dence for a base uncertain life, and is content if alive but from one day to another; but there is a higher design in his head, a providence of a further reach that sees afar off indeed, to make himself an estate for eternity, that takes up his thoughts and pains; the other is the grossest short-sightedness, to look no further than a moment; it is indeed, MvoraČEV, as St. Peter speaks. But that life the Christian's eye is upon, is of another nature, where none of these poor things shall have place, No marrying, nor giving in marriage, as our Saviour says, so no eating nor drinking, no need of bread, nor of this prayer for it, but we shall be as the angels of God.

And forgive us our debts, &c.] Thy loving kindness, says David, is better than life. Therefore this request rises above the former: in it we sought bread for the present life; in this we entreat his favour, not corn, nor wine, nor oil, but that that glads the heart more than them all, The light of his countenance, that the thick cloud of our sins be dispelled by a free pardon, as he promises'.

In this petition we have, 1. The request. 2. The clause added. That which is here called debts, St. Luke hath sins; and here in the observation our Saviour adds, they are called, паρапτúμаτα, offences. Now sin, as it is called a debt, is taken for the guiltiness of sin, which is no other but pænas debere, to owe the suffering of punishment, or an obligement to the curse which the law hath pronounced against sin; and because this results so immediately from sin, therefore sin is often put for the engagement o punishment, so the apostle's phrase" may be taken. So then, the debt of sin being the tie to punishment, which follows upon it, the forgiving of sin can be no other than the acquitting of a man from that curse, setting him free from his debt, his engagement to suffer; and therefore to imagine a

t Isa. xliv. 2.

u 1 Cor. xv. ult.

forgiveness of sin with retaining of the punishment, is direct nonsense and a contradiction.

To pass the words of this request through our mouths (as the rest) is an easy and common thing, but altogether fruitless; but to offer it as a spiritual supplication of the heart unto God, is a thing done but by a few, and to as many as do offer it so, it never returns in vain, but is certainly granted. Now to offer it so as a lively spiritual suit unto. God, there are necessarily supposed in the soul that presents it, these things,

1. A clear conviction and deep sense of the guiltiness of sin, both in general what this guiltiness is, what is that debt that sin engages us in, that misery to which it binds us over, 1. As the deprivement of happiness, the loss of God and his favour for ever. 2. The endless endurance of his wrath, and hottest indignation, and all the anguish that that is able to fill the soul with to all eternity. Unsufferable, inconceivable torment! described to us by such things as we can understand, but going infinitely beyond them, A gnawing worm that dies not, and a fire that cannot be quenched, this is the portion of the sinner from God, and the heritage appointed to him, as Zophar speaks. Then in particular there must be a seeing our own guiltiness, a man must know himself to be nothing else but a mass of sin, and so fuel for that fire; must see himself a transgressor of the whole law of God, and therefore abundantly liable to that sentence of death.

2. Upon this apprehension will follow a very earnest desire to be free, and such a word as that, O wretched man that I am, who shall deliver me? And seeing no way either to satisfy or escape without a free pardon, the soul then looks upon that as its only happiness, with David, Blessed is the man, O the blessedness of that man! whose iniquity is forgiven, and whose sin is covered.

3. In this request there is a taking of it as a thing

attainable, for it is implied that there is no impossibility in it; and this arises from the promises of God, and the tenor of the covenant of grace, and the Mediator of that covenant revealed in the word, apprehended only in their general tenor.

4. It imports a humble confession of guiltiness before the Lord, as follows there, I acknowledge my sin, &c. and hide not mine iniquity. The way to find God hiding and covering it, he perceived was for himself not to hide it, the way to be acquitted at God's hand, is for the soul with humility and grief to accuse itself before him.

5. Where there is this sensible knowledge and humble acknowledgment of sin and misery, and earnest desire of pardon, then doth a man truly offer this suit unto God with strong affection, Lord this is my request, that my sin may be forgiven; and prays it in faith, which is a more particular laying hold on the promises, believing that he will forgive, and therefore waits for an answer, to hear that voice of joy and gladness, as David speaks; to hear the word of his pardon from God spoke into his soul. And for this cause (besides the need of daily pardon for daily sins) the most godly men have need to renew this suit, that together with pardon they may obtain the comfortable persuasion and assurance of it; and though they have some assurance, yet there be further degrees of it possible and desirable, clearer evidences of reconcilement and acceptance with God.

