Christs Forgiveness of True Christians is a Preceptive Pattern, Title page 1 – Title page 2

Christs Forgiveness of True Christians is a Preceptive Pattern · Title page 1 – Title page 2

CHRIST's Forgiveneſs Of True Chriſtians, is a Preceptive Patern Of Chriſtian Fraternal Forgiveneſs. A SERMON on Col. iii. 13. Preached upon a Solemn Occaſion.

By Peter Thacher, A.M. Paſtor of the Church of Chriſt in Milton, N.E.

Mat. vi. 14, 15. If ye forgive men their treſpaſſes, your heavenly Father will alſo forgive you.

Mat, xviii. 32, 33. I forgave thee all that debt, becauſe thou deſiredſt me: ſhouldst not thou alſo have compaſſion on thy fellow-Servant, even as I had pitty on thee?

Boſton: Printed by B. Green, for Eleazer Phillips at his Shop at the Sign of the Eagle in Newbury Street. 1712.

Amicos diligere omnium eſt; Inimicos autem ſolorum Christianorum.

Tertullian.

CHRIST's Forgiveneſs Excites to Chriſtian Forgiveneſs.

COL. III. 13.

— Even as CHRIST forgave you, ſo alſo do ye.

THE Apoſtle having adviſed the Coloſſians to put off the old man with his deeds, and to put on the new man, v. 9, 10. He exhorts them to put …, as the Elect of God, bowels of mercies, kindneſs, humbleneſs of mind, meekneſs, long-ſuffering; forbearing one another; and forgiving one another, if any man have a quarrel againſt any. He that hath put on the New man, ought to put on the ſingular member, p. 2of the New-man, and to be Cloathed with the Properties of it; but theſe Vertues are (as it were) the Members and Properties of the New man; and therefore you who have put on the New man, ought to exerciſe and improve theſe Properties and Excellencies of the New-man. In this Verſe in which our Text is, the Apoſtle doth ſhew the Uſe, and requires the Practice of the forementioned Vertues, viz. Bowels of Mercies, Kindneſs, Humbleneſs of Mind, Meekneſs, Long-ſuffering: For what ſignifies it to have Vertues, and to neglect to Exerciſe them? In theſe words we have three things.

I. Two Requiſite Actions. 1. Forbearing one another. And 2. Forgiving one another.

II. We have the Occaſion of theſe Actions, viz. A juſt quarrel or complaint againſt any.

III. We have the Rule and Obliging p. 3Motive of theſe our Actions, viz, Chriſt's Example; even as Chriſt, forgave you, ſo alſo do ye.

1. Two requiſite Actions: The One is, Forbearing one another; this is the firſt act of the fore mentioned Vertues: Now he is ſaid to forbear another, who being hurt by another, either in words or deeds, doth not forthwith ſeek to revenge himſelf, or right himſelf; but endeavours in a ſpirit of lenity, love and tenderneſs, to reduce the Offender to a right temper and diſpoſition of Soul; and this is the moſt Chriſtian and Noble way of overcoming Injuries; for in this way the true Chriſtian overcomes and conquers himſelf. Prov. 16.32. He that is ſlow to anger, is better than the mighty; and he… that ruleth his Spirit, then he that taketh a City. Yea, in this way the true Chriſtian overcomes the malice of his Adverſary. We have a famous Example … in 1 Sam. 24.16, 17, p. 418. Yea, in this way the true Chriſtian doth not only overcome, but he overcomes in the moſt legitimate way: He takes the method that God hath directed him to. Prov. 24.29. Say not, I will do to him as he hath done to me: I will render to the man according to his work. Rom. 12.17. Recompence to no man evil for evil. v. 21. Be not overcome of evil, but overcome evil with good.

[And forgiving one another] In this Action there is more contained than in the former: For there are ſome who ſometimes tolerate Injuries, becauſe they can't revenge them, or becauſe they judge it not expedient: Yet Malice boils in their hearts, and a diſpoſition of revenge: Now this the Apoſtle would have true Chriſtians guard againſt, according to Chriſt's Precept. Mat. 18.35. We muſt from our hearts forgive our brother his treſpaſſes. Luk. 6.27, 28. Love ye your Enemies, do good to them that hate you, bleſs them … curſe you, p. 5Pray for them that deſpitefully uſe you. Tertullian tells us, That this was Religiouſly obſerved by the Primitive Church, Amicos diligere emnium eſt … Inimicos autem ſolorum Chriſtianorum. It is the Property of all men to love friends, but it is the Property only of true Chriſtians to love their Enemies, that is, their Perſonal Enemies.

2. We have the occaſion on which theſe acts are to be exerciſed, viz. a juſt quarrel or complaint; If any man have a quarrel againſt any: Here is to be obſerved that all things are put indefinitely and therefore are to be underſtood Univerſally; after this manner; If any man: that is, whoſoever he ſhall be, whether Superiour or Inferiour; hath a quarrel: that is, whatſoever juſt cauſe he ſhall have of complaining either in reſpect of Injury done him in words, or in deeds; againſt any: viz. Whether friend or foe; he muſt know that there is a neceſſity impoſed upon him of Forbearing … …giving, according to Goſpel Rule.

p. 63. We have the Coercive and Directive rule of theſe our actions: viz. CHRISTS Example; As Chriſt forgave you, ſo alſo do ye forgive: CHRISTS Example ought to have with Chriſtians the force of an Argument, to Perſwade, and of a Rule to Direct Chriſtians in what appertains to forbearance & forgiveneſs of Brethren.

DOCTRINE.

Chriſt's forgiving of true Chriſtians, ſhould have the force of an Argument to perſwade, and of a Rule to Direct them to forgive others.

They that are wronged by others, muſt forgive their wrongs. As it is the Duty of them that have wronged others to ſubmit to them in the acknowledgment of it; ſo they that are wronged, ought to forgive and receive them in that ſubmiſſion. We muſt forgive, as we took to be forgiven, Mat. 6.12. We cann… Pray believingly, p. 7That God would forgive us the guilt of our Iniquity committed againſt Himſelf, or others, unleſs we forgive others the injury which they have done us.

