Suretiship for another, Deli∣ver thy self like the swift Roe; the same is much more to be applied to our sins, which are debts of a more terrible nature. Now when sins are called Debts, or said to be forgiven, its a Metaphor from pecuniary Debts, as the Debtor was said luere when he did pay his money; and it is generally used of any that are obnoxious to punishment; so the Grecians say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latines, Poenas debere. So the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used both for Debts and Guilt, Dan. 1.10. Ezech. 18.7. as also for Sin, Exod. 32. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is applied to a Sin∣ner, Jam. 2.20. is also frequently used of Punishments, as Mat. 5.21, 22.

* 1.4The Observation, Sins are Debts. This is excellently described, Mat. 18.24. where our sins against God are not only compared to a Debt▪ but a debt of a vast sum, ten thousand talents, which there is no hope for us ever to discharge, so that the aggravation of a sin lieth in this, that it is against God; therefore observe, that of∣fence which man doth against man, is compared to an hundred pence only, but that which we do against God to ten thousand ta∣lents. O that men therefore who account it such a misery and slavery to be in money-debts, would bemoan their condition of sin-debts. As sins are debts, so God is said to have a debt-book▪ wherein he writeth all our transgressions: hence is that phrase of blotting them out, and of cancelling the hand-writing that is against us. This hand-writing in the Scripture should as much appale and astonish us, as that on the wall did Belshazzar. So that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to reckon or impute, is taken from ac∣counts in debts. But to open the Point,

* 1.51. Let us consider, What in sin is a Debt. And

2. Why sins are called Debts.

In sin there is the obliquity and dissonancy from the Law of God; and this is not called a Debt, for we do not owe this to God, but the contrary, obedience and holinesse. In sin there is a guilt and obligation unto eternal punishment, and this is properly a Debt; but yet in this Petition we must not limit it to the lat∣ter respect only, but include both the deformity and demerit of sin, that God would forgive both. What it is in sin that

doth denominate a sinner, will in time be discussed.

Secondly, Consider Why they are called debts,* 1.6 and that may be in these respects.

First, Because upon our sin, we owe God his honour, his glory, yea, his very deity again, which as much as lieth in us, we by trans∣gressions have taken away. Omne peccatum, est quasi deicidium, say the Schools. Every sinne doth as it were deprive God (as much as lieth in a sinner) of his Godhead and blessednesse; so that if God were capable of misery and grief, thy sins would bring it upon him. Hence are those expressions of being pressed by our sins as a cart is under sheavs, Amos 2.13. And the Prophet Ezekiel his lying so many daies on one side, and then on the other, to his great pain and trouble, was as some think, to represent, how much God was affected with the Israelites sins, and how great his patience was to endure them so long. If then they said to Da∣vid, Thou art worth ten thousand of us: how much rather may we say to God, Thy honour, thy glory, it is worth ten thou∣sand thousand of us? it is fitter for us to be damned or annihi∣lated, then the least glimpse of his glory obscured. For this is such a debt in sin, as we are never able to make up again. If a mean Peasant should defame a great King, and reproach him, he were never able to make satisfaction in way of Honour to him; how much rather is this true of us, seeing there is no pro∣portion between that which is finite and infinite?

Secondly, He is a debtor to Gods Justice to satisfie that:* 1.7 and hereby it is, that Christ gave himself a price for our sins, and re∣conciled God to us: for we were not in that condition, as to say with the servant in the Parable, Mat. 18. Have patience and I will pay thee all I owe. They have low and narrow thoughts of sin, which think any externall or internall humiliation for sin, can be satisfactory to Gods Justice. Hence the godly do not (as the Antinomians charge them) put any such meritorious efficacy, and causality in them. They attribute not that to their tears, which belongs to Christs bloud; they do not judge their crucifying sin to be equivalent with Christ crucified; they do not in practice that which some have done in opinion, say, they are the Messi∣as or Christ: and certainly if the Psalmist say, we cannot ran∣some our selves from the grave, much lesse can we from hell.

Now this debt of Gods Justice is in every sin, the least idle thought or word: we may say of every sin pardoned, here is the price of bloud, even of Christs bloud.

* 1.8Thirdly, Being not able to satisfie Gods justice, in the next place, we by sin become debtors to everlasting punishment in hell; so that as the murderer or flagitious person by his crimes becomes a deb∣tor to the capitall punishments to be inflicted by a Law, so doth a sinner to the Scripture punishments threatned in the word, so that hell and damnation are the proper wages that are due to him. Oh how dear doth every pleasant or profitable sin cost thee? thou owest eternal damning for it. Chrysostome in his time com∣plained of some, who would say, Give me that which is sweet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and let it choak me: so do all sinners, Give me that sinful profit and pleasure, though I am obliged to eternal wrath thereby. Ambrose thought wicked men were called debtors, be∣cause the devil lends them their lusts and sins as so much money, for which he will exact eternal torment as the usury of them. Whatso∣ever it be, certainly this notion of sins being debts ought much to affect and trouble thee. Thy sins are worse debts then any thou owest.

