Exposition of Colossians, Sermons · Chapter 3 · Verse 13
VER. 13. Forbearing one another, and forgiuing one another, if any hauehave a quarrell to another: euen as Chriſt forgaue you, euen ſo doe yee.
In this Verſe our Apoſtle comes to ſhew wherein the two laſt named vertues, (namely) meekeneſſe, and longſuffering, are to be declared, & he ſets down diſtinctly two things wherein they are to be expreſſed and manifeſted.
Firſt, in forbearing one another. and
Secondly, in forgiuing one another.
And the ſecond of theſe he doth further amplifie.
Firſt, by the matter of forgiueneſſe, what wee ought to forgiue one another, and that is matter of quarrell, generally propounded, If any man hauehave a quarrell to another.
Secondly, by an argument, enforcing ſuch forgiueneſſe, taken from the example of Chriſt, wherein is alſo expreſſed the manner of forgiueneſſe, that it ought to bee as Chriſt forgaue vsus, Euen at Chriſt forgaue you, euen ſo doe yee.
Theſe be the heads and generall things contained in this verſe▪ come wee to ſpeake of them as they lie in order, and firſt, of Forbearing one another.
Touching this we muſt know,Interpretation. that to forbeare is (according to the nature of the word here vſed) with patience to ſuffer and tollerate ſuch things in our brethren, as are troubleſome and greeuous vntounto vsus; for the proper obiect of tolerance or forbearance, is the vnpleaſing diſpoſition or behauiour of our brethren, their diſpoſition and manners that are offenſiue and greeuous to vsus. And ſo the meaning of the Apoſtle, when hee ſaith, Forbearing one another, is, as if he had ſaid, tollerating, or ſuffering with paſuch things in one another as are offenſiue to you, ſupporting one another in louelove, for ſo the word is rendred, Epheſ. 4.2. Supporting or bearing one with another in ſuch things as are found in your brethren troubleſome, and greeuous vntounto you.
Heere then we may eaſily ſee,What forbearing on another is. what is the duty laid before vsus, (namely) this, that wee are to manifeſt and expreſſe our meekeneſſe and long ſuffering in a patient ſufferance, and tolleration of ſuch things in our brethren as are troubleſome and grieuous vntounto vsus, in a quiet bearing with their vnpleaſing diſpoſition, and manners; and that we be not deceiued in this duty, know wee more particularly, that our meekeneſſe ought to be expreſſed in tollerating and bearing the infirmities and frailties of our brethren, appearing in their outward actions, as their haſtineſſe, ſlowneſſe, raſhneſſe, frowardneſſe, or their paſſions and perturbations, appearing likewiſe in their actions onlie, ſo farreforth as they are diſpleaſing vntounto vsus, or doe therein wrong vsus.
What things we are not to tolerate in others.We are not indeed to tollerate and ſuffer the open offences and ſinnes of men, but we are to admoniſh and reproue them for the ſame, keeping our ſelues within the compaſſe of our callings, yea if ſo be Gods glorie bee cald in queſtion, or the ſaluation of men be like to be hindred, we are then for a time to lay aſide meekeneſſe, and to put on ſeuerity. We read that Moſes the meekeſt man on the earth, when hee ſaw the people of God worſhiping the golden calfe, was ſo incenſed with anger, that hee brake the two Tables in peeces beneath the mountaine, Exod. 32.19. hee tooke his ſword, and together with the ſonnes of Leui ſlew three thouſand of the people the ſame day, as wee finde verſe 28. Yea, Chriſt himſelfe though hee would not breake a bruſed reede, yet when hee had to deale with the great corruption of the Scribes and Phariſies, Doctr. 1 he denounced woe vponupon woe, Mat. 23.13. So then the dutie is thus to be conceiued.
