Sermons Preached Upon Several Occasions, Sermon 2
SERMON II.
MATT. 18. 21, 22.
Then Peter came to him and ſaid, Lord, how oft ſhall my Brother ſin againſt me, and I forgive him? till ſeven times?
Jeſus ſaith unto him, I ſay not unto thee until ſeven times: but until ſeventy times ſeven.
I Made entrance before into theſe words: Here is Peter's Queſtion and Chriſts Anſwer concerning the forgiving of offences, particular wrongs and perſonal injuries which are done to any man or woman. Peter propounds the Queſtion, and ſeems to foreſtall Chriſts Anſwer, by giving an Anſwer to it himſelf, which Chriſt did not approve of. But I proceed to the main Doctrin, which is this:
Doct. That the often forgiving of wrongs and injuries, is a duty which Chriſt commends unto, and commands all his Diſciples to follow: I ſay until ſeventy times ſeven.
1. Firſt, I ſhall clear this Point to you from Scripture, and ſhew you from the word of the Lord, That this is a duty that is incumbent upon all that profeſs themſelves to be Chriſts Diſciples.
2. Secondly, I ſhall hold forth unto you divers Examples of worthy and gracious men, who have practiſed this Duty.
3. Thirdly, And then ſhew you upon what ground Chriſt doth commend and command this Duty.
1. Firſt, Look into the Proverbs of Solomon, where Wiſdom ſpeaks, which is Chriſt, Prov. 24. 29. Say not I will do ſo to him, as he hath done unto me, I will render unto a man according unto his works. Mark, here is the Counſel Wiſdom gives unto all her Children, Say not I will do ſo to him as he hath done unto me: Do not ſay, I will be revenged of him for the wrong he hath done to me: do not ſay, I will give to him as good as he brings, I will recompence him according to his work; ſay not ſo, no, Chriſt will tell you, and Wiſdom will teach all her ſcholars to unſay this Leſſon, you muſt learn to forget this Leſſon, I will do unto him as he hath done unto me, ſay not ſo; if you will be Wiſdoms Scholars, you muſt learn to unſay this Leſſon; indeed fleſh and blood ſaies ſo, and corrupt nature will bid you ſay ſo, I will do to him as he hath done to me, I will never put up theſe wrongs: Fleſh and Blood will not put up theſe wrongs: and the Devil will put you on to do as you ſay, but Chriſt would not have you. If you would be Wiſdoms Scholars fear to purpoſe this in your hearts, much leſs to act; Why? what then muſt we do? See but what Wiſdom invites us unto in Matth. 5. 39, 44. I ſay unto you reſiſt not evil, but whoſoever ſhall ſmite thee on the one cheek, turn to him the other alſo; and again, Love your enemies, bleſs them that curſe you, and pray for them which deſpitefully uſe you and perſecute you. Here Chriſt tells you what you ſhould ſay, and what you ſhould do in caſe of wrongs and injuries, namely, to render good for evil, it is the beſt way: look into Luk. 17. Chriſt would teach you your leſſon if you would be his Diſciples; Take heed to your ſelves, ſaies Chriſt, take heed: Ay but what ſhould we take heed of? He doth not bid them take heed of the wrongs and injuries that others do unto them, that's not the matter Chriſt bids them take heed to; no, but take heed to your ſelves, look to your hearts, watch over your affections, and over your paſſions; when any wrong and injury is done unto you, then you have need to take heed to your ſelves, you do no reſiſt evil, take heed you do not meditate revenge: you are in great danger of ſinning againſt God when wrong is done unto you, and therefore of all other Counſel, now take heed to your ſelves: ſee the Epiſtle to the Romans 12. 17, 19, 21. Recompence no man evil for evil. Avenge not your ſelves, but rather give place unto wrath, for it is written, Vengeance is mine, I will repay, ſaith the Lord. Be not overcome of evil, but overcome evil with good. Mark what counſel Chriſt gives here by the Apoſtle to all his Diſciples. Be not overcome of evil: When is a man overcome of evil (we are ſpeaking of wrongs) When is a man overcome with evil? Why, when his ſpirit is put out of frame by the wrongs and injuries he meets withal, when he ſtrives to reſiſt and meditate revenge, then this man is overcome with evil. Whenas a man can paſs by the wrongs, paſs by an injury that is done, and his ſoul is drawn