Flavel, Fountain of Life, File 30.
( ...continued from File 29)
Sermon 30. Of the Instructiveness of the Death of Christ, in his
seven last Words; the first of which is here illustrated.
Luke 23:34
Then said Jesus, Father, forgive them; for they know not what they
do.
The manner in which Christ died has already been opened in the
solitude and patience in which he died. The third, to wit, the
instructiveness of his death, now follows, in these seven excellent
and weighty sayings, which dropped from his blessed lips upon the
tree, whilst his sacred blood dropped on the earth from his wounded
hands and feet; so that on the cross he exercised both his priestly
and prophetical office together, redeeming us by his blood, and
instructing us by his words.
These seven words of Christ upon the cross are his last words,
with which he breathed out his soul. The last words of a dying man
are remarkable; the scripture puts a remark upon them, 2 Sam. 23: 1.
"Now these be the last words of David." How remarkable are the last
words of Christ.
These words are seven in number; three directed to his Father,
and four more to those about him. Of the former sort this is one,
Father, forgive them, &c. In which we have, First, The mercy desired
by Christ, and that is forgiveness. Secondly, The persons for whom
it is desired, [Them,] that is, those cruel and wicked persons that
were now imbruing their hands in his blood. And, Thirdly, The motive
or argument urged to procure that mercy from his Father, for they
know not what they do.
First, The mercy prayed for, that is, forgiveness; Father,
forgive. Forgiveness is not only a mercy, a spiritual mercy, but one
of the greatest mercies a soul can obtain from God, without which,
whatever else we have from God, is no mercy to us. So great a mercy
is forgiveness, that David calls him blessed, or rather admires the
blessedness of him, "whose transgression is forgiven, whose sin is
covered." This mercy, this best of mercies, he requests for them,
Father, forgive them.
Secondly, The persons for whom he requests forgiveness, are the
same that with wicked hands crucified him. Their fact was the most
horrid that ever was committed by men: they not only shed innocent
blood, but the blood of God; the best of mercies is by him desired
for the worst of sinners.
Thirdly The motive or argument urged to procure this mercy for
them, is this for they know not what they do. As if he should say,
Lord, what these poor creatures do, is not so much out of malice to
me as the Son of God; but it is from their ignorance. Did they know
who, and what I am, they would rather be nailed to the cross
themselves, than do it. To the same purpose the apostle saith, 1
Cor. 2: 8. "Whom none of the princes of this world knew; for had
they known it, they would not have crucified the Lord of glory." Yet
this is not to be extended to all that had an hand in the death of
Christ, but to the ignorant multitude, among whom, some of God's
elect were, who afterwards believed in him, whose blood they spilt,
Acts 3: 17. "And now, brethren, I wet that through ignorance ye did
it." For them this prayer of Christ was heard. Hence the notes are,
Doct. 1. That ignorance is the usual cause of enmity to Christ.
Doct. 2. That there is forgiveness with God for such as oppose
Christ through ignorance.
Doct. 3. That to forgive enemies, and beg forgiveness for them
is the true character and property of the Christian spirit.
These observations contain so much practical truth, that it
would be worth our time to open and apply them distinctly,
Doct. 1. That ignorance is the usual cause of enmity to Christ.
"These things (saith the Lord) will they do, because they have
"not known the Father, nor me," John 16: 3. What thing does he mean?
Why, kill and destroy the people of God, and therein suppose they do
God good service, (i.e.) think to oblige and gratify the Father, by
their butchering his children. So Jer 9: 3. "They proceed from evil
to evil; and have not known me, " saith the Lord," q.d. Had they the
knowledge of God, this would check and stop them in their ways of
wickedness? and so Psal. 74: 20. "The dark places of the earth are
full of the habitations of cruelty."
Three things must be inquired into, viz. what their ignorance
of Christ was. Whence it was. And how it disposed them to such
enmity against him.
First. What was their ignorance who crucified Christ? Ignorance
is two-fold, simple, or respective. Simple ignorance is not
supposable in these persons, for in many things they were a knowing
people. But it was respective, particular ignorance, Rom. 9: 25.
"Blindness in part is happened to Israel." They knew many other
truths, but did not know Jesus Christ; in that their eyes were held.
Natural light they had; yea, and scripture light they had; but in
this particular, that this was the Son of God, the Saviour of the
world, therein they were blind and ignorant.
