The Power of Godliness, Book 6 · Chapter 15
CHAP. XV. Shewing, the meaning of these words, As we forgive them that trespass against us. Who our Debtors are, And what it is to forgive them. Several objections answered, many necessary conclusions deducted, with divers reasons to perswade us to forgive the injuries that we receive from others.
Question: WHat is the meaning of these words, As we forgive them that trespass against us?
Luc. 11.4.A. Luke reads it, For we forgive them that trespass against us. But these words do not plead a cause, upon which God should forgive us: for we cannot love till God hath given us grace, as the wall cannot reflect heat upon a stander by,Mat. 18.27. Col. ….13. till the Sun hath shined upon it. Forgiveness of sins is of the meer grace and mercy of God: our forgiving others is no merit or price, why God should remit us,Eph. 4.32. Col. 3.13. because we have forgiven our brother. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christs sake hath forgiven you. To forgive wrongs is one part of that debt of duty which we owe to God: But the paiment of one part of what we ow, and that very imperfectly, cannot merit remission of other offences committed against his Majesty. Besides, our love to our neighbor is so weak and defective, that it needs pardon, and cannot be the cause why we are forgiven. Neither do these words make comparison, in this wise, to forgive me no otherwise, but as thou seest me ready to forgive another; as if our forgiveness were a rule, sampler, or master picture, after which God were to conform his forgiving of us. For that is a rule which we imitate, but God doth not imitate us, but we God in remitting offences: therefore we are not a rule to him, but he to us. God doth remit to us many more, and much greater offences, and much more freely, then we are wont, or possibly can forgive to our debtors. We sin more against God then man can against us: our sins are more hainous against him, then any wrong that can be offered unto us.Mat. 18.24, 28 This is signified by that parable, where the Lord forgave to his servant a thousand talents, when he would not forgive to his fellow-servant an hundred pence. Nor did the Lord therefore remit, because the servant had first forgiven his debtor, as provoked by his example: but first the Lord forgave, afterwards the servant would not forgive. Our forgiveness is maimed in degree, though it may be intire in parts:Catech. Rom. par. 4. c. 14. q. 14. for the flesh lusteth against the Spirit, even when we are reconciled to our neighbour; and do what we can the remembrance of great injuries will stick too fast in the breast. So that if our forgiveness were a rule of Gods forgiveness, and his pardon should not be more perfect then ours, we should rather desire damnation then salvation. The Lord himself doth shew the inequality. Can a mother forget her sucking child, that she should not have compassion on the son of her wombe? Yea, they may forget, Esa. 49.15.yet will I not forget thee. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? Hos. 11.8, 9.How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Epharim, For I am God and not Man. I… is to be noted that this particle As, is used divers wayes. First as a note of likeness, not of truth. He shall come As a thief in the night. Secondly, Of truth but not of likeness.1 Thess. 5.2. Jo. 1.18. Eph. 5.8. Luc. 9.36. & 11.4. Heb. 2.27. Rev. 1.15. Ph. 2.6, 7. Catech. Rom. par. 4. c. 14.4.12. Maldon. in Math. 6. Iansen. bor. Evang. c. 43. We beheld his glory, the glory As of the onelyonly begotten Son of God Thirdly, of quality, but not equality. Be merciful As your heavenly Father is merciful. Fourthly, Of likeness and truth. And it is an Hebraisme, to call that oftentimes like, which is the same thing with that whereunto it is compared: and is more effectual to avow the truth of a thing, then if it had been uttered without the note of likeness. But in this place the particle As is not a note of similitude to note out either the measure or manner how we would have God forgive us, but onelyonly denoteth a certainty of the truth of our own forgiving of others. We may not therefore conceive the words, as if they did import the cause of our forgiveness, or any similitude of the measure and