forth in pity and compaſſion towards that man that doth him the wrong: Alas poor man, he hath wronged his own ſoul more than me, I have cauſe to pity him more than to ſeek revenge of him: but now when as a mans paſſion is heightened, to give him as good as he brings, this man is overcome with evil. As it is with Fire and Water: caſt water upon the fire, if the fire be quenched with water, and ſo kept from burning, then we ſay the fire is overcome: but when the fire doth gather together its force, and doth continue its heat and burning, is as hot after as before, then the fire overcomes the water: wrongs and injuries are as water, now wrongs and injuries being caſt upon a man, quench his love, and that duty which he owes unto any man or woman; when as a man is taken off from his duty, hindred in the performance of his duty, his love is quenched, he cannot perform it: there is duty of love which he may owe to his Neighbour and brother; but now when this ſhall continue, and he is found doing his duty, though he meet with wrongs and injuries, yet paſſes them by, and love overcomes them, then doth he overcome evil with good: Take one place more in Col. 3. 13. Forbearing one another, and forgiving one another. If any man hath a quarrel againſt any, even as Chriſt forgave you, ſo alſo do ye. Forbearing and forgiving one another, which is ſpoken to every man, If any man hath a quarrel, and if it be againſt any man whatſoever, Yet, ſaies Chriſt, it's your duty to forbear, and not only to forbear but alſo to forgive. A man may forbear, yet not forgive: forbearing one another, and forgiving one another, is the pattern that is ſet before us, which is Chriſt himſelf; even as Chriſt gave himſelf as a pattern, even ſo do ye, not only forbear but alſo forgive.
2. Secondly, But the ſecond work is to ſhew you the example of many bleſſed ſervants of God that have been very eminent in this very duty, very ready to forgive wrongs and injuries which were done by others unto them; and oh that by their example we might be drawn unto a holy imitation of them!
1. Examp. And the firſt Example that I ſhall mention is Joſeph: Joſeph was a man that had much of the Spirit of God, he was a man that received many wrongs and injuries from his Brethren, they could not endure him, they hated him, they conſpired againſt him, they ſought to take away his life: when they were prevented in that, then they ſold him, ſold him as a ſlave, and if the Lord had not been the more merciful to him, he had ended his daies in ſlavery and bondage; and this was from his Brethren, and yet we find in Joſeph a great readineſs of forgiving all thoſe wrongs and injuries which were done unto him by his Brethren: in Gen. 45. 5, 7, 8. Be not grieved (ſaies he) nor angry with your ſelves, that ye ſold me hither, for God did ſend me before you to preſerve life. And God ſent me before you, to preſerve you a poſterity in the earth, and to ſave your lives by a great deliverance; ſo it was not you that ſent me hither but God, &c. See how this good man doth not only forgive the wrongs and injuries, but endeavours to comfort his brethren, to take off their fears and to take off their grief: and therefore tells them, theſe three times together, it was not you but God, God ſent me hither, and God ſent me hither, and God ſent me for gracious ends; not a word that ſavours of any grudge, or any ſpirit of Revenge: Nay, afterward whenas old Jacob their Father was dead, they might think now Joſeph would remember their old unkindneſſes now their Father is dead; in Gen. 50. 19. But as for you, ye thought evil againſt me, but God meant it unto good; they beſought him that he would not remember their old unkindneſs: Fear not, am I in the place of God? Do you think I will take upon me to revenge the wrong, to revenge an injury? that were to ſet my ſelf in the place of God, Vengeance is mine, ſaies God, and I will repay it: God forbid that I ſhould ſet my ſelf in the place of God, you need not fear that I will do you wrong, that I will revenge me of you, God hath turned it for good, God hath turned it for good to you and me and more people, and therefore God forbid that I ſhould take upon me, to turn that into evil which God hath made for good.