But how could that be! Had they not heard at least of his
miraculous works? Did they not see how his birth, life and death,
squared with the prophecies, both in time, place, and manner? Whence
should this their ignorance be when they saw, or at least might have
seen, the scriptures fulfilled in him; and that he came among them
in a time when they were big with expectations of the Messiah?
It is true, indeed, they knew the scriptures; and it cannot but
be supposed the fame of his mighty works had reached their ears: But
yet,
First, Though they had the scriptures among them, they
misunderstood them; and did not rightly measure Christ by that right
rule. You find, John 7: 52. how they reason with Nicodemus against
Christ; "Art thou also of Galilee? Search, and see: for out of
Galilee ariseth no prophet." Here is a double mistake: First, They
supposed Christ to arise out of Galilee, whereas he was of
Bethlehem, though much conversant in the parts of Galilee: And,
Secondly, They thought, because they could find no prophet had
arisen out of Galilee, therefore none should.
Another mistake that blinded them about Christ, was from their
conceit that Christ should not die, but live for ever, John 12: 34.
"We have heard out of the law, that Christ abideth for ever: and how
sayest thou, the Son of man must be lifted up? who is the Son of
man?" That scripture which probably they urge against the mortality
of Christ, is Isa. 9: 7. "Of the increase of his government and
peace, there shall be no end, upon the throne of David," &c. In like
manner, John 7: 27. we find them in another mistake; "We know this
man whence he is; but when Christ comes, no man knoweth whence he
is." This, likely, proceeded from their misunderstanding of Micas 5:
2. "His going forth have been from of old, from everlasting." Thus
were they blinded about the person of Christ, by misinterpretations
of scripture-prophecies
Secondly, Another thing occasioning their mistake of Christ,
was the outward meanness and despicableness of his condition. They
expected a pompous Messiah, one that should come with state and
glory, becoming the king of Israel. But when they saw him in the
form of a servant, coming in poverty, not to be ministered unto, but
to minister, they utterly rejected him: "We hid as it were our faces
from him; he was despised and we esteemed him not," Isa. 53: 3. Nor
is it any great wonder these should be scandalised at his poverty
when the disciples themselves had such carnal apprehensions of his
kingdom, Mark 10: 37, 38.
Thirdly, Add to this, their implicit faith in the learned
rabbis and doctors, who utterly misled them in this matter, and
greatly prejudiced them against Christ. "Lo, (said they) he speaketh
boldly, and they say nothing to him. Do the rulers know indeed that
this is the very Christ?" They pinned their faith upon the rulers
sleeves, and suffered them to carry it whether they would. This was
their ignorance, and these its causes.
Thirdly, Let us see, in the next place, how this disposed them
to such enmity against Christ. And this it does three ways.
First, Ignorance disposes men to enmity and opposition to
Christ, by removing those hindrances that would otherwise keep them
from it, as checks and rebukes of conscience, by which they are
restrained from evil; but conscience binding and reproving in the
authority and virtue of the law of God, where that law is not known,
there can be no reproofs; and therefore we truly say, That ignorance
is virtually every sin.
Secondly, Ignorance enslaves and subjects the soul to the lusts
of Satan; he is "the ruler of the darkness of this world," Eph. 6:
12. There is no work so base and vile, but an ignorant man will
undertake it.
Thirdly, Nay, which is more, if a man be ignorant of Christ,
his truths, or people, he will not only oppose, and persecute, but
he will also do it conscientiously, i. e. he will look upon it as
his duty so to do, John 16: 3. Before the Lord opened Paul's eyes,
"he verily thought that he ought to do many things contrary to the
name of Christ." Thus you have a brief account what, and whence
their ignorance was, and how it disposed and prepared them for this
dreadful work. Hence we learn,
Inference 1. How falsely is the gospel charged as the cause of
discord and trouble in the world. It is not light, but darkness,
that makes men fierce and cruel: as light increases, so does peace,
Isa. 11: 6, 9. "The wolf also shall dwell with the lamb, and the
leopard lie down with the kid; and the calf and the young lion, and
the fatling together; and a little child shall lead them; they shall
not hurt nor destroy in all my holy mountain; for the earth shall be
full of the knowledge of the Lord, as the waters cover the sea."
What a sad condition would the world be in without gospel light! all
places would be dens of rapine, and mountains of prey. Certainly we
owe much of our civil liberty, and outward tranquillity to
gospel-light. If a sword, or variance, at any time, follow the
gospel, it is but an accidental, not a direct and proper effect of
it.
