what views we are to have of him when we pray for forgiveness of sin.
This depends on the idea we have of those perfections which he glorifies
in bestowing this privilege; and these are, more especially, his mercy,
grace and faithfulness, in accomplishing what he has promised in the
covenant of grace. As for his justice, that is considered, as will be
observed under a following head, as having received a full satisfaction;
but this is concerned in the purchase, not in the application of
forgiveness; and therefore, though God, in this respect, appears with
the glory of a Judge, resolving to make no abatements of the debt which
was contracted, that he may thereby express his utmost detestation of
the sins committed: in this sense forgiveness is not to be obtained by
entreaty; for it is inconsistent with the character of a Judge, to be
moved thereby, and contrary to the demands of law and justice. But, on
the other hand, when we draw nigh to him, we consider him as a Father
who delights in mercy, as it is particularly intimated in the preface to
this prayer; and therefore we do not come before him as summoned to
stand at his tribunal, and to be weighed in the balance by him, in which
respect we would be found wanting, and, if our iniquities should be
marked by him, could not stand; but we consider ourselves as invited to
come into his presence, in hope of obtaining this privilege; and we
consider him as he has revealed himself in the gospel, in which we are
told, that there is forgiveness with him, that he may be feared, not as
the criminal fears his judge, who is ready to pass sentence upon him;
but as a child comes into his father’s presence with such a fear as
proceeds from love, and is the result of that encouragement which is
given him, that he should be accepted in his sight: And, the great
inducement hereunto, is the intimation that he has given thereof in the
promises of the covenant of grace, and particularly those that respect
forgiveness, in which he has discovered himself as a God ready to
pardon, _gracious and merciful, slow to anger, and of great kindness_,
Neh. ix. 17. with whom is _plenteous redemption_, Psal. cxxx. 7. he also
styles himself, _Our God, who will abundantly pardon_, inasmuch as _his
thoughts and ways are above ours, as the heavens are higher than the
earth_, Isa. lv. 7-9. and he has likewise promised that he will _cast
all the sins_ of his people _into the depths of the sea_: Therefore they
consider him not only as glorifying his mercy, but as _performing his
truth_, and acting agreeably to his faithfulness, Micah vii. 19, 20.
and, all this depends entirely on the discoveries he has made of himself
to us through a Mediator: This leads us to consider,
4. The way in which God bestows this blessing, and we are to seek it at
his hand by faith and prayer. We have before observed, that it would be
an affront to the divine Majesty, to suppose that he will extend mercy
to guilty sinners, without securing the glory of his vindictive justice;
and this depends wholly on the satisfaction that Christ has given to it:
Therefore we are to beg forgiveness for his sake, whom God has set forth
to be a propitiation for his sake, that he might be just, and the
justifier of him that believeth in Jesus; we are therefore first
considered as having his righteousness imputed to us, and then this
blessing, which we pray for, is applied to us. In this method of praying
for forgiveness, we take occasion to adore the wisdom of God, which has
found out this expedient to hallow or sanctify his own name, as well as
secure to us an interest in his love, and, at the same time, we express
the high esteem we have for the person of Christ, who has procured it
for us, as also the infinite value of the price he paid in order
thereunto; and we refer our cause to him, that, as our Advocate, he
would appear on our behalf, in the merit of his obedience and
sufferings; that our petition may be granted in such a way, that God
hereby may have the highest revenue of glory redounding to himself, and
we receive the blessings consequent thereupon.
5. We are now to consider the frame of spirit with which we are to pray
for forgiveness. There is no grace but what is to be exercised in
prayer, agreeably to the subject-matter thereof; and it is evident, from
the nature of the thing, that when we pray for forgiveness, it ought to
be with a penitent frame of spirit: Accordingly repentance and
forgiveness of sins are often connected in scripture. Thus it is said,
_Repent and be converted, that your sins may be blotted out_, Acts iii.
19. not that we are to suppose that repentance, or any other grace, is
the cause of God’s secret purpose or determination to forgive sin, or,
that he accepts of it as any part of that atonement or satisfaction
which his justice requires to be made for it; for this is to ascribe
that to it which belongs entirely to Christ’s righteousness; yet
repentance is so far necessary to forgiveness, that it would be a very
preposterous thing for any one to ask this favour either of God or man
without it. Not to repent of a crime committed, is, in effect, a
pleading for it, and a tacit resolution to persist in it, which
disqualifies us from pleading a pardon; and it would be contrary to the
divine perfections for God to give it to those who hereby do, as it
were, practically disown their need of it.
