The Fountain of Life Opened Up

For you must know that Christ's death was on his part an act of obedience, he all along eyeing his father's command and counsel in what he suffered. Psalm 40 verses 6-8, John 18 verse 11, Philippians 2 verses 7 and 8. Now just as considering the hand of God in an affliction calms and quiets the gracious soul, as David, 2 Samuel 16.11, so much more it quieted Jesus Christ, who was privy to the design and end of his father, with whose will he all along complied, looking on Jews and Gentiles but as the instruments ignorantly fulfilling God's pleasure and serving the great design of his father. Such was his patience and such the grounds of it. In making a practical improvement of this subject, I might use it in various ways, but the direct and main use is to press us to a Christ-like patience in all our sufferings and troubles. And seeing in nothing we are more generally defective and defects of Christians herein are so prejudicial to religion and uncomfortable to themselves, I resolve to waive all other uses and confine myself to this branch, even a persuasive to Christians unto all patience in tribulations, to imitate their Lamb-like Saviour. Unto this Christians you are expressly called, because Christ also suffered for us, leaving us an example that we should follow his footsteps. Who did no sin, neither was guile found in his mouth. Who when he was reviled, reviled not again. When he suffered, he threatened not, but committed himself to him that judgeth righteously. 1 Peter 2 verses 21 and 22. Here is your pattern, a perfect pattern, a lovely and excellent pattern. Will you be persuaded to the imitation of Christ herein? Methinks I should persuade you to it. Yea, everything about you persuades to patience in suffering. Look which way you will, upward or downward, inward or outward, backward or forward, to the right hand or to the left. You shall find all things persuading and urging you upon true Christian patience. 1 Look upward when tribulations come upon you. Look to that sovereign Lord that commissions and sends them upon you. You know troubles do not arise out of the dust. Behold, I frame evil and devise a device against you. Jeremiah 18 verse 11. Troubles and afflictions are of the Lord's framing and devising to reduce his wandering people to himself. You may observe much of divine wisdom in the choice, measure, and season of your troubles. Sovereignty in electing the instruments of your affliction, in making them as afflictive as he pleases, and in making them obedient to his call, both in coming and going. Now could you in times of trouble look up to this sovereign hand which holds your souls, bodies, and all your comforts? How quiet would your hearts be? I was dumb. I opened not my mouth, because thou didst it. Psalm 39 verse 9. It is the Lord. Let him do what seemeth him good. 1 Samuel 3 verse 18. O when we have to do with men and look no higher, how do our spirits swell and rise with revenge and impatience? But if you once come to see that man is a rod in your father's hand, you will be quiet. Psalm 46 verse 10. It is for want of looking up to God in our troubles that we fret, murmur, and despond as we do. Number two. Look downward and see what is below you, as well as up to that which is above you. You are afflicted and you cannot bear it. No trouble like your trouble. Never man in such a case as you are. Well, cast your eye downward and see those who lie much lower than you. Can you see none on earth in a more miserable state? Are you at the very bottom and not a man below you? Surely there are thousands in a sadder case than you. What is your affliction? Have you lost a relative? Others have lost all. Have you lost an estate and are become poor? Well, there are some who cut up mallows by the bushes and juniper roots for their meat. They are driven forth from men, they cried after them as a thief, to dwell in the clefts of the valleys, in caves of the earth and in the rocks. Among the bushes they brayed, under the nettles they were gathered together. Job 30 verses 4 through 7. Are you persecuted and afflicted for Christ's sake? What think you of their sufferings, who had trial of cruel mockings? Yea, moreover of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted and tormented. Hebrews 11 verses 36 and 37. And are you better than they? I know not what you are, but I am sure these were men of whom the world was not worthy. Verse 38. Or are your afflictions more spiritual and inward? Say not the Lord never dealt more bitterly with the soul of any than you. What think you of the case of David, Haman, Job, Asaph, whose doleful cries, by reason of the terrors of the Almighty, may melt the hardest heart that reads of their complaints? The Almighty was a terror to them. The arrows of God were within them. They roared by reason of the disquietness of their hearts. Or are your afflictions outward and inward together, an afflicted soul in an afflicted body? Well, so it was with Paul, Job, and many other of those worthy gone before