Wee are to manifeſt our meekeneſſe, and our quiet ſuffering and bearing, with the infirmities of our brethren, as their haſtineſſe, ſlowneſſe, or other paſſions and perturbations, appearing in their actions, ſo farre foorth, as they are diſpleaſing to vsus:We are to manifeſt our meekeneſſe in our quiet bearing with the infirmities of our brethren, and with their paſſions and perturbatiōs, ſo farre foorth as they are diſpleaſing to vsus. and this is it that wee are exhorted to, Epheſ. 4.2. That wee ſupport and beare vp one another in louelove, in regard of infirmities. And Gal. 6.2. ſaith the Apoſtle, beare one anothers burden, meaning ſuch things in our brethren as are like burdens, euen troubleſome and greeuous vntounto vsus.
Ʋſe. Now before wee come to preſſe this dutie, wee may heereby eaſily ſee, that ſuch perſons are farre from Chriſtian meekeneſſe, who will not forbeare their brethren in the leaſt thing that may be.Such as will not forbeare their brethren in the leaſt thing, are farre from Chriſtian meekeneſſe.
Yea, ſome there bee, whoſe mouthes (publiſhing their owne ſhame) ſticke not to ſay, I cannot forbeare, I muſt needs ſpeake my minde, yea, ſome are growen ſo ſhameles as to ſay, I will not forbeare him, ſay what you can, and he ſhall hauehave as good as he brings, I can be as hot and as haſty as he for his life.
Surely, they that thus ſpeake, are farre from Chriſtian meekeneſſe and long ſuffering, and as yet can hauehave no aſſurance that they are in the number of the Elect of God, and that they are beloued of God in Chriſt.
Now then to ſtirre vsus vp to the practiſe of the duty laid before vsus.Motiues to ſtirre vsus vp to this duty of forbearance, are three.
Conſider wee firſt the neceſſity of this duety of forbearance, how needefull a thing it is, to beare with the infirmities of our brethren, and with their diſpleaſing paſſions, ſo farrefoorth as they are diſpleaſing to vsus; it is ſo neceſſarie, and of ſo great vſe and conſequence, as without it wee cannot lead a quiet and comfortable life, in anie ſociety, if one be as hot, as haſty, or as froward as another, there can bee no comfortable fellowſhippe in anie ſocietie, neither indeede where that is. can any ſociety bee firme and durable.
And againe:
Conſider the benefit that comes by bearing with the frailties of our brethren. We thereby many times turne aaway much hurt from our ſelues and others, for as Salomon ſaith, Prou. 18.16. a fooles lippes come with ſtrife, it is not ſo much the occaſion giuen, as lippes that make ſtrife, it is not ſo much the haſtineſſe of the one, as the hot reply of another, that worketh a quarrellous contention, which by forbearance may bee auoyded, yea, wee bearing with our brethren, ſometimes for the preſent, may afterward (the paſſion once ouerpaſt) hauehave any reaſonable contentment at their hands, yea ſometimes by forbearing thy brother for a time, thou maiſt ſhortly after hauehave him voluntarilie, and of his owne accord acknowledge his faults to thee.
And conſider further that the poore oft-times forbeare the rich, the ſubiects the magiſtrate, the baſe the Noble, eyther for feare of hurt or hope of ſome good, and ought not wee much more for conſcience ſake frame our ſelues to forbeare our brethren.
For concluſion then of this point, if wee deſire to liue a quiet and comfortable life in any ſociety, if wee would turne away much hurt from our ſelues and others: if wee would ſhew that good conſcience is as powerfull in vsus, as the feare of hurt, or the hope of good is in others, to make vsus doe that wee ought, then let vsus in the feare of God bee ſtirred vp to manifeſt our meekeneſſe and long ſuffering in tollerating and bearing with the infirmities of our brethren, and their paſſions appearing in their actions ſo far forth as they are diſpleaſing to vsus.
Before wee come to the ſecond thing heere mentioned, obſerue that the Apoſtle makes Chriſtian forbearance a mutuall and reciprocall duety, hee ſaith, forbearing one another mutually, or by courſe, giuing vsus to vnderſtand
Doctr. 2 That eueryevery one hath ſometimes need to bee forborne,EueryEvery one hath neede ſometimes to bee forborne. euen the beſt hauehave need often times to bee ſupported and borne withall.