Now the necessity of repentance, in those who are praying and hoping for
forgiveness, appears from the connexion that there is between it, and
all other graces; which, though distinguished, are not separated from
it, and they are, all of them, necessary to salvation, which we can, by
no means attain to, without being forgiven.
III. We proceed to consider, the encouragement that they, who plead for
forgiveness with the exercise of faith, repentance and other graces,
have to expect, that they shall be heard and answered; and more
particularly, how far that disposition, which we have to forgive others
is an evidence thereof.
1. Grace exercised, is an evidence of forgiveness. This appears, in that
it is a work and fruit of the Spirit, a branch of sanctification, and an
earnest of eternal life; and, in this respect, that good work may be
truly said to be begun, which God will certainly carry on, and perfect
in glory: of this, I say, every grace, provided it be true and genuine,
is an evidence, from whence we may conclude our right to forgiveness, or
justification, which is inseparably connected with it; as the apostle
says, _Whom he called, them he justified; and whom he justified, them he
also glorified_, Rom. viii. 30.
2. We are now to consider how far, or in what respect, our exercising
forgiveness towards others, is an evidence of our having obtained
forgiveness from God, which is the sense given in those words, _as we
forgive our debtors_. We may here observe the variation of the
expression in Matthew and Luke; in the former it is said, _Forgive us
our debts as we forgive our debtors_; and, in the latter, _Forgive us
our sins; for we also forgive every one that is indebted to us_. There
is a little difficulty contained in the sense of the particles, AS and
FOR, which must be so explained, that the sense of the petition, in both
evangelists may appear to be the same: Therefore, when Matthew says,
_Forgive us our debts as we forgive our debtors_, the particle AS, is
not a note of equality, but of similitude; and accordingly it signifies,
that we are to forgive others, even as God, for Christ’s sake, has
forgiven us; or, as we hope to obtain forgiveness from him; though, if
we compare these two together, there is an infinite disproportion
between them, as to the injuries forgiven, and other circumstances that
attend the action. The injuries that are done to us are very small, if
compared with the crimes that we commit against God; and when we are
said to forgive them, there is no comparison between it and that
forgiveness which we desire from the hand of God. God’s forgiving us is,
indeed, a motive to us to forgive others, but one is not the measure, or
standard of the other: It therefore implies, that while we ask for
forgiveness, we ought to do it with a becoming frame of spirit, as those
who are inclined to forgive others, and, at the same time to bless God,
that he has wrought this disposition in us; and, so far as we make use
of it, as an argument in prayer, the meaning thereof is, that since he
has made it our duty, and we trust, has also given us this grace to
forgive others; we hope, that he will, in like manner, _forgive us our
trespasses_.
We are now to consider the petition as laid down by the evangelist Luke;
_Forgive us our sins; for we also forgive every one that is indebted to
us_: which is, for substance, the same with that in Matthew, as but now
explained: Accordingly the particle FOR, is not causal, but
demonstrative; and therefore we are not to understand it as though our
forgiving others were the ground and reason of God’s forgiving us, since
that would be to put it in the room of Christ’s righteousness; but the
meaning is, that we are encouraged to hope that he will forgive us, from
this demonstrative evidence; since he has given us that grace which
inclines and disposes us to forgive others; from whence we have ground
to conclude, that we shall obtain the blessing we pray for.
This leads us to consider the nature and extent of forgiveness, as
exercised by us, and our obligation to perform this duty; and when this
may be said to be an evidence of our obtaining forgiveness from God.
