The Lord's Prayer
by Thomas Watson
File 19
(... continued from file 18)
The Fifth Petition in the Lord's Prayer
'And forgive us our debts, as we forgive our debtors.' Matt 6: 12
Before I speak strictly to the words, I shall notice
[1] That in this prayer there is but one petition for the body,
'Give us our daily bread,' but two petitions for the soul, 'Forgive
us our trespasses, lead us not into temptation, but deliver us from
evil.' Observe hence, that we are to be more careful for our souls
than for our bodies, more careful for grace than for daily bread;
and more desirous to have our souls saved than our bodies fed. In
the law, the weight of the sanctuary was twice as big as the common
weight, to typify that spiritual things must be of far greater
weight with us than earthly. The excellency of the soul may
challenge our chief care about it.
(1) The soul is an immaterial substance; it is a heavenly
spark, lighted by the breath of God. It is the more refined and
spiritual part of man; it is of an angelic nature; it has some faint
resemblance to God. The body is the more humble part, it is the
cabinet only, though curiously wrought, but the soul is the jewel;
it is near akin to angels; it is capax beatitudinis, capable of
communion with God in glory.
(2) It is immortal; it never expires. It can act without the
body. Though the body dissolve into dust, the soul lives. Luke 12:
4. The essence of the soul is eternal; it has a beginning but no
end. Surely, then, if the soul be so ennobled and dignified, more
care should be taken about it than the body. Hence, we make but one
petition for the body, but two petitions for the soul.
Use 1. They are reproved who take more care for their bodies
than their souls. The body is but the brutish part, yet they take
more care, (1) About dressing their bodies than their souls. They
put on the best clothes, are dressed in the richest garb; but care
not how naked or undressed their souls are. They do not get the
jewels of grace to adorn the inner man. (2) About feeding their
bodies than their souls. They are caterers for the flesh, they make
provision for the flesh, they have the best diet, but let their
souls starve; as if one should feed his hawk, but let his child
starve. The body must sit in the chair of state, but the soul, that
princely thing, is made a lackey to run on the devil's errands.
Use 2. Let us be more careful for our souls. Omnia si perdas,
animam servare memento [If you lose everything, remember to keep
your soul]. If it be well with the soul, it shall be well with the
body. If the soul be gracious, the body shall be glorious, for it
shall shine like Christ's body. Therefore, it is wisdom to look
chiefly to the soul, because in saving the soul we secure the
happiness of the body. And we cannot show our care for our souls
more than by improving all seasons for their good; as reading,
praying, hearing, and meditating. Oh, look to the main chance; let
the soul be chiefly tended! The loss of the soul would be fatal.
Other losses may be made up again. If one loses his health, he may
recover it again; if he loses his estate, he may make it up again;
but if he lose his soul, the loss is irreparable. The merchant who
ventures all he has in one ship, if that be lost, is quite ruined.
[2] As soon as Christ had said, 'Give us daily bread,' he adds,
'and forgive us.' He joins the petition of forgiveness of sin
immediately to the other of daily bread, to show us that though we
have daily bread, yet all is nothing without forgiveness. If our
sins be not pardoned, we can take but little comfort in our food. As
a man that is condemned takes little comfort from the meat you bring
him in prison, without a pardon; so, though we have daily bread, yet
it will do us no good unless sin be forgiven. What though we should
have manna, which was called angels' food, though the rock should
pour out rivers of oil, all is nothing unless sin be done away. When
Christ had said, 'Give us our daily bread,' he presently added, and
'forgive us our trespasses.' Daily bread may satisfy the appetite,
but forgiveness of sin satisfies the conscience.
Use 1. It condemns the folly of most people, who, if they have
daily bread, the delicious things of this life, look no further;
they are not solicitous for the pardon of sin. If they have that
which feeds them, they look not after that which should crown them.
Alas! you may have daily bread, and yet perish. The rich man in the
gospel had daily bread, nay, he had dainties, he fared 'sumptuously
every day;' but 'in hell he lift up his eyes.' Luke 16: 19, 23.
