The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The THIRTIETH* 1.1 SERMON.* 1.2 (Book 30)

LUK. XXIII.XXXIIII

Then said Iesus, Father forgive them; for they know not what they do.

THE manner in which Christ dyed hath already been open∣ed in the Solitude, and Patience in which he dyed. The third to wit the Instructiveness of his Death, now fol∣lows, in these seven excellent and weighty sayings, which dropt from his blessed Lips upon the Tree; whilst his sacred blood dropt 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 re∣markable then 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 in brewing 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 for∣give. [ 1] Forgiveness is not only a Mercy, a spiritual mercy, but one of the greatest mercys a soul can obtain from God. It is such a mercy that without it what ever else we have from God, is no mer∣cy to us.* 1.3 So great a mercy is forgiveness, that David calls him blessed,* 1.4 or rather admires the blessednesses of him whose transgression is forgiven, whose sin is covered. This mercy, this best of mercys, he requests for them, Father forgive them.

Secondly, The persons for whom he requests forgiveness, are [ 2] 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 mercys, is by him desired for the worst of sinners.

Thirdly, The Motive or Argument urged to procure this [ 3] 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 Gods Elect were, who afterwards believed in him, whose blood they spilt, Acts 3.17. And now brethren, I wote 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 out of 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 will be worth our time, to open and apply them distinctly.

DOCT. 1. That ignorance is the usual cause of enmity to Christ.* 1.5

These things (saith our Lord) will they do, because they have not known the Father, nor me, Joh. 16.3. What things doth he mean? Why, kill and destroy the people of God, and therein suppose they do God good service, (i. e.) think to oblige and gra∣tifie the Father, by their butchering his Children. So Ier. 9.3. They proceed from evil, to evil; and have not known me saith the Lord, q. d. had they the knowledge of God, that 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, sc. what their ignorance of Christ was. Whence it was. And how it disposed them to such enmity against him.

[ 1] First, What was their ignorance, who Crucified Christ? Ig∣norance is twofold, simple, or respective. Simple ignorance is not supposeable in these persons,* 1.6 for in many things they were a know∣ing people. But it was a respective particular ignorance, Rom. 11.25. 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 ig∣norant.

But how could that be? Had they not heard at least of his mira∣culous [ 2] works? Did they not see how his Birth, Life, and Death squar'd with the Prophesies both in time, place, and manner? Whence should this their ignorance be, when they saw or at least might have seen the Scriptures fulfill'd in him, and that he came among them in a time when they were big with expectations of the Messiah!

'Tis true indeed, they knew the Scriptures, and it cannot but be supposed the fame of his mighty works had reacht their ears; but yet,

First, Though they had the Scriptures among them, they mis∣understood them; and did not rightly measure Christ by that right rule. You find Ioh. 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, Ioh. 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 Esa, 9.7. Of the increase of his Government and peace there shall be no end, upon the Throne of David, &c. In like manner, Ioh. 7.27. We find them in another mistake, We know this man whence he is, but when Christ cometh, no man knoweth whence he is. This likely pro∣ceeded from their misunderstanding of Mica. 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-Pro∣phesies.

Secondly, Another thing occasioning their mistake of Christ was the outward meanness, and despisableness 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 ministred 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 scandalized at his pover∣ty. When the Disciples themselves, had such carnal apprehensi∣ons of his Kingdom, Mar. 10.37, 38.

Thirdly, Add to this their implicit faith in the Learned Rabbies and Doctors, who utterly misled them in this matter, and greatly prejudiced them against Christ. Lo (say they) he speaketh boldly, and they say nothing to him. Do the Rulers know in∣de••d that this is the very Christ? They pinn'd their faith upon the Rulers sleeves, and suffer'd them to carry it whether they would. This was their ignorance, and these its causes.

