Exposition of the Sermon on the Mount, Chapter 6 · Verse 14,15
verse 14.
For if ye doe forgiue men their trespasses, your heauenly father will also forgiue you:
15. But if you doe not forgiue men their trespasses, no more wil your heauenly father forgiue you your trespasses.
These two verses contain a reason of the fift petition, concerning theOf forgiuing others. forgiuenesse of our sinnes; which is propounded with a limitation and condition of our forgiuing them that trespasse against vsus: the reason here is, because in this behalfe, we shall finde such measure with God, as we mete out vntounto our brethren.
For the meaning of the words, three points must be discussed.Who must forgiue. First, whome this reason doth concerne, namely, priuate men for priuate trespasses: it reacheth not to Magistrates and publike persons in their function, who be the a….Ministers of God to take vengeance on them that doe euill: for to such the Lord saith, Thiue eye shall not spare the bDeut. 1…. …. 19.offender: but according to the qualitie of the offence, must he execute iudgement vponupon offenders, for the remoouing of euill. And so must parents and masters deale in their families, and Ministers in their publike dispensation of the word: for els offences would so aboūd that there could be no liuing for Gods people in the world.
II. Point. How doth these depend one vponupon an other, our forgiuing of men, and Gods forgiuing vsus? Ans. We must not conceiue that our forgiuing men their trespasses, is a cause why God forgiues vsus: for we are by nature dead in sinne, and can not doe any good thing of our selues, till we be enabled thereunto of God: but our forgiuing is a signe that God hath forgiuen vsus, beeing indeede a fruit of our reconciliation with God: for it is a signe of true repentance, which is a fruit of faith, whereby we apprehend the merciemercy of God for the pardon of our sinnes in Christ.
III. Point. How should our forgiuenes, goe before Gods forgiuingHow our forgiuenes goeth before Gods. vsus: for so the words seeme to import, If you forgiue—your heauenly father will forgiue you, &c. Ans. The pardon of sinne which God giues must be considered two waies: first, as it is giuen in heauen; secondly, as it is reuealed and assured to the conscience of man: now the pardon of sinne in heauen alwaies goes before our forgiuing others: but our assurance of pardon with God, followes after our forgiuing of men: for a mans sinnes may be forgiuen with God, and yet he may long remaine without the assurance thereof in his owne conscience: this we may see in Dauid, for when Nathan said, c2. Sam. 12. 13.The Lord hath put away thy sinne, no doubt it was forgiuen in heauen; but yet his dPsal. 51.…arnest prayer for pardon afterward, …wes plainly that he did not vponupon Nathans speech receiue the cōfortable assurance of pardon in his owne conscience. This then is Christs meaning, that if we forgiue men their trespasses, God will assure vsus in our consciences that he hath forgiuen vsus; otherwise, if we will not forgiue, God will denie vsus that assurance.
The vse of this point is first and cheifly this: we must learne to forgiuePriuate wrongs must be forgiuen. Motiues. and forget all priuate wrongs and iniuries done vntounto vsus whether great or final, without desire of reuenge. The reasons to mooue vsus hereto are these. First, it is Gods commandement here expressely inioyned,1 which must needs bind the conscience to obedience. Secondly, if we2 will not forgiue men, God will not forgiue vsus: this Christ inforceth by doubling the sentence: now without Gods forgiuenes theres no saluation, and therefore we must be ready to forgiue, as we tender our owne saluation. Thirdly, the frailtie of our nature is such, that we our selues3 are subiect to offer wrong to others: this is intimated in this phrase, except ye forgiue men their trespasses; so that eueryevery man is prone to trespasse against others; and therefore as we would be forgiuen when we trespasse, so must we also forgiue men their trespasses.
Now for the better performing of our dutie herein, these rules mustRules of forgiuing. be obserued. I. We shall perceiue in sundrie men many wants & frailties, which mens laws punish not; as in old men frowardnes; in others hastines; and in some ambition and desire of praise: now these and such like we must in louelove passe by, without taking notice thereof. Prov. 19. 11. It is the glorie of a man to passe by an offence. II. Rule. If men giuegive vsus some light occasions of offence, as vpbraid vsus with our ignorance, vnskilfulnes, basenes, pouertie, or such like, we must lightly passe them ouer, preferring the bond of peace before outward reputation. III. Rule. Though a man doe vntounto vsus that which is indeede flat iniurie, yet if it doe not manifestly hinder Gods glorie, or too much preiudice our good estate; by hurting our good name, our goods, or life, we must cause our priuate griefe and hurt to yeild to publique peace. IV. Rule. If men doe vsus such great wrongs as manifestly hinder Gods glorie, and our good estate in life, goods, or name; then we must vse the helpe of the magistrate, and the lawfull defence of laws prouided for that ende. Alwaies remembring that in seeking to right our selues, we lay aside all malice, hatred, and desire of reuenge, and with a single heart propound Gods glorie in the reformation of the partie that doth vsus wrong.
Secondly, in this reason perswading to forgiuenes, we may see thatRemission & reformation go together. pardon of sinne before God, and reformation of life goe together: for here by this one branch of a reformed life in brotherly forgiuenesse, is vnderstood all of the same kind: but where is no reformation of life, there is no pardon of sinne before God. Wouldest thou therefore be assured in thy conscience of Gods speciall fauour towards thee in Christ? then reforme thy life by eueryevery law of God: for this will giuegive thee assurance from God: but if thy life be vnreformed, thy hope of pardon is a meere conceit of thine owne braine: and therefore if thou want reformation now beginne, and if thou hauehave begunne, then hold on, and doe it more and more, for thy more full assurance.