I. PROP. CHRIST who is God and Man forgives true Chriſtians their Sins and Offences. This is Expreſs'd in our Text. Now forgiveneſs is an act of free Grace, whereby our offended God freely, and without any Merit of ours, remits the Sin, the Guilt, and Puniſhment. The Perſon offended is he only that can forgive: Mark 2.7. Who can forgive Sins but GOD only. And forgiveneſs is an act of moſt free Mercy; and there's nothing of Merit in the Perſon forgiven. Iſa. 43.25 I even I am He, that blotteth out thy Tranſgreſſions for my own ſake, and will not Remember thy Sins. Miſery, which is the Effect of Sin, is the Object of Mercy; but it is not the Deſert of it; eſpecially when that very miſery, under which we are brought by Sin, is p. 8a miſery wilfully contracted by our ſelves; and not only ſo, but is ſtill a Sinning-Miſery; a Miſery accompanied with ſtupidity, and ſenſeleſsneſs, with Averſion from, and Oppoſition againſt GOD, and that very Mercy, that ſhould deliver us. GOD commends the freeneſs and fulneſs of his Goodneſs to us, by taking the Seaſon to be Merciful, when our condition is moſt Miſerable, not becauſe our Miſery deſerves His Pity. Ezek. 16.6. I ſaid unto thee when thou waſt in thy blood, live: Yea, I ſaid unto thee, when thou waſt in thy blood, Live. This forgiveneſs is thus brought about: Man, that was infinitely bound to love and obey the Author of his Being, moſt ungratefully and unneceſſarily Sinned againſt Him, and thereby deſervedly incurred the everlaſting Curſe of the moſt Juſt and True GOD, and forfeited his own Being: Yet, tho' Man had deſtroyed himſelf, this Compaſſionate GOD, of his own free Sovereign Will, and without any p. 9Motive, and by his own Infinite Wiſdom, contrived a Way, whereby his moſt exact Truth & Juſtice might be ſatisfyed, and yet his Creature ſaved, and his Mercy and Goodneſs thereby might be evidenced unto Men and Angels: By an Everlaſting Covenant between the FATHER and the SON, the SON He muſt aſſume our Nature, and offer up One Great Sacrifice for Sin, Heb. 10.12. This was that Myſtery hid from Ages and Generations; the Myſtery that the glorious Angels deſire to look into, 1 Pet. 1.12. The great Myſtery of Godlineſs, is GOD manifeſted in the Fleſh, &c. 1 Tim. 3.16. And this Sacrifice thus freely given to our offended LORD, we have Redemption, and the Remiſſion of our Sins, Eph. 1.7. Col. 1.14. And Pardon thus freely to us given by the FATHER and yet thus dearly bought by the SON, is with abundance of Love and Grace, proclaimed and tendred unto all, in all the World, that will bu… p. 10come in, and enter into Covenant with GOD in CHRIST. Jer. 31.34. I will forgive their Iniquity, and will Remember their Sin no more. And this one Sacrifice of CHRIST, offered up once for all, is a full ſatisfaction for all the Sins of his Elect, to the end of the World, accepted by Eternal Contract; The Holy Spirit conſenting to be Sent, (and certain Means appointed) actually to apply it, and to make it effectual to us; And God gives us Faith to lay hold upon it. So that the true Original of forgiveneſs is the free love of God, which gave Chriſt, as the Sacrifice for Sin, and accepted that Sacrifice as the true price of our Pardon, Joh. 3.16. The Meritorious Cauſe of forgiveneſs is that Sacrifice of Chriſt, whereby Pardon is impetrated for as many as lay hold upon Him by Faith. The acts which that Eternal Counſel appointed to be the Means of the actual receiving of the Pardon thus offered are Prayer and Faith, Joh. 1.12. Faith in Chriſt is p. 11appointed to be the Inſtrument of an Actual or Effectual Application of forgiveneſs; and this faith is the gift of God, Joh 6.44. Eph. 2.8. Prayer for Pardon, by faith in the blood of Chriſt is a Means by Divine Inſtitution to obtain Pardon actually to be applyed to the Soul. Hence it is our Duty and our Privilege, and ſhould be our Practice to apply by faith in Prayer to Chriſt for Pardon. If any man Sin we have an ADVOCATE with the FATHER, 1 Joh. 2.1. Now our Sins are many, and daily, even after we have given up our Names to CHRIST. 1 Joh. 1.8. If we ſay we have no Sin, we deceive our ſelves; therefore we muſt confeſs our Sins and repair to God in Chriſt for forgiveneſs. 1 Joh. 1.9. If we confeſs our Sins, he is faithful and juſt to forgive our Sins, &c. Iſai. 55.7. Let the wicked man forſake his way, &c. Jer. 3.12. Return thou backſliding Iſrael, and I will not cauſe mine anger to fall upon you, &c. Only acknowledge thine Iniquity. Acts p. 125.31. Chriſt the Mediator is Exalted to give Repentence and Forgiveneſs: Clearing us, upon our firſt Union to Him, in the Court of Vindictive Juſtice, from our Danger of Eternal Death; and upon our new acts of Faith and Repentance, alſo in the Court of Rectoral Holineſs and Fatherly Diſcipline.

II. PROP. The Conſideration of this, ſhould have the force of an Argument to Perſwade, and of a Rule to Direct true Chriſtians to forgive one another. There's Reaſon ſufficient in Chriſt's forgiving us, and delivering us from the Deſtructions that we have Deſerved, for our forgiving of men that injure us, and delivering them from our Anger and Revenge, which they might fear that they had provoked. CHRIST has Merited the Divine Pardon for us, and humane Pardons from us for our Brethren: His Examples both teach and move.