[ 3] Thirdly, Let us see in the next place, how this disposed them to such enmity against Christ. And this it doth three ways,

• First, Ignorance disposes men to enmity and opposition to Christ, by removing those hinderances that would otherwise keep them from it. As checks and rebukes of conscience, by which they are restrain'd from evil; but conscience binding and reproving in the Authority and vertue 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 under∣take 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, Ioh. 16.3. Before the Lord open'd Pauls 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 prepar'd them for this dreadful work. Hence we learn,

Inference 1.

* 1.7How falsly is the Gospel charged as the cause of discord and trouble in the world. 'Tis not light, but darkness that makes men fierce and cruel. As light increases so doth 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 Lyon, 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 with∣out Gospel light! All places would be dens of rapine, and moun∣tains of prey. Certainly we owe much of our Civil Liberty, and outward tranquillity to Gospel light. If a sword, and variance at any time follow the Gospel, it's but an accidental not a direct and proper effect of it.

Inference 2.

How dreadful is it to oppose Christ and his truths knowingly,* 1.8 and with opened eyes? Christ pleads their ignorance as an Argu∣ment to procure their pardon. Paul himself was once fill'd with rage and madness, against Christ and his truths. It was well for him he did it ignoran••ly. Had he gone against his light and know∣ledge, there had been little hope of him, 1 Tim. 1.13. I was a Blasphemer, a Persecutor; and injurious; but I obtained mer∣cy, because I did it ignorantly, and in unbelief. I do not say it's simply impossible for one that knowingly, and malitiously 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.

Inference 3.

What an aweful Majesty sits upon the brow of holiness,* 1.9 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 because 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.* 1.10 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 Christs outward condition was a ground of their mi∣stake of him then, so the poverty and meanness of our love to God,

heavenly mindedness, and mortification to this world, is a dis∣guise to professors, and a cause why they are no more owned, and honoured in the Consciences of men at this day. For holiness ma∣nifested in its power, is so awefully glorious, that the Consciences of the vilest cannot but honour it, and do obeysance to it. Mark 6.20. Herod feared John, for he was a just man.

Inference 4.

* 1.11The enemies of Christ are objects of pity. Alas they are blind, and know not what they do. It's 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 Physitian doth 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 waies as you are Simul ac de∣sinunt ignorare, desinunt odisse, as soon as they cease to be igno∣rant, they cease to hate saith Tertullian.

Inference 5.

* 1.12How needful is it before we engage our selves 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 for 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 afterward 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 therefore what you do.

DOCT. 2. That there is forgiveness with God,* 1.13 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. Matth. 12.31. We are not with Theophilact to understand that place of the certainty of pardon: much less with Origen of the desert of it: nor yet with Iansenius of the facility of it, but rather of the possibility of forgiveness. It shall be so to some, it may be so to you: even those whose wick∣ed hands had crucified Christ, receive remission by that blood they shed. Act. 2.23, 38. compared.

I have two things here to do, First, To open the nature of for∣giveness, and shew you what it is. Secondly, To evince the possi∣bility of it, for such as mistakingly oppose Christ.

For the First, Forgiveness is Gods gracious discharge of a be∣lieving [ 1] penitent sinner, from the guilt of all his sin, for Christs sake.

It's Gods discharge: There is indeed a fraternal forgiveness, by which one man forgives another; so far as he is interessed in the wrong, Luk. 6.37. there is also a ministerial forgiveness, where∣by the minister of Christ as his mouth, and in his name declares the pardon, or ministerially applies the promises of pardon to peni∣tent offenders, Ioh. 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: Psalm 51.4. Against thee, thee only, (i. e.) thee mainly or especially, I have sinned. Hence sins are metony∣mically called debts, debts to God, Matth. 6.12. not that we owe them to God, or ought to sin against him; but as a pecuniary debt obliges him that owes it, to the penalty, if he satisfie not for it; so do our sins. And who can discharge the Debtor, but the Cre∣ditor?

It's a gratious act or discharge. 1, even I am he that blotteth out thy transgression for mine own name sake, Isai. 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 hath 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's a gratious discharge from the guilt of sin. Guilt is that which pardon properly deals with. Guilt is an obligation to pu∣nishment. Pardon is the dissolving of that obligation. Guilt is a chain with which sinners are bound and fettered by the Law: par∣don is that aqua-fortis that eats it asunder, and makes the priso∣ner a free-man. The pardoned soul is a discharged soul. Rom. 8.33. Who shall lay anything to the charge of Gods Elect? It's God that justifieth, who shall condemn? It's Christ that died.

