Christ the Perfect Pattern of a Christians Practice, Sermon 8
Mary Wolnoth, April the 8. 1649. foreign.
Luke 23. 34.
Then ſaid Jeſus, Father forgive them, for they know not what they doe.
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IN this Chapter, we have the ſaddeſt Tragedy, that ever was acted upon earth by the Sons of men, the cruell and bloody murthering of Jeſus Chriſt, by the Jewes his own Countrey-men, for whoſe ſalvation he came from heaven, the beſt of Kings put to death by his own ſubjects. We may divide this Tragedy into theſe five acts, which are the parts of the Chapter.Five Acts of this Tragedy. 1. His Betraying, Cap. 22. v. v. 3. ad 54. 2 His apprehending and arraignment, Cap. 22. 54. Cap. 23. v. 1. ad 23.
(1) His Betraying. This Act is in the 22. Chapter, ver. 3. &c,
(2) His arraignment and apprehending, ver, 1. ad. 23. in which there are many things very obſervable, both concerning the Judges, Herod and Pilate, they poſt him from one to another Pilate ſends him to Herod, and Herod, when he had made ſufficient ſport with him, remands him to Pilate; Neither of them find any fault in him worthy of death, and yet neither the one, nor the other would deliver him.
And concerning the proſecutors and witneſſes, we ſee their violent fierceneſſe and eagerneſſe after his blood.
Though they were told once and againe, that neither Pilate nor Herod had found any thing done by him, worthy of death, yet they would not be ſatisfied, but like furious blood-hounds, rather then reaſonable men, they cry out for juſtice and execution, and would not be appeaſed with any thing leſſe then this, ver. 5. and ver. 23. Barabbas is releaſed, Chriſt deſtroyed.
(3) His Condemnation or ſentence, ver. 23, 24, 25. Pilate waſheth his hands, Math. 27. 24. 3 His Cond…mnation ver. 23, 24, 25.Knowing that for envy they had delivered him, ver. 18. pronounceth Chriſt juſt; and yet to pleaſe a giddy headed multitude, gives a ſentence againſt him.
(4) His execution, ver. 26. ad. 50. in which 4. His execution, ver. 26. ad. 50.there are many very remarkable thin…s.
(1) Concerning the action. It was done after the moſt cruell ſavage, reproachfull and deriding manner, that was poſſible to in…ent on their parts: Two theeves with mocking, ſcorning, &c. And at a great publique feaſt, Paſſover: publike place, Calvary, Math. 27. 51, 52. &c. a place famous for execution.
(2) Concerning the Concomitants. There were a concurrence of many ſtrange and wonderfull miracles on Gods part, the Sun darkned, vaile rent, &c. the Earth quaked, Rocks rent, and which was great, One of the malefactors converted, &c.
(3) Concerning Chriſt, his patience, his pietie, ver. 27, 28, 29, 30, 31. As he went to the place of ſexecution. And 2 at the time of his execution, ver. 33. &c. mild, candid patient, &c.
(5) His buryall, ver. 50. ad finem. This act 5. His Burial, v. 50. ad finem.onelyonly hath ſomething of mercy, love and piety in it. Ioſeph of Arimathea, who had not conſented, &c.
The words of the Text are within the third part; The prayer of Chriſt for his bloody adverſaries.
3. Parts. 1. The perſon to whom he prayes, foreign: though he was now under Torment, wrath, &c. Yet he ſees Fatherly love in God. However God afflict his people, yet he is ſtill their Father.
2. The matter of his prayer, foreign.
3. The perſon for whom he prayes, foreign, the Iewes, the Souldiers, Pilate, &c. all who had a hand in his Death.
A quibus vulneratur illis medetur, vitam procurat illis à quibus occiditur; illis compatitur à quibus patitur, &c. Auſt: Tract. 111. in Ioh.
Doct. Ieſus Chriſt did heartily and freely forgive the worst of his adverſaries, he prayes that God would forgive them, who did maliciouſly embrue their hands in his innocent blood, the Souldiers who ſpit in his face, the Jews who unjuſtly proſecuted him, Pilate who condemned him, &c. he forgives them freely, and whilſt they are buſily employed in the taking away of his life, he is petitioning the Father for their pardon and forgiveneſſe. It was propheſied of him long before his incarnation, Eſa. 53. 12. and here it is accompliſhed by him. As he taught this leſſion of forgiving enemies unto others, ſo he did carefully practiſe it in himſelf. He doth not break forth into reviling or raging paſſion, he doth not curſe and reproach them, as they did him, but from his heart intreats for mercy, and begs remiſſion from God for them.