Here are two Concluſions.

p. 131. Concluſion. The Conſideration of this ſhould have the force of an Argument to perſwade true Chriſtians to forgive others. If CHRIST hath forgiven them, then they ſhould forgive thoſe that have offended them; becauſe the Members muſt be Conformed to their Head: for it is very inconſiſtent to have a Proud and Wrathful Member under a humble Head crowned with Thornes and Patience. Hence the Example of Chriſt is urged by Chriſt and his Apoſtles chiefly in thoſe things which belong to Charity and Humility. If I have waſhed your feet, you ought to waſh one anothers feet, for I have given you an Example, Joh. 13.14, 15, 16, 17.1 Pet. 2.21. Chriſt alſo ſuffered for us, leaving us an Example, that we ſhould follow his ſteps, V. 22, 23. Who when he was reviled, reviled not again: when he ſuffered, be threatened not; but committed Himſelf to Him that judgeth righteouſly. 1 Joh. 2.6. He that ſaith he abideth in Chriſt, ought himſelf alſo ſo to walk, even as p. 14Chriſt walked. Chriſt having ſhewn moſt tender Reſpect to us, tho' we have been moſt faulty, 'twere a baſe and unworthy ingratitude as well as Diſſimilitude to Him if we ſhould not ſhew a very tender Reſpect to His Members, tho' faulty.

2. Concluſion. The Conſideration of this ſhould have the force of a Rule to Direct true Chriſtians to forgive others. Chriſt's Example hath the force of a Rule in directing the true Chriſtian in his Spiritual Life, as it contains a perfect Idea of Virtue. Hence ſaid Bernard, What have you to do with Virtues, who are Ignorant of the Vertues of CHRIST? Where I pray you is true Prudence, unleſs in the Doctrine of CHRIST? Where is true Temperance, unleſs in the Life of CHRIST? Where is true Fortitude, unleſs in the Paſſion of CHRIST? But let us ſhew this in acts of forbearing and forgiving: In Chriſt's acts we have a moſt perfect rule of Imitation, whether we behold p. 15what Chriſt did bear and forgive, or from whom, or laſtly in what manner Chriſt did forbear and forgive.

1. In Chriſt's Example of forbearance and forgiveneſs we have a moſt perfect rule of Imitation, if we conſider What CHRIST did bear and forgive. CHRIST was treated with moſt bitter and heavy Revilings; He was called a Glutton, and Wine-bibber, a friend of Publicans & Sinners, Mat. 11.19. Joh. 7.20. Luk. 11.18. They called him a Devil a Mad-man, a Blaſphemer, an Impoſtor, and what not? Nay, they did not only treat him with ill Words, but with ill Deeds; they did ſpit upon him, they crowned him with thornes, they beat him with many ſtripes cruelly, they crucifyed him: Yet theſe ſo many and ſo great Injuries he bore Patiently and forgave them. Luk. 23.34. Then ſaid Jeſus, Father forgive them; for they know not what they do.

2. In Chriſt's Example of forbearance & forgiveneſs, we have a moſt perfect p. 16rule of Imitation, if we conſider the Perſons from whom he received thoſe Injuries, viz. From the Rulers of the People, from the People themſelves, from thoſe that were Ignorant, from thoſe that were Malicious, from Strangers, from his Acquaintance, from Jews, from Gentiles; In a word, CHRIST received Injuries from all ſorts of men, yet he bore them all Patiently, and forgave them all, Luk. 23.34. bearing no private Spleen againſt any.

3. In Chriſt's Example of forbearance and forgiveneſs, we have a moſt perfect rule of Imitation, if we conſider the Manner of his forbearance and forgiveneſs. CHRIST did not do it thro' Infirmity, becauſe he was not able to Reſiſt; but he did it thro' humble and voluntary Obedience, becauſe he was willing to ſuffer. Iſa. 53.7. He was Oppreſſed, and he was Afflicted, yet be opened not his Mouth: he was brought as a Lamb to the Slaughter, & as a Sheep before her ſhearers p. 17is dumb, ſo be opened not his Mouth, Mat. 26.53. CHRIST did not do it with a Deceitful and Diſſembling mind, Meditating and deſiring future revenge; but Chriſt did it with a pure heart, and an Inflamed Charity, Praying Earneſtly to his Father freely to forgive them, Luk. 23.34 Such hath been Chriſts moſt perfect forbearance and forgiveneſs of Injuries! Concerning which the Apoſtle ſaith, As Chriſt hath forgiven you, ſo do ye; therefore we ought to write after this Copy, and tho' we cannot arrive at the Perfection of it, yet we ſhould Endeavour after an Imitation of it, as far as we can.

The USE is of EXHORTATION. Let us all apply to CHRIST for Pardon and Forgiveneſs; and then let us forgive One another, as Chriſt hath forgiven us.

1. Branch of the EXHORTATION. Let us all be Exhorted to repair to Chriſt for Pardon and Forgiveneſs. Every p. 18one ſhould labour to get his Sins Pardoned; This is the peculiar concern of every Perſon in this Congregation, that hath not obtained a Pardon. You muſt have forgiving Grace or you are Undone thro' Eternal Ages. You ſtand in an abſolute indiſpenſable neceſſity of forgiveneſs! Elſe what will you do in time of Danger? In Sickneſs? In Death? In Judgment? Oh! whether will you cauſe your ſhame to go? What unſpeakable Miſery will fall upon you? How will you bear that laſt and dreadful Sentence, Depart from Me ye Curſed into everlaſting fire, prepared for the Devil and his Angels? Doth not inlightned Conſcience tell you that you muſt be Pardoned or you muſt inevitably Periſh? Doth not awakened Conſcience inform you, That your Sins are grown over your head, as an heavy burthen they are too heavy for you to bear? And that the Wages of Sin is Death, Eternal Death? Rom. 6.23. And that the leaſt Sin being p. 19againſt an Infinite God, deſerves this Death and Condemnation.

Oh then!