_First_, Concerning the nature and extent of forgiveness, as exercised
by us; for the understanding of which, let it be premised,
[1.] That the injuries that are done us, are to be considered either as
they contain an invasion upon, or denying us those rights which belong
to us, agreeably to that station and condition in life, in which the
providence of God has fixed us: these must be reckoned injuries, because
they are detrimental to us, and acts of injustice; or, they may be
farther considered, as crimes committed against God, inasmuch as they
infer a violation of the law of nature, which is instamped with his
authority; whereby the rights of every particular person are determined,
and to deprive us of them, is a sin against God, in the same sense in
which sins immediately committed against men, are said to be committed
against him. And by this we may be farther led to consider,
[2.] That injuries are only to be forgiven by us, as they are against
ourselves; whereas God alone can forgive them as they are against him;
and the reason hereof is, because no one can dispense with that
punishment which is due for the violation of a law, but the supreme
authority. The precept that is to be obeyed, and the sanction that binds
over the offender to suffer for his violation of it, must be established
by the highest authority. And therefore, inasmuch as the creature cannot
demand that obedience which is due to God alone; for the same reason he
cannot remit that debt of punishment which belongs only to God to
inflict. However, we are to desire, that God would pardon, rather than
punish those that have injured us: And this is the only sense in which
we may be said to forgive others those crimes that are committed against
God, if this may be called forgiveness. But, so far as any injury
respects ourselves, as being detrimental to us, it is our duty to
forgive it, and not to exercise that private revenge which is
inconsistent with the subject-matter of this petition.
[3.] So far as an injury, which more especially respects ourselves,
contains in it a violation of human laws, whereby the offender has
rendered himself obnoxious to a capital punishment; it does not belong
to us, as private persons, to forgive the criminal, so as to obstruct
the course of justice, since this is a matter that does not concern us,
as not having the executive part of human laws in our power; and to
pretend to this, would be not only to violate the laws of men, but to
commit an offence against God, who has established the just rights of
civil government; therefore, that forgiveness which we are obliged to
exercise towards others, does not extend itself to this matter. Nor are
we obliged, when we forgive those that have injured us, to be
unconcerned about doing justice to ourselves, when it is possible, or at
least easy, for us to have redress in the course of law or equity;
especially if the damage we sustain hereby, be, in a very great degree,
prejudicial to ourselves or families. And if it affects our good name in
the world, the forgiving those reproaches that are cast upon us, is not
inconsistent with our using endeavours to vindicate our own reputation;
though it may be, this can hardly be done without exposing him that has
done us the injury, to suffer that shame which he brought on himself
thereby.
These things being premised, we proceed to consider, the nature and
extent of forgiveness, as it is to be exercised by us, so far as the
injury committed respects ourselves. This is opposed to our bearing the
least degree of malice against the offender, or carrying our resentments
too far, by magnifying lesser injuries, and meditating revenge: Nor
ought we to be so partial in our own cause, as to deny, or altogether
overlook those things that are, in other respects commendable in him, as
though a crime committed against us, were altogether inconsistent with
the least degree of virtue or goodness in him that has committed it. If
he has done injustice to us, this does not excuse any act of injustice
to his person or character in other instances, which have not an
immediate relation to ourselves; which is to see things through a false
medium, or to infer consequences that cannot fairly be deduced from any
thing that he has done, how injurious soever it may have been to us.
Moreover, we are not to take occasion from the ill treatment we have met
with, from any one, to endeavour to ruin him, as to his estate or
character in the world; since that is not a proper expedient, either to
do justice to ourselves, or bring him, who has done us the injury to
repentance.
Here we may take occasion to enquire, how far a person that is injured
by another, may demand satisfaction? and, whether it is our duty to
forgive him, though it be neither in his power nor inclination to make
it?
