[4.] It doth not import an exact equality, but some kind of resemblance. As, it is a note of similitude, not equality, either of measure or manner ; it only implieth that there is some correspondent action, something like done on our part. So, Luke vi. 36, ' Be merciful, as your heavenly Father is merciful." As, notes the certainty of the truth, though not the exact proportion ; there will be something answerable to God.
2. But positively to show what respect it hath.
[1.] It is a condition or moral qualification which is found in persons pardoned : j\Iat. vi. 14, ' For if ye forgive men their trespasses, your heavenly Father will also forgive you:' but, ver. 15, ' If ye forgive not men their trespasses, neither will your Father forgive your trespasses.' These two are inseparably conjoined, God's pardoning of us, and our pardoning of others. The grant of a pardon, that is given out at the same time when this disposition is wrought in us ; but the sense of a pardon, that is a thing subsequent to this disposition. And Avlien we find this disposition in us, we come to understand how we are pardoned of God.
[2.] It is an evidence, a sign or note of a pardoned sinner. When a man's heart is entendered by the Lord's grace, and inclined to show mercy, here is his evidence: Mat. v. 7, ' Blessed are the merciful, for they shall obtain mercy.' The stamp or impression shows that the seal hath been there ; so this is an evidence to us whereby we may make out our title to the Lord's mercy, that we have received mercy from the Lord.
[3.] It is a necessary effect of God's pardoning mercy shed abroad in our hearts ; for mercy begets mercy, as heat doth heat : Titus iii. 2. 3, ' Show^ meekness to all men ; for we ourselves also were some- times foolish, disobedient,' &c. There is none so tender to others as they which have received mercy themselves ; that know how gently God hath dealt with them, and did not take the advantage of their iniquity.
[4.] It is put here to show that it is a duty incumbent upon them that are pardoned. God hath laid this necessity upon men. And that may be one reason why this clause is inserted, that every time we come to pray and beg pardon, we may bind ourselves to this j^ractice, and warn ourselves more solemnly of our duty, and undertake it in the sight of God. So that when we say, ' Forgive us our debts, as we foi-give our debtors,' it is a certain undertaking or solemn promise we make to God, if he will show mercy to us, this will incline us to
Mat. VI. 12.] the lord's prayer. 185
show mercy to others. In earnest requests, we are wont to bind our- selves to necessary duties.
[5.] It is an argument breeding confidence in God's pardoning mercy. When we, tliat have so much of the old leaven, that sour, revengeful nature, in us, yet when we have received but a spark of grace, it makes us ready to forgive others; then what may we imagine in God ! What is our drop, to that infinite sea of fulness that is in him ! Clearly thus it is urged in that clause, Luke xi. 4, ' And forgive us our sins ; for we also forgive every one that is indebted to us.' There is a special emphasis upon that, /or ive also ; that is, we that have so little grace, we that are so revengeful and passionate by nature, we also forgive those that are indebted to us. Therefore the gracious God, in all goodness, and in all moral perfections, doth far exceed the creature ; and if this be in us, what is there in God ? This kind of reasoning is often used in scripture ; as Mat. vii. 11, 'If ye then, being evil, know how to give good gifts unto youi- children, how much more shall your Father which is in heaven give good things to them that ask him?' If evil men hath such bowels and affections towards their children, certainly there is more of this goodness and kindness in God.
Thirdly, Wherein this forgiving of others doth consist?
1. In forbearing others.
2. In acquitting others.
3. In doing good to them.
[1.] In forbearing one another and withholding ourselves from revenge. This is a thing that is distant from forgiving, and accord- ingly we shall find it so propounded by the apostle : Col. iii. 13, ' Forbearing one another, and forgiving one another, if any man have a quarrel against any ; even as Christ forgave you, so also do ye.' Mark, there is first forbearing and then forojiving. What is forbear- ing ? A ceasing from acts of revenge, which, though they be sweet to nature, yet they are contrary to grace. Some men will say, We will do to him as he hath done to us : Pro v. xxiv. 29, ' Say not, I will do so to him as he hath done to me ; I will render to the man according to his work.' Corrupt nature thirsteth for revenge, and hath a strong inclination this way ; but grace should give check to it : ' Say not,' &c. Men think it is a base thing, and argueth a low, [)Usillanimous spirit, to put up with wrongs and injuries: oh, it argueth a stupid baseness. But this is that which giveth a man a victory over himself ; nay, it gives a man the truest victory over his enemy, when he forbears to revenge. It gives a man a victory over himself, which is better than the most noble actions amongst the sons of men : Prov. xvi. 32, ' He that overcometh his own spirit is more than he that taketh a city.' There is a spirit in us that is boisterous, turbulent, and revengeful, apt to retaliate and retin-n injury for injury. Now, when Ave can bridle this, this is an overcoming of our own spirits. But that is the true weakness of spirit, when a man is easily overcome by his own passion. And then hath our enemy a true victory over us, when his injtu-ies overcome us so far as we can break God s laws to be quit with him. Therefore the apostle saith : Rom. xii. 21, ' Be not overcome of evil, but overcome evil with good.' Then is grace victorious, and then