2. Examp. A ſecond Example for our imitation: And that is Moſes, a man full of the Spirit of God, a man that had great acquaintance and familiarity with God, God ſpake with him face to face; now Moſes he was very ready to forgive all perſonal wrongs and injuries. Many times when the Children of Iſrael murmured againſt him, they laid all upon him: Thou haſt brought us from out of Egypt to ſlay us here in this place, and thou haſt done this wrong unto us; Moſes even at that time intercedes for this people in Numb. 14. 2. Moſes is ſo far from avenging the wrong, that he is the firſt man that ſteps in for pleading for this people at the 17, 18, 19 Verſes: and therefore he beſeeches God, that God would be pleaſed to paſs by this their tranſgreſſion! And there is one remarkable Inſtance of Moſes his meekneſs and readineſs to forgive wrongs and injuries done unto him, in the twelfth of Numbers in the beginning of the Chapter, it is ſaid, Moſes was very meek, he was the meekeſt man on the face of the Earth, he doth not reply one word. 'Tis ſaid that Miriam and Aaron ſpake againſt him becauſe of the Ethiopian woman that he had married, and ſaid, Hath the Lord ſpoken only by Moſes? hath he not ſpoken by us alſo? He doth not reply one word to them; they reproached his Wife, that he had married an Ethiopian; and that he was a man that had taken too much upon him: but Moſes doth not reply again, but God takes Moſes part, and calls Aaron and Miriam to ſtand before him, and God ſmites Miriam with a Leproſie, becauſe ſhe carried it ſo before him; and yet look into the 13 Verſe, Moſes cried unto the Lord, ſaying, Heal her now I beſeech thee; Moſes was the man that was wronged by Miriam, and Miriam was caſt into a Leproſie, and now Moſes is the firſt man that ſteps unto God to plead for her: Oh his great love and readineſs that was in him to forgive and paſs by injuries, which made him to forget his duty to God, limiting him for the time, Heal her now, O God, I beſeech thee, let it be done now I beſeech thee; Oh here's a pattern, here is an Example for the imitation of all!
3. Examp. A third Example that I ſhall mention, is that of David: David a man full of the Spirit of God, and we find him a man ready to paſs by perſonal wrongs and injuries: Becauſe that Shimei had curſed him, ſome of David's Worthies would have ſmote off his head, and David would not ſuffer them, It may be, ſaith David, God hath bidden him to go and ſay, Curſe David: This was a foul aſperſion caſt upon David, Come out thou bloody man, come out thou bloody man, ſee the 2 Sam. 16. 6, 7, 8. and 2 Sam. 19. 21, 22, 23. Whenas one of David's Captains would have had him put Shimei to death, No, ſaies he, I will not Revenge, but ſaies, What have I to do with you, ye ſons of Zerviah? He pardons Shimei, and ſwears unto him, That he ſhould not be put to death for this his Conſpiracy. And ſo in the matter of Saul, David was greatly oppreſſed and perſecuted by Saul, though Saul ſeemed to be put into his hand, when he took him aſleep in the Cave, and had an opportunity to avenge his cauſe upon his enemy, yet David would not do it. It is true indeed David's foot had almoſt ſlipt in the matter concerning Nabal, when he ſware he would be avenged upon Nabal for the affront done to him: but when Abigail comes and pleads with David, he doth accept of her counſel and bleſs God, Oh bleſſed be the Lord that hath ſent thee to withhold my hand from ſhedding blood, and from avenging mine own cauſe this day; and thus you ſee David was a man ready to forgive and to put up wrongs and injuries.
4. Examp. One Example more from the Old Teſtament, and that is of Eliſha in 2 Kings 6. 12, 13, 14. The King of Syria took an Army to apprehend Eliſha, now they came to the City where Eliſha was, to take it, and there God ſmites them with blindneſs, and Eliſha he comes and takes them and carries them into the City of Samaria; at the 22 Verſe, when Eliſha had brought the Army into the midſt of the City of Samaria, and the King of Iſrael would have been ſmiting of them, ſaies he, My Father, ſhall I ſmite them? ſhall I ſmite them? Saies the Prophet unto the King, Thou ſhalt not ſmite them; Set bread and water before them, that they may eat and drink, and go to their Maſter. Though they came on purpoſe to apprehend him, and carry him to their Maſter and ſo to take his life, yet the Prophet ſeeks not to avenge himſelf of them; but on the contrary, requites them good for the evil they intended towards him.