It's Gods discharge of a believing penitent sinner. Infidelity and impenitency 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, Act. 10.43. So Act. 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 Christs sake we are discharged; he is the meritorious cause of our remission. As God for Christs sake hath forgiven you, Eph. 4.32. It's his blood alone that meritoriously procures our discharge.

This is a brief, and true account of the nature of forgiveness.

[ 2] 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 daies of ignorance, question the possibility of forgiveness: when this effect doth not exceed the power of the cause; nay when there is more efficacy in the blood of Christ the meritorious cause, than is in the effect of it. There's power enough in that blood not only to pardon thy sins, but the sins of the whole world, were it actually applied. 1 Iohn 2.2. There is not only a sufficiency, but also a redundancy of merit, in that pretious blood. Surely then thy enmity to Christ, especially be∣fore thou knewest him, may not look like an unpardonable iniquity in thine eyes.

Secondly, And as this sin exceeds not the power of the merito∣rious cause of forgiveness; so neither is it any where excluded from pardon, by any word of God. Nay, such is the extensive∣ness of the promise to believing penitents, that this case is mani∣festly included, and forgiveness tendered to thee in the promises▪ Isai. 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 par∣don. Many such extensive promises there are in the Scriptures. And there is not one parenthesis in all those blessed pages, in which this case is excepted.

Thirdly, And it is yet more satisfactory, that God hath already actually forgiven such sinners, and that which he hath done, he may again do. Yea, therefore he hath done it to some, and those eminent for their enmity to Christ, that others may be incouraged 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's that of Paul in 1 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 Iesus Christ might shew forth all long suf∣fering, for a pattern to them which should hereafter believe on him to everlasting life. It's no small incouragement 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 hath cut off others in the way of their sin, he hath hitherto spared thee. What speaks this but a purpose of mercy to thy soul? Thou shouldst 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 hath not only spared thee, but also given thee a heart ingenuously ashamed, and humbled for thy evils; doth not this speak mercy for thee? Surely it looks like a gratious design of love to thy soul.

Inference 1.

And is there forgivenss with God for such as have been enemies to Christ,* 1.14 his truths, and people. 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 ingeni∣ous children for offending a good Father. Can any doubt, if God have pardon for enemies, he hath none for children? If he have for∣giveness for such as shed the blood of Christ with wicked hands; he hath not much more mercy and forgiveness for such as love Christ, and are more afflicted, for their sin against him, than all

the other troubles they have in the world? Doubt it not, but he that 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 lapses into sin? Will God ever pardon this? Will he be re∣conciled again! May I hope his face shall be to me as in former times? Pensive soul, if thou didst but know the largeness, tender∣ness, freeness of that grace which yearns over enemies; and hath given forth thousands, and ten thousands of pardons to the worst of sinners; thou wouldst not sink at that rate.

Inference 2.

* 1.15Is 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.* 1.16 Proclamation is made in the Gospel. That if there be any among the enemies of Christ, who repent of what they have been, and done against him; and are now unfeignedly willing to be reconciled, upon the word of a King, he shall find mercy. But God shall wound the head of his enemies, and the hai∣ry scalp of such a one as go••th on still in his trespasses. Psal. 68.21. If he turn not, he will whet his sword, he hath bent his bow and made it ready, he hath also prepared for him the instru∣ments of death; he ordaineth his arrows against the persecutors, Psal. 7.12.

This laies 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 parly. Fair and gratious terms were offered, but I rejected them.

Inference 3.