manner of forgiveness, but onelyonly as a qualification of the subject capable of forgiveness, or a condition, sponsion, and insinuation. If we forgive others, God is faithful to forgive us; but if we forgive not our brother, Mat. 6.14, 15.no more will our heavenly Father forgive us our trespasses. Brotherly pardon is joyned with free remission: he that will not forgive, shall not be forgiven. And when we pray in this form of condition and sponsion, we must remember that we break our promise solemnely given in this petition, if we we do not pardon our neighbour. But our forgiving others, is a sign we are such to whom forgiveness belongeth, and a helpe strengthening our faith to believe that we are heard in that request. This act of ours is no cause (as was said, but a condition on our part required, and a sign testifying that mercy belongeth unto us, and that we are indeed received into favour upon our request. For when we find that a spark of grace maketh us ready to forgive; how much more may we assure our selves, that God will out of his endless mercies be ready to forgive us? And as he who seeth a print of this or that Image, doth know that the seal hath been set there and applied: so we feeling our selves ready to forgive, do come to know this more surely, that Gods forgiveness hath been applied in us. And as one that doth see that done which is greater, will easily believe the lesser; so we seeing our selves made by his grace, though sinful ones, ready to forgive, may much more be perswaded that God so infinite in goodness hath pardon for us, that we may fear him. Again, as they who have the condition on which a thing is to be done, may boldly expect performance of that which dependeth on it; so we having forgiveness, in which God hath promised us forgiveness, may be bold to assure our selves that we are pardoned.
Q. Who are our Debtors?
A. All that have offended us, and hurt us in deed, word,Ps. 15.3. Lev. 19.13. Col. 3.13. Mat. 18.35. 1 Cor. 6.8. or manners: such against whom we have any complaint: for they are called our Debtors, not for money matters, but in regard of some duty.
Q God onelyonly can forgive sins, how then is man said to forgive his Debtors?
A. The sin against God we cannot, but the injury or dammage against our persons we may forgive; as if the Magistrate take a Thief wronging us, we may forgive him his injurious minde towards us, but cannot absolve him from the offence against the Law.
Q. What is it to forgive our Debtors?
A. It is freely and in conscience towards God of our own accord to lay down anger,Lev. 19.18. Prov. 19.11. Rom. 12.19. Col 3.13. Longe aliud est in Deo & in alijs rectoribus remittere peccara … aliud vero in privatis ab altero l…sis. Illi enim oppositum est pun…re; huic vero paenam postulare, aut optare, aut etiam conqueri. Col 3.13. Mat. 7.1. Deut. 19 19, 20. Josh. 7.24, 25. Rom. 13.4. 2 Tim. 4 14. Causa paenae est ipsa actus vitiositas, causa debiti naturalis, quod aliquid mihi absit. Restitutionis modum & quantitatem ipsa rei natura determi…at poena, determinari non potest, nisi per actum liberum voluntatis. Mat. 10.16. & 7.6. Restitutionis debitum in hoeredem transit, paena non transit. hatred, and desire of reveng and punishment so farre as justice will suffer, either from God or men; and willingly to bury the remembrance of injuries, even then, when he doth not desire that hath offended us: For here we speak of the duty of him that prayeth to the Lord, what he ought to perform. Three waies a man is said to forgive his Debtor. First, When he doth not conceive anger or desire of revenge for an injury, or having conceived it, doth lay it down. Secondly, When he passeth by the wrong, and remitteth the damage being such as may be born without satisfaction. Thirdly, When being bound in conscience to prosecute the matter, and call for punishment, he doth it without spleen or malice, in love and with compassion. So that they do not forgive their Debtors, who either keep heatred in their hearts, or mule about revenge, or cast by what occasion to do hurt, or be glad at any evil that doth befall their enemies; yea, they who think much to be reconciled to such as have wronged them, or to deserve well at their hands by all kinds of duties, and to reconcile themselves unto them.