5. Examp. And ſo if we look into the New Teſtament, there is ſome worth the taking notice of: As Stephen the Martyr, they did not only wrong Stephen in his name, but in his eſtate, and in his very life, yea, they put him to death: he was ſo far from ſeeking revenge, that the laſt words he breathed forth with his ſoul, I ſay the laſt words were, Lord, lay not this ſin to their charge; and when he had ſaid it, he fell aſleep.
6. Examp. And ſo the Apoſtle Paul in the Galatians, take his Example, it is worthy our imitation, in Gal. 4. the Galatians had done him a great deal of wrong, they had under valued his Miniſtry, and ſet up falſe Teachers in oppoſition to him, and the Apoſtle he was very free to forgive the wrong, ſo far as it was perſonal; declaring that he did acknowledge it not to be any wrong, 12 Verſe, Brethren, I beſeech you be as I am, for I am as ye are, ye have not injured me at all; here is a gracious ſpirit: I do not look upon it as any injury as it concerns me, I do freely paſs it by. Nay,
7. Examp. We have not only the Example of man, but the Example of Chriſt himſelf: Oh the wrongs and injuries that were done unto Chriſt! What meekneſs! What ſcourgings? what buffettings? what revilings, what reproaches? inſomuch as the Governor wondred, What nothing to ſpeak for thy ſelf? And when he was to die, and giving up the Ghoſt, Father forgive them, they know not what they do. And then,
8. Examp. That Inſtance of the Prodigals Father; The ſon had greatly offended him, done him great wrong, yet the Father runs out to meet him, and before he could ſpeak one word of confeſſion or acknowledgement, the Father declares a readineſs of forgiveneſs, he ſeals up his love and forgiveneſs, Falls upon his neck and kiſſes him. Thus you have ſeen the Examples of holy men, and of Chriſt himſelf for a pattern of paſſing by of wrongs and injuries. But now for the grounds of the Point: Upon what ground doth Jeſus Chriſt Commend and Command his Diſciples to this work and duty of forgiveneſs? Why firſt,
1. Reaſon, The firſt ground is, Becauſe he hath forgiven them much, and therefore he requires that we ſhould forgive others, that ſo they that are forgiven of Chriſt, may teſtifie their love, and alſo their likeneſs unto Chriſt: and that is held forth in the Parable that follows the Text; the Lord there had forgiven the Servant that ought him ten thouſand Talents, and therefore he expected that he ſhould have forgiven his fellow Servant a few pence. I ſay all that are Chriſts Diſciples, all that are Believers, that do believe in the name of Chriſt, they have very much forgiven them of the Lord. There is no man but the Lord doth forgive a great deal of that temporal puniſhment which he might inflict upon them: now there is no Believer but the Lord doth forgive not only temporal but eternal puniſhment, and therefore there is an ingagement to us unto forgiveneſs: Alas, what are the debts and treſpaſſes done to us, or owing unto us in compariſon of what we have done, or what we owe unto the Lord? Our ſins are ſet forth by Talents, the offences and wrongs done unto us are ſet forth by pence: our ſins are ſet forth to be ten thouſand Talents, and the offences that are done unto us are but a hundred pence; when the Lord doth forgive ſo many tranſgreſſions, ſo freely, fully, ſo ſincerely, ſo unchangeably, the Lord doth expect that there ſhould be a readineſs in them to forgive others from a ſenſe of that forgiveneſs unto them of his, that ſo they may teſtifie themſelves to be the Children of their Father which is in Heaven. But the ſecond ground is this,