you. Surely you may see many on earth who have been and are in far lower and sadder states than you. Or if not on earth, doubtless you will admit there are many in hell who would be glad to change conditions with you, as bad as you think yours to be. And were not all these molded out of the same lump with you? Surely if you can see any below you, you have no reason to return so ungracefully upon your God and accuse your Maker of severity or charge God foolishly. Number three. Look inward and see if you can find nothing there to quiet you. Cast your eye into your own heart. Consider either its corruptions or its graces. Cannot you find weeds enough there that need such winter weather as this to rot them? Hath not that proud heart need enough of all this to humble it? That carnal heart need of such things as these to mortify it. That backsliding, wandering heart need of all this to reduce and recover it to its God. If need be, ye are in heaviness. Verse Peter 1 verse 6. O Christian, didst thou not see need of this before thou camest into trouble? Or hath not God shown thee the need of it since thou wast under the rod? Be assured, if thou does not see it, thy God doth. He knows thou wouldst be ruined forever if he should not take this course with thee. Thy corruptions require all this to kill them. And as your corruptions call for it, so do your graces too. Wherefore think ye the Lord planted the principles of faith, humility, patience in your soul? Were they put there for nothing? Did the Lord intend they should lie sleeping? Or were they planted there to be exercised? And how shall they be exercised without tribulation? Can you tell? Doth not tribulation work patience and patience experience and experience hope? Romans 5 verses 3 and 4. Is not the trial of your faith much more precious than of gold which perishes? Verse Peter 1 verse 7. O look inward and you will be quiet. Number 4. Look outward and see who stands by and observes you under your trouble. Are there not many eyes upon you? Yea, many envious observers round about you. It was David's request, Lead me, O Lord, in thy righteousness, because of my enemies. Psalm 5 verse 8. Or as the Hebrew word there might be rendered, because of mine observers or watchers. There is many an envious eye upon you. To the wicked there can scarcely be a higher gratification than to see your conduct under trouble so like their own. For thereby they are confirmed in their prejudices against religion and in their good opinion of themselves. These may talk and profess more than we, say they, but when they are tried, it appears plainly enough that their religion enables them to do no more than we do. They talk of heaven's glory and their future expectations, but it is only talk, for it is apparent enough their hopes cannot balance a small affliction with all the happiness they talk of. O how do you dishonor Christ before his enemies when you make them think all your religion lies in talking of it? Number 5. Look backward and see if there be nothing behind you that may hush and quiet your impatient spirit. Consult the multitude of experiences, both your own and others. Is this the first strife that ever you were in? If so, you have reason to be quiet, yet to bless God that has spared you so long, when others have had their days filled with sorrow. But if you have been in troubles formerly, and the Lord hath helped you, if you pass through the fire and not been burnt, through the waters and not drowned, if God hath stood by you and hitherto helped you, O what cause have you to be quiet now and patiently wait for the salvation of God? Did he help you then, and can he not do so now? Did he give you water, and can he not give bread also? Is he the God of the hills only and not the God of the valleys? O call to mind the days of old, the years of the right hand of the Most High. These things I call to mind, therefore I have hope. Lamentations 3 21. Have you kept no records of past experience? How ungrateful then you have been to your God, and how injurious to yourself, if you have not read them over in such a day as this. For to that end were they given you. Number six. Look forward to the end of your troubles. Look to the end of their duration, and that is very near. They shall not be everlasting troubles, if you fear the Lord, the God of all grace, who hath called us into his eternal glory by Jesus Christ, after that ye have suffered a while, make you perfect. 