* 1.9Fourthly, In sin we become debtors by this means, All the good we have, whether natural or supernatural, we are betrusted with as so many talents, and for abusing of these, or not improving of them, we become debtors unto God. You have a full parable to this pur∣pose, Mat. 25. Where you have every opportunity, even the least, that God puts into our hands, compared to a talent, and that for the greatnesse and preciousnesse of it, and a man may be accountable unto God, either propter damnum emergens, for the losse that comes to our master therein, or for lucrum cessans, the very ceasing of gain. As that servant who hid his talent in a nap∣kin, and returned it safe again, though he was not guilty of any prodigall decoction of it, yet he is called a wicked and unprofi∣table servant, Now, because all our talents are many, hence our debts do arise to an infinite summe: none so indebted as those who have great wealth, great parts, Sicut crescunt dona, sic cr••s∣cunt rationes donorum, The more mercies the greater account to be given. This consideration may deeply humble us.

As our sinnes are thus debts, so we have all naturally the

evill properties, and wicked customes of ill debtors.

* 1.10

1. We are very unwilling to be called to any accounts; we do not love to hear of the day of judgement; we love not that the Mi∣nisters of God should tell us of our bills and hand-writings that are against us. Hence some observe that expression,* 1.11 Mat. 18.24. When the Master begun to reckon, it is said, One was brought that owed ten thousand talents, as if it were by force; and he was haled to his master. What an amazement and astonishment will that voice from heaven put us into, Give an account of thy Stewardship, unlesse Christ be our surety, and he undertake to discharge all? so that the very word debts, may breed in us much love to Christ, who was willing to stand engaged for us. Phocian the Athenian, coming to one in publike office, that was very soli∣citious about giving up his accounts, and (saith he) I am soli∣citious how I may give no account at all. Thus if it were possible, would every man be studious how he may decline that day of accounts: how gladly would he have the grave to detain him there alwaies?

2. To be full of shame and fear: Thus are men in debt,* 1.12 desirous to lie latitant, and not to be seen, Grave vocabulum debitorum, said Ambrose, The name of debts is very dreadfull and terrible. Hence Ambrose speaketh of some, who for the shame and di∣stresse thereof, have made away themselves, fearing more oppro∣brium vitae, then mortis periculum, the reproach of life, then the punishment of death. Suidas speaks of a Proverb in lit. A. A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Once red with blushing at the time of borrowing, and afterwards ten times pale for fear of paying, Canis latrat, & cor tuum palpitat, Ambros. de Tob. cap. 7. The dog doth but bark, and thy heart feareth an Arrest: and if men have been thus perplexed about worldly debts, when yet death would at last release them, how much more may men be afraid of these spiritual debts? There was a certain Roman died in a vast sum of debts, which in his life time he concealed, and after his death, when his goods were to be sold, Augustus the Empe∣ror sent to buy his pillow he lay upon, because saith he, I hope that would make me sleep, on which a man so much indebted could take his ease. It is much that we who have so many debts spiritual, can sleep, or eat, or drink, till we see them discharged

by Christ. Oh that every natural man should not like Cain fear every thing would damn him!

* 1.133. To shift and put off, to be in continuall delays, and if so, to be no further troubled. This a custome in worldly debts, if men can shift one way or other they care not: hence Horace cals the wicked debtor, Sceleratus Proteus, fiet aper, modo avis, modo sax∣um, & cum volét arbor, become in all shapes, to evade the Cre∣ditor, and thus it is in spirituall debts. How unwilling to acknow∣ledge our debts, to confesse them to God? I look upon all Pelagian Doctrines on one side, and Antinomian opinions on the other side, which would either make no sin in us, or at least not to be taken notice of by God, but as so many cousening cheats of a guilty heart, that is unwilling to be found a debtor before God. Cum delationem impetraveris, gaudes, said Ambrose of a debtor, If men can but delay they do rejoice. And are we not all thus na∣turally affected, if we can from day to day get one worldly com∣fort after another, and so be able to support our selves, we think all is well: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nothing is more troublesome, then to hear, Pay what thou owest: do not there∣fore please thy self with delays and excuses, lest thou die in thy misery.

* 1.144. To hate those to whom we are indebted: Leve aes alienum de∣bitorem facit, grave inimicum; A little money borrowed makes a man a debtor, but a great deal an enemy; and so the more they owe, the more they hate: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Aristotle, Debtors wish their Creditors to have no being, such is the hatred that ariseth thereby: and this is most emi∣nently true in wicked men, They hate God because they fear him as a just Judge, who will severely demand to the last farthing: Com∣fortable therefore is this direction, to pray in this Petition, for hereby is supposed, that God is propitious, and ready to release us; we may have a Jubile ever day; No devil hath any war∣rant to say, Forgive us our sins, God hath cast them into utter darknesse, and bound them up in perpetuall chains for their debts, but he is ready to forgive us. As therefore we reade of David, That men in debt and distresse followed him, hoping thereby to be freed from their Creditors hands, so let us fol∣low Christ, who only is able to take off this heavy burden from us,

and know the longer we lie in our debts, the more they will en∣crease upon us.

