Sermons Preached Upon Several Occasions, Sermon 4
SERMON IV.
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.
YOu may remember the Doctrin which we are inſiſting upon is, That the often forgiving of offences and injuries is a duty which Chriſt commends unto, and commands all his Diſciples to follow. Not till ſeven times, but until ſeventy times ſeven. I proved the Doctrin by Scripture, and held forth unto you the examples of godly men, who had much of the Spirit of the Lord; and the more of Gods Spirit was in them, the more ready were they to paſs by wrongs and injuries which were done unto them by their Brethren. I gave you the grounds of the Point, the laſt day I came to anſwer ſome Objections, and Caſes of Conſcience. But I come now to the Application and Uſes of the Point.
1. Ʋſe. It is a word of reproof in the firſt place. Oh what a ſad complaint may we take up, that this duty which Jeſus Chriſt commands, is ſo little practiſed in our Generation! that there is ſuch an unreadineſs in the ſpirits of moſt men, if not in all men, to come up to this duty, a Goſpel duty, a hard duty; and oh what unreadineſs is there in mens ſpirits to come up unto the practice of it! Oh! how many are there in the World that do not only come ſhort of walking up unto this Rule, but do walk quite contrary unto it? And I ſhall ſhew you who they are: and oh that God would ſpeak convincingly unto mens hearts.
1. Firſt, They walk contrary unto this Rule of Chriſt, Who are eaſily provoked unto wrath, who are ſoon diſpleaſed, who are ſoon put out of the way, take up every ſmall wrong, every petty offence, nay, are many times provoked unto wrath upon a conceited injury, for a poor trivial buſineſs, that will make a man an offender for a word: Nay, it may be, diſpleaſed for want of a look, or for want of a Complement: Oh how contrary is this unto the Rule of Chriſt? Oh! how far are ſuch ſpirits from that forbearance, and that long-ſuffering that the Goſpel calls unto? Where is the grace of long-ſuffering? Nay, ſuch ſpirits, they are far from the exerciſe of the grace of Love, Love believeth all things, and hopeth all things, makes the beſt interpretation of all things: Such ſpirits as are eaſily provoked with every petty wrong and offence, they are far from the duty of the exerciſe of this grace of Long-ſuffering, and come far ſhort of walking up to this Rule that Jeſus Chriſt hath left for his Diſciples to walk in. But,
2. Secondly, They walk contrary unto this Rule of Chriſt, Who are retentive of thoſe wrongs and injuries, that are hardly appeaſed when once provoked, that will remember one wrong ſeven daies, nay, ſeventy times ſeven: when Chriſt ſaies, Let not the Sun go down upon your wrath, let it not once go down upon your wrath, there are many that let the Sun ſet ſeven times, nay, ſeventy times ſeven on their wrath. Let me ſay to ſuch, I muſt needs ſay that ſuch actings are beneath the actings of a man; there is a heavy Judgement upon ſuch a man; or ſuch a woman, a heavy Judgement is upon them, and they know not of it; I ſay ſuch as can retain wrongs or injuries, think of them ſeventy times ſeven daies, ſpeak of them ſeventy times ſeven, a Judgement will belong unto them, ſuch a Judgement as was upon Nebuchadnezar, Dan. 4 32. Truly I may ſay of ſuch men and women, this Judgement is upon them in a ſpiritual ſenſe: He was turned out from among men to dwell with the Beaſts, his reaſon was taken from him, and he was caſt out ſeven times, yea ſeven years among the beaſts. I ſay it of ſuch men and women that have this ſpirit reigning upon them, whenas anger lodgeth in their hearts, they are turned out as among the beaſts; what a Judgement is it to be turned out among the Beaſts daies and years together? and ſo is every one judged of God, till they ſhall come to know that the moſt high ruleth over all, and that he hath taught them this leſſon, To forget, and to forgive. But let me ſay again of ſuch, Whilſt paſſion ſo reigns, they give entertainment unto Satan that foul and unclean ſpirit: when ever anger and wrath lodgeth in any mans heart, the Devil lodgeth there too; ſee it in Epheſ 4. 