1 Peter 5 10. These light afflictions are but for a moment, compared with the vast eternity before you. What are the few days and nights of sorrow when they are past? Are they not swallowed up as a drop in the vast ocean? But more especially, look to their result. What do all these afflictions tend to and affect? Do they not work out an exceeding weight of glory? Are you not by them made partakers of his holiness? Hebrews 12. Is not the fruit of all this to take away your sins? What, and be impatient at this, fret and repine, because God is in this way perfecting your happiness, O ungrateful soul. 7. Look to the right hand, and see how you are shamed, convinced, and silenced by other Christians, and it may be such, too, as never made the profession you have done, and yet cannot only patiently bear the afflicting hand of God, but are blessing, praising, and admiring God under their troubles, while you are sinning against and dishonoring him under smaller ones. It may be you will find some poor Christians that know not where to get their next meal, and yet are speaking of the bounty of their God, while you are repining in the midst of plenty. Ah, if there be any straightforwardness in you, let this shame you. If this will not, then number eight, look to your left hand, and there you will see a sad sight, and what one would think should quiet you. There you may see a company of wicked, unconverted sinners, acting under their troubles, but too much like yourself. What do they more than fret and murmur, despond and sink, mix in with their afflictions, when the rod of God is upon them? It is time for thee to improve when thou seest how near thou art come to them, whom thou hopest thou shalt never be ranked and numbered with. Reader, such considerations as these would be of singular use to thy soul at such a time, but above all, thine eyeing the great pattern of patience, Jesus Christ, whose lamb-like carriage, under a trial with which thine is not to be named, is here recommended to thee. Oh, how should this transform thee into a lamb for meekness! Chapter 30, page 361. The instructiveness of Christ's death in his seven last words. The first, Father, forgive them. Then said Jesus, Father, forgive them, for they know not what they do. Luke 23, 34. We have considered the solitude and patience of Christ's death. We come now to its instructiveness in the excellent and weighty sayings which dropped from his blessed lips upon the cross, while his sacred blood dropped on the earth from his wounded hands and feet. These sayings are seven in number, three directed to his Father and four to those about him. Of the former, this is one, Father, forgive them, etc. In which notice the mercy prayed for? 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. The persons for whom he requests forgiveness who were the same that with wicked hands crucified him. Their crime was the most horrid crime ever committed by man. The best of mercies is by him desired for the worst of sinners. The motive or argument urged to procure this mercy for them, they know not what they do. As if he had said, Lord, what these poor creatures do is not so much out of malice to me as the son of God, it is from their ignorance. To the same purpose the apostle saith, whom none of the princes of this world knew, for had they known, they would not have crucified the Lord of glory. 1 Corinthians 2 verse 8. Yet this is not to be extended to all that had a hand in the death of Christ, but to the ignorant multitude, among whom were some who afterwards believed in him. And now, brethren, I want not through ignorance ye did it. Acts 3 verse 17. For them this prayer of Christ was heard. Hence we derive three propositions which claim each to be distinctly considered. Namely, number one, that ignorance is the usual case of enmity to Christ. Number two, that there is forgiveness with God for such as oppose Christ through ignorance. Number three, that to forgive enemies and beg forgiveness for them is the true Christian spirit. Proposition one, ignorance is the usual cause of enmity to Christ. And here let us inquire what their ignorance of Christ was, whence it was, and how it disposed them to such enmity against him. Roman numeral one. What was their ignorance who crucified Christ? They knew many other truths, but did not know Jesus Christ, in that their eyes were held. Natural light they had, yea, in scripture light they had, but in this particular, that this was the Son of God, the Savior of the world, 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 agreed with the prophecies, both in time, place, and manner? Whence should their ignorance arise, when they saw, or at least might have seen, the scriptures fulfilled in him, and that he came among them at a time when they were full of expectations of the Messiah. Roman numeral two. 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, number one, though they had the scriptures among them, they misunderstood them. You find, John 7, 52, how they reasoned with Nicodemus against Christ. Art thou also of Galilee? Search and see, for out of Galilee arises no prophet. Here is a double mistake. They supposed Christ to arise out of Galilee, whereas he was of Bethlehem, though much conversant in the parts of Galilee. And they thought because they could find no prophet had arisen out of Galilee, therefore none should come. Another mistake that blinded them about Christ was from their belief that Christ should not die, but live forever. We have heard out of the law that Christ abideth forever. And how sayest thou the Son of Man must be lifted up? Who is this Son of Man? John 12, 34. This