A Golden Chain, Part 13
As we forgiue our debts.
1. The Coherence.
THese wordes be a part of the fifth petition, which is propounded with a condition. Forgiue vsus as we forgiue others: and these words depend on the former as the reason thereof, which seemes to be taken from the comparison of the lesse to the greater, thus: if we who hauehave but a sparke of merciemercy, doe forgiue others: then doe thou, who art the fountaine of merciemercy, forgiue vsus: but we forgiue others: therefore doe thou forgiue vsus. Thus Luke, 11.4. hath it, Forgiue vsus our sinnes, for euen we forgiue. Rhem. Test. on Luk. 7. 47. the Papists take it otherwise, who say, Forgiue vsus as we forgiue, making our forgiuing a cause, for which God is mooued to forgiue vsus in temporall punishments: whereas our forgiuing of men is onelyonly a signe or effect that God doth forgiue vsus.
2. The meaning.
1. Quest. Whether is a man bound to forgiue all debts? Ans. The word debt, in this place is not vnderstood of debt that is ciuill, and comes by lawfull bargaining, but of hurts and dammages which are done vntounto vsus in our bodies, goods, or good name. As for the former ciuill debts, a man may exact them, so he doe it with shewing of merciemercy.
2. Quest. How may any man forgiue trespasses, seeing God onelyonly forgiues sinne? Ans. In eueryevery trespasse which any doe to their neighbours, there be two offences, one to God, another to man. In the first respect, as it is against God and his commaundement, it is called a sinne; and that God onelyonly forgiues: in the other respect it is called an iniurie or dammage, and so man may forgiue it. When a man is robbed, the law is broken by stealing, & the iniurie that is done is against a man that hath his goods stolne. This iniury, as it is an iniury a man may forgiue; but as it is a sinne, he can not, but God onelyonly.
3. Quest. Whether may a man lawfully pray this petition, and yet sue him at the law, who hath done him wrong? Ans. A man may in an holy manner sue another for an iniurie: and as a souldier in lawfull warre may kill his enemie, and yet louelove him: so may a man forgiue an iniurie, and yet seeke in a Christian manner the remedie: but in doing of this we must obserue fiue things. 1. We are to take heede of all priuate reuenge, and inward hatred; which if we conceiue, we doe not forgiue. 2. We must take heede of offence, and hauehave care that our doings be not scandalous to the Church. 3. Our suites must be taken in hand to maintaine godly peace: for if all iniuries were put vp, there would be no ciuill state or gouernment. 4. This must be, that the partie offending may be chastised, & he brought to repentance for his fault: for if many men were not repressed, they would grow worse. 5. Law must be the last remedie. As Physitians vse desperate remedies, when weaker will not serue: euen so must we vse law, as the last meanes when all other …aile. The dealing of the world in this case is no example for vsus to followe. For through rage and stomacke men will abide no priuate agreement, and therfore they vse the law in the first place, as the Corinthians did: but what saith Paul. 1. Cor. 6.7. It is vtterly a fault among you. But if the lawe bee vsed aright, a Christian man may sue his neighbour at law, and louelove the partie sued: for there is difference betweene dealing against a man before a magistrate, and the dealing of one priuate man with another. For priuate dealing is commonly reuenge, and therefore vnlawfull.
3. The vse.
THe vse of this clause is very profitable, for it shews vsus a liuely signe, wherby our consciences may be assured of the pardon of our sinnes, namely a readinesse and willing desire to forgiue men. Many vse these words long and often, yet finde no assurance of pardon: and the cause is, because they hauehave no desire of Gods merciemercy, nor willingnesse to forgiue others, which if indeede they had, then no doubt the forgiuenes of their sinnes should by this meanes be sealed vntounto them. Wherefore if any would bee perswaded of Gods merciemercy in this point, let them descend into their owne soules, and search narrowely, if they can find their hearts as readie to forgiue, as they are readie to desire forgiuenes at gods hand, then they may assure thēselues of gods merciemercy in Christ, as we are taught by our Sauiour Christ… Mat. 5.7. Blessed are the mercifull for they shall obtaine merciemercy. Consider these comparisons. A man walking vnderunder a wall in a colde sunny day, is heated of the wall which first receiued heate frō the Sunne: so he that sheweth mercy to others, hath first receiued mercy from God. Also take a peece of waxe, and put to a seale; it leaueth an impression or marke like it selfe in the waxe: which when a man lookes on, he doeth certenly know that there hath beene a seale, the print whereof is left behind. Euen so it is in eueryevery one that hath a readinesse to forgiue others: by which a Christian may easily know that God hath sealed to him the forgiuenes of his sinnes in his very heart: therefore let men looke into their hearts, whether they hauehave any affection to forgiue others, for that is as it were the print in their hearts of Gods merciemercy towards them in forgiuing them.
Many there are which pray for pardon at Gods hand, but they cannot brooke it, that they should forgiue their neighbours. Hereupon come these sayings: I may forgiue him, but I will not forget him: he may come in my Pater noster, but he shal not come in my creede. Behold the deuils logicke, which makes malice to be charitie. Blinde people plaie with the Lords praier, as the flie doth with the candle til shee be burnt: for the more they pray these words, the more they call for vengeance against themselues. Iam. 2.13. Neither will it helpe to omit this clause, as some hauehave done in Chrysostomes daies: for this is euen to mocke God: and if we doe not forgiue, we shall not be forgiuen.