Q. Paul did not forgive Alexander the Copper-smith: therefore remission is not necessary.
A. There is a three-fold remission; of revenge, judgment, and punishment. All men ought to remit revenge, and of this the Petition is to be understood. Judgment of others is not ever to be remitted: for God forbidding a lie, willeth not that we judg dissolute fellows to be honest men, or the sluggard to be painfull: but he would have us to discern the good from the evil. And as it belongeth not to all men to inflict punishment, so neither is it in their power to remit it: for God willeth the execution of his justice and Law. The application is easie, for Paul was not carried against Alexander with any private grudg, but with burning zeal for the glory of God.
Q. The Scripture alloweth men to require their Debts, and if they be wronged, to complain to the Magistrate, and if there be no remedy, to go to Law, in a simple desire of justice: and for that cause both Magistracy and Judicial Constitutions, were set up in the Common wealth of Israel: yea, in lawfull warre we may kill our enemies.
A. This Petition is to be understood of wrong or injury that might stirre up desire of revenge,2 King. 8.6. Deut. 20.10, 11, 12. 2 Cor. 6.5, 6, 7 not properly of civil debt; of debt of duty, not of debt of money; yet so, that if our debtors be not able to pay, we are bound in duty to forgive them, or at least to have a conscionable regard of their inabillity. We must know therefore that in every wrong done unto us, two things concurre: First, Defect of love in him that wrongeth us, or an injurious mind, which is apt to beget the like defect in us, scil. to cause us to cease to love him, yea, to spite and seek revenge. The second thing is, there is some hurt or damage groweth either to our Name, Life, or Goods, which worketh in us that are wronged desire of satisfaction, and recompense for the hurt done unto us. The first of these, sc. their ill will to us, must alwaies be forgiven; so that all ill will in us to them, and all purpose of revenge must absolutely and utterly be laid down by us. But the Scripture alloweth us to crave our debts, and satisfaction for wrongs sustained. Yet because requiring of debts and satisfactions may proceed from malice and reveng, difference must be put between one wrong and another: some are small, and they do us little damage, and the consequence of them cannot be to any great harm: some other wrongs are great, which do much hurt our names, goods, or lives, and the consequence of them is great. Again, satisfactions must be distinguished; some are to be made to the Magistrate, others unto the party wronged. Now all those smaller wrongs, which are no great blemish to our name, or any great empairing of our goods or quiet, must be remitted, even in respect of satisfaction; because love should cover all such offences. And if we seek satisfactions in these cases, it must needs proceed from want of love, and from some degree of revenge: Except the Magistrate and Common wealth be interessed in the cause, and do require us to prosecute such offenders, for to make them examples to like offenders: but then it must be done in love and mercy to their persons. But if the damage be greater then love is bound to pass by, because in our name, life and goods, we are much wronged, or the consequent of not seeking satisfaction, would be much to our damage, or to the dishonour of God and religion (as in some cases it falleth out where the matter of the wrong is not alwaies great) in such cases the Scripture alloweth us to seek satisfactions: but with these and the like cautions. First, We must not seek to right our selves as Judges in our own causes, but must referre it to neighbourly arbitrement, or if that cannot be, then to referre it to the Magistrate who is appointed in such cases to do right. Secondly, Satisfactions must not be required in spleen, or prosecuted in malice, or by indirect courses.
Q He is a base fellow that hath done me some notorious wrong, am I bound to forgive him?
A. Luke hath the words thus; for we forgive every one that is indebted to us. Luk. 11.4.Because we are by nature more hard to some, more easie to others, and do bear wrongs more patiently or less impatiently from superiours then from equals or inferiours: therefore he takes away all respect in brotherly pardon, when he saith, We remit to every one, that is indebted to us.
Q Are the parties offending and offended both bound to reconciliation?
A. For the person that hath wronged his neighbour, the rule is; If thou bring thy gift to the Altar, and there remember that thy Brother hath ought against thee; Mat. 5.23.leave thy gift at the Altar, and go first and be reconciled to thy Brother, and then come and offer thy gift. For he that prayeth in impenitency must not hope to speed. For him that is wronged, the rule is set down;Luk. 17.3, 4. If thy Brother trespass against thee, rebuke him, and if he repent, forgive him.
Q Am I not bound to forgive mine enemy unless he repent?