Conſider 1. That there are Terms of Peace and Pardon tendred to you: Forgiveneſs is offered to ſuch as you; Not to fallen Angels, not to thoſe that never had the Goſpel, not to ſuch under the Goſpel as have Sinned the Sin unto Death; nor to ſuch as are already paſt out of this World in their Sins: But to you is the word of this Salvation ſent. Acts 13 38. Be it known unto you therefore, Men & Brethren, that through this Man is Preached unto you the forgiveneſs of ſins. v. 47. For ſo hath the Lord commanded us, ſaying, I have ſet thee to be a light of the Gentiles, that thou ſhouldeſt be for Salvation unto the ends of the earth. So, Luk. 24.47. Repentance and Remiſſion of Sins muſt be Preached in Chriſts Name among all Nations. It is part of the work of the Goſpel-Miniſtry to offer the Terms of forgiveneſs to Sinners that live under the Preaching of the Word. 2 Cor. 6.1, 2. We p. 20then as workers together with him, beſeech you alſo that ye Receive this Grace of God not in vain: Behold now is the accepted time; behold now is the day of Salvation. Come to Chriſt, Unite with Him and take your Pardon of Free Gift.

Conſider 2. By whom theſe Terms of Peace and Pardon are Propounded unto you. Even by the Great GOD Himſelf. 2 Cor. 5. 18, 19, 20. —God hath reconciled us to Himſelf by Jeſus Chriſt, and hath given to us the Miniſtry of Reconciliation; to wit, that God was in Chriſt, reconciling the World unto Himſelf, not imputing their treſpaſſes unto them, &c. It is by Chriſt, that He calls Sinners to repair to Him. Joh. 7. 37. In the laſt day, that great day of the feaſt, Jeſus ſtood and cryed, ſaying, if any man thirſt, let him come unto Me and Drink. And Chriſt incourageth poor Diſtreſſed Souls to come, by promiſing to entertain them kindly upon their coming to Him. Joh. 6.37. All that the Father giveth Me, ſhall come to Me, and him that Cometh to Me, I will in no wiſe p. 21caſt out. Yea, CHRIST ingageth Reſt to them in this Way. Mat. 11.28, 29. Come unto Me all ye that Labour, and are heavy laden, and I will Give you Reſt.

It is alſo by the HOLY GHOST that thoſe Terms of Peace and Pardon are propounded to Sinners. Rev. 22.17. The Spirit and the Bride ſay, come, &c. And the Goſpel Miniſtry are to Aſſure Sinners, That GOD the FATHER, SON, and HOLY GHOST are in good earneſt in this matter. 2 Cor. 5.20. Now then we are Ambaſſadours for Chriſt, as tho' God did beſeech you by us; we pray you in Chriſt's ſtead, be ye reconciled to God. Ezek. 18. 30, 31, 32. Repent and Turn your ſelves from all your Tranſgreſſions; ſo iniquity ſhall not be your Ruine. Caſt away from you all your Tranſgreſſions, whereby you have tranſgreſſed, and make you a new heart, and a new ſpirit: for why will you dy, O houſe of Iſrael? For I have no pleaſure in the Death of him that dyeth, ſaith the Lord God: wherefore turn your ſelves, and Live ye.

p. 22Conſider 3. How and by Whom this Peace and Pardon is procured, even by the Son of God Himſelf: It is by hi… Humiliation and Obedience unto Death; Chriſt ſhed his moſt precious blood to procure this forgiveneſs Heb. 9.12.14. & 10.10. He offered up Himſelf an offering once for all. It is by his ſtripes that we are healed, Iſai. 53.5. Yea, Chriſt lives to make interceſſion for all that come unto God by Him, Heb. 7.25.

Conſider 4. For whom this Peace and Pardon are provided, and to whom this Peace & Pardon are offered: It is to Sinners to the chiefeſt of Sinners, that live under the diſpenſation of the Goſpel, and have not Sinned the Sin unto death: There is yet a door of hope ſet open unto them; in that there is a Saviour born, whoſe Officework it is to Save his People from their Sins: And this Saviour tenders himſelf & forgiving-Grace to them, which is matter of great encouragement and hope, Luk. 2.10,11. Paul p. 23accounted it ſo. 1 Tim. 1.15. This is a Faithful ſaying, and worthy of all Acceptation, that Chriſt Jeſus came into the World to ſave Sinners, of whom I am chief. When Sinners feel indeed that they have nothing to pay, and ſo fly to Chriſt alone by Faith, whether the debts be more or leſs, then is Chriſts ſpecial ſeaſon frankly to forgive them, Luk. 7.41, 42. Here I muſt reſolve a great Caſe of Conſcience. viz.

Queſtion: How ſhall I know that my Sins are forgiven me?

Anſwer: Sincere love to Chriſt is an infallible Evidence that the Sins of that perſon in whom it is are forgiven, how many ſo ever they have been, Luke 7.47,48. Her Sins which are many are forgiven her, for ſhe loved much.

Let me here ſhew,

1. What an Evidence is and the ſorts of them?

2. What this ſincere love to Chriſt is, that is an Evidence of forgiveneſs?

3. Whereby it will appear, That p. 24this love is an infallible Evidence of this forgiveneſs?

4. Whence it is that this love is ſuch an Infallible Evidence of forgiveneſs?

Queſt. 1. What an Evidence of forgiveneſs is? Anſw. An Evidence of forgiveneſs is ſomething that is fit to make it known to, and convince the judgment of it, That ſuch an one's Sins are forgiven; unto whom it was a ſecret before, & a doubt or queſtion. As here, Her love to Chriſt was fit to prove her forgiveneſs by Chriſt.

Now for the ſorts of Evidences. Evidences are either Probable or Neceſſary and Infallible.