Inf. 2. How dreadful is it to oppose Christ and his truth
knowingly, and with open eyes? Christ pleads their ignorance as an
argument to procure their pardon. Paul himself was once filled with
rage and madness against Christ and his truths: it was well for him
that he did it ignorantly: had he gone against his light and
knowledge, there had been little hope of him, 1 Tim. 1: 13. "I was a
blasphemer, a persecutor, and injurious; but I obtained mercy,
because I did it ignorantly, and in unbelief." I do not say, it is
simply impossible for one that knowingly and maliciously opposes and
persecutes Christ and his people, to be forgiven, but it is not
usual, Heb. 6: 4, 5. There are few instances of it.
Inf. 3. What an awful majesty sits upon the brow of holiness,
that few dare to oppose it that see it! There are few or none so
daringly wicked, to fight against it with open eyes; 1 Pet. 3: 13.
"Who will harm you whilst ye are followers of that which is good:"
q. d. who dare be so hardy to set upon known godliness, or afflict
and wrong the known friends of it? The true reason why many
Christians speed so bad, is not because they are godly, but be cause
they do not manifest the power of godliness more than they do: their
lives are so like the lives of others, that they are often mistaken
for others. Cyprian brings in the wicked of his time, thus scoffing
at professors, "behold, they that boast themselves to be redeemed
from the tyranny of Satan, and to be dead to the world, how are they
overcome by the lusts of it, as well as other men:" Look as the
poverty and meanness of Christ's outward condition was a ground of
their mistake of him then, so the poverty and meanness of our love
to God, heavenly mindedness, and mortification to this world, is a
disguise to professors, and cause why they are not more owned and
honoured in the consciences of men at this day. For holiness,
manifested in its power, is so awfully glorious, that the
consciences of the vilest cannot but honour it, and do obeisance to
it, Mark 6: 20. "Herod feared John, for he was a just man."
Inf. 4. The enemies of Christ are objects of pity. Alas,
they're b1ind, and know not what they do. It is pity that any other
affection than pity, should stir in our hearts towards them. Were
their eyes but open, they would never do as they do: we should look
upon them as the physician does upon his sick distempered patient.
Did they but see with the same light you do, they would be as far
from hating Christ, or his ways, as you are, Simul ac desinunt
ignorere, desinunt odisse; as soon as they cease to be ignorant,
they cerise to hate, saith Tertullian.
Inf. 5. How needful is it before we engage ourselves against
any person or way, to be well satisfied and resolved that it is a
wicked person or practice that we oppose? You see the world
generally runs upon a mistake in this matter. O beware of doing you
know not what! for though you do you know not what, Satan knows what
he is doing by you: he blinds your eyes, and then sets you to work,
knowing that if you should but see what you are doing, you would
rather die than do it: you may now do you know not what but you may
afterwards have time enough to reflect on, and lament what you have
done: you may now do you know not what, and hereafter you may not
know what to do. O beware what you now do!
Doct. 2. That there is forgiveness with God, for such as oppose
Christ out of ignorance.
If all manner of sin and blasphemy shall be forgiven to men,
then this, as well as others, Mat. 12: 31. We are not, with
Theophilact, to understand that place of the certainty of pardon;
much less, with Origin, of the desert of it; nor yet, with
Jansenius, of the facility at it, but rather of the possibility of
forgiveness: it shall be so to some; it may be so to you; even those
whose wicked hands had crucified Christ, may receive remission by
that blood they shed, Acts 2: 23, 38. compared.
I have two things here to do: First, To open the nature of the
forgiveness, and show you what it is. Secondly, To evince the
possibility of it, for such as, mistakingly, oppose Christ.
For the First, Forgiveness is God's gracious discharge of a
believing penitent sinner, from the guilt of all his sin, for
Christ's sake.
It is Gods discharge: there is indeed fraternal forgiveness, by
which one man forgives another; so far as he is interested in the
wrong, Luke 6: 87. There is also a ministerial forgiveness, whereby
the minister of Christ, as his mouth, and in his name, declares the
pardon, or ministerially applies the promises of pardon to penitent
offenders, John 20: 23. But none can absolutely and properly forgive
sin, but God only, Mark 2: 7. The primary, and principal wrong is
done to him; Psal. 51: 4. " Against thee, and thee only" (i.e.) thee
mainly or especially, " have I sinned." Hence sins are metonimically
called debts, debts to God, Mat. 6: 12. Not that we owe them to God,
or ought to sin against him; but as pecuniary debts obliges him that
owes it to the penalty, if he satisfy not for it; so do our sins.