26, 27. Be angry and ſin not; let not the Sun go down in your wrath, neither give place to the Devil. That man that lets anger lodge in his boſom all night, gives entertainment that night to the Devil. There is many a man, and many a woman in the world in word will bid defiance to the Devil or Satan, and yet they open their boſom, their breaſt, and their doors, and give entertainment unto Satan; for where anger and wrath lodgeth in any mans boſom, the Devil will certainly creep in, they cannot be parted; theſe two will go together: If there be anger one night, that night the Devil will be there too; And oh! that we may not be found to give entertainment unto ſuch a Gueſt as Satan is: But they do give entertainment unto him, that are retentive of wrongs and injuries. But,
3. Thirdly, How contrary do they walk unto the Rule of Chriſt, That do aggravate all offences which are done unto them: aggravate all wrongs and all injuries, and do improve them to the uttermoſt, and make the worſt of them? So did Laban whenas he purſued after Jacob when he returned to his own Country, Gen. 31. Laban purſues after him, 26, 27, 30 Verſes, What haſt thou done, that thou haſt ſtolen away unawares to me, and carried away my daughters, as Captives taken with the Sword? Wherefore didſt thou flee away ſecretly, and ſteal away from me, and didſt not tell me? &c. Yea thou haſt ſtolen away my Gods. See here's a man that aggravates all to the utmoſt; twice, thrice, Thou haſt ſtolen away, and ſtolen away, and carried away my Daughters as Captives, and thou haſt ſtolen away my Gods: Oh, ſuch a Spirit is far unlike unto the Spirit of God. The Lord Jeſus calls offences againſt men, Treſpaſſes, and ſo Chriſt would have us to look upon them as Treſpaſſes, as errors, and not to aggravate them, nor to look upon them as ſins of preſumption; Oh! that ſuch hearts were but as ready to aggravate their own offences againſt God! We aggravate all wrongs and all injuries which are done againſt us, but we are but little in aggravating our ſins and our tranſgreſſions againſt the Lord; Oh that men could but aggravate both their own ſins and the Lords mercies, as they are ready to aggravate the offences of their Brother. We commit many ſins againſt the Lord, and do not aggravate them, we receive many mercies from the Lord, and do not aggravate them: we do not compaſs our mercies, and tell the Towers of them, and behold the goodneſs of the Lord in them; and yet oh how ready are we to aggravate our wrongs, and compaſs them round again and again, and aggravate them to the uttermoſt? Oh! how far do ſuch come ſhort of walking up to the rule of Chriſt? And let it be conſidered, what ſhould become of poor creatures. If the Lord ſhould aggravate thy offences as thou doſt thy Brothers, and ſet them before thee withall the aggravation of them, how ſad would it be unto thee? Oh! that we might not improve and aggravate all to the height, for that ſpirit is very unlike unto Jeſus Chriſt. Again,
4. Fourthly, They are far from this rule That are hardly brought off unto reconciliation; that although there be confeſſion, and although there be acknowledgement ſometimes, though they that have offended be ready to acknowledge the offence, and do ſeek reconciliation; nay, although friends intercede, and friends plead that they would be reconciled; nay, although God ſteps in, and Chriſt pleads, and Chriſt beſeeches, and Chriſt commands, and God ſets a mans Conſcience upon him, and that ſpeaks unto him, and lets him know he is out of the way, yet how hard is it for a man to bring off his heart into a reconciliation with his Brother, after ſome wrongs and injuries which are done unto him; and oh, how unlike is this to God, and how contrary is this unto the rule which Chriſt here commends unto, and commands his Diſciples to follow? But,