1. A Probable Evidence draws an Aſſent of the Underſtanding unto it, only as an Opinion that ſuch an One's Sins are forgiven, which is therefore call'd the judgment of Charity, if it concerneth others, as diſtinguiſhed from the judgment of Certainty; Now there are Arguments that bind us to this judgment of Charity p. 25that anothers Sins are forgiven: As Profeſſion of the true faith, and a Subjection to the order of the Goſpel, when there is nothing againſt it in the Life; theſe are outward acts which ordinarily proceed from gracious Habits; and yet do not neceſſarily conclude Saving Grace and the forgiveneſs of Sin, becauſe they are Arguments only probable, they do only infallibly Evidence common Grace, not ſaving Grace: A viſible Saint in certainty, is a real Saint in charity, not always in certainty; many of which fell away in the days of the Apoſtles, and do alſo in theſe our days.

2. A neceſſary or infallible Evidence, is when there is a neceſſary connection between the forgiveneſs of Sin, and that which doth argue it… ſo that the one cannot be without the other. And of theſe infallible Evidences there are two ſorts.

(1.) That which is inherent in the Pardoned Sinner, and that is, a gracious qualification wrought in the heart, p. 26which brings forth fruit in the Life: which the Apoſtle calls ſomething accompanying Salvation; ſuch is Love, Heb. 6.9, 10.

(2.) That which is Adherent, and conſequent, and that is a Divine Teſtimony. Thus Chriſt Teſtifies & ſaith, Her Sins which are many are forgiven; ſo Mat 9.3. Son, be of good chear, thy Sins are forgiven thee: Both theſe are infallible Evidences, and the Witneſs of the SPIRIT is never without the Evidence of ſome ſaving work in the heart, but always follows it in order of Nature.

Qu. 2. The Nature of Sincere Love, what it is? I ſhall lay it down in theſe five Particulars.

1. The Object of this Sincere love which infallibly evidences forgiveneſs, is Chriſt, conſidered in the Excellency of his Perſon, and of his Relation, and of his Office, and Work. Chriſt is the ſpecial Object of this Evidencing love, He lyes next the Soul in this love; And it is the Excellency p. 27of his Perſon, that draws forth this love of the Soul to Chriſt; he ſee's Chriſt altogether lovely, Cant. 5.10. — 16. He beholds all created and increated Excellency in Chriſt. Yea, the Excellency of Chriſts Relation, and of his Office where-with he is inveſted, as perſonally united to our Nature, and call'd of God, to be the great high Prieſt of our Profeſſion, and that One only Mediator between God and us, this moves the Soul to love Chriſt, 1 Tim. 2.5. Heb. 5.5, 6. The Soul looks not only on Chriſt as able, nor only as willing, but alſo as obliged and ingaged by His Fathers call, and his own voluntary ingagement, to ſave to the utmoſt all that come unto God by Him, Heb. 7.25. And the Excellency of Chriſts work for Sinners, in his double State of Humiliation & Exaltation moves him to love Chriſt.

2. The Act of this ſincere love to Chriſt is a deliberate free full & earneſt choice of Chriſt as the moſt Excellent and Deſirable One, Joſh. 24.15. Deut. p. 2830.15—20. [Pleaſe to turn to the place.] The heart is ſet upon getting Chriſt as the Principle thing, Prov. 4.7. The Soul is willing to ſuffer the loſs of all, to part with all for Chriſt, Phil. 3 7, 8, 9.

3. The inward Principle & Spiritual virtue whence this ſincere love flows, is the New Creature, or a gracious frame: Love is a Grace that in its frame comprehends all Graces; and therefore is a gracious frame ſet on work by Faith, created together with it, by the Holy Ghoſt: For love is the fulfilling of the whole Law, Rom. 13.10. Love to God, and to Man, and to God-Man, M…t. 22.37. Love, again, is the Image of God, for God is Love, 1 Joh. 4 7, 8. Therefore love fits and prepares the Spirit of a Chriſtian to the whole work of practical Chriſtianity; and therefore contains in it, a body of gracious qualifications, diſpoſing & inclining the Soul effectually to be for Chriſt alone, Pſal. 73.25.

4. The End this ſincere love aims at, and which it is carryed out after, p. 29is Union to, and Communion with CHRIST, and with GOD in Chriſt by the HOLY GHOST, and that it may glorify Chriſt in all the priviledges & duties of the New Covenant.

5. The ſeat & ſubject of this love, it is the whole Soul, yea the whole Man. This holy frame animates the whole man, & carries it out to Chriſt, and for Chriſt; not only the Head to know him, and the Heart to make out after him, and take up its full contentment in him, but the whole man to be his for ever, Body & Soul. Hence the Spouſe ſo often Expreſſeth her love thus, I am my Beloveds, and my Beloved is mine.

Qu. 3. Whereby may it appear, Tha… ſincere love to Chriſt is an infallible Evidence of forgiveneſs?

Anſw. 1 In that the Scripture frequently refers to it as ſuch, Eph. 6.24 Job. 14.21, 23.1 Cor. 8.…. Eſpecially in that our Lord Chriſt Himſelf, the true and faithful witneſs, …th poſitively declared it, in uſing it to demonſtrate p. 30forgiveneſs, Luk. 7.47, 48.

2. In that this love is proper unto the New creature, and therefore to thoſe that are forgiven. This ſincere love to Chriſt is an inſeperable property of the New-Creature; It belongs to all forgiven ones, only to forgiven Perſons, and always to thoſe that are forgiven.

3. In that, love diſtinguiſheth a living and a dead Chriſtian, a living and a dead Faith, 1 Cor. 13.1, 2, 3. Jam. 2.5, 8.

Qu. 4. Whence it is that love is ſuch … infallible Evidence of forgiveneſs?

Anſw. 1. Becauſe it is an infallible Evidence of our calling according to the Divine purpoſe, Rom. 8.28. and therefore it demonſtrates that we are predeſlinated & choſen; for we are choſen unto love, Eph. 1.4. Now whom he hath called he hath alſo juſtifyed, Rom. 8, 29, 30. Thoſe that are juſtifyed have their Sins pardoned, and are eternally freed from condemnation, Rom. 8.1.

p. 312. Becauſe ſincere love to Chriſt, is one of thoſe better things than common gifts, even thoſe things that accompany Salvation, Heb. 6.9, 10, 11.