they probably gathered from such passages as Isaiah 9, verse 7. Of the increase of his government and peace there shall be no end upon the throne of David. In like manner we find them in another mistake. We know this man whence he is, but when Christ cometh no man knoweth whence he is. John 7, 27. This likely proceeded from their misunderstanding of Micah 5, 2. His goings forth have been from of old, from everlasting. Thus were they blinded about the person of Christ by the misinterpretation of Scripture prophecies. Number two. Another thing occasioning their mistake of Christ was the outward meanness of his condition. They expected a pompous Messiah, one that should come with state and glory as the King of Israel. For 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. Isaiah 53, verse 3. Nor is it any great wonder these should be scandalized at his poverty when the disciples themselves had such carnal apprehensions of his kingdom. Mark 10, verses 37 and 38. Number three. 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, he speaketh boldly and they say nothing to him. Do the rulers know indeed that this is the very Christ? They drew their faith from their rulers and followed wherever they led. Roman numeral three. Let us see how this ignorance disposed them to such enmity against Christ. Ignorance disposes men to enmity and opposition to Christ by removing those checks and rebukes of conscience by which they are restrained from evil. As conscience binds and reproves by 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. Ignorance enslaves and subjects the soul to the lusts of Satan. He is the ruler of the darkness of this world. Ephesians six, verse 12. There is no work so base and vile, but an ignorant man will undertake it. Nay, if a man be ignorant of Christ, his truth, or people, he will not only oppose and persecute, but think it his duty so to do. John 16, verse three. Before the Lord opened Paul's eyes, he verily thought that he ought to do many things contrary to the name of Christ. Inference number one. 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 doth peace. 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 or destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. Isaiah 11, verses six and nine. What a sad condition would the world be in without gospel light! All places would be dens over pine and mountains of prey. Certainly we owe much of our civil liberty and outward tranquility to gospel light. If a sword or variants at any time follow the gospel, it is but an accidental, not a direct and proper effect of it. Number two. How dreadful is it to oppose Christ and his truth knowingly? Christ pleads their ignorance as an argument to procure their pardon. Paul himself was once filled with rage and madness against Christ and his truth. 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. I was a blasphemer, a persecutor, and injurious, but I obtained mercy because I did it ignorantly in unbelief. First Timothy 1, verse 13. I do not say it is utterly impossible for one that knowingly and maliciously opposes and persecutes Christ and his people to be forgiven, but it is not usual. Hebrews 6, verses four and five. There are few instances of it. Number three. What an awful majesty sits upon the brow of holiness that so few who see it dare to oppose it. Few are so daringly wicked as to fight against it with open eyes. Who will harm you while you are followers of that which is good? First Peter 3, 13. Who dare be so hardy as to attack known godliness or afflict and wrong the known friends of it? The true reason why many Christians suffer 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. For holiness manifested in its power is so awfully glorious that the consciences of the vilest cannot but honor it. Herod feared John, for he was a just man. Mark 6, verse 20. Number four. The enemies of Christ are objects of pity. Alas, they are blind and know not what they do, nor should any other affection than pity stirred 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 diseased 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. As soon as they cease to be ignorant, they cease to hate, says Tertullian. Number five. How needful is it before we engage against any person or way to be well satisfied that it is wickedness we oppose. You see the world generally mistakes in this matter. O beware of doing you know not what, for Satan will know what he is doing by you. He blinds your eyes and then sets you to work. You may eternally reflect on and lament what you have done. O beware what you do now. Proposition number two. There is forgiveness with God for such as oppose Christ through ignorance. If all manner of sin and blasphemy shall be forgiven unto men, Matthew 12 verse 31, even those whose wicked hands crucified Christ may receive remission by that blood they shed. Compare Acts 2, 23 and 38. And here I must show what forgiveness is and the possibility of it. For such as ignorantly oppose Christ. Roman numeral one. Forgiveness is God's gracious