Use 2. Let us pray that God would not give us our portion in
this life, that he would not put us off with daily bread, but that
he would give forgiveness. This is the sauce that would make our
bread relish the sweeter. A speech of Luther, valde protestatussum
me nolle sic satiari ab illo. I did solemnly protest that God should
not put me off with outward things. Be not content with that which
is common to the brute creatures, the dog or elephant, to have your
hunger satisfied; but, besides daily bread, get pardon of sin. A
drop of Christ's blood, or a dram of forgiving mercy, is infinitely
more valuable than all the delights under the sun. Daily bread may
make us live comfortably, but forgiveness of sins will make us die
comfortably. I come now to the words of the petition, 'Forgive us
our debts,' etc.
Here is a term given to sin, it is a debt; the confession of
the debt, 'our debts;' a prayer, 'forgive us;' and a condition on
which we desire forgiveness, 'as we forgive our debtors.'
1. The first thing is the term given to sin; it is a debt. That
which is here called a debt is called sin. 'Forgive us our sins.'
Luke 11: 4. So, then, sin is a debt, and every sinner is a debtor.
Sin is compared to a debt of ten thousand talents. Matt 18:24.
Why is sin called a debt?
Because it fitly resembles it. (1) A debt arises upon non-
payment of money, or the not paying that which is one's due. We owe
to God exact obedience, and not paying what is due, we are in debt.
(2) In case of non-payment, the debtor goes to prison; so, by our
sin, we become guilty, and are exposed to God's curse of damnation.
Though he grants a sinner a reprieve for a time, yet he remains
bound to eternal death if the debt be not forgiven.
In what sense is sin the worst debt?
(1) Because we have nothing to pay. If we could pay the debt,
what need to pray, 'forgive us'? We cannot say, as he in the gospel,
'Have patience with me, and I will pay thee all;' we can pay neither
principal nor interest. Adam made us all bankrupts. In innocence
Adam had a stock of original righteousness to begin the world with,
he could give God personal and perfect obedience; but, by his sin,
he was quite broken, and beggared all his posterity. We have nothing
to pay; all our duties are mixed with sin, and so we cannot pay God
in current coin.
(2) Sin is the worst debt, because it is against an infinite
majesty. An offence against the person of a king, is crimen laesae
majestatis [the crime of high treason], it enhances and aggravates
the crime. Sin wrongs God, and so is an infinite offence. The
schoolmen say, omne peccatum contra conscientiam est quasi
deicidium, i.e., every known sin strikes at the Godhead. The sinner
would not only unthrone God, but ungod him, which makes the debt
infinite.
(3) Sin is the worst debt, because it is not a single, but a
multiplied debt. Forgive us 'our debts;' we have debt upon debt.
'Innumerable evils have compassed me about.' Psa 40: 12. We may as
well reckon all the drops in the sea, as reckon all our spiritual
debts; we cannot tell how much we owe. A man may know his other
debts, but he cannot number his spiritual debts. Every vain thought
is a sin. 'The thought of foolishness is sin.' Prov 24: 9. And what
swarms of vain thoughts have we! The first rising of corruption,
though it never blossom into outward act, is a sin; then, 'who can
understand his errors?' We do not know how much we owe to God.
(4) Sin is the worst debt; because it is an inexcusable debt in
two respects; [1] There is no denying the debt. Other debts men may
deny. If the money be not paid before witnesses, or if the creditor
lose the bond, the debtor may say he owes him nothing; but there is
no denying the debt of sin. If we say we have no sin, God can prove
the debt. 'I will set [thy sins] in order before thine eyes.' Psa
50: 21. God writes down our debts in his book of remembrance, and
his book, and the book of conscience exactly agree: so that the debt
cannot be denied.
[2] There is no shifting off the debt. Other debts may be
shifted off. We may get friends to pay them, but neither man nor
angel can pay this debt for us. If all the angels in heaven should
make a purse, they cannot pay one of our debts. In other debts men
may get a protection, so that none can touch their persons, or sue
them for it; but who shall give us a protection from God's justice?
'There is none that can deliver out of thine hand.' Job 10: 7.