2. Reaſ. Becauſe thoſe that we are called upon to forgive are our Brethren: How oft ſhall my brother ſin againſt me, and I forgive him? Chriſt Anſwers, Till ſeventy times ſeven. Now there is a great deal in the very name of Brother that may challenge forgiveneſs, and call us upon this duty; though many, though never ſo many, yet ſtill often and ever called a brother; for ſtill in one ſenſe or other; every man is a brother: ſome nearer than other, though not born of the ſame Parents, though not of Kindred, yet he may be a Brother in the ſame faith; though not a Brother in the family, yet a Brother in the ſame Town, City, Country, or Nation; however in the ſame common nature of Adam, in reſpect of the poor, dark, frail nature every man and woman is a Brother: but ſome relations more near than others. This ſpiritual relation, the ſame Profeſſion, the ſame Faith, the ſame God, the ſame Inheritance: this is a great engagement to paſs by and to forgive wrongs whilſt he is a Brother. The Lord when he forgives, he forgives inferiours; there is an infinite diſtance between God and the creature; when the Lord forgives a poor creature, there is an infinite diſtance betwixt God and man, but not betwixt man and man, and therefore upon this account Chriſt requires it. But then,
3. Reaſ. Thirdly, Another ground is this, If there be neglect of this Duty unto any of their Brethren, it will be a grief unto their fellow-ſervants, and they will make their complaint unto their Lord. It cannot but be a great grief of heart unto thoſe that are fellow-ſervants, when any that do profeſs the name of God, ſhall be ſo far from performing this Duty, that they ſhall expreſs a ſpirit of Revenge, and a ſpirit of Enmity: it will ſadden the hearts of many Saints, when they ſhall ſee one that is called a Brother, a Profeſſour, when they ſhall ſee him ſo unready to forgive, as he ſhall ſtudy wrongs and injuries, and ſtudy revenge; it will grieve them, and cauſe them many times to go to the Lord and make their complaint, There is ſuch a man that makes profeſſion of thy Name, and yet walks very unworthy of that profeſſion, very unſutable. But,
4. Reaſ. Fourthly, Again, Neglect of this Duty will hinder and keep back a great deal of good, and pull down a great deal of evil: Chriſt knew this very well, and therefore he did command this Duty, Chriſt knew that the neglect of this Duty would hinder men of a great deal of good: It may deprive a man of many temporal mercies, of many temporal ſalvations; the Lord may call in the grant of temporal mercies, whenas he ſhall ſee ſuch a ſpirit in any that profeſs his Name, as to retain the ſenſe of wrongs and injuries, and not to paſs them by, it puts the Lord upon it many times to recall the grant of temporal mercies, as in the Parable following. Nay not only ſo, but it may deprive the ſoul of many ſpecial ſpiritual choice mercies: It may hinder the ſoul from beholding the light of Gods countenance. It is true, the ſoul being once pardoned by Faith in Chriſt, God will never recall that pardon: Ay but if that man or woman that is pardoned, and they have the pardon ſealed and witneſſed, yet ſhall walk unworthy of pardoning love, and ſhall not come up to this Duty of forgiving, pardoning, and paſſing by wrongs and injuries, the Lord will recall the manifeſtation of his pardoning Love, and the ſenſe of it, though not the pardon it ſelf. It doth not only deprive the ſoul of much good, but it alſo pulls down much evil, and not only outward evils, but ſometimes the Lord manifeſts a great deal of wrath and diſpleaſure upon ſuch a one as is of an implacable ſpirit to retain wrongs and injuries; as it was with that ſervant that would not forgive his fellow-ſervant, the Lord commands that he ſhould be delivered up unto the Tormentor, and caſt into priſon until he had paid the uttermoſt Farthing: Why, a man though he hath but a profeſſion, the Lord lets him alone with that formal profeſſion till ſuch time as he comes forth with ſuch a waſpiſh peeviſh ſpirit againſt Gods people, and ſeeks to wrong and injure them; Why, then the Lord he takes the advantage upon him, and gives him up unto the Tormentor becauſe of ſuch a waſpiſh ſpirit, whenas he will not forgive a Brother a wrong or injury, but retain anger, he cannot find in his heart to forgive: the Lord ſometimes comes upon ſuch a man (though a Chriſtian) the Lord comes and takes him, and delivers him up to the Tormentor, delivers him up to his own Conſcience, though not to deliver him up out of his hand, but the Lord will deliver him up unto his own Conſcience, unto the manifeſtation of wrath, till he ſhall have made ſatisfaction, till he ſhall have cried out unto Chriſt for more ſtrength to carry it more like unto him.