5. Fifthly, Again, They are far from this Leſſon, that inſtead of being reconciled or ſatisfied, Will not be pacified, till they do avenge the wrong which is done unto them with their own hand; they will render one evil word for another, reviling for reviling, and one evil turn for another, an eye for an eye, and a tooth for a tooth: Nay, are there not ſome men, that are not aſhamed to profeſs this before all the World, that they will put up no wrongs, no injuries, but they will give as good as they bring, and if you provoke me I can be as hot as you: is not this the language of the World? Oh Sirs! this is curſed ſpeaking, and curſed acting, altogether contrary to Chriſts rule, for a man to avenge with his own tongue, and his own hand; Oh curſed be the wrath of Simeon and Levi, whenas they would avenge (that wrong that was done unto their Siſter) with their own hands. Nay, let ſuch men and women conſider that they do but profeſs before all the World their likeneſs unto the Devil, while they do ſpeak and while they do act; I can be as hot as you, and I can give as good as you can bring; what is that but in plain Engliſh to ſay, I can be as like the Devil as you? How far is this from a gracious heart, I can put up as many wrongs as you, and can commit my Cauſe unto the Lord? This makes you like to God, and the other like to the Devil himſelf. Nay, let ſuch men and women conſider, He that gets the beſt of it in ſuch conteſts when mens wrath is ſtirred up, why truly alwaies he that gets the beſt of it, hath the worſt of it; that man that got the victory, he is overcome: It may be he gains his luſt, he may gain his will and ſatisfie his luſt, but he may loſe his peace, he may not ſatisfie his own heart, nor his conſcience; but alwaies he that hath the beſt of it, goes with the worſt of it. Now ſuch as will paſs by wrongs and injuries, till they do requite them word for word, and wrong for wrong, they do walk contrary unto this rule which Jeſus Chriſt hath given unto his Diſciples. Again,
6. Sixthly and laſtly, They come ſhort of Chriſts rule, That cannot come up to Chriſts number. We are willing to forgive one or two wrongs it may be, but oh, how hard it is to come up to Chriſts number, to forgive ſeventy times ſeven, four hundred fourſcore and ten wrongs unto one man! Oh where is the heart that can come up to this number of Chriſts? Nay, there is ſuch an averſeneſs unto the practice of this duty which Chriſt doth command, as it is a very hard matter for Chriſts people to believe it is their duty; ſee what the Diſciple ſaid when Chriſt had told him his duty, in Luk. 17. 4, 5. And if he treſpaſs againſt thee ſeven times in a day, and ſeven times in a day turn again unto thee, ſaying, I repent: thou ſhalt forgive him. And the Apoſtles ſaid unto the Lord, Increaſe our Faith. When he ſaid, Forgive ſeven times in a day, it's a hard matter to bethink it a duty, now Lord increaſe our Faith; Now, if it be ſo hard to believe it a duty, oh how hard is it to come up to the practice of it? Surely, if the beſt men in the World had been put upon it, to have given Anſwer to Peter's Queſtion, they would never have anſwered as Jeſus Chriſt hath anſwered; there is never a man upon earth would have ſaid, Thou muſt forgive ſeventy times ſeven: But the thoughts of the Lord, and the waies of the Lord, are infinitely above our thoughts and our waies: it is a hard matter for us to forgive ſeven times, and if hard to forgive ſeven times, then how hard to forgive ſeventy times ſeven? Oh, that the Lord would make us ſenſible of our great coming ſhort of this duty, and that the Lord would humble us, lay us low, that we have come ſo far ſhort of this rule which our Lord Jeſus hath left us and all his Diſciples to follow and practiſe in paſſing by wrongs and injuries.
2. Ʋſe. But the next Uſe is an Uſe of Exhortation. Firſt, I ſhall ſpeak to thoſe that have done wrong unto their brother. And
Secondly, To them that have received wrongs from their brother.