Indeed, the Pope pretends that his pardon shall be men's protection,
and God's justice shall not sue them: but that is a forgery, and
cannot be pleaded at God's tribunal. Other debts, if the debtor dies
in prison, cannot be recovered: death frees him from debt; but if we
die in debt to God, he knows how to recover it. As long as we have
souls to distrain on, God will not lose his debt. Not the death of
the debtor, but the death of the Surety, pays a sinner's debt. In
other debts men may flee from their creditor, leave their country,
and go into foreign parts, and the creditor cannot find them; but we
cannot flee from God. He knows where to find all his debtors.
'Whither shall I flee from thy presence? If I take the wings of the
morning, and dwell in the uttermost parts of the sea, even there thy
right hand shall hold me.' Psa 139: 7, 9, 10.
(3) Sin is the worst debt, because it carries men, in case of
non-payment, to a worse prison than any upon earth, even to a fiery
prison; and the sinner is laid in worse chains, chains of darkness,
where he is bound under wrath for ever.
Wherein have we the character of bad debtors?
(1) A bad debtor does not love to be called to account. There
is a day coming when God will call his debtors to account. 'So then,
every one shall give an account of himself to God.' Rom 14: 12. But
we play away the time, and do not love to hear of the day of
judgement; we love not that ministers should put us in mind of our
debts, or speak of the day of reckoning. What a confounding word
will that be to a self-secure sinner, redde rationem, give an
account of your stewardship!
(2) A bad debtor is unwilling to confess his debt, he will put
it off, or make less of it; so we are more willing to excuse sin
than confess it. How hardly was Saul brought to confession. 'I have
obeyed the voice of the Lord, but the people took of the spoil.' I
Sam 15: 20, 21. He rather excuses his sin than confesses it.
(3) A bad debtor is apt to hate his creditor. Debtors wish
their creditors dead; so wicked men naturally hate God, because they
think he is a just judge, and will call them to account. In the
Greek they are called God haters. A debtor does not love to see his
creditor.
Use 1. They are reproved who are loath to be in debt, but make
no reckoning of sin, which is the greatest debt; they use no means
to get out of it, but run further in debt to God. We should think it
strange, if writs or warrants were out against a man, or a judgement
granted to seize his body and estate, and yet he was wholly
regardless and unconcerned. God has a writ out against a sinner,
nay, many writs, for swearing, drunkenness, Sabbath-breaking, and
yet the sinner eats and drinks, and is quiet, as if he were not in
debt. What an opiate has Satan given men!
Use 2. If sin be a debt, let us be humbled. The name of debt,
says Ambrose, is grave vocabulum, grievous. Men in debt are full of
shame, they lie hid, and do not care to be seen. A debtor is ever in
fear of arrest. Canis latrat et cor palpitat [A dog barks and his
heart pounds]. Oh! let us blush and tremble, who are so deeply
indebted to God. A Roman dying in debt, Augustus the emperor sent to
buy his pillow, because, said he, I hope that will have some virtue
to make me sleep, on which a man so much in debt could take his
ease. We that have so many spiritual debts lying upon us, how can we
be at rest till we have some hope that they are discharged?
II. The second thing in this petition is confession. Let us
confess our debt. Let us acknowledge that we are in arrears with
God, and deserve that he should enforce the law upon us, and throw
us into hell-prison. By confession we give glory to God. 'My son,
give glory to the God of Israel, and make confession unto him.' Josh
7: 19. Say that God would be righteous if he should distrain upon
all we have. If we confess the debt, God will forgive it. 'If we
confess our sins, he is just to forgive. ' I John 1: 9. Do but
confess the debt, and God will cross it out from the book. 'I said,
I will confess my transgressions unto the Lord, and thou forgavest
the iniquity of my sin.' Psa 32: 5.
Let us not confess merely, but labour to get our spiritual
debts paid, by Christ the Surety. Say, 'Lord, have patience with me,
and Christ shall pay thee all. He has laid down an infinite price.'
The covenant of works would not admit of a surety; it demanded
personal obedience: but this privilege we have by the gospel, which
is a court of chancery to relieve us. If we have nothing to pay, God
will accept a surety. Believe in Christ's blood, and the debt is
paid.
WE have next to consider in these words the petition, 'Forgive
us our sins,' and the condition, 'For we also forgive everyone that
is indebted to us.' Our forgiving others is not a cause of God's
forgiving us, but it is a condition without which he will not
forgive us.