A. It is not sufficient to forgive our adversary, when he intreateth favour, as God doth pardon us when we humble our selves and pray: but we must forgive them of our free accord, though they never desire it, yea, though they persist in their ungodly practice. When ye stand praying, forgive, Mar. 11.25.if ye have ought against any, that your Father also who is in Heaven may forgive you your trespasses. The place alledged before, is to be understood of brotherly communion and reprehension, not of private hatred and revenge.
Q. May they use this Petition who from their heart desire to forgive their enemies, but cannot obtain that perfect oblivion of injuries that is required?
A. They may; for in the faithfull so long as they live in this world, there abideth both flesh and spirit, corruption and grace, whose acts and motions are contrary: The flesh is prone to revenge, the spirit inclineth to pardon: whence followeth a perpetual combate and contention, the part regenerate resisting the desires and motions of the part unregenerate, and the part unregenerate making head against the part regenerate. Again, asking forgiveness of God, we ask whatsoever is necessary to the obtaining of it; as grace to forgive our enemies, according to the Commandement of Christ.
Q. Is nothing required of us to the obtaining of mercy with God, but that we forgive our enemies?
A. There was a sort of Hereticks that thought they might live as they lis…, and yet be sure of pardon, so they did forgive their Adversaries. But the Scripture teacheth plainly, that if we would obtain mercy, we must humble our selves, repent of sinne and turn unfeignedly unto the Lord: and it is a certain truth, that no man can in conscience forgive his enemy, who doth purposely live in any known sinne. Amongst many conditions which might have been mentioned, our Saviour made choice of this: because nothing is more fit, then that he who begs mercy, should shew mercy; and it doth fitly serve to insinuate with God by Argument taken from the greater; We that have much of the old Leaven, by the spark of thy grace in us, are ready to forgive; be thou much more. Moreover, it is a most grave common faction that we live together in brotherly kindness; and seeing offences will come by reason of mens infirmity, we should be the more circumspect, that our hearts be not poysoned with rancor and malice.
Q. What Conclusions may be drawn from these words?
A. 1. In asking forgiveness of sinne, it is meet that reasons be used to confirm and strengthen faith in respect of audience. Thus David yeeldeth reasons why God should have mercy on him: first from his tender mercy; then from his own confession of his sinnes, and from the effects which would follow upon Gods shewing mercy to him.Psal. 51.1, 3, 7. Apt reasons serve much to embolden a sinner to come before God: and this he hath need of, because Satan hath many devices to keep him from asking forgiveness: as sometimes to hide from his sight the ugliness and danger of sinnes, causing him to forget his sinne, or to think there is no great need of pardon. If this fetch will not prevail, then he setteth all his sinnes before him, and stretcheth them upon the tenters of aggravation, making them seem greater then they are, pleading Gods wrath and justice against them. Now against Arguments of discouragements and fears, reasons of asking forgiveness are very usefull. Strong reasons are the props of faith, the kindlers of desire. What Oyl is to the flame, that are reasons to fervency. The greater hope to speed, the more heart to ask. Dulness doth often seize upon us when we are to seek mercy: the best remedy of that disease is to furnish the heart with strong Arguments to perswade, that it shall be unto us according to our desire. 2. All Gods actions to us imprint their stamp in us: His Election makes us choose him, and choose the houshould of faith before all others. His love of us, maketh us love him and our Brethren: his forgiving us, maketh us forgive our Brethren. When Christ is received by faith, his stamp and Image is engraven upon the soul. He that hath obtained mercy of the Lord, is mercifull to others. The word may be called the Image of God, as it unfoldeth his Divine Properties, incomprehensible Wisdom, tender Mercy, rich Grace, Patience, Long-suffering, and readiness to forgive: which being digested by faith, doth transforme us into the nature of it, that we become holy and pure as the Word is pure and holy. 3. Conscionable forgiveness of our enemies is to the humble and penitent sinner, an undoubted token of forgiveness from God. For if