1. Firſt, To them that have done wrong unto others, that have injured their brother, or brethren, either by word or action, done them wrong in their Name or Eſtate, or any other way; Know that it lies upon you, and is your duty to go and ſeek reconciliation: It lies upon you that have done wrong, to go and tender ſatisfaction for the wrong which you have done unto your brother, at leaſt to make acknowledgement of the wrong and injury which you have done: And to preſs you unto this duty which is hard,
1. Firſt, Conſider you that have done wrong to others, It may be thou haſt put the ſpirit of thy brother or Neighbour out of frame, and thou haſt unfitted him for all duty, either unto God or man; thou by thy injury haſt ſtirred up his paſſion, and his paſſion hath opened a door unto the Devil, and the poor ſoul is expoſed unto manifold temptations and ſnares: and oh! how is he filled with hard thoughts, with hard thoughts it may be not only of thee but of the way of God, and of the truth of God, filled with hard thoughts againſt Chriſt himſelf? And although it will be very ſad, and a woe unto that man that ſhall be ſo offended; woe to him that ſhall be offended at Chriſt for the miſcarriages of men; woe to him that ſhall be offended at the truth, or any of the waies of truth from the miſcarriages of men: but yet know thou that haſt done the wrong, and art the occaſion of this, thou art under a woe; and Woe alſo unto him, ſaith Chriſt, by whom the offence cometh. And therefore know, that it lies upon thee as thy duty to go and ſeek to deliver thy brother out of the ſnare, thy going and tendering ſatisfaction unto him may break the ſnare of the Devil for him: thou maiſt prevent a multitude of ſins, and therefore oh that God would perſwade ſuch to come up to their duty. In a word, either he that thou haſt offended or wronged, carries it impatiently, or bears it patiently a while: now if he bears it impatiently, and his ſpirit be put out of frame, and he begin to fret and fume in his ſpirit, and be thereby indiſpoſed unto his duty, then by thy going thou maiſt break the ſnare of the Devil for him; but if he carry it patiently, and his ſpirit be ſilent before the Lord under thoſe wrongs and thoſe injuries which thou haſt done him, thou haſt the more need then to go and make acknowledgement of the wrongs thou haſt done, for certainly God himſelf will ſtep in on his part that is wronged, that bears the wrong patiently, and is quiet in his ſpirit before the Lord, the Lord will engage againſt thee; though he be ſilent, yet the wrong which thou haſt done to others, unto ſuch a man, or ſuch a woman, it will cry very loud before the Lord; and woe be unto thee if God ſhall ſtep in and ingage againſt thee; if God be for a man, who can be againſt him? if God be for him, better to have all the world engaged againſt him, than God to engage againſt him; therefore go and acknowledge thy error before thy brother: for if not, the Lord will engage againſt thee.
2. Secondly, And then again, Conſider the patterns and examples of holy men in Scripture that have given ſatisfaction, and acknowledged their error to the full when they have done wrong: as Jacob, he had done indeed a great deal of wrong, ſinned againſt God, as well as againſt his Brother, in getting, or cheating his brother of the bleſſing: well, the good man returneth again to his brother, and oh how ſubmiſſive is he unto his brother? He ſends many a Preſent before him to appeaſe his wrath, and how many ſoft words does he give him, in Gen. 3. 3. 5, 8. This is to find favour in the ſight of my Lord; and theſe are the Children which the Lord hath graciouſly given thy ſervant; and how many ſoft words doth he give unto his brother Eſau? By which the wrath of Eſau was appeaſed. And ſo you ſee Joſeph's brethren, when they ſinned againſt their brother Joſeph, oh how free were they to make an acknowledgement of their wrong which they had done him, in Gen. 50. 17, 18, 19, 20. they came and made an humble acknowledgement of all the wrongs they had done unto him: For give, I pray, the treſpaſs of thy Brethren, and their ſin, &c. And at the 18 Verſe it's ſaid his Brethren wept, and fell down before his face, and ſaid, Behold we be thy Servants; and thus they make ſupplication that he would forgive the wrong. And ſo did Job's friends, they had done him great wrongs, they had judged of his eternal eſtate, they concluded he was a hypocrite, they told him ſo to his face, they added grief to his ſorrow, great was his affliction, they had done him a great deal of wrong: Well, but in concluſion, when God doth convince them of it, they make acknowledgement of their evil unto Job, as in Job 42. 8. So then you ſee it lies upon you that have done wrong unto your Brother, to go and make acknowledgement of the wrong that you have done.