III. We shall now consider the petition, 'Forgive us our sins.'
This is a blessed petition. The ignorant would say, 'Who will show
us any good?' (Psa 4: 6) meaning a good lease, a good purchase; but
the Saviour teaches us to pray for that which is more noble, and
will stand us in more stead, which is the pardon of sin. Forgiveness
of sins is a primary blessing, it is one of the first mercies God
bestows. 'Then will I sprinkle clean water upon you;' that is,
forgiveness. Ezek 36: 25. When God pardons, there is nothing he will
stick at to do for the soul; he will adopt, sanctify, crown.
What is forgiveness of sin?
It is God's passing by sin, wiping off the score and giving us
a discharge. Micah 7: 18.
[1] The nature of forgiveness will more clearly appear, by
opening some Scripture phrases; and by laying down some
propositions.
(1) To forgive sin, is to take away iniquity. 'Why dost thou
not take away mine iniquity?' Job 7: 21. Hebrew, lift off. It is a
metaphor taken from a man that carries a heavy burden which is ready
to sink him, and another comes, and lifts it off, so when the heavy
burden of sin is on us, God in pardoning, lifts it off from the
conscience, and lays it upon Christ. 'He has laid on him the
iniquity of us all.' Isa 53: 6.
(2) To forgive sin, is to cover it. 'Thou hast covered all
their sin.' Psa 85: 2. This was typified by the mercy-seat covering
the ark, to show God's covering of sin through Christ. God does not
cover sin in the Antinomian sense, so as he sees it not, but he so
covers it, that he will not impute it.
(3) To forgive sin, is to blot it out. 'I am he that blotteth
out thy transgressions.' Isa 43: 25. The Hebrew word, to blot out,
alludes to a creditor who, when his debtor has paid him, blots out
the debt, and gives him an acquittance; so when God forgives sin, he
blots out the debt, he draws the red lines of Christ's blood over
it, and so crosses the debt-book.
(4) To forgive sin is for God to scatter our sins as a cloud.
'I have blotted out as a thick cloud thy transgressions.' Isa 44:
22. Sin is the cloud, an interposing cloud, which disperses, that
the light of his countenance may break forth.
(5) To forgive sin, is for God to cast our sins into the depths
of the sea, which implies burying them out of sight, that they shall
not rise up in judgement against us. 'Thou wilt cast all their sins
into the depths of the sea.' Micah 7: 19. God will throw them in,
not as cork that rises again, but as lead that sinks to the bottom.
[2] The nature of forgiveness will further appear by laying
down some propositions respecting it.
(1) Every sin deserves death, and therefore needs forgiveness.
The Papists distinguish between mortal sins and venial sins. Some
are ex surreptione [surreptitious], they creep unawares into the
mind, as vain thoughts, sudden motions of anger and revenge, which
Bellarmine says, are in their own nature venial. It is true that the
greatest sins are in one sense venial, that is, God is able to
forgive them; but the least sin is not in its own nature venial, but
deserves damnation. We read of the lusts of the flesh, and the works
of the flesh. Rom 13: 14; Gal 5: 19. The lusts of the flesh are
sinful, as well as the works of the flesh. That which is a
transgression of the law merits damnation; but the first stirrings
of corruption are a breach of the royal law, and therefore merit
damnation. Rom 7: 7, Prov 24: 9. So that the least sin is mortal,
and needs forgiveness.
(2) It is God only that forgives sin. To pardon sin is one of
the jura regalia [royal prerogatives], the flowers of God's crown.
'Who can forgive sins but God only?' Mark 2: 7. It is most proper
for God to pardon sin; only the creditor can remit the debt. Sin is
an infinite offence, and no finite power can discharge an infinite
offence. No man can take away sin, unless he is able to infuse
grace; for, as Aquinas says, with forgiveness is always infusion of
grace; but no man can infuse grace, therefore no man can forgive
sin. He only can forgive sin, who can remit the penalty, but it is
God's prerogative only to forgive sin.
But a Christian is charged to forgive his brother. 'Forgiving
one another.' Col 3: 13.
In all second-table sins, there are two distinct things;
disobedience against God, and injury to man. That which man is
required to forgive, is the wrong done to himself, but the wrong
done to God, he cannot forgive. Man may remit a trespass against
himself, but not a transgression against God.