The answer that I would give to this, is; that the law of God and
nature, does not prohibit us from demanding satisfaction in proportion
to the injury received; since this is a debt we ought to claim, in
justice to ourselves, and our character in the world: Nevertheless, it
must be considered,
_1st_, That it may sometimes be out of his power to make full
satisfaction; in which case we must be content, and forgive the injury
without it; and we are to deal with him in like manner, as we are
obliged to do with those who are insolvent in pecuniary debts. But,
_2dly_, We suppose, that the person who has injured us, is able in some
measure, to make satisfaction; but he is so far from being willing to do
it, that he refuses to acknowledge his crime, and, which is still worse,
seems inclined, as occasion may offer, to commit it again, which is the
worst of tempers, especially if the injury be not barely supposed, but
real: Yet this is no rule for us to proceed by, in forgiving injuries;
for the understanding of which let it be considered, that satisfaction
for injuries committed, consists either in making a compensation in
proportion to the damage sustained thereby, or else in a bare
acknowledgment of the fault committed. The former of these we may, in
justice, insist on; but yet, in most cases, where the injury only
respects ourselves, it may be dispensed with, or demanded at pleasure;
but whether it be given or no, it is so far our duty to pass it by, as
not to bear the least degree of malice against him, that has injured us,
though he refuses to give it. As to the latter, where no more is
demanded, than a bare acknowledgment of the offence committed, which
cannot be supposed to be out of the power of the offender to do; but he
is resolved that he will not make this small satisfaction, as persisting
in his own vindication, and determines to do the same again, as occasion
offers: we are to let him know, that herein he not only sins against us,
but God, and to exhort him to confess his crime before him; and
therefore we pity his obstinacy, while we express our readiness to pass
by the injury he has done us: However, such an one is not to be chosen
by us as an intimate friend or associate, out of a principle of
self-preservation, that he may not be in a capacity of doing us the same
injuries for the future, which his obstinacy discovers him to be
inclined to do. Thus concerning the nature and extent of this duty of
forgiving injuries: We proceed to consider,
_Secondly_, The indispensable obligation we are under to perform it;
otherwise we could not make this appeal to God in prayer, or take
encouragement to hope, that we shall obtain forgiveness from him. To
induce us hereunto, let us consider,
_1st_, That if God should deal with us as we do with our
fellow-creatures, when we refuse to forgive them, we should be for ever
miserable. This our Saviour illustrates by the parable of the debtor and
creditor, in Matt. xviii. 24, _& seq._ where a person is represented as
_owing ten thousand talents_, and _his lord_, upon his entreaty,
_forgave him the debt_; and afterwards he dealt severely with one that
owed him but an _hundred pence_, and thereby provoked his lord to
_deliver him to the tormentors, till he should pay all that was due unto
him_; which parable, though it does not argue the least mutability in
the divine purpose relating hereunto, yet we may infer from hence, how
inconsiderable the injuries that are done us are, if compared with those
which we have done against God; and how little ground we have to expect
forgiveness from him, if we are not disposed to forgive others.
_2dly_, An implacable spirit, meditating revenge for injuries done
against us, will render us altogether unfit for the performance of an
holy duty, and particularly this of imploring forgiveness from God: It
also exposes us to many temptations; accordingly the apostle speaks of
anger retained in our breasts, or _letting the sun go down upon our
wrath_, as that which _gives place to the Devil_, Eph. iv. 26, 27.
_3dly_, Malice and fury tend to exasperate an enemy; whereas,
forgiveness melts him into friendship, and very much recommends the
gospel, which obliges us to shew such instances of brotherly kindness,
even where they are least deserved.
_4thly_, We have many bright examples for our imitation, of the best of
men, who have been highly injured, and yet have expressed a forgiving
spirit. Thus Joseph forgave the injuries done against him by his
brethren, when, after his father’s death, they were jealous that he
would hate them, and requite them all the evil that they had done unto
him; but he not only comforted and spake kindly to them, but made very
liberal provision for the subsisting of them and their families, Gen. 1.
15-21. And, Moses, when Miriam was smitten with leprosy, for speaking
against him, prays for her recovery, Numb. xii. 13. And, when the Syrian
host was sent on purpose to destroy the prophet Elisha, and God had
delivered them into his hand, being in the midst of Samaria, and the
king of Israel was ready to smite them, had he desired it; but this he
was so far from doing, that he says, _Thou shalt not smite them:
Wouldest thou smite those whom thou hast taken captive with thy sword,
and with thy bow, set bread and water before them, that they may eat and
drink and go to their master_, 2 Kings vi. 22.
And, in the New Testament, we have an instance of a forgiving spirit in
Stephen, when, in the very agonies of death, having been before
insulted, and now stoned by his enraged enemies; it is said, _He kneeled
down, and cried with a loud voice, Lord, lay not this sin to their
charge_, Acts vii. 60. But the highest instance that can be given of the
exercise of this grace we have in our Saviour, who prayed for them that
crucified him; _Father forgive them for they know not what they do_,
Luke xxiii. 34. These examples are worthy of our imitation; and
therefore we should reckon ourselves obliged to forgive those who have
injured us.
_Object._ It will be objected by some, that the injuries done them, are
so very great, that they are not to be borne; and it would be
dishonourable for them not to take any notice thereof: Or, it may be,
the ingratitude that is expressed herein, is such that it deserves the
highest resentment; and if it should be passed over, it might be
reckoned a tacit approbation of their crime, and give occasion to them,
that have committed the injury against them, to despise them, and do the
like for the future.