3. Thirdly, And let me ſay this further to you, to ſtir you up to this your duty, That all the Works which you perform in the ſervice of the Lord, they are loſt till ſuch time as you ſubmit unto this duty, to go and ſeek reconciliation; ſee Matth. 5. 23, 24. If thou bring thy gift to the Altar, and there remembreſt that thy brother hath ought againſt thee, leave thy gift before the Altar, and go thy way, firſt be reconciled to thy Brother, and then come and offer thy gift. Mark, wouldſt thou bring thy gift, leave thy gift before the Altar, the Lord will not accept it, till thou beeſt reconciled to whom thou haſt done the wrong; leave thy injury there, I will have none of it till thou haſt done ſo: The Lord doth not ſay, go and carry away thy gift, but leave it there. There is many a man is taken off from his duty to God, becauſe he cannot bring off his heart to this duty to man, and inſtead of leaving his gift, he carries away his gift. Go and be reconciled to thy brother, and then come again: the Lord would have you do it, and have it done inſtantly, go and do it ſpeedily, do it quickly before the time of offering be paſt; the Lord will not receive gifts and offerings from that hand, or from that tongue that hath done wrong unto his brother, until ſuch time as there be an acknowledgement, till ſuch time as there be a reconciliation. So much for that duty which concerns thoſe that have done wrong unto others, you ſee what neceſſity doth lie upon them, that they ſhould go and acknowledge the wrong and ſeek reconciliation.
But a ſecond Exhortation is to them that are wronged, and have received injury from others. The Lord by this Doctrin calls upon you to expreſs your readineſs to forgive and paſs by wrongs and injuries: he would have you to forgive, and to forgive often; for Chriſts ſake be you willing to paſs by all wrongs and injuries which are done unto you. And I pray conſider, That you have an opportunity here to expreſs your Love unto Chriſt: I ſay, you that are Chriſts people, when ever any wrong or injury is done unto you by Neighbour or Brother, Oh! then remember you have an opportunity of expreſſing your love to Chriſt, of ſhewing your obedience unto the Lord Jeſus Chriſt in a Goſpel truth, you have an opportunity of doing ſome ſingular thing for Chriſt, and therefore take heed you do not loſe the opportunity.
But you will ſay, Here will be ſome Objections (for a great deal will be objected by corrupt nature) but I ſhall endeavour to take them off all.
Object. 1. But you will ſay, He hath done me the wrong, it is a hard matter for me to go to him, or to forgive the wrong or injury which he hath done to me, fleſh and blood will not ſubmit unto it.
Anſw. 1. To which I ſay, Though fleſh and blood will not ſubmit unto it, yet Chriſts Diſciples muſt ſubmit unto it; if thou beeſt one that doſt profeſs nothing but fleſh and blood, I ſhall need to preſs this no further to you, for you will never come up unto it: but if thou beeſt one that doſt profeſs ſubmiſſion to Chriſt, Then are ye my friends, ſaies Chriſt, and my Diſciples, if you do whatever I command you: Then, when you yield obedience unto the command of my Goſpel.
Anſw. 2. And let me ſay further, If he hath done thee wrong, and thou ſeekeſt him firſt, thy acting it ſhall be moſt like unto God, for ſo God acts towards the ſons of men: the ſons of men had wronged God, God ſtoops firſt, he ſeeks reconciliation firſt, 2 Cor. 5. 20. As though God did beſeech you by us, we pray you in Chriſts ſtead to be reconciled unto him: though he be the wronged, yet he acts firſt.