The Scripture speaks of a power committed to ministers to
forgive sin: 'Whose-soever sins ye remit, they are remitted unto
them.' John 20: 23.
Ministers cannot remit sin authoritatively and effectually, but
only declaratively. They have a special office and authority to
apply the promises of pardon to broken hearts. When a minister sees
one humbled for sin, but afraid God has not pardoned him, and is
ready to be swallowed up of sorrow, for the easing of this man's
conscience, he may, in the name of Christ, declare to him, that he
is pardoned. He does not forgive sin by his own authority, but as a
herald, in Christ's name, pronounces a man's pardon. As under the
law, God cleansed the leper, and the priest pronounced him clean, so
God, by his prerogative, forgives sin, and the minister pronounces
forgiveness to the penitent sinner. Power to forgive sin
authoritatively in his own name, was never granted to any mortal
man. A king may spare a man's life, but cannot pardon his sin.
Popes' pardons are insignificant, like blanks in a lottery, good for
nothing but to be torn.
(3) Forgiveness of sin is purely an act of God's free grace.
There are some acts of God which declare his power, as making and
governing the world; others that declare his justice, as punishing
the guilty; others that declare his free-grace, as pardoning
sinners. 'I am he that blotteth out thy transgressions for mine own
sake.' Isa 43: 25. He forgives as when a creditor freely forgives a
debtor. 'I obtained mercy.' I Tim 1: 16. I was all over besprinkled
with mercy. When God pardons a sin, he does not pay a debt, but
gives a legacy. Forgiveness is spun out of the bowels of God's
mercy; there is nothing we can do that can deserve it; not our
prayers, or tears, or good deeds can purchase pardon. When Simon
Magus would have bought the gift of the Holy Ghost with money, 'Thy
money,' said Peter, 'perish with thee.' Acts 8: 20. So if men think
they can buy pardon of sin with their duties and alms, let their
money perish with them. Forgiveness is an act of God's free grace,
in which he displays the banner of love. This will raise trophies of
God's glory, and cause the saints' triumph in heaven, that when
there was no worthiness in them, when they lay in their blood, God
took pity on them, and held forth the golden sceptre of love in
forgiving. Forgiveness is a golden thread spun out of the bowels of
free-grace.
(4) Forgiveness is through the blood of Christ. Free grace is
the inward moving cause. Christ's blood is the outward cause of
meriting pardon. 'In whom we have redemption through his blood.' Eph
1: 7. All pardons are sealed in Christ's blood. The guilt of sin was
infinite, and nothing but that blood which was of infinite value
could procure forgiveness.
But if Christ laid down his blood as the price of our pardon,
how can we say God freely forgives sin? If it be by purchase, how is
it by grace?
It was God's free grace that found out a way of redemption
through a Mediator. Nay, God's love appeared more in letting Christ
die for us, than if he had forgiven us without exacting any
satisfaction. It was free grace that moved God to accept of the
price paid for our sins. That God should accept a surety; that one
should sin, and another suffer, was free grace. So that forgiveness
of sin, though purchased by Christ's blood, is by free grace.
(5) In forgiveness of sin, God remits the guilt and penalty.
Remissa culpa, remittitur poena [On remission of guilt, the
punishment is also remitted]. Guilt is an obligation to punishment,
it cries for justice. God in forgiving indulges the sinner as to the
penalty. He seems to say to him, 'Though thou art fallen into the
hands of my justice, and deserves" to die, yet I will take off the
penalty; whatever is charged upon thee shall be discharged.' When
God pardons a soul, he will not reckon with him in a purely
vindictive way; he stops the execution of justice.
(6) By virtue of this pardon God will no more call sin to
remembrance. 'Their sins and iniquities will I remember no more.'
Heb 8: 12. He will pass an act of oblivion, he will not upbraid with
former unkindnesses. When you fear that God will call your sins
again to remembrance after pardon, look into this act of indemnity,
'Their iniquities will I remember no more.' God is said therefore to
'blot out our sin.' A man does not call for a debt when he has
crossed the book. When God pardons a man, his former displeasure
ceases. 'Mine anger is turned away.' Hos 14: 4.
But is God angry with his pardoned ones?