And who can discharge the debtor, but the creditor?
It is gracious act to discharge. "I, even I, am he that
blotteth out thy transgression for mine own name sake," Isa. 43: 25.
And yet sin is not so forgiven, as that God expects no satisfaction
at all; but as expecting none from us, because God has provided a
surety for us, from whom he is satisfied, Eph. 1: 7. "In whom we
have redemption through his blood, the forgiveness of sins,
according to the riches of his grace."
it is a gracious discharge from the guilt of sin. Guilt is that
which pardon properly deals with. Guilt is an obligation to
punishment. Pardon is the dissolving that obligation. Guilt is a
chain with which sinners are bound and fettered by the law. Pardon
is that Aquafortis that eats it asunder, and makes the prisoner a
free man. The pardoned soul is a discharged soul, Rom. 8: 53. "Who
shall lay any thing to the charge of God's elect? It is "God that
justifieth, who shall condemn? It is Christ that died."
It is God's discharge of a believing penitent sinner.
Infidelity and impenitence, are not only sins in themselves, but
such sins as bind fast all other sins upon the soul. "By him, all
that believe are justified from all things," Acts 10: 43. So Acts 3:
19. "Repent therefore, that your sins may be blotted out." This is
the method in which God dispenseth pardon to sinners.
Lastly, It is for Christ's sake we are discharged; he is the
meritorious cause of our remission, "As God, for Christ's sake, has
forgiven you," Eph. 4: 32. It is his blood alone that meritoriously
procures our discharge.
This is a brief and true account of the nature of forgiveness.
Secondly, Now to evince the possibility of forgiveness, for
such as ignorantly oppose Christ, let these things be weighed:
First, Why should any poor soul, that is now humbled for its
enmity to Christ in the days of ignorance, question the possibility
of forgiveness, when this effect does not exceed the power of the
cause; nay, when there is more efficacy in the blood of Christ, the
meritorious cause, than is in this effect of it? There is power
enough in that blood, not only to pardon thy sins, but the sins of
the whole world, were it actually applied, 1 John 2: 2. There is not
only a sufficiency, but also a redundancy of merit, in that precious
blood. Surely then thy enmity to Christ, especially, before thou
knowest him, may not look like an unpardonable iniquity in thine
eyes.
Secondly, And as this sin exceeds not the power of the
meritorious cause of forgiveness; so neither is it any where
excluded from pardon, by any word of God. Nay, such is the
extensiveness of the promise to believing penitents, that this case
is manifestly included, and forgiveness tendered to thee in the
promises, Isa. 55: 7. "Let the wicked forsake his way, and the
unrighteous man his thoughts; and let him return unto the Lord, and
he will have mercy on him, and to our God, for he will abundantly
pardon." Many such extensive promises there are in the scriptures:
and there is not one parenthesis in all these blessed pages, in
which this case is excepted.
Thirdly, And it is yet more satisfactory; that God has already
actually forgiven such sinners; and that which he has done, he may
again do: yea, therefore he has done it to some, and those eminent
for their enmity to Christ, that others may be encouraged to hope
for the same mercy, when they also shall be, in the same manner,
humbled for it. Take one famous instance of many; it is that of Paul
in Tim. 1: 13, 16. "Who was before a blasphemer, a persecutor, and
injurious. But I obtained mercy, because I did it ignorantly in
unbelief. - Howbeit for this cause I obtained mercy, that in me
first Jesus Christ might show forth all long-suffering, for a
pattern to them which should hereafter believe on him to everlasting
life." It is no small encouragement to a sick man, to hear of some
that have been recovered out of the same disease, and that
prevailing in an higher degree than in himself.
Fourthly, Moreover, it is encouraging to consider, That when
God had cut off others in the way of their sin, he has hitherto
spared thee. What speaks this but a purpose of mercy to thy soul?
Thou shouldest account the long-suffering of God thy salvation, 2
Pet. 3: 15. Had he smitten thee in the way of thy sin and enmity to
Christ, what hope had remained! But in that he has not only spared
thee, but also given thee a heart ingenuously ashamed, and humbled
for thy evils: does not this speak mercy for thee; surely it looks
like a gracious design of love to thy soul.