discharge of a believing penitent sinner from the guilt of all his sin for Christ's sake. It is God's discharge. None can forgive sin but God only. Mark 2 verse 7. The primary and principal wrong is done to him. Against thee, thee only, that is, thee mainly or especially have I sinned. Psalm 51 verse 4. Sins are called debts. Debts to God. Matthew 6 verse 12. And as pecuniary debts oblige him that owes them to the penalty, if not discharged, so do our sins. And who can discharge the debtor but the creditor? It is a gracious act of discharge. I, even I, am he that blotteth out thy transgressions for mine own sake. Isaiah 43 verse 25. And yet sin is not so forgiven that God expects no satisfaction at all, but none from us because God hath provided a surety for us by whom he is satisfied. In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace. Ephesians 1 verse 7. It is a gracious discharge from the guilt of sin. Guilt is that which pardon properly deals with, involving obligation to punishment. Pardon is the dissolving of that obligation. The pardoned soul is a discharged soul. Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died. Romans 8 verse 33. It is God's discharge of a believing penitent sinner. Infidelity and impenitence are not only sins in themselves, but such as bind all other sins upon the soul. By him all that believe are justified from all things. Acts 10 verse 43. So Acts 3 19. Repent therefore that your sins may be blotted out. This is the method in which God dispenses pardon to sinners. It is for Christ's sake we are discharged. He is the meritorious cause of our remission. As God for Christ's sake hath forgiven you. Ephesians 4 32. It is his blood alone that meritoriously procures our discharge. This is a brief and true account of the nature of forgiveness. Roman numeral 2. Now to evince the possibility of forgiveness for such as ignorantly oppose Christ, let these things be weighed. Number one. Why should any poor soul, now humbled for its enmity to Christ in the days of ignorance, question the possibility of forgiveness when there is more efficacy in the blood of Christ, the meritorious cause, than is requisite to the forgiveness of the most aggravated sins? 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 a redundancy of merit in that precious blood. Number two. And as the sin of ignorantly opposing Christ exceeds not the power of the meritorious cause of forgiveness, so neither is it anywhere excluded from pardon by the word of God. Nay, such is the extensiveness of the promise to believing penitence, that this case is manifestly included, and forgiveness tendered to thee in the promises. 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. Isaiah 55 verse 7. There are many such extensive promises in the scriptures, and not one, parenthesis, in all these blessed pages, in which this case is accepted. Number three. And it is yet more satisfactory, that God hath already forgiven such sinners, and those imminent 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. One striking example is that of Paul, who was before a blasphemer, and 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 longsuffering, for a pattern to them which should hereafter believe on him, to life everlasting. First Timothy 1 verses 13 and 16. Number four. Moreover it is encouraging to consider, that when God had 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 longsuffering of God thy salvation. Second Peter 3 verse 15. Had he smitten thee in the way of thy sin, and enmity to Christ, what hope had remained? But if he hath not only spared thee, but also given thee a heart freely humbled for thy sins, doth not this speak mercy for thee? Surely it looks like a gracious design of love to thy soul. Inference number one. Is there forgiveness with God for such as have been enemies to Christ, his truth 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 penitent for it as children for offending a good father. Can any doubt, if God hath pardon for such enemies, he hath it for children? If he hath forgiveness for such as shed the blood of Christ with wicked hands, hath he not much more mercy and forgiveness for such as love Christ, and are more afflicted for their sin against him than by all other troubles? How sorrowful 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 the former times. Mourning soul, if thou dost but know the largeness, tenderness, 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 think thus. Number two. Is there pardon with God for enemies? How inexcusable then are all they that persist and perish in their enmity to Christ. Surely their destruction is of themselves. Mercy is offered to them, if they will receive it. Isaiah 55 verse 7. 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 unfaintedly willing to be reconciled, they shall find mercy. But God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses. Psalm 68 verse 21. If he turn not, he will wet his sword. He hath bent his bow and made it ready. He hath also prepared for him the instruments of death. He ordaineth his arrows against the persecutors. Psalm 7 verses 12 and 13. 