* 1.17Is there mercy with God and forgiveness even for his worst ene∣mies upon their submission, how unlike to God then are all implaca∣ble spirits!* 1.18 Some there are that cannot bring their hearts to for∣give 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 goeth out; how little do such poor creatures con∣sider, if God should deal by them, as they do by others; what words could express the misery of their condition! It's a sad sin, and a sad sign; a character of a wretched state, whereever it ap∣pears. Those that have found mercy, should be ready to shew mercy: and they that expect mercy themselves, should not deny it others.

This brings us upon the third and last observation, viz.

DOCT. 3. That to forgive enemies,* 1.19 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. Act. 7.59, 60. And they stoned Stephen calling upon God, and saying, Lord Iesus, receive my spirit: and he kneeled down, and cryed with a loud voice, Lord, lay not this sin to their charge. This suits with the rule of Christ, Matth. 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 d••spightfully use you and persecute you: That ye may be the chil∣dren of God your Father which is in Heaven.

Here I shall first open the nature of this duty, and shew 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 [ 1] that the nature of it may the better appear, I shall shew you both what it is not, and what it is.

First, It consists not in a stoical insensibility of wrongs and in∣juries. God hath not made men as insensible stupid blocks, that have no sence or feeling of what is done to them. Nor hath 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 doth not exclude sense of injuries, but the sense of injuries graces the forgiveness of them.

Secondly, Christian forgiveness is not a politick concealment of our wrath,* 1.20 and revenge, because it will be a reproach to discover it; or because we want opportunity to vent it. This is carnal po∣licy, not Christian meekness. So far from being the mark of a grati••us spirit, that it's apparently the sign of a vile nature. It is not Christianity to repose, but depose injuries.

Thirdly, Nor is it that moral vertue, for which we are behold∣ing to an easier and better nature, and the help of moral rules and documents. There are certain vertues attainable without the change of nature, which they call Homilitical vertues, because they great∣ly adorn and beautifie nature; such as temperance, patience, justice, &c. these are of singular use to conserve peace and or∣der in the world. And without them (as one aptly speaks) the world would soon break up, and its civil scocieties disband. But yet though these are the ornaments of nature, they do not argue the change of nature. All graces in the exercise of them, involve a respect to God. And for the being of them, they are not by na∣tural acquisition, but supernatural infusion.

Fourthly, and Lastly, Christian forgiveness is not an ••injurious giving up of our rights and properties, to the Lusts of every one that hath a mind to invade them. No: these we may lawfully de∣fend 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 com∣mand of God.

It is a lenity, or gentleness of mind. The grace of God demulces the angry stomach; calms the tumultuous passions; new-moulds our sowr spirits, and makes them benign, gentle and easie to be intreated. Gal. 5.22. The fruit of the spirit is love, joy, peace, long-suffering, gentleness, &c.

This gratious lenity inclines the Christian to pass by injuries: so to pass them by, as neither to retain them 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 our selves but willingly. We abhor to do it when we can. So that as a carnal heart thinks revenge its glory, the gratious 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 doth 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 re∣venge, but the fear of God represses those motions. Such consi∣derations as these, God hath forbidden me. Yea, and God hath forgiven me, as well as forbidden me, prevail upon him, when na∣ture urges to revenge the wrong. Be kind one to another, tender hearted, forgiving one another, even as God for Christs sake, hath forgiven you, Eph. 4.32. This is forgiveness in a Christian sense.

Secondly, And that this is excellent, and singularly becoming [ 2] the profession of Christ, is evident. In as much as,

This speaks your Religion excellent, that can mould your hearts into that heavenly frame to which they are so averse, yea contra∣rily disposed by nature. It is the glory of Pagan morality that it can abscondere vitia, hide and cover mens lusts, and passions. But the glory of Christianity lies in this, that it can abscind••re vi∣tia, not hide, but destroy, and really mortifie 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,* 1.21 if he can. We shall utterly Spoil that proud boast, that the faith of Christians is out-done by the infidelity of Heathens. O Christians, yield not the day to Heathens. Let all the world see the true greatness, heavenliness, and excellency of your represented pattern; and by true mortification of your corrupt natures, enforce an acknowledgement from the world, that a greater than Socrates is here.* 1.22 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 in this forgiving of injuries. It was a thing they could not un∣derstand, or if they did, could never bring their hearts to it; wit∣ness that rule of their great Tully. It is the first office of Iustice (saith he) to hurt no man except first provoked by an injury.* 1.23 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. 4.12, 13. Being re∣viled, we bless, being persecuted, we suffer it, being defamed, we intreat. This certainly is that meekness wrought in us by the wis∣dom that is from above, Iam. 3.17.