For indeede the beſt hauehave not onelyonly their infirmities in performance of holy dueties, Reaſon. (and therefore wee finde that men of rare graces and great ſtrength hauehave vſed the helpe of others to ſtrengthen them as Moſes vſed the helpe of Hur, a man farre inferiour to himſelfe. Exodus 17 12.
But they hauehave in them ſuch things as are troubleſome, greeuous, and offenſiue to their brethren, they are eyther too ſelfe-conceited, abounding in their owne ſence, or ſomwhat haſty, or the like, and therefore hauehave need ſometimes to be borne withall, in which caſe a mutuall forbearing one of another is very neceſſary.
Doeſt thou then ſee thy brother at this time too ſelf-conceited, a little haſty, or the like, Vſe. beare with that his infirmity now, and hee may happily beare with thee in the like caſe another time,Beare with the infirmity of thy brother now, and he may happily beare with thee in like caſe another time. and beare thou with his dulneſſe, and hee will beare with thy frowardneſſe, beare thou with his haſtineſſe, and hee will beare with thy ſelfe-conceitedneſſe, &c.
I paſſe on to the ſecond thing, wherein meekeneſſe and long ſuffering, are to bee expreſſed (namely) in forgiuing one another.
And concerning this firſt, know wee,Note. that forgiueneſſe is more then forbearance, for a man may forbeare to reuenge an iniurie becauſe hee wants power to doe it, or it is not expedient for him as yet, hee wanting opportunity or the like, and wee know God himſelfe ſuffers the wicked reprobate, for a time to goe vnderunder his long ſufferance, but hee forgiues them not their ſinnes, ſo that forgiueneſſe is more then forbearance, & that we may rightly conceiue it as it is here expreſſed, according to the proper ſignification of the word heere vſed by the Apoſtle,What it is to forgiue one another. know wee further that the forgiuing one another is a free remiſſion, (for ſo the word ſignifies) a free remiſſion of reuenge (that is) of requiting euill for euill, and of returning puniſhment in Doctr. 3 way of requitall, for iniuries done to vsus, either by thought,We are to expreſſe our meekneſſe, in remitting all reuenge for iniuries done vntounto vsus, in not requiting euill for euill, nor returning puniſhment in way of requitall. word or deede, when wee neither carry in vsus any hatred or purpoſe of reuenge for wrongs receiued, nor returne puniſhment in way of requitall for them, then wee forgiue.
Heere then we ſee the duty required of vsus is this.
That wee expreſſe and make knowen our meekeneſſe and long ſuffering, in remmitting all reuenge for iniuries done, in not requiting euill for euill, nor returning puniſhment for them in way of requitall, either by thought, worde or deede, for howſoeuer wee may (as before was ſhewed) ſeeke and vſe lawfull remedie againſt ſuch iniuries as are dangerous to our liues, or eſtate, yet in the vſe of it, we may not carry in vsus a deſire of reuenge, for that were to make the Magiſtrate an inſtrument of our malice, but wee muſt manifeſt our meekeneſſe and long ſuffering, in putting away all hatred, and remitting all reuenge, either by thought word or deede, and that is true and right forgiueneſſe one of another:True and right forgiueneſſe one of another.
And this duety the Lord doth often require at our hands, yea, our Sauiour Chriſt requires it ſhould be done, if need be,Mat. 18.22. oftentimes, not ſeauen times, but ſeauenty times ſeauenty times.
And it is that, alſo we do make continuall profeſſion of, and not only before men, but euen before the Lord himſelfe forgiue vsus our debts, as wee alſo forgiue our debters, we find this a cleere poynt,Mat. 6.12. Luk. 11.4. and often vrged in the Scripture.
Vſe. And the vſe is the preſſing of the practiſe of this duty,We are to practiſe this duty. & indeede the dutie of forgiueneſſe is very needfull to bee vrged in this age, it is a thing wee are hardly drawen vntounto, there bee many oppoſitions and reaſonings of the fleſh againſt it,Carnall reaſonings againſt it. as forſooth the matter is ſo greeuous and ſo foule, wee could forgiue any wrong, and our friends ſhould entreat vsus for any other thing but this: neuer remembring how great offences God forgiues vsus, and if wee ſay, we hauehave deſerued better at their hands, Anſwer vntounto them. that wrong vsus, ſo doth God of vsus, if we meant them no harme, no more doth God to vsus, if we ſay, they are farre our inferiours, what are we (duſt and aſhes) compared to the Lord? if we ſay we hauehave often forgiuen them with warning, to doe ſo no more, how much oftner hath the Lord forgiuen vsus?