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. Gracious terms were offered, but I rejected them. Number three. 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. First Samuel 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 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. Proposition three. To forgive enemies and beg forgiveness for them is the true Christian spirit. Thus did Christ, Father, forgive them. And thus did Stephen, in imitation of Christ. 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. Acts 7 verses 59 and 60. This accords with the rule of Christ. 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 your Father which is in heaven. Matthew 5 verses 44 and 45. And here I shall show what a forgiving spirit is and how well it becomes all that call themselves Christians. Roman numeral one. Let us inquire what this Christian forgiveness is. Number one. It consists not in a stoical insensibility to wrongs and injuries. God hath not made men blocks that have no sense of feeling, nor hath he made a law inconsistent with their very natures, 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 sense of wrongs and injuries, 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. Number two. Christian forgiveness is not a politic concealment of our wrath and revenge, because it will be a reproach to manifest it, or because we want opportunity. This is carnal policy, not Christian meekness. So far from being the mark of a gracious spirit, it is apparently the sign of a vile nature. Number three. Christian forgiveness is not an injurious giving up of our rights to the pleasure of everyone that would invade them. Know these we may lawfully defend and preserve, though if we cannot defend them lawfully, we must not avenge our wrongs. This is not Christian forgiveness. But positively, it is a Christian gentleness of mind, freely passing by the injuries done to us in obedience to the command of God. It is a gentleness of mind. The grace of God calms the tumultuous passions, corrects our disturbed spirits, and makes them benign, gentle, and easy to be entreated. The fruit of the spirit is love, joy, peace, long-suffering, gentleness. Galatians 5.22 This gracious attitude 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. 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. Proverbs 19.11 And this it does in obedience to the command of God. Their own nature inclines men 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 these motions. Such considerations as these, God hath forbidden me, yea, and God hath forgiven me, as well as forbidden me, prevail upon him when nature urges to revenge the wrong. Be kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. Ephesians 4.32 This is forgiveness in a Christian sense. And, Roman numeral 2. This is excellent, and singularly becoming the profession of Christ. It speaks your religion excellent, that it can mold 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 hide men's lusts and passions, the glory of Christianity that it can destroy and really mortify the lusts of nature. Would Christians but live up to the excellent principles of their religion, Christianity would be no more rivaled by pagan morality. The Christian challenged to imitate Socrates. O Christians, yield not the 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 nature, 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 no more than all other principles and rules in the world. In nothing were the most accomplished heathens more defective than in the 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 Tully. 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 Christianity teaches, and some Christians have attained it, to receive evil and return good. Being reviled we bless, being persecuted we suffer it, being defamed we entreat. 1 Corinthians 4 verses 12 and 13. This is that meekness wrought in us by the wisdom from above. James 3 17. This commends a man to the consciences of others, who with Saul must acknowledge when they see themselves so outdone. Thou art more righteous than I. 1 Samuel 24 verses 16 and 17. Who must say, had we been so much injured, and had such opportunities to revenge, we should never have passed them by, as these men did. This impresses and stamps the very image of God upon the creatures, and makes us like our heavenly Father, who doth good to his enemies, and sends showers of outward blessings upon them, that pour out goods of wickedness daily to provoke him. Matthew 5 verses 14 and 15. In a word, this Christian temper gives the 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. 1. The Christian religion is the greatest friend to the peace and tranquility of states and kingdoms. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A, Edmonton, Alberta, Abbreviated Capital A, Capital B, Canada, T6L 3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 7.31, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.