Anſw. 3. And let me tell thee further, That the more thou ſtoopeſt to him that hath wronged thee, the more peace will redound to thine own ſpirit another day; it is a hard duty when thou lookeſt upon it at a diſtance, but when the Lord helps thee to come up to it, thou ſhalt have moſt peace in it: and when ever it be over, it will never repent thee that thou didſt ſeek that man that hath done thee the wrong.
Object. 2. Ay, But it will be Objected further: He hath done me that wrong that cannot be repaired, he hath wronged me in my good name; oh his words have been as ſharp Arrows, and they have wounded ſecretly: If he had broken my head, I could have born it, that would have been healed again, but he hath wounded my good name, taken away my good name, and therefore herein it is hard for a man to come up to this duty of forgiving of ſuch wrongs.
Anſw. 1. But to this I Anſwer, Thou ſpeakeſt of Arrows that ſhall wound thee in thy name: Oh but they are not worſe than thoſe which wounded Chriſt: they wounded him in his name, in his good name, they reproached him, and reviled him, yet he cried out, Father forgive them: they are not ſharper than thoſe Arrows that David met with all over, when his good name was wounded; when Shimei curſed him, he calls him a bloody man; Come out thou bloody man, here is a ſharp Arrow: Ay, but David paſſeth by that wrong and injury in obedience to God.
Anſw. 2. And I deſire thee in the ſecond place, to Conſider that thoſe Arrows are not ſhot without Gods hand, the Lord hath a hand in it, and therefore eye the hand of God: If Gods hand had not been in it, he could not have opened his mouth againſt him. David conſidered that when Shimei curſed him, ſaies he, It may be God hath ſaid unto him, Go and curſe David; and ſo his ſpirit ſubmits unto it: Ay, David conſidered, it is a righteous thing with God, for I have ſinned againſt, I have wounded the name of that Lord by my tranſgreſſions: And therefore it is a righteous thing with the Lord that my name ſhould be wounded with theſe Arrows.
Anſw. 3. And let me ſay further, That as God hath a hand in it, ſo the Lord might have ſhot worſe Arrows againſt thee; the Lord might have ſhot the arrows of his diſpleaſure againſt thee: the Lord hath ſhot with mans arrows upon thy name; but what if the Lord doth ſhoot off his arrows upon thy ſpirit, a wounded ſpirit who can bear? And know if thy ſpirit be not brought off to paſs by thoſe wrongs and injuries which are done unto thy brother, the Lord may wound thy ſpirit, even as he ſuffers men to wound thy good name.
Object. 3. But thirdly, It will be objected further, (for it is a very hard thing to come up to this duty, and there are many cavils) and ſome will ſay, The wrong which he hath done me, it is known unto others: If it were private I could paſs it by: But what will others think of me if I paſs it by? they will ſay I am guilty, and I ſhould be counted a Child, or a Fool to paſs by ſo many wrongs, and ſuch open wrongs and injuries.
Anſw. 1. I Anſwer, Thou ſaieſt thou ſhalt be counted a Child, when Chriſt ſaith thou muſt be counted a Child, Matth. 18. 3. If ever you will get to Heaven, you muſt be converted and become as little Children; do not ſtand upon that, that you muſt be as a Child; no, thou muſt become a Child in theſe things, or no entrance into Heaven: as the Apoſtle ſaid in 1 Cor. 14. 20. Brethren, be not Children in underſtanding: howbeit, in malice be Children: Be not Children in underſtanding unto God, but unto men in malice be Children; the Lord would have his people be as far from ſeeking revenge, as a young Child: In malice be as Children.