A carnall diſtinction.Some againe, being by order of friendes, or otherwiſe mooued to forgiue, happily they will forgiue the fault, but not forgette the matter, nor affect the perſon offending them, but carry ſtil a purpoſe of reuenge, therefore we hauehave need often and earneſtly to be ſtirred vp to the practiſe of this duety, of forgiuing one another.Two motiues to ſtirre vsus vp to forgiue one another. And to that purpoſe, conſider with mee theſe ſame two things.
Firſt, we hauehave heere layd before vsus the example of Chriſt, if we had onelyonly the example of the holy Prophets or Apoſtles and other holy ſeruants of God, ought wee not to bee moued by the example of ſo many worthy perſons to forgiue one another? how much more hauing the example of the ſonne of God to draw vsus to it.
Againe, conſider that forgiueneſſe one of another is an vndoubted and infallible argument to perſwade our conſciences, that we likewiſe hauehave our ſinnes remitted and forgiuen, and without that wee not onelyonly hauehave no ſuch aſſurance, but on the contrary hauehave iuſt cauſe to feare, that the Lord will purſue vsus to the vtmoſt for our ſinnes, according to that fearefull parable Matth. 18.24. to the end of the chapter.
Now then lay theſe two things together.
Conſider, that Chriſt Ieſus hee ſuffered and bare the infinite wrath of his father, euen all that was due to all, and eueryevery one of Gods choſen, it coſt him the ſhedding of his deareſt bloud to procure remiſſion of our ſinnes.
Now we for our parts may forgiue one another, without either coſt or paine, yea, we cannot doe it but with vnſpeakable comfott, euen thereby aſſuring our owne hearts of the pardon and forgiueneſſe of our owne ſinnes; Oh then who is it that will not bee perſwaded to ſuch a duty, wherin Chriſt himſelfe hath gone before him? it is a duety full of ſweete comfort, thinke vppon it, and bee ſtirred vp (in the feare of God) by the example of Chriſt, and for thine owne comfort, to forgiue thy brother. put away all hatred, and purpoſe of reuenge for iniuries receiued. goe not about to requite euill for euill, by thought, worde, or deed.
Come we to the amplification of this duty, of forgiuing one another, and firſt (as we ſayd) it is further layd before vsus, by the matter of forgiueneſſe in theſe words (if any hauehave a quarrell to another) the matter of forgiueneſſe, is matter of quarrell, the word (quarrell) is onelyonly needefull heere to be explained, and touching that, know we that by (Quarrell) in this place, is meant any iuſt cauſe of complaint, when a man hath iuſt cauſe to complaine of ſome offence, of ſome iniurie or wrong offered or done to him by another, and ſo the meaning is briefely this, if any one hauehave iuſt cauſe to complaine of an iniury or wrong offered or done to him by another.
Heere then obſerue wee, that that the Apoſtle doeth limit forgiueneſſe one of another to matter of quarrell, hee boundes our forgiueneſſe one of another, vppon iuſt cauſe of complaint, on matter of offence, and of iniury, offered or done to vsus by our brethren, this is to bee marked of vsus, it giues ſome light for the vnderſtanding of that, howe wee may bee ſayd to remitte and forgiue the treſpaſſes of our brethren,How we forgiue the treſpaſſes of our brethren. as wee are taught to pray, namely, not as they are properly ſinnes and tranſgreſſions of Gods Lawe, (for ſo the remiſſion of them belongs onelyonly to the Lord, and no man is able to doe it) but wee forgiue the treſpaſſes of our brethren, as they giuegive to vsus iuſt cauſe of complaint, as they are iniuries and wrongs, bringing detriment and hurt to vsus, either in bodie, goods, or good name, ſo men may remit without impeachment, or derogation from Gods glorie, a man doeth remitte the treſpaſſes of his brethren, when hee doeth forgiue the iniury and harme riſing from them to himſelfe, together with all the conceiued anger and malice for the ſame.