Now in two respects spiritual debts do exceed wordly debts.* 1.15

1. In the danger of non-payment: Suppose the highest punish∣ments that we reade of in Histories against perfidious debtors, yet that doth not amount to the punishment of our spirituall debts. In some Laws they were bound to sell their children,* 1.16 yea, themselves to become slaves, Exodus 21.7. Exodus 22.2. 2 Kings 4.1. Thus God commanded in the Jewish Laws. This was very miserable, to have children sold for parents debts. Va∣lentinian the Emperour would have such put to death that were not able to pay their debts; but above all, that Law in the 12. Tables, that who was in debt, the Creditors might take him, and cause him to be cut alive in as many peeces as the Creditors pleased. This cruelty saith Tertullian, was afterwards erased out by publike consent, Suffudere maluit homini sanguinem, quam ef∣fundere: but, what is this to that Mat. 18.30. His master was wroth, and delivered him to the t••rmentors, till he had paid all that was due? so then chains and imprisonments are the worst of worldly debts, but the eternall wrath of God falleth upon spi∣rituall debtors.

2. In the impossibility of escaping this punishment.* 1.17 In these debts death will free a man: but then is the beginning of our misery by spirituall debts. So Mat. 5.26. Thou shalt by no means come out, till thou hast paid the utmost farthing; and because we are never able to do that, therefore must our condemnation be eternall. We pity the indebted prisoners that out of their grates cry, Bread, bread; But how more doleful is that cry of Dives out of hell for a drop of water, and none giveth unto him? This is some mitigating consideration to the worst troubles here, that they are not eternal; and it is the aggravation of the least in hell, that they are eternal. Therefore in that the Scripture cals our sins by these names, and we have an innumerable heap of them, let us mourn under the weight of them, and bewail their burden, aud this is to be done with all speed, not knowing how soon justice may take us by the throat, saying, Pay that thou owest.

The use may be of instruction to the godly,* 1.18 that notwithstand∣ing their Justification and forgivenesse of sins past, yet they run

into debt daily, and such debts, as for the pardon of them, they must renew daily sorrow and confession, as also sue out continual pardon: for certainly our Saviour did not direct us to say this Petition, humiliter only, for humility sake, as some of old thought; but also veraciter truly, and if it be true, then we are not in a cold customary way of luke-warmnesse to beg this pardon, but with the same deep sense, conflict and agony of spirit, as we see male∣factors importune the Judge for a pardon. Now if there were a malefactor, that thought the Judge saw no crimes, nor matter of death in him; but on the contrary, that he was altogether righ∣teous and free, how could this man with any deep remorse and acknowledgement bewail himself? so that this Petition contain∣eth excellent Doctrine as well as practice. Tertullian called the Lords Prayer, Breviarum Evangelij, a breviary or sum of the Gospel, for legem credendi, adde & operandi, lex statuit supplican∣di, said another, The Law or Rule of Prayer, teacheth the rule of faith and practice; and this is very true in this Petition, which teacheth both Doctrine and Practice against the Antinomians: It is true, they make glosses upon this Text, but such cursed ones as do wholly corrup•• it; do not therefore think that Justifica∣tion giveth thee such a quietus est that new sins daily commit∣ted by thee should be no matter of humiliation or confession; certainly our Saviours command is, That we should desire this for∣givenesse, as often as we do our daily bread.

Notes

• * 1.1

  The Text di∣vided.
• * 1.2

  Observables from the con∣nexion.
• * 1.3

  Why sins are called Debts▪
• * 1.4

  Observ. Sins are debts.
• * 1.5

  What in sin is a d••bt.
• * 1.6

  Why sins are called debts. •• By sinning we rob God of his honour, glory, &c.
• * 1.7

  •• A sinner is a debtor to Gods justice.
• * 1.8

  3 Sinners not able to satisfie Gods justice, become deb∣tors to ever∣lasting p••nish∣ment.
• * 1.9

  4 All the good we have, we are betrusted with as so m••∣ny talents.
• * 1.10

  and we have the evil pro∣perties of deb∣tors
• * 1.11

  1 We are un∣willing to be called to an account.
• * 1.12

  •• We are full of shame and fear.
• * 1.13

  3 Of shifts & delays.
• * 1.14

  4 We hate those to whom we are indebt¦ed.
• * 1.15

  In two re∣spects spiritual debts exceed wordly debts.
• * 1.16

  1 In the dan∣ger of non-pai∣ment.
• * 1.17

  2 In the Im∣possibility of escaping the punishment.
• * 1.18

  Use of Instru∣ction to the godly.