we wretched sinners upon earth can forgive others,Mat. 5.7. & 6.14, 15. how much more will the gracious God of Heaven forgive us? If we having but a drop of mercy can forgive others, much more will God, who is a Sea full of grace. But this reason doth tie God to forgive us no otherwise then by his gracious and free Promise; for it is a necessary consequent and fruit of the other, and not a cause, considering the inequality between our debt unto God, and mens debt unto us, both in number and weight: which ariseth from the great inequality between God and man. For if to strike a King be much more hainous then to strike a poor subject; What is it to strike God, who is infinitely greater then all the Kings of earth? Let us therefore nourish this grace, and put away implacableness, which once out, will never return. Why should a man be so cruel to his own soul, as not to forgive? For besides, the torment and vexation of mind that accompanies desire of revenge; he that will not forgive wrongs cannot enjoy the sense of pardon and forgiveness from God. Let us forgive so as never to remember any more that which is remitted. To perswade to this Christian duty, let us reremember, (1.) That no man can wrong us so much as we daily trespass against God: therefore if we forgive the greater, we must forgive the less. (2.) No man can wrong us so much as our Saviour was wronged for us, yet he forgave his persecutors, and hath left us his example, that we should follow his steps. (3.) They that revenge themselves upon their neighbours, wrong God more then their neighbour could wrong them: for they usurpe upon his Divine Prerogat…ve. Vengeance is mine, saith the Lord, I will repay. (4.) He that will not forgive,Rom. 12.19. hurts themself more then he that doth the wrong. For the injury offered reacheth but to the name, body or goods: but the desire of revenge woundeth the conscience, provoketh God to wrath, shutteth the gate of his mercy agai…st …s, and bringeth our sins into remembrance before him. Let unmercifull and revengfull spirits consider what is said in the Parable of him that would not forgive his fellow servant: He was delivered to the tormentors. Mat. 18.34.(5.) It is a great Argument that we are the Sons of God, if from the heart we forgive injuries, and love our enemies. For in this that we love them that hate and persecute us, some similitude with our heavenly Father doth shine forth, who hath redeemed us being enemies with the death of his Sonne. Love your enemies, Mat. 5.44.45.bless them that curse you, &c. that ye may be the children of your Father which is in Heaven. (6.) Forgetfulness of injuries doth embolden us to ask pardon of God with confidence and good assurance. The best way to obtain mercy with God, is to shew mercy to them that have offended against our estimation, goods or body. Grace to remit an injury, is a testimonial sent from Heaven to certifie the heart, that God is at one with us in Jesus Christ. 4 He cannot in faith ask forgiveness of his sins,Mat 6.14, 15. Mar, 11.25. Mat. 18.35. who doth not from the heart forgive his enemies. For mercy must be asked as Christ hath directed, and as it is promised in the Gospel. But forgiveness is never promised to him that will not forgive. God hath expresly commanded every Christian to forgive one another, and when they come before him, to lift up pure hands without wrath and doubting. What is more absurd, then for a man to ask forgiveness of God, when for Gods sake he will not forgive? What is this, but to preferr his credit and reputation before Gods favour? What is more equal, then to deny his request, who will not do for another, what he requesteth to be done unto him? He that will not blot out the remembrance of an injury, is too proud to speed in his suit when he intreateth mercy for himself. The Lord bendeth his ear to the cry of the humble sinner, that abhorreth himself, and repenteth in dust and ashes: but an heart meditating revenge is lofty, sick of self-love. The acts of faith are uniform, and it cannot lift up the soul to beg pardon, nor receive the promise, when it is not of force to allay the bitterness of passion. When the malitious make this Petition, What do they but desire God to pour a curse upon them? Nor is their sin the less, if they leave out this condition: for what is that but a presumption, breach of Gods direction, and prophane abuse of his love. 5. He cannot but forgive others, which is perswaded in his heart by faith, that his own sinnes are forgiven him. Necessarily with forgiveness of sinnes is joyned true charity and love of our Neighbour.