5. Reaſon, But laſtly, Chriſt Commands and Commends the forgiving of wrongs and injuries, that ſo his Diſciples they may have room to act their Graces, and do ſome ſingular thing for the Lord; in the fifth of Matthew, when Chriſt put them upon this Duty, there ſaies Chriſt, What ſingular thing do you, if you love them that love you, what great matter is that? The Publicans do the ſame, the very Heathen do the ſame: Ye wiſh good, and do good to them that do the like to you, that is no great matter, But what ſingular thing do you? Chriſt would have all his Diſciples to do ſomething more than the World doth, and he is a Monſter amongſt men that will not do good when he can, when good is done unto him: But Chriſt he would have his Diſciples, his people, do ſome ſingular good thing for him: The Lord hath ordered it, that they ſhall meet with wrongs and injuries more than any people in the World, for the trial of their Graces. Offences muſt come, there is need of them, great neceſſity there ſhould be offences in this ſenſe, that wrongs and injuries ſhould be done, that the Lord by this might try and exerciſe the Graces of his people, there would be elſe no room for the trial and exerciſe, or at leaſt not ſo much for the trial and exerciſe of love, meekneſs, patience, forbearance, long-ſuffering, forgiving, and forbearing one another. If there were not wrongs and injuries, there would be no room for the exerciſe of theſe Graces, Chriſt would have his people put upon it to do ſome ſingular thing. As many a man or woman will ſay, Well, let me alone as I am, and I am as quiet as any man living, do not diſturb me, or do not wrong me, and you ſhall live as peaceably and as quiet as any people in the World: Ay, here's good Neighbourhood, but this ſavours not of Grace; Chriſt would teach his people to do ſomething ſingular; the World ſaies, Ye ſhall have blow for blow, and wrong for wrong, and injury for injury, but let them alone and you ſhall be quiet; here's no more than the wild beaſts in the Wilderneſs will here do, is no trial of Grace: where is your love, your meekneſs, your patience, your long-ſuffering? The Lord would have his people in the exerciſe of Grace, to do ſomething more than the World.
Object. But you will ſay, May not a natural man do this, that hath meer nature, quiet nature, paſs by wrongs and injuries, and not render reviling for reviling, and wrong for wrong?
Anſw. I Anſwer, Yes, There is many a man will go a great way in this, that hath but good nature: But oh! what a ſhame is this to them that profeſs to have more than nature? Will not this be a ſhame and condemnation to thoſe that profeſs more than good nature, that they who have but good nature may exceed them? And truly, that we may be aſhamed of our neglect, and provoked unto our Duty, I ſhall give you but two or three Inſtances of what men have done by good nature: And oh that the Lord would faſten ſomething upon us, either by what good men or bad men have done!
Amongſt the Heathen Writers, it is written of that Sect of Philoſophers that were called Pythagoras his Scholars, there was this Rule amongſt them, That when any offence was given by one to the other, the Parties offending and offended ſhould agree together and make up the breach before the Sun ſet, whatever the injury and wrong was: and now we let many a Sun ſet and not ſhake hands and cloſe hearts.
There is another Inſtance amongſt the Heathens, which is very remarkable, of a Governour, and an excellent Governour: Upon a time, there was one of the chief Ring-leaders that ſtruck at this Governour, and ſtruck out his eye, and he though but a Heathen, was ſo far from being revenged of him, as he takes this offender and receives him into his Family: And oh that this Heatheniſh man ſhould thus forgive him that had put out his eye, and yet we cannot forgive one that gives a blemiſh to our Name!
There is another Inſtance you have in Scripture, and that is Eſau, Jacob's Brother: Jacob ſupplanted him, took him at an advantage, and got away the birth-right, and ſtole the bleſſing from him; and although his offences were very great and did ſtir up his paſſion againſt his brother, inſomuch as Jacob was forced to flee from his preſence; yet afterward, how freely doth Eſau put up all the wrongs and injuries done unto him, and how friendly doth he carry it towards him? Oh! how will Eſau condemn many that profeſs to be the ſeed of Jacob? Shall Eſau forgive ſuch wrongs and injuries as to have his Birth-right and the bleſſing taken from him, and yet we that are the ſeed of Jacob, cannot put up the leaſt petty wrong and injury! But I ſhould ſhew you the difference betwixt the natural mans forgiveneſs and the ſpiritual mans; and ſeveral caſes of Conſcience, which I ſhall reſerve for a further opportunity.