Though a child of God, after pardon, may incur his fatherly
displeasure yet his judicial wrath is removed. Though he may lay on
the rod, yet he has taken away the curse. Correction may befall the
saints, but not destruction. 'My lovingkindness will I not take from
him.' Psa 89: 33.
(7) Sin is not forgiven till it be repented of. Therefore they
are put together: 'Repentance and remission.' Luke 24: 47. Domine,
da poenitentiam, et postea indulgentiam [Grant repentance, Lord, and
afterwards pardon]. Fulgentius. In repentance there are three main
ingredients, all which must be before forgiveness. They are
contrition, confession, and conversion.
Contrition, or brokenness of heart. 'They shall be like doves
of the valleys, all of them mourning, every one for his iniquity.'
Ezek 7: 16. This contrition or rending of the heart, is expressed
sometimes by smiting on the breast; Luke 18: 13; sometimes by
plucking off the hair; Ezra 9: 3; and sometimes by watering the
couch; Psa 6: 6. But all humiliation is not contrition; some have
only pretended sorrow for sin, and so have missed forgiveness; as
Ahab humbled himself, whose garments were rent, but not his heart.
What is that remorse and sorrow which goes before forgiveness
of sin?
It is a holy sorrow, it is a grieving for sin, quatenus sin, as
it is sin, and as it is dishonouring God, and defiling the soul.
Though there were no sufferings to follow, yet the true penitent
would grieve for sin. 'My sin is ever before me.' Psa 51: 3. This
contrition goes before remission. 'I repented; I smote upon my
thigh. Is Ephraim my dear son? my bowels are troubled for him. I
will surely have mercy upon him.' Jer 31: 19, 20. Ephraim was
troubled for sinning, and God's bowels were troubled for Ephraim.
The woman in the gospel stood at Jesus' feet weeping, and a pardon
followed. 'Wherefore, I say, her sins which are many, are forgiven.'
Luke 7: 47. The seal is set upon the wax when it melts; God seals
his pardon upon melting hearts.
The second ingredient in repentance is confession. 'Against
thee, thee only, have I sinned.' Psa 51: 4. This is not auricular
confession; which the Papists make a sacrament, and affirm that
without confession of all sins in the ears of the priest, no man can
receive forgiveness. The Scripture is ignorant of this, nor do we
read that any general Council, till the Lateran Council, which was
about twelve hundred years after Christ, ever decreed auricular
confession.
But does not the Scripture say, 'Confess your faults one to
another'? James 5:16.
This is absurdly brought for auricular confession; for, by
this, the priest must confess to the people, as well as the people
to the priest. The sense of that place is that in case of public
scandals, or private wrongs, confession is to be made to others; but
chiefly, confession is to be made to God, who is the party offended.
'Against thee, thee only, have I sinned.' Confession gives vent to
sorrow; it must be free without compulsion, ingenuous without
reserve, cordial without hypocrisy; the heart must go along with it.
This makes way for forgiveness. 'I said I will confess my
transgressions, and thou forgavest.' Psa 32: 5. When the publican
and thief confessed, they had pardon. The publican smote upon his
breast with contrition, and said, 'God be merciful to me a sinner,'
there was confession; he went away justified, there was forgiveness.
The thief said, 'We indeed suffer justly': there was confession; and
Christ absolved him before he died: 'Today shalt thou be with me in
paradise.' Luke 23: 43. These words of Christ may have occasioned
that saying of Augustine: Confession shuts the mouth of hell, and
opens the gate of paradise.
The third ingredient in repentance is conversion, or turning
from sin. 'We have sinned:' there was confession. 'They put away the
strange gods:' there was conversion. Judges 10: 15, 16. It must be a
universal turning from sin. 'Cast away from you all your
transgressions.' Ezek 18: 31. You would be loath that God should
forgive some of your sins only. Would you have him forgive all, and
will you not forsake all? He that hides one rebel, is a traitor to
the crown; he that lives in one known sin, is a traitorous
hypocrite. There must not only be a turning from sin, but a turning
to God. Therefore it is called 'Repentance toward God.' Acts 20: 21.
The heart points towards God as the needle to the north pole. The
prodigal not only left his harlots, but arose and went to his
father. Luke 15: 18. This repentance is the ready way to pardon.