3. Becauſe hereby infallibly appears their ſaving Intereſt in the Covenant of Grace, Deut. 30.6. Heb. 10.16, 17. Would we then know whether our Sins are forgiven? Let us Examine whether we love our Lord Chriſt in Sincerity? Many are deceived with ſuch Evidences as are not infallible, but may deceive them: ſo there is a falſe and hypocritical love that will not Evidence Pardon, but deceive thoſe that conclude their Pardon from it; and no evidence will ſecure us that we are forgiven, without ſincere love to Chriſt. Let us therefore Examine, whether our love to Chriſt be ſincere?

Now ſincere love to Chriſt ſprings from the Souls thro'-conviction of its own utterly loſt condition, by reaſon of its own Sin, and Gods Wrath revealed in the Curſe, and alſo from a p. 32due ſenſe of the ability and willingneſs of Chriſt to Save to the Utmoſ… all ſuch as come unto Him. Thus it was with the poor Woman of whom Chriſt ſaid in, Luk. 7.47, 48. Her Sins which are many are forgiven her, for ſh… loved much: The Iſraelites, their being ſtung with the fiery Serpent indeared unto them the brazen Serpent, Numb. 21.8, 9. Let us then ask our own Souls, Whether we have been Evangelically ſenſible of our Spiritual Sickneſſes, and Soul-maladies, and of Chriſts Ability and Willingneſs to heal our Sin ſick Souls? Oh then … Chriſt the Phyſitian of Souls is exceeding dear to us. Mat. 9.12, 13. The whole have no need of the Phyſitian but the Sick.

Alſo if we have ſincere love to Chriſt, our love is grounded alſo upon ſome ſight of the Perſonal Excellencies of Chriſt. Thus it was with Thomas which made him ſay, My Lord and my God! Joh. 20.28. This love to Chriſt is laid as the foundation of all Obedience, Exod. 20.2. Mat. 22.37, 38. p. 33Do our Sou…s chuſe Him and God in Him, as our chief good and laſt end, and take Him as our only way unto the FATHER? Is Chriſt our All, and moſt precious to us above all preciouſneſs? 1 Pet. 2.7. Yea, do we chuſe Him, becauſe of thoſe Excellencies that are in Him? in his Perſon, Office, Work, and Benefits, as the only Mediator between God and us, as One that being Equal with God, humbled Himſelf for us? Phil. 2.5, 6, 7.

If we are ſincere lovers of Chriſt, Then we imbrace Chriſt, and Exalt Chriſt in all his Offices, Of Prophet, Prieſt, and King, and Subject our ſelves unto Him in reſpect to each of them.

Do we then Exalt Chriſt, and Subject to Him in the Office of a Prophet? Do we love to learn of Him, and to be His Diſciples? Are we ſenſible of our own Ignorance & Folly, & our extream neceſſity to be taught by Him, that we may …n the truth as it is in Jeſus? Eph. 4.21.

p. 34Do we Exalt Chriſt & Subject to Him as our great High Prieſt, depending upon Him for our Atonement and Acceptation with the Father? Heb. 7.25. Do we apply to Chriſt as our Advocate with the Father? 1 Job. 2.1, 2.

Do we Entertain Chriſt in his Kingly Office, and delight to Obey Him? Do we ſeek the inlargement of his Kingdom in the World, and in our own hearts? Do we love to know his Will, that we may obey Him; do we love to obey, that we may pleaſe & honour Him? Do we cry to Chriſt for more Grace, & delight in the Multiplication of Chriſts Subjects, and the inlargement of his Kingdom? Are we grieved for the Rebellion we ſee againſt Chriſt, and long for his glorious Appearance? Do we ſay, Come, Lord Jeſus! Come quickly, Rev. 22.20.

If we have ſincere love to Chriſt, we make Chriſt's Intereſt our own; yea, more than our own; be it Joy p. 35or Sorrow, Honour or Diſhonour. Are we then heartily grieved at the diſhonour put upon Chriſt, by our ſelves, by Saints, and by Sinners, eſpecially by the Oppreſſion of the Truth, and by the Perſecution of the Faithful People of God? Do we take ſingular contentment in Chriſt's Exaltation, and in his Coming in Glory? And in the mean time do we grieve eſpecially for our own unſuitableneſs of Spirit to Chriſt, & of our carriage towards Him?

If we have ſincere love to Chriſt, we are heartily willing to condeſcend to the meaneſt Services for his ſake, whereby we may glorify him, or promote the comfort of his People, Pſal. 84.10. Are we willing to be door keepers, in the Houſe of God, ſo that thereby we may Serve God? Are we willing to waſh the Saints Feet, ſo that we may Glorify Chriſt thereby? Joh. 13.14, 15.

If we love Chriſt in ſincerity, we take obſervation of our Happineſs or p. 36Miſery, of our Joy or Sorrow, by the nearneſs of Chriſt to our Souls, or his departure from us. Pſal. 30.7. Lord, by thy favour thou haſt made my mountain to ſtand ſtrong: thou didſt hide thy face, and I was troubled.

If we love Chriſt in ſincerity, our love to Chriſt is extended to all that are his, & that belong to Him. This is the indearing Argument, they belong to Chriſt, 1 Joh. 4.20, 21.1 Joh. ….1, 2.

If we love Chriſt we love his Preſence, Company, and Communion in all the ways and means thereof, in Holy Duties, and Holy Ordinances, & in Holy Fellowſhip with his People in both, 1 Joh. 1.3.4. Sincere love to Chriſt is earneſtly ſolicitous about his love, and moſt fearful of being deceived, Comt. 8…6. The Soul cannot bear (without heart-trouble) any Eclipſe of his Face, Pſal. 30.7.

If we are ſincere lovers of Chriſt, we hate heart-wandrings from Chriſt, Pſal. 119.104, 113. Rom. 7. laſt part.

p. 37Sincere love to Chriſt is deliberately willing, and glad to do, to ſuffer, & to part with any thing for Chriſt, and his Truth ſake, that it may cleave to him, enjoy him, and glorify him.