Inference 1. And is there forgiveness with God for such as have
been enemies to Christ, his truths, and gospel? Then certainly there
is pardon and mercy for the friends of God, who involuntarily fall
into sin, by the surprisals of temptation, and are broken for it, as
ingenuous children for offending a good Father. Can any doubt, if
God have pardon for such enemies, he has none for children? If he
have forgiveness for such as shed the blood of Christ with wicked
hands, has he not much more mercy and forgiveness for such as love
Christ, and are more afflicted for their sin against him, than all
other troubles they have in the word? Doubt it not, but he who
receives enemies into his bosom, will much more receive and embrace
children, though offending ones.
How pensive do the dear children of God sometimes sit, after
their lapse into sin? Will God ever pardon this? will he be
reconciled again? May I hope his face shall be to me, as in former
times? Pensive soul! if thou didst but know the largeness,
tenderness, freeness of that grace, which yearns over enemies, and
has given forth thousands, and ten thousands of pardons to the worst
of sinners, thou wouldst not sink at that rate.
Inf. 2. Is there pardon with God for enemies? How inexcusable
then are all they that persist and perish in their enmity to Christ!
sure their destruction is of themselves. Mercy is offered to them,
if they will receive it, Isa. 55: 7. Proclamation is made in the
gospel, that if there be any among the enemies of Christ, who repent
of that they have been, and done against him, and are now
unfeignedly willing to be reconciled, upon the word of a King, they
shall find mercy: But "God shall wound the head of the enemies, and
the hairy scalp of such a one as goes on still in his trespasses,"
Psal. 68: 21. "If he turn not, he will whet his sword; he has bent
his bow, and made it ready; he has also prepared for him the
instruments of death: He ordaineth his arrows against the
persecutors," Psal. 7: 12.
This lays the blood of every man that perishes in his enmity to
Christ, at his own door; and vindicates the righteousness of God, in
the severest strokes of wrath upon them: This also will be a cutting
thought to their hearts eternally: I might once have had pardon, and
I refused it: the gospel trumpet sounded a parley: fair and gracious
terms were offered, but I rejected them.
Is there mercy with God and forgiveness, even for his worst
enemies, upon their submission; How unlike to God then are all
implacable spirits! Some there are that cannot bring their hearts to
forgive an enemy; "to whom revenge is sweeter than life." 1 Sam. 24:
16. "If a man find his enemy, will he let him go?" This is hell
fire, a fire that never goes out. How little do such poor creatures
consider, if God should deal by them, as they do by others, what
words could express the misery of their condition! It is a sad sin,
and a sad sign, a character of a wretched state, wherever it
appears. Those that have found mercy, should be ready to show mercy:
and they that expect mercy themselves, should not deny it to others.
This brings us upon the third and last observation, viz.
Doct. 53 That to forgive enemies, and beg forgiveness for them,
is the true character and property of the Christian spirit.
Thus did Christ: "Father forgive them." And thus did Stephen,
in imitation of Christ, Acts 7: 59, 60. "And they stoned Stephen,
calling upon God, and saying, Lord Jesus receive my spirit. And he
kneeled down, and cried with a loud voice, Lord, lay not this sin to
their charge." This suits with the rule of Christ, Mat. 5: 44, 45.
"But I say unto you, love your enemies; bless them that curse you,
do good to them that hate you, and pray for them which despitefully
use you and persecute you; that ye may be the children of God your
Father which is in heaven."
Here I shall first open the nature of this duty, and show you
what a forgiving spirit is; and then the excellency of it, how well
it becomes all that call themselves Christians.
First, Let us enquire what this Christian forgiveness is. And
that the nature of it may the better appear, I shall show you both
what it is not, and what it is.
First, It consists not in a Stoical insensibility of wrongs and
injuries. God has not made men as insensible, stupid blocks, that
have no sense or feeling of what is done to them. Nor has he made a
law inconsistent with their very natures that are to be governed by
it: but allows us a tender sense of natural evils, though he will
not allow us to revenge them by moral evils: nay, the more deep and
tender our resentments of wrongs and injuries are, the more
excellent is our forgiveness of them; so that a forgiving spirit
does not exclude sense of injuries, but the sense of injuries graces
the forgiveness of them.