'Let the wicked forsake his way, and return unto the Lord, and he
will abundantly pardon.' Isa 55: 7. A king will not pardon a rebel
whilst he continues in open hostility. Thus repentance goes before
remission. They who never repented can have no ground to hope that
their sins are pardoned.
Not that repentance merits the forgiveness of sin. To make
repentance satisfy is Popish. By repentance we please God, but we do
not satisfy him. 'Christ's blood must wash our tears.' Repentance is
a condition, not a cause. God will not pardon for repentance, nor
yet without it. He seals his pardons on melting hearts. Repentance
makes us prize pardon the more. He who cries out of his broken
bones, will the more prize the mercy of having them set again; so,
when there is nothing in the soul but clouds of sorrow, and God
brings pardon, which is setting a rainbow in the cloud to tell the
soul the flood of God's wrath shall not overflow, oh! What joy is
there at the sight of this rainbow! The soul burns in love to God.
(8) The greatest sins come within the compass of forgiveness.
Incest, sodomy, adultery, theft, murder, which are sins of the first
magnitude are pardonable. Paul was a blasphemer, and so sinned
against the first table; a persecutor, and so sinned against the
second table; and yet he obtained mercy. I Tim 1: 13. Zaccheus, an
extortioner, Mary Magdalene, an unchaste woman, out of whom seven
devils were cast, Manasseh, who made the streets run with blood, had
pardon. Some of the Jews, who had a hand in crucifying Christ, were
forgiven. God blots out not only the cloud, but the thick cloud,
enormities as well as infirmities. Isa 44: 22. The king, in the
parable, forgave his debtor that owed him ten thousand talents. Matt
28: 27. A talent weighed three thousand shekels, ten thousand
talents contained almost twelve tons of gold. This was an emblem of
God's forgiving great sins. 'Though your sins be as scarlet, they
shall be as white as snow.' Isa 1: 18. Scarlet, in the Greek, is
called twice dipped, and the art of man cannot wash out the dye
again. Though your sins are of a scarlet dye, God's mercy can wash
them way, as the sea covers great rocks as well as little sands.
This I mention that sinners may not despair. God counts it a glory
to him to forgive great sins: in which mercy and love ride in
triumph. 'The grace of our Lord was exceeding abundant,' it was
exuberant, it overflowed, as the Mile. I Tim 1: 14. We must not
measure God by ourselves. His mercy excels our sins as much as
heaven does the earth. Isa 55: 9. If great sins could not be
forgiven, great sinners should not be preached to; but the gospel is
to be preached to all. If they could not be forgiven, it were a
dishonour to Christ's blood; as if the wound were broader than the
plaister. God has first made great sinners 'broken vessels;' he has
broken their hearts for sin, and then he has made them 'golden
vessels;' he has filled them with the golden oil of pardoning mercy.
This may encourage great sinners to come in and repent. The sin
indeed against the Holy Ghost is unpardonable, not but that there is
mercy enough in God to forgive it, but because he who has committed
it will not have pardon. He despises God, scorns his mercy, spills
the cordial of Christ's blood, and tramples it under foot; he puts
away salvation from him. When a poor sinner looks upon himself and
sees his guilt, and then looks on God's justice and holiness, he
falls down confounded; but here is that which may be as a cork to
the net, to keep him from despair - if he will leave his sins and
come to Christ, mercy can seal his pardon.
(9) When God pardons a sinner, he forgives all sins. 'I will
pardon all their iniquities.' Jer 33: 8. 'Having forgiven you all
trespasses.' Col 2: 13. The mercy-seat, which was a type of
forgiveness, covered the whole ark, to show that God covers all our
transgressions. He does not leave one sin upon the score; he does
not take his pen and for fourscore sins write down fifty, but blots
out all sin. 'Who forgiveth all shine iniquities.' Psa 103: 3. When
I say, God forgives all sins, I understand it of sins past, for sins
to come are not forgiven till they are repented of. Indeed God has
decreed to pardon them; and when he forgives one sin, he will in
time forgive all; but sins future are not actually pardoned till
they are repented of. It is absurd to think sin should be forgiven
before it is committed.
The Lord's Prayer
by Thomas Watson
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