Now in that the Apoſtle doth ſubioine to forgiuing one another, the matter of forgiueneſſe in theſe termes (if anie man hauehave a quarrell to another) if anie man hauehave iuſt cauſe of complaint againſt another, we eaſily ſee thus much offered to our conſideration.
That wee are to forgiue our brethen, euen Doctr. 4 then when wee hauehave iuſt cauſe to complaine of them,We are then to forgiue our brethren, whē we hauehave iuſt cauſe of offence and quarrell. in regard of ſome iniury or wrong offered, or done to vsus by them, wee are then to forgiue, when we hauehave iuſt cauſe of offence and quarrell.
We finde the queſtion thus propounded by Peter, Mat. 18.21. Maſter howe often ſhall my brother ſinne againſt mee, and I ſhall forgiue him, and Luk. 14.5. ſaith our Sauiour, though thy brother ſinne againſt thee, though thy brother offend thee, and thou hauehave iuſt cauſe of complaint againſt him ſeauen times in a day, and ſeauen times in a day turne againe to thee, ſaying, it repenteth me, thou ſhalt forgiue him,
The reaſon and ground of this duty is very plain, namely this.
Then is the fit time for the exerciſe and ſhewing foorth of any practicall grace or vertue, Reaſon. when there is matter offered, and iuſt occaſion giuen for the practiſe of it: for example, when there is a triall of a mans patience, by ſome thing prouoking and ſtirring him vp to impatiency, then is the fit time for the exerciſe of his patience, when there is meanes and prouocation to ryot and exceſſe, then is the fit time for a man to ſhew himſelfe ſober and temperate, and ſo is it in this particular.
Then is the fit time to ſhew foorth our meekneſſe, in forgiuing our brethren, when they offend and wrong vsus, either in word or deed.
Therefore wee are to forgiue one another, Vſe. euen then when wee hauehave iuſt cauſe to complaine on of another,Reproofe of ſuch as regard not this duty, but plead againſt it. this duty is little regarded in the world; may wee not often heare it out of the mouthes of ſome, yea, they hold it a good plea, and ſufficient defence for themſelues (ſay they) may wee not ſerue him as he hath ſerued vsus, and deale with him as he hath dealt with vsus? and being reprooued for their violence in ſpeech and behauiour, expreſſing their cankered and reuengefull mindes, why (ſay they) iudge you of it, they dare appeale to the iudgement of him that reprooues them, hauehave wee not iuſt cauſe? hauehave wee not reaſon for it, thus to bee mooued, and thus to ſpeake, and thus to deale? wee woulde gladly bee quiet, but wee hauehave iuſt cauſe giuen vsus to be thus vnquiet.
See howe contrarie our corrupt reaſoning of the fleſh is, to the wiſedome of the holy Ghoſt.
Admit this, thou haſt iuſt cauſe to be offended, to complaine of thy brother, in regard of ſome iniurie done to thee, yet behold and conſider how the holy Ghoſt hath cut off that which thy crooked and corrupt reaſon is readie thereuppon to inferre, that becauſe thou haſt iuſt cauſe, therefore thou mayeſt ſhew thy ſelfe violent and reuengefull; and carrie in thee a diſtempered minde, no, no, ſaith the holy Ghoſt, if thou hauehave a quarrell to thy brother, thou art to forgiue him, and then is the fit time to forgiue thy brother, when thou haſt iuſt cauſe of offence giuen thee from him, thinke on it whoſoeuer thou art, that art ready to followe the crooked rule of thine own reaſon, and remember that though thine owne wiſedome tell thee that thou hauing iuſt cauſe of offence, thou mayeſt ſhewe thy ſelfe violent and reuengefull, yet the worde of God, by which one day thou ſhalt bee iudged, hath taught thee otherwiſe.