Secondly, Christian forgiveness is not a politic concealment of
our wrath and revenge, because it will be a reproach to discover it;
or, because we want opportunity to vent it. This is carnal policy,
not Christian meekness. So far from being the mark of a gracious
spirit, that it is apparently the sign of a vile nature. It is not
Christianity to repose, but depose injuries.
Thirdly, Nor is it that moral virtue for which we are beholden
to an easier and better nature, and the help of moral rules and
documents. There are certain virtues attainable without the change
of nature, which they call homilitical virtues, because they greatly
adorn and beautify nature; such as temperance, patience, justice,
&c. These are of singular use to conserve peace and order in the
world: and without them, (as one aptly speaks) the world would soon
break up, and its civil societies disband. But yet, though these are
the ornaments of nature, they do not argue the change of nature. All
graces, in the exercises of them, involve a respect to God: And for
the being of them, they are not by natural acquisition, but
supernatural infusion.
Fourthly, and lastly, Christian forgiveness is not an injurious
giving up of our rights and properties to the lust of everyone that
has a mind to invade them. No; these we may lawfully defend and
preserve, and are bound so to do; though, if we cannot defend them
legally, we must not avenge our wrongs unchristianly: This is not
Christian forgiveness. But, then positively,
It is a Christian lenity, or gentleness of mind, not retaining,
but freely passing by the injuries done to us, in obedience to the
command of God.
It is a levity, or gentleness of mind. The grace of God
demulces the angry stomach; calms the tumultuous passions; new-
moulds our sour spirits, and makes them benign, gentle and easy to
be entreated; Gal. 5: 22. "The fruit of the Spirit is love, joy,
peace, long suffering, gentleness," &c.
This gracious levity inclines the Christian to pass by
injuries; so to pass them by, as neither to retain then revengefully
in the mind, or requite them when we have opportunity with the hand:
Yea, and that freely, not by constraint, because we cannot avenge
ourselves, but willingly. We abhor to do it when we can. So that as
a carnal heart thinks revenge its glory, the gracious heart is
content that forgiveness should be his glory. I will be even with
him, saith nature: I will be above him, saith grace: it is his glory
to pass over transgression, Prov. 19: 11.
And this it does in obedience to the command of God: Their own
nature inclines them another way. "The spirit that is in us lusteth
to envy; but he giveth more grace," James 4: 5. It lusteth to
revenge, but the fear of God represseth those motions. Such
considerations as these God has forbidden me; yea, and God has
forgiven me, as well as forbidden me: they prevail upon him when
nature urges to revenge the wrong. "Be kind one to another,
tender-hearted, forgiving one another, even as God for Christ's sake
has forgiven you," Eph. 4: 32. This is forgiveness in a Christian
sense.
Secondly, And that this is excellent, and singularly becoming
the profession of Christ, is evident; inasmuch as,
This speaks your religion excellent, that can mould your hearts
into that heavenly frame, to which they are so averse, yea,
contrarily disposed by nature. It is the glory of Pagan morality,
that it can abscondere vitia, hide and cover men's lusts and
passions. But the glory of Christianity lies in this, that it can
abscindere vitia, not hide, but destroy, and really mortify the
lusts of nature. Would Christians but live up to the excellent
principles of their religion, Christianity shall be no more out-vied
by heathenish morality. The greatest Christian shall be no more
challenged to imitate Socrates, if he can. We shall utterly spoil
that proud boast, "that the faith of Christians is out-done by the
infidelity of Heathens." 0 Christians yield not to-day to Heathens!
Let all the world see the true greatness, heavenliness, and
excellency of our represented pattern; and by true mortification of
your corrupt natures, enforce an acknowledgement from the world,
that a greater than Socrates is here. He that is really a meek,
humble, patient, heavenly Christian, wins this glory to his
religion, that it can do more than all other principles and rules in
the world. In nothing were the most accomplished Heathens more
defective than this forgiving of injuries: It was a thing they could
not understand, or, if they did, could never bring their hearts to
it; witness that rule of their great Tally: "It is the first office
of justice, (saith he), to hurt no man, except first provoked by an
injury." The addition of that exception spoiled his excellent rule.
But now Christianity teaches, and some Christians have attained
it, to receive evil, and return good, 1 Cor. 4: l2,13. "Being
reviled, we bless; being persecuted, we suffer it: being defamed, we
intreat." This certainly is that meekness wrought in us by the
wisdom that is from above, James 3: 17.
