Part 53

[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.

3. When we forgive those that have injured us, it is, with an earnest desire that God would give them repentance, that thereby his name may be glorified, and his interest promoted, whatever becomes of our name and usefulness in the world.—When we are enabled to exercise such a frame of spirit as this in forgiving those that have injured us, we have ground to hope, that when we pray for forgiveness, the great God, who is the author of all that grace which we exercise in forgiving others, will grant us this invaluable privilege.

Having explained this petition, we shall now consider it as a directory, that so we may put up our requests to God, agreeable thereunto: Accordingly we are to cast ourselves before his footstool, with humble confession of sin, and imploring forgiveness from him, to this purpose: “We adore thee, O Lord, as a God of purer eyes than to behold iniquity. Thou hast commanded us to keep thy precepts, and hast revealed thy wrath from heaven against all ungodliness, and unrighteousness of men: We acknowledge that we are, by our transgressions, become debtors to thy justice; our iniquities are increased over our head, and our trespasses grown up unto the heavens; and thereby we have deserved to be banished out of thy sight, and cast into the prison of hell, without hope of being released from thence. We are not able to stand in judgment, and therefore we dread the thoughts of appearing before thine awful tribunal, as an absolute God. If thou shouldest contend with us, we cannot answer for the least sin that we have committed; and it would be an injury to thy justice, and an increasing of our guilt, to expect or desire, that thou shouldest pardon our sins without receiving satisfaction for them, which we are sensible that we are not, nor ever shall be able to give thee. But we bless thy name, that thou hast sent thy well-beloved Son into the world, who gave his life a ransom for thy people; by which means thy justice is satisfied, thy law fulfilled, and all thy perfections infinitely glorified: He hath finished transgression, made an end of sin, made reconciliation for iniquity, and brought in everlasting righteousness; which is to and upon all them that believe. Thou hast therefore given us leave, and encouraged us to come to thee by faith, to plead with thee for redemption and forgiveness through his blood, according to the riches of thy grace. In him thou art a God, pardoning the iniquity, and passing by the transgressions of the remnant of thine heritage: Therefore we pray for this invaluable privilege as those who humbly hope and trust that we have those graces wrought in us, which are an evidence of our having Christ’s righteousness imputed to us, for which we bless thee; and, in particular, that thou hast enabled us to forgive all the injuries that are done us by our fellow creatures; which are very small and inconsiderable, if compared with those affronts which we daily offer to thy Majesty. We beseech thee, grant that this, and all other graces, may more and more abound in us, that thereby our evidences of an interest in Christ’s righteousness may be more strong and clear; that though we daily contract guilt by our transgressions, we may be enabled to conclude for our comfort, that there is no condemnation to us, and that iniquity shall not be our ruin.”

Footnote 121:

_See vol. II. 289-290 and vol. III. 72._

Footnote 122:

_See Quest. CLII._

Quest. CXCV.

QUEST. CXCV. _What do we pray for in the sixth petition?_

ANSW. In the sixth petition, [which is, _And lead us not into temptation, but deliver us from evil_,] acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time, led captive by temptations, that Satan, the world, and the flesh, are ready, powerfully to draw us aside and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations; but also, of ourselves, unable and unwilling to resist them, to recover out of them, and to improve them, and worthy to be left under the power of them; we pray, that God would so overrule the world, and all in it; subdue the flesh, and restrain Satan; order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we, and all his people may, by his providence, be kept from being tempted to sin; or, if tempted, that, by his Spirit, we may be powerfully supported and enabled to stand in the hour of temptation, or, when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof; that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil for ever.

Our Saviour having, in the foregoing petition, exhorted us to pray for forgiveness of sins, whereby the guilt of past crimes may be removed; in this he advises us to pray against temptation, lest being overcome thereby, we should contract fresh guilt, and walk unbecoming those who hope for, or have obtained forgiveness from God. In order to our understanding of which it will be necessary for us to premise something tending to explain the meaning of the word _Temptation_. Accordingly it may be taken in a good sense: Thus God himself is sometimes said to _tempt_, or rather, which is all one, to _try_ his people. This he does by the various dispensations of his providence, whether prosperous or adverse. And sometimes by his commands, when he puts us upon the performance of difficult duties, that he might prove us, whether his fear is before us: In this respect he is said to have tempted Abraham, proved his faith, and discovered his readiness to obey his command in offering Isaac; and, after he had tried his faith, he commends him, when he says, _Now I know that thou lovest God_, Gen. xxii. 1, 12. And sometimes he is said to tempt, or _allure_, to what is good, Hos. ii. 14. to invite his people to do those things which redound to his glory and their real interest; and in this sense we may and ought to tempt others, to persuade, and, as much as in us lies, engage their affections to the performance of what is good: Thus the apostle advises us to _consider one another to provoke unto love and to good works_, Heb. x. 24.

We are not to understand the word _temptation_ in these senses in this petition; but it is to be taken for our being tempted to sin, in which respect God never tempts any one: Thus the apostle says, _Let no man say, when he is tempted, I am tempted of God; for God cannot be tempted with evil; neither tempteth he any man_, James i. 13. neither ought we to tempt one another thereunto. This being premised, we come more immediately to explain this petition: In which we shall consider some things which are supposed; and also the subject-matter thereof.

I. There are several things supposed, when we are taught to pray, _Lead us not into temptation_. As,

1. That man, in this imperfect state, is very much exposed to temptations. The world is always ready to present its alluring objects, which are suited to the corruption of our nature, and therefore too easily complied with: And this is farther promoted by Satan’s suggestions, who is daily endeavouring to entangle us in the snare that is laid for us.

2. As we are daily tempted to sin, so we are in great danger of being overcome thereby; which arises not only from the methods used to draw us aside from God, and the many secret snares laid for us, that are not easily discerned, but principally from the treachery of our own hearts, which are deceitful above all things, and very apt to incline us to commit those sins which bring a great deal of guilt with them. It also proceeds sometimes from a want of watchfulness; whereby the enemy comes upon us undiscovered, and we are overcome before we are aware of it; the temptation offers itself, and we are unable, but willing, to resist it. And, if fallen by it, this tends still more to weaken us, so that we cannot recover ourselves from the pit into which we are plunged; we also find it very difficult, if God is pleased, at any time, to suffer us to fall by temptations, to improve them aright to his glory and our own good.