In a word, This ſincere love is impartial in his care to walk with Chriſt, and to keep all his Commandments. Joh. 14.15. If ye love me keep my Commandments. Thus we have this great Caſe of Conſcience reſolved, how we may know that our Sins are forgiven us.

II. I now proceed to the Second Branch of the EXHORTATION. Let us forgive one another, as Chriſt bath forgiven us. Our Forgiveneſs of others deſerves not Gods forgiveneſs of us: Nor can it make God a Debtor unto us: But God hath been pleaſed in Chriſt, in whom all the Promiſes are Yea and Amen, by his own free promiſe to ingage himſelf unto his Creature. Pſal. 18, 25. With p. 38the merciful, he will ſhew himſelf merciful. We ſhould evidence our mercifulneſs by our forgiveneſs of thoſe that have injured us. Mat. 6.14. If ye forgive men their treſpaſſes, your Heaven… ly Father will alſo forgive you.

Here I ſhall reſolve that Caſe of Conſcience:

Queſt. Whether this forgiveneſs of my Brother be not inconſiſtent with my dealing with him in a Church-way, when be has given me juſt Offence?

Anſw. I anſwer, No, in no wiſe; the one ought to be done, the other ought not to be left undone, both are incumbent Duty, being Commanded by the Lord of Life & Glory, in whoſe Commands there is no contradiction: As for our forgiving others, it has been already proved to be a Duty: And as for Church dealing with a Brother that has juſtly offended us; it will appear to be a Duty, if we conſider, That Church dealing is a duty of Brotherly Love and Charity; therefore it is ſaid, If p. 39thy Brother treſpaſs againſt thee, go and tell him his fault between thee and him alone, Mat. 18.15. The neglect of this Church Dealing involves us in the guilt of other mens ſins, and of their periſhing in them. 1 Tim. 5 22. Eph. 5.7, 11. Here take a few Rules.

Rule 1. Church Dealing is not only a Duty of Obedience unto God, and Subjection unto Chriſt, but of Righteouſneſs towards man. Hence it is ſet down amongſt Duties which we Owe to man. Lev. 19.17. Thou ſhalt not hate thy Brother in thine heart; thou ſhalt in any wiſe rebuke thy Neighbour, and not ſuffer Sin upon him. And thus it is Commanded in the Fifth Commandment.

Rule 2. Though it be a Duty of Righteouſneſs towards man, yet it is limited unto men ſtanding under Church Relation one unto another. Becauſe it is a Church Duty, & we owe it to all in Church Relation, both hypocritical and ſincere; yea, we owe it to them as Church-Members; for it is a p. 40Church Ordinance to be managed in a Church way.

Rule 3. Hence it is a Duty of Church Love and Charity. It is to be performed towards all with Church Love and Charity; that is, that Charity which ariſeth from, and is grounded upon Church Relation. 1 Pet. 2.17. Love the Brotherbood.

Rule 4. There is a peculiar exerciſe of this Church Love and Charity, between thoſe that are truly gracious, and in that Relation each unto other, ariſing from their Inviſible-Church-Relation to Chriſt, & one to another. This Church Love and Charity ought to be regular; there are ſtanding Rules of this Church Love and Charity, whereby it is to be regulated; and by thoſe Rules we are to judge of Repentance or Impenitency; thoſe Rules muſt be Conſcienciouſly obſerved, & upon the right improvement of this Judgment of Church Charity, according unto the right Rules of it, depends much of the regular and orderly p. 41improvement of Church Dealing: We muſt ſhun both Extreams, either being too remiſs, or too ſtrict, &c.

Rule 5. We are to proceed unto and throughout the whole courſe of Church Dealing, by this Church Love and Charity, in the ſincere, fervent, and religious improvement of it from firſt to laſt. That is, we ought to exerciſe it with utmoſt ſincerity, both towards God, & one toward another, for God's Glory, and one anothers Good and Salvation; and with utmoſt fervency, that is, of Holy Zeal of God's Glory, and man's Salvation, and that with a religious reſpect of Duty unto God, and one towards another. Indeed, the life and ſpirit of Diſcipline, it is from the Exerciſe of this Spiritual Gracious Love and Charity; becauſe this Spiritual Love and Charity is that ſpiritual and gracious Principle, whereby the Duty is performed. There is indeed need of the Exerciſe of Faith, Humility, Self p. 42denial, Zeal, Meekneſs & Patience, and all Grace, unto the right performance of this Duty; but Love and Charity is the moſt proper Principle, which ſets and keeps all other Graces on work; & therefore we ſhould not intermeddle in Church Dealing without true Chriſtian Love and Charity. It is true, that it is our duty to intermeddle with Church Dealing, and we cannot without great ſin omit it; but it is as true, that we ſhall greatly profane Holy Diſcipline, if we want this Love & Charity. Oh then! let us take heed that we do not intermeddle with Church-Dealing, with a contrary Spirit unto Chriſtian Love and Charity; that is, with a ſpirit of Prejudice, Envy, Malice, Anger, Wrath, Bitterneſs, or with a ſpirit of carnal Self-love.

Rule 6. and laſt. This true Chriſtian Love and Charity, will move and diſpoſe thoſe in whom it is, to Deſire to forgive Others, as Chriſt hath forgiven them. It p. 43will teach them to recompence to no man Evil for Evil, nor to be overcome of evil, but to endeavour to overcome evil with good, Rom. 12.17, 21. It will reach them, to love their Enemies, to do good to them that hate them, to bleſs them that curſe them, and to Pray for them that deſpitefully uſe them, Luk. 6.27, 28. And therefore it will move them to uſe all ſuitable & proper Means [Church dealing is one agreeable Means and Method to be uſed] to recover their Souls from the Errour of their way; and thereby to Evidence their ſincere love to the glory of God, and the Spiritual and Eternal good of the Soul of their offending Brother. Now it will Appear to be our duty to forgive thoſe that have injured us, as Chriſt hath forgiven us If we conſider,

1. That there ſhould be a conformity in our Nature to the Nature of Chriſt our Head. He is ſlow to Anger, and of great Mercy, Pſal. 145.8. Mic. 7.18. And Chriſt is come in the fleſh to renew p. 44the broken Image of GOD i… man, and to renew him after the Image of HIM that created him, and Chriſt doth injoyn and imprint this part of the Divine. Image upon all that by faith receive him: Luk 6.36. Be merciful as your Heavenly Father … merciful: and Mercy in the heart is that Excellent habit whence forgiveneſs doth proceed; and hence it is, that where the Spirit of Chriſt comes, He aſſimilates their Nature to that diſpoſition, Gal. 5.22.