Anſw. 2. And whereas thou ſaieſt, Thou ſhalt be accounted a fool, to put up every wrong and injury, men will account thee a fool for thy labour; I tell thee, thou ſhalt be accounted a fool by none but thoſe that are ſo themſelves: for the Lord doth account it a point of Wiſdom, high Wiſdom; ſee what the Proverbs of Solomon ſay, Prov. 14. 29. He that is ſlow to wrath is of great underſtanding, but he that is haſty in ſpirit exalteth folly. See now who is a fool, he that puts up wrong, or he that is haſty in ſpirit to avenge himſelf. The Word of the Lord ſaies, He that is haſty in ſpirit, he is the fool; he that will prevent anger, he that is ſlow to wrath, he is of great underſtanding whatever men account of him: in Prov. 19. 11. The diſcretion of a man deferreth his anger, and it is his glory to paſs over a tranſgreſſion; whereas thou ſaiſt it will be thy diſgrace, the Lord ſaies it ſhall be a mans glory to paſs by wrongs and injuries. Many a man whilſt he ſeeks to ſhun the name of a fool, he becomes a fool by giving way to wrath, and being drawn on to wrath and revenge he becomes a fool; think of it, is it not better to be accounted a fool than to become a fool, when anger lodgeth in the boſom of fools?
Object. 4. Ay, but it is further Objected, Some will ſay I never did him wrong in my life, he hath abuſed me ſo and ſo, and I never did him the leaſt wrong in all my daies: here is a hard task. Well, in Anſwer to this,
Anſw. 1. Firſt of all, The Lord may ſay the ſame of thee, if thou beeſt one that the Lord hath forgiven: the Lord may ſay, Oh, I have done ſuch a man good ſo and ſo, and he hath rebelled and ſinned ſo againſt me; I ſay, may not the Lord urge this againſt every one of us? I have done this and that for him, and I have never done him wrong, yet he hath done thus to me: notwithſtanding which, the Lord forgives thoſe tranſgreſſions. And let me ſay,
Anſw. 2. Further, That this will be more praiſeworthy, and more acceptable unto God; in 1 Pet. 3. 17. It is better if the will of God be ſo, that you ſuffer for well doing, than for evil doing: If you ſuffer as evil doers, you will have little comfort in it; but if ſuffering in well doing, take it patiently, and the more patiently you take it, the more acceptable it will be unto the Lord.
Object. Ay, but I have been a friend unto him (thus will men ſtand to plead for their paſſions, a hard matter it is to forgive) I have been a friend unto this man, I have done him good all my daies, and yet he hath wronged me ſo and ſo nevertheleſs; To which I ſay,
Anſw. 1. Thou haſt the more cauſe to pity him, if he be one that doth return evil unto thee for thy good, thou haſt the better end of the ſtaff; ſee what Solomon ſaies in Prov. 17. 13. Whoſo rewardeth evil for good, evil ſhall not depart from his houſe: Mark, here's a ſad threatening; if thou remembreſt this, thou haſt cauſe to pity thy brother that hath done wrong unto thee, the Lord hath ſaid it, and thou haſt cauſe to pity him; Evil ſhall not depart from his houſe.
Again, The Lord may Object againſt thee, the Lord may ſay, I have been a friend to thee and done thee good all thy daies, and thou yet ſinneſt againſt me; and if this be not any bar unto the Lord to ſhew forgiveneſs unto thee, let not it be a bar to ſhew thy forgiveneſs unto thy brother.
Object. Ay, but he hath done me much wrong, ſpoken evil of me in every company he comes in: he hath wronged me after reconciliation and peacemaking, he hath done me much wrong: this is a hard task.
Anſw. But let me ſay unto thee, notwithſtanding all this thou comeſt ſhort of the rule of Chriſt: thou haſt forgiven often, thou ſaiſt, haſt thou forgiven one Brother ſeven times? why truly there are many that cannot ſay they have exceeded that: But if thou haſt forgiven ſeven times, that is no great matter, thou thinkeſt it much, but Chriſt thinks it little: Alas! what is ſeven times to ſeventy times ſeven, four hundred threeſcore and two times? Which when done thou art but come up to the Letter of the Word! Thou haſt wronged the Lord in his Name, thou haſt ſinned againſt God again and again, thou haſt wronged him in his Name and in his Glory many thouſand times, and yet that is no obſtacle of the Lords mercy towards thee, notwithſtanding thine often renewed provocations. Oh let not the often renewed provocations of thy brother hinder thee from thy forgiving him.