And againe:
Note.If thou alwaies deale with thy brother, as thou haſt iuſt cauſe, ſurely, thou mayeſt looke the Lord will not remit any thing of the rigour of his iuſtice towards thee, and then thy caſe is moſt miſerable, thou art then but a childe of perdition.
Remember it, and bee ſtirred vppe euen then to forgiue thy brother, when thou haſt iuſt cauſe to complaine of him, for ſome iniurie by him offered vntounto thee.
Come wee now to the argument enforcing this dutie of forgiuing one another from the example of Chriſt in theſe wordes (Euen as Chriſt forgaue you, euen ſo doe yee.
Theſe wordes for the meaning of them neede not long to bee ſtood on,Interpretation. onelyonly wee are to examine how Chriſt forgiueth vsus; and touching that, know wee that Chriſt may be conſidered two waies. Either as a Medidiator God and man in one perſon, and ſo hee ſatisfied for our ſinnes, and procured remiſſion of the ſinnes of all Gods choſen, and hee it is by whom, and thorow whom, or for whoſe ſake, as the Apoſtle ſpeakes, Epheſians 4.12. They hauehave forgiueneſſe of ſinnes. Or as God the Sonne, the ſecond perſon in the Trinitie, of the ſame eſſence with the Father, and ſo doth hee properly forgiue ſinnes, according to that aſſertion of the Phariſies, not denied by Chriſt, Marke 2.7. None can forgiue ſinnes but God onelyonly. So the meaning of the Apoſtle in ſaying, as Chriſt forgaue you, is, as if hee had ſaid, as God in Chriſt for gaue you, which agrees with that, 2 Corinthians 5.19. God was in Chriſt and reconciled the world to him ſelfe, not imputing their ſins vntounto them.
Now firſt, heere wee ſee the argument laide before vsus, is from the example of Chriſt, that wee are to forgiue one another, as Chriſt hath forgiuen vsus. I might hence take occaſion to ſpeake of our imitation of Chriſt in generall, but that is not ſo proper to this place: onelyonly know wee thus much.
That the actions of Chriſt are of three ſorts.Chriſt his actions are of 3. ſorts.
Firſt, ſuch as are proper to his Godhead, as to worke myracles, to forgiue ſinnes, and the like, and theſe are to bee acknowledged of vsus, to confirme our faith touching his Godhead, but not to be imitated.In two ſorts of actions we are not to imitate Chriſt.
The ſecond ſort of the actions of Chriſt, are his works of mediation, as to ſatisfie for ſinne, to make interceſſion for vsus, and the like, and theſe likewiſe we are to acknowledge, and beleeue to our comfort, but not to take vponupon vsus to imitate.
A third ſort of his actions be thoſe, which Chriſt did as man vnderunder the Law, euen workes commanded in the Law of God, and in theſe indeed, we are to imitate Chriſt,Wherein wee are to imitate Chriſt. in obedience to the morall Law onelyonly, are wee to follow Chriſt, and to treade in his ſteps.
And therefore it is but a a fancie and dreame of the Papiſts, that we are to imitate ChriſtA Popiſt. fancie touching imitation of Chriſt. in his 40. daies faſt, it is but a vaniſhing ſpeculation of their owne braines. I leaue them, and come to ſpeake of that which is more proper to theſe words, and for concluding of the point; we are to conſider theſe wordes, Euen as Chriſt forgaue you, euenſo doe yee, together with that, Epheſ. 4.32. Forgiuing one another, euen as God for Chriſts ſake forgaue you: or this text as before we expounded it, As God in Chriſt forgaue you.
Hence we may eaſily gather,
Doctr. 5 That remiſſion of ſinnes once granted, remaines foreuer,Remiſſion of ſinnes once granted, remaines for euer. it is vnchangeable.
For why? God forgiues ſinnes, and he forgiues in, and through Chriſt, euen for Chriſt his ſake, remiſſion of ſins comes from Gods free grace and louelove, and it comes in, and through the ſonne of his louelove, Cap. 1.13. and his louelove in Chriſt neuer changeth, and therefore remiſſion of ſinnes is moſt certaine and vnchangeable.