2. Conſider, That that great Command injoyned by GOD in the Moral Law, Thou ſhalt love thy Neighbour as thy ſelf, Obligeth true Chriſtians to this forgiveneſs. And that this is much more inforced under the New-covenant, Even to the love of our Enemies… Mat. 5.44. and conſequently to forgive our Enemies; for love is that affection that produceth Pardon, and this injunction lyes upon us under the ſame Obligation whereby we are bound to love our Brethren: for the p. 45…ve we owe to God in Chriſt is that …and Obligation t…at binds to whatſoever he commands, Job. 14.15. Therefore if ye love me, love & pitty …nd pardon your Enemies, for my …ake.

The conſideration of the proportion of Gods and Chriſt's dealing with us doth in Equity & Reaſon oblige us to forgive others. Ma… 18.32. I forgave thee all that debt, becauſe thou deſiredſt me: ſhouldeſt not thou alſo have had compaſſion on thy fellow Servant, even as I had pitty on thee. Therefore thus Reaſon with thy ſelf; God freely forgave me, when there was nothing in me to enjoyn, enforce, or deſerve, or ſo much as to ſeek it, and is it not reaſonable that I ſhould forgive my Brother, that (it may be) Seeks my pardon? But, if he doth not, our common Lord & Maſter enjoyns it?

3. Conſequently upon the former, the not obſerving of this Duty, doth moſt juſtly & reaſonably deſerve that ſuch ſhould not be forgiven. If I can ſo boldly and unthankfully encounter a command of p. 46GOD, ſtanding upon ſuch juſt and reaſonable grounds; with what face can I expect a Pardon from Him a… my requeſt, when I refuſe to Pardon my Brother at Chriſt's command … New Pardons are not given to Sinning Saints from their Fathers Court for a time, on this Account.

4. The forgiveneſs of my Brother is no Meritorious cauſe of Chriſt's forgiving me. The breach of any command is a Meritorious cauſe of Puniſhment; but the obſervation of one duty cannot deſerve the Pardon of the violation of another. Chriſt requires me to forgive my Brother; and when I have done ſo, I have done but my duty; and have not deſerved my pardon; and therefore when I ſay, Forgive me, for I forgive others; I make not the Pardon I ask, the wages for the Pardon I gave: for as my Brothers offence againſt me holds not proportion with my offence againſt GOD; ſo neither doth my forgiveneſs of him, hold proportion with Chriſts forgiveneſs of me.

p. 475. Nor conſequently is my forgiveneſs of Others the Meaſure of that forgiveneſs I beg of GOD. The offences committed by my Brother againſt me are not in truth ſo much offences committed againſt me, as againſt God. My offence againſt God is againſt an infinite Obligation, and againſt an infinite Glorious Being; but my Brothers offence againſt me, as it relates to me, is but of finite Relation & Obligation, & againſt a finite Perſon; and therefore the Meaſure of the thing forgiven by me is too ſhort, and too narrow to fit and ſuit commenſurably with that whereof I beg my forgiveneſs at the hands of CHRIST.

6. Yet this noble Exerciſe of Grace in forg… ving Injurious Brethren for Christ's ſake is an Evangelical Qualification which the Lord is w…nt to crown, in His Saints, by giving them freſh hopes & joys on account of it, of their being out of Danger of Eternal Damnation, and being in a ſtate of Justification in Chriſt Jeſus; and by vouchſafing to them New Pardons for their New committed & repented Sins, and New Peace with their offended Father's Rectoral Holineſs; the fruits whereof are a ſweet freedom from ſuch hardneſs of heart & plagues of Conſcience, and falls, & buffettings, & with-drawments of Divine Influences, & hazzards of falling p. 48ſhort of the higher Degrees of Glory, and from ſuch Stings of outward Affliction … Churliſh Revengeful Chriſtians guiltily expoſe themſelves unto.

II. USE is a Word of Conſolation to your ſelves, Dear Brethren! that have a… cording to CHRIST's Patern & Precep… forgiven one another thoſe offences that in an hour of Temptation have been given and taken by you. As we have deſired to Mourn for, & to be bumbled under the due ſenſe of the Sins that have been committed in this time of Diviſion, amongſt you; ſo we rejoyce with you, & give thanks to God for you, and for the Grace of God in you & with you, whereby you have been ina… bled from the heart to forgive one another as Chriſt hath forgiven you: Our dear Saviour now Seal to your Souls the Scripture. Evidence of his forgiving of you, in this Mark of it, [viz. your forgiveneſs of you… Brethren,] according to his good Promi… Oh! Remember His Words, in Mat. 6.14, 15. For if ye forgive men their Treſpaſſes, you… Heavenly Father will alſo forgive you; But … ye forgive not men their Treſpaſſes, neither wi… your Father forgive your Treſpaſſes.

THE END.

HOLY STRIVING Againſt Sinful STRIFE The Indiſpenſable Duty of Godly Brethren. Evidenced by the Holy SCRIPTURES. Alſo Love and Unity Encouraged, and Contention and Diviſion Diſſwaded, in a POEM.

By JOHN DANFORTH, A.M. Paſtor of the Church in Dorcheſter.

Boſton: Printed for Eleazer Phillips. 1712.