This makes a man sit sure in the consciences of others, who,
with Saul, must acknowledge, when they see themselves so outdone,
"Thou art more righteous than I," 1 Sam. 24: 16, 17. Had we been so
much injured, and had such opportunities to revenge them, we should
never have passed them by, as these men did.
This impresses and stamps the very image of God upon the
creature, and makes us like our heavenly Father, who does good to
his enemies, and sends down showers of outward blessings upon them,
that pour out floods of wickedness daily to provoke him, Mat. 5: 44,
45. In a word, this Christian temper of spirit gives a man the true
possession and enjoyment of himself. So that our breasts shall be as
the Pacific sea, smooth and pleasant, when others are as the raging
sea, foaming and casting up mire and dirt.
Inference 1. Hence we clearly infer, That the Christian
religion, exalted in its power, is the neatest friend to the peace
and tranquillity of states and kingdoms. Nothing is more opposite to
the true Christian spirit, than implacable fierceness, strife,
revenge, tumults and uproars. It teaches men to do good and receive
evil: to receive evil, and return good. "The wisdom that is from
above, is first pure, then peaceable, gentle, and easy to be
intreated; full of mercy and good fruits; without partiality, and
without hypocrisy; and the fruit of righteousness is sown in peace
of them that make peace," James 3: 17,18.
The church is a dove for meekness, Cant. 6: 9. When the world
grows full of strife, Christians then grow weary of the world, and
sigh out the Psalmist's request, "O that I had the wings of a dove!
that I might fly away and be at rest." Strigellius desired to die,
that he might be freed ab implacabilibus odiis theologorum, "from
the implacable strife of contending divines."
The rule by which they are to walk, is, "If it be possible, as
much as lieth in you, live peaceably with all men. Dearly beloved,
avenge not yourselves, but rather give place unto wrath; for it is
written, Vengeance is mine, I will repay it, saith the Lord," Rom.
12: 18, 19. It is not religion, but lusts that make the world so
unquiet, James 4: 1, 2. Not godliness, but wickedness, that makes
men bite and devour one another. One of the first effects of the
gospel, is to civilise those places where it comes, and settle order
and peace among men. How great a mistake and evil then is it to cry
out, when atheism and irreligion have broken the civil peace; this
is the fruit of religion! this is the effect of the gospel! Happy
would it be if religion did more obtain in all nations. It is the
greatest friend in the world to their tranquillity and prosperity.
Inf. 2. How dangerous a thing is it to abuse and wrong meek and
forgiving Christians? Their patience and easiness to forgive often
invites injury, and encourages vile spirits to insult and trample
upon them: but if men would seriously consider it, there is nothing
in the world should more scare and affright them from such practices
than this. You may abuse and wrong them, they must not avenge
themselves, nor repay evil for evil: true, but because they do not,
the Lord will; even the Lord to whom they commit the matter; and he
will do it to purpose, except ye repent.
"Be patient therefore, brethren, unto the coming of the Lord,"
James 5: 7. Will ye stand to that issue? had you rather indeed have
to do with God than with men? When the Jews put Christ to death, "he
committed himself to him that judgeth righteously, 1 Pet. 2: 22, 23.
And did that people get any thing by that: did not the Lord severely
avenge the blood of Christ on them and their children? yea, do not
they and their children groan under the doleful effects of it to
this day? If God undertakes, (as he always does) the cause of his
abused, meek, and peaceable people, he will be sure to avenge it
seven fold more than they could. His little finger will be heavier
then their loins. You will get nothing by that.
Inf. 3. Lastly, Let us all imitate our pattern Christ, and
labour for meek forgiving spirits. I shall only propose two
inducements to it: the honour of Christ, and your own peace: two
dear things indeed to a Christian. His glory is more than your life,
and all that you enjoy in this world. O do not expose it to the
scorn and derision of his enemies. Let them not say, How is Christ a
lamb, when his followers are lions? How is the church a dove, that
smites and scratches like a bird of prey? Consult also the quiet of
your own spirits. What is life worth, without the comfort of life?
what comfort can you have in all that you do possess in the world,
as long as you have not the possession of your own souls? If your
spirits be full of tumult and revenge, the spirit of Christ will
grow a stranger to you: that dove delights in clean and quiet
breasts. O then imitate Christ in this excellency also!
(continued in file 31...)
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