Vſe. And this is a ground of ſweet and excellent comfort to all ſuch as hauehave the aſſurance of the pardon of their ſinnes.Comfort to ſuch as are aſſured of the pardon of their ſinnes.
Haſt thou any aſſurance of the pardon of thy ſinnes? remember it then to thy comfort, that remiſſion of ſinnes comes from God, and it comes to thee thorow Chriſt, in whom he is well pleaſed, and that for euer; and therefore the remiſſion of thy ſinnes remaines for euer.
Yea, may ſome ſay, remiſſion of ſinnes once granted, Object. remaines for euer, and the aſſurance of it is full of ſweete comfort, but we cannot come to the knowledge and aſſurance of the remiſſion of our ſinnes. Indeed, the Papiſts doe ſo teach, and it is a reaſoning of the fleſh, often riſing in the mindes of ſome.
But for anſwer to it, Anſw. I will goe no further then this very text, if we cannot come and be aſſured that our ſinnes are forgiuen, then the Apoſtles argument is not good, heere vrging vsus to forgiueneſſe one of another. For marke it, he perſwades to forgiue one another as Chriſt hath forgiuen vsus. Now how ſhall I forgiue my brother, as God in Chirſt hath forgiuen me, if I cannot be ſure of his mercy in the forgiueneſſe of mine own ſinnes? He that doubts, whether God in Chriſt hath forgiuen him, or no, how ſhall he apply himſelfe therein to bee like to Chriſt? And how ſhall he finde and feele himſelfe bound to forgiue his brethren, as Chriſt hath forgiuen him? And therefore without queſtion, the example of Chriſt ſet before vsus for imitation, doth plainely teach that wee may be aſſured of it; that God in Chriſt hath forgiuen vsus our ſinnes, and hauing ſuch aſſureance we are to remember to our comfort, that forgiueneſſe of ſinnes once granted, it remaines for euer, becauſe Gods louelove in Chriſt to his choſen neuer changeth. Meditate heereupon to thy comfort, thou that haſt any aſſurance of the pardon of thy ſinnes.
Marke further, that the Apoſtle doth not onelyonly vrge vsus to forgiue one another by the example of Chriſt, but hee doth alſo preſſe vponupon vsus to forgiue, as Chriſt hath forgiuen vsus, (Euen as Chriſt forgaue you, euen ſo doe yee.) Which word (as) doth not import Equali… tie, but Similitude. We are to forgiue one another as God in Chriſt hath forgiuen vsus. I might heere runne into a large field, but I will onelyonly point at ſome things briefelie.
Hence we are taught.
Doctr. 6 That our forgiueneſſe one of another muſt bee free,We muſt freelie forgiue one another. we are not to forgiue vponupon condition or conſideration vponupon the ſuite of friends, vponupon the importunitie of the party or the like, but freely and without any by-reſpect, as God hath forgiuen vsus, yea we are to be like to God, eſpecially in this, in forgiuing the whole offence and iniurie.
That which God forgiue, hee forgiues wholly and neuer after imputes it, ſo are we to forgiue our brethren, not carrying a peece of an iniurie vnforgiuen, not reſeruing in our mindes part of a wrong till afterward,
Ʋſe. If we ſo doe our caſe is moſt fearefull, and when we vſe that petition,The fearefull ſtate of ſuch as doe not wholly forgiue their brethren diſcouered. Forgiue vsus our debts, as we alſo forgiue our debtors, we moſt fearefully pray againſt our ſelues; doſt thou open thy mouth, and call to the Lord to forgiue thee, as thou forgiueſt thy brother, and doſt thou reſerue a peece of thy malice againſt thy brother? Surely thou doſt beſeech the Lord to reſerue a part of his wrath againſt thee, and that is a fearefull thing, that thine owne mouth ſhould ſo call for vengeance to be powred downe vponupon thy ſelfe, the leaſt part of his wrath is able to cruſh thee, & to preſſe thee downe to the bottome of hell. Thinke on it, and as thou deſireſt that the Lord ſhould wholly forgiue thee, ſo do thou fully and wholy forgiue thy brother: let not thine owne tongue bee ſo dreadfully vſed againſt thy ſelfe.