Forgiveness itself is indeed the main, and is often granted, where the other, the assurance of it, is withheld for a time, but there is no question that we may, yea, that we ought to desire it, and seek after it. He is blessed that is pardoned, though as yet he know it not, yet doubtless it abates much of his happiness for the time that he does not know it*.

* Psm. xxxii.

Non est beatus, esse qui se non putet,

As the philosopher says, The poor man thinks him happy that is rich, and the sick man him that is in health; their own want makes them think so. Now this forgiveness of sin is happiness indeed, yet a man must first feel the want of it, before he judge so: but here is the difference when he hath obtained it, he shall think so still; whereas the other being tried, are found to fall short, and do not make any man happy.

Seeing this is a request of, so great moment, may we not wonder at ourselves, that are so cold and indifferent in it? But the true reason of this is, because so few are truly sensible of this heavy debt, of the weight of sin unpardoned. A man that feels it not prays thus, not much troubling his thoughts whether it be granted or no; but he that is indeed pressed with the burden of sin, cries in earnest, Lord, forgive. David knew what he said, when he called him blessed whose sin is forgiven, the word is, that is unloaded of his sin. He was a king, and a great captain, but he says not, he is a blessed man that wears a crown, or that is successful in war, but he whose sin is taken off his shoulders; whatsoever he is otherwise, he is a happy man; it is in vain to offer a conscience groaning under sin any thing else, until it be eased of that. If you should see a man lying grovelling under some weight that is ready to press him to death, and should bring sweet music to him, and cover a table with delicates before him, but let him lie still under his burden, could he (think you) take any pleasure in those things? Were it not rather to mock him to use him so?

And though we feel it not as troubled consciences do, yet we are truly miserable in all enjoyments, until this forgiveness be obtained. To what purpose daily bread, yea what is the greatest abundance of all outward things, but a glistering misery, if this be wanting? But he that is once forgiven, and received into favour with God, what can befal him.

amiss? Though he hath no more of the world but daily bread, and of the coarsest sort, he hath a continual feast within; as he that said, Brown bread and the gospel is good fare. Now the gospel is the doctrine of this forgiveness of sin, and is therefore so sweet to an humbled sinner; yea, though a man have not only a small portion of earthly comforts, but be under divers afflictions and chastisements, yet this makes him chearful in all, as Luther said, Feri Domine, &c. use me as thou wilt, seeing thou hast forgiven my sin, all is well.

Lastly, As there must be earnest desire in the request, so withal firm belief; ask in faith. If once, thou art become a humble suiter for mercy, and that is the great desire of thy heart, that God would take away thy sin, and be reconciled to thee: then know that he will not cast back thy petition in displeasure, now he is gracious, and whatsoever thou hast been, consider what he is. Doth he receive any for any thing in themselves? What is the cause he pardons any, is it not for his own name's sake"? And will not that reason serve for thee as much as others? Will it not avail for many sins, as well as for few? Hast thou multiplied sin often, abused his mercy, but now mournest before him for it? then he will multiply to pardon. Thou hast rebelled much, but he is thy Father, and hath the bowels of a father to a repenting child: and this stile we give him in this prayer, as fitly urging all our suits, Father, forgive us our sins; therefore forgive, because thou art our Father. And then consider, that he that puts this petition amongst the rest in our mouths, hath satisfied for believers, paid all their scores, and answered justice to the full, and in him we are forgiven; it is a free forgiveness to us, though he hath paid for it; and he himself was freely given to us, to undertake and satisfy for us. Yet let not any thus embolden themselves to sin; this were the grossest impudence, to come to crave pardon of sin Isaiah lv. 7. Jer, iii. 1.

h Isaiah xliii. 25. VOL. IV.

H