This makes a man sit sure in the Consciences of others, who with Saul must acknowledge, when they see themselves so out-done; thou art more righteous than I, 1 Sam. 24.16, 17. had we been so 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 doth good to his enemies, and sends down showrs of outward blessings upon them, that pour out floods of wickedness daily to provoke him. Matth. 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 pacifique Sea, smooth and pleasant, when others are as the raging Sea, foaming, and casting up mire and dirt.

Inference 1.

* 1.24Hence we clearly infer, that Christian Religion exalted in its power, is the greatest 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 up∣roars. 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 easie to be intreated: full of mercy, and good fruits; without partiality, and without hypocrisie: and the fruit of Righteousness is sown in peace, of them that make peace. Jam. 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 Psalmists request, Oh that I had the wings of a Dove, that I might flee away and be at rest. Strige∣lius desired to die, that he might be freed ab implacabilibus odiis theologorum, from the implacable strifes of contending Divines.

The rule by which they are to walk is, If it be possible, as much us lyeth in you, live peaceably with all men. Dearly be∣loved

avenge not your selves, 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. Iam. 4.1, 2. Not godliness, but wickedness that makes men bite and devour one another. One of the first ef∣fects of the Gospel is to civilize 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.

Inference 2.

How dangerous a thing is it to abuse and wrong meek and for∣giving Christians?* 1.25 Their patience and easiness to forgive, often invites injury, and encourages vile spirits to insult and trample up∣on them; but if men would seriously consider it, there's nothing in the world should more scare and afright them from such practi∣ces 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, Jam. 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 un∣der the doleful effects of it to this day? If God undertakes (as he alwaies doth) 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 than their loins. You will get nothing by that.

Inference 3.

* 1.26Lastly, 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 Lyons? 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.

Notes

• * 1.1

  Serm. 30.
• * 1.2

  Opens the Instructive∣ness of the death of Christ in his seven last words; the first of which is here open'd.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Felici a••es ho∣minis. Mort.
• * 1.5

  Doct. 1.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  Infer. 1.
• * 1.8

  Infer. 2,
• * 1.9

  Infer. 3.
• * 1.10

  Ecce qui Ia∣ctant se redemp∣tos à Tyran••ide Satanae qui praedicant se moruos mundo, nihilominus cu∣piditatibus vin∣cuntur. Cypri,
• * 1.11

  Infer. 4. Multi m••••i oc∣currunt vino d••∣diti, Libidi••osi, ingrati, multi furiis ambitio∣ni•• agitati; omnia ista••tam propitius aspici∣et sapiens, quam aegros suos me∣dicus. Seneca de ira.
• * 1.12

  Infer. 5.
• * 1.13

  Doct. ••.
• * 1.14

  Infer. 1.
• * 1.15

  Infer. 2.
• * 1.16

  Isai. 55.7.
• * 1.17

  Infer. 3.
• * 1.18

  Est vi••dicta bo••um 〈◊〉〈◊〉 â j••∣cundius ip••••.
• * 1.19

  Doct. 3.
• * 1.20

  Ma••tt alta m••nte repos••••m.
• * 1.21

  Non praestat fi∣des, quod prae∣stitit infideli∣t••s. Cecilius in Minucius.
• * 1.22

  Veritas Chri∣stianorum pul∣chrior est Hele∣nâ Graecorum.
• * 1.23

  O•• which rule Lactantius thus speaks. O quam surpli∣cem veramque sententiam d••orum verborum adj••ctione corrupit.
• * 1.24

  Infer. 1.
• * 1.25

  Infer. 2.
• * 1.26

  Infer. 3.