_Answ._ To this it may be replied;
_1st_, That if the injury be great, it will be much more commendable,
and a greater instance of virtue and grace to forgive than to resent it;
for in this a man overcomes himself, subdues his own passions, and
thereby lets his enemy know, that he has a due sense of the divine
command relating thereunto, and that his spirit is sanctified and calmed
by the power of divine grace. This is reckoned one of the greatest
victories; as it is said, _He that is slow to anger is better than the
mighty; and he that ruleth his spirit, than he that taketh a city_,
Prov. xvi. 32.
_2dly_, As for our honour, which is pretended to be concerned herein,
they who allege it, are very much mistaken in their sentiments about
true honour; since it is said, _The discretion of a man deferreth his
anger, and it is his glory to pass over his transgression_, chap. xix.
11.
_3dly_, This does not, in the least, argue, that the person who
forgives, approves of his crime, who has done him the injury, since this
is not inconsistent with our charging it on his conscience, and
endeavouring to bring him under a sense of guilt, as having not only
injured us, but done that which is highly displeasing to God; and he may
be given to understand, that hereby he has wronged his own soul more
than us, and therefore has great reason to be humbled before God, and
repent of his sin committed against us, which, as it is committed
against God, he only can forgive; though we let him know, that we are
disposed to forgive him, so far as the crime is directed against us.
_4thly_, As to the pretence, that forgiving injuries will make those who
have done them grow bold, and be more hardened in their crimes; and that
they will hereby take occasion to insult, and do the like injuries for
the future: It may be replied, that this very seldom happens; but if it
should, we must consider that the ungrateful abuse of a kind and
generous action, or the possibility of this consequence ensuing
thereupon, is no sufficient excuse for our not performing it. But if
there be the least ingenuity of temper, or if it pleases God, by his
grace, to succeed our kind behaviour toward them for their good, it will
have a far different effect; as it is observed, _A soft answer turneth
away wrath, but grievous words stir up anger_, Prov. chap. xv. 1. Thus
concerning the obligation we are under to forgive the injuries that are
committed against us: We are now to consider,
_Thirdly_, How this is an evidence, or may afford us ground of hope,
that we shall obtain forgiveness from God, when we are praying for it.
Here let it be observed, that forgiving injuries, may be considered
barely as a virtue, proceeding from a goodness of temper, or the sense
that persons have of the equity and reasonableness thereof, and from
other motives which the light of nature may suggest, or, as it is
recommended by Seneca, Epictetus, and other heathen moralists: And,
indeed, it must be reckoned a very commendable quality, and a convincing
evidence that a person is, in a great degree, master of his own
passions; but we cannot from hence conclude, that such an one is in a
state of grace; and nothing short of that can be evidence of our right
to forgiveness: Therefore we must consider this disposition to forgive
injuries, as a Christian virtue, or as containing in it some
ingredients, that manifest it to be a grace wrought in us by the Spirit,
and a branch of sanctification, and, as such, having several other
graces connected with; and accordingly,
1. When our forgiving injuries is an evidence of our having obtained
forgiveness, we must do it out of a humble sense of the many crimes that
we have committed against God; and therefore it is joined with, and
flows from the grace of repentance.
2. It also contains in it several acts of faith; as hereby we do, in
effect, acknowledge, that all we have is in God’s hand, who has a right
to take it away when he pleases; and if he suffers us to be deprived of
our reputation and usefulness in the world, or our wealth and outward
estate therein, by the injurious treatment we meet with from those, who,
without cause are our enemies; we are sensible that this could not be
done without his permissive providence, which we entirely acquiesce in.
The injury or injustice we wholly lay to the charge of those who hate
us, nevertheless, in obedience to our Saviour’s command, we desire to
express our love to them, in the most valuable instances thereof, and,
at the same time, to acknowledge and bow down to the sovereignty and
justice of God, in suffering us to be thus dealt with by men, hoping and
trusting that he will over-rule this, and all other afflictive
providences for our good; as David says, when he speaks of God’s
suffering Shimei to curse him: _It may be, that the Lord will look on
mine affliction, and that the Lord will requite me good for his cursing
this day_, 2 Sam. xvi. 12.