In the opening of this Doctrine I ſhall ſhew,
1. What is meant by forgiveneſſe,
2. Why Christ begs for this mercy for them:
3. Whether they were all forgiven.
(1) The word foreign doth properly and ſtrictly ſignifie à ſe amovere, ab foreign mitto, ſo Math. 4. 20. They preſently leaving their nets followed him; foreign. It is uſed alſo for to ſet a man free; Debitorem per acceptilationem, libero, Budaeus in comment. Gr. Ling. fol. 370. it alſo ſignifies Manumitto. It is eſpecially uſed for pardoning of Debts and Sins, Math. 6. 12. and Math. 9. 2. and Math. 12. 31. when God removes a mans ſin from him; when God gives the ſinner an acquittance and diſcharge; and when he breaks thoſe bonds and fetters in which he is held; then is he ſaid to forgive their ſins, vid. Pſal. 103. 12. pardon is deſcribed by removing ſins far from us. Job. 10. 14. pardon is deſcribed by acquitting and diſcharging: ſo Nah. 1. 3. Rom. 6. 22. pardon of ſin is deſcribed by making free from ſin, ſo that the meaning of our Saviour is, Father, theſe ſinners have in the taking away of my life brought upon themſelves a great ſin; They have contracted a very great debt to themſelves, &c. but doe not require this debt from them, let them have an acquittance from it, remove their ſin away from them, &c. I deſire no revenge, therefore Father pleaſe to pardon them.
2. Why Chriſt prayes for forgiveneſſe of this ſin?
(1) That by this meanes they might be convinced of their own ſin and pray for themſelves, that it might be forgiven them, Chriſt begs of the Father that he would give them an acquittance, that ſo their conſciences might be awakened to aske God forgiveneſſe. This reaſon Austin gives. oravit miſerecordia, ut oraret miſeria: oravit medicus, ut oraret aegrotus; oravit Judex parcere deſiderans, ut reus indulgentiam quaerat. Jeſus Chriſt intended to mollify and pierce their hearts by this meanes—and to bring them to repentance.
(2) To teſtify his great love and kindneſſe to the ſons of men, how unwilling he was that ſin ſhould be their ruine: he did beare a great good will to the whole Nature which he had aſſumed, it was a trouble to him to ſee that any miſery ſhould befall them. Therefore he forgives them, and prayes the Father to do ſo likewiſe, it was an act of compaſſion. Pitty moved him to it: He looked upon them as a company of ignorant people that were doing they knew not what; and his ſoul is troubled for them. Therefore he deſires it might not be imputed.
Illis compatitur á quibus patitur, Auſt.
(3) That he might be foreign an example and patterne to us. That we might all learne to be willing to forgive them who have done us injury. This is the reaſon which the Apoſtle renders, 1 Pet. 2. 21, 23. Chriſt would not onelyonly give us a precept but a patterne too, to this great duty—.
(4) That he might inſtruct them for what cauſe his blood was ſhed; viz. that it might be a propitiation for the ſins of man—, that it was powred out to purchaſe pardon, and attonement for all them who ſhould by faith apply it to themſelves, vid. 1 Joh. 2. 2. [Explica], This Chriſt hinted by this prayer, better things then Abels blood, Heb. 12. 24.
Ill is petebat veniam à quibus adhûc acci piebat injuriam; non enim attendebat quòd abipſis mordebatur, ſed quòd pro eis moriebatur, Aust. Tract. 111. in Joh.
(5) To ſhew the willingneſs of his death, he ſuffered without the leaſt regret. He had not ſo much as the leaſt grudge in his heart, againſt thoſe, who cauſed his Death; he could embrace them in the arms of love, &c. Had he died involuntarily, he would never have paſſed by the occaſioners of his Death ſo freely.
(6) To ſignifie, that the greateſt of ſinners, are capable of pardon, upon true Repentance and Humiliation. Of all ſinners, thoſe who committed this murtherous Act upon Chriſt, are worthily accounted the greateſt; and yet there is place of pardon for them: yea, we read, that even of theſe, 3000 at one Sermon of Peter, were upon their Repentance received to mercy, vid. Acts 2. 37. 41. Multi ex populo qui ſanguinem fuderunt, poſtea fide biberunt.
(3) Whether they were all pardoned. The Affirmative may ſeem to be held, becauſe God heard Christ in all things which he prayed for. I know thou hearest me alwayes, John 11. 42.
And Chriſts interceſſion is effectual, to ſave and procure acceptance with God, for all tho…e for whom he intercedes.
Sol. We read, that many of thoſe who were guilty of Chriſts Death, were afterwards converted, and ſaved by that blood they ſhed, as hath been ſaid, Acts 2. 37. 41. and is prophecied, Zech. 12. 10. But that all thoſe who were guilty of his blood, were forgiven; we have no reaſon to think, yea, the Scripture hints the contrary. And yet the mediatorious Interceſſion is not in vain to any, for whom tis made, but all ſuch for whom he intercedes as Mediator, ſhall be ſaved.
Divines do very well diſtinguiſh of the Prayers of Chriſt. There are two ſorts of Prayers which Chriſt made.
Thoſe which he made Ex officio mediatoris, as he was Advocate, and Mediator of the Covenant of Grace, between God and Man; ſuch is that Prayer which is recorded, John 17. Cap. that Prayer was inſtituted by Chriſt, in order to his mediatory Office; And all thoſe for whom he thus intercedes, ſhall certainly be ſaved.
Thoſe which Chriſt made Ex Officio hominis privati. Now this prayer in the Text, belongs to this latter ſort, where Chriſt, as a man made under the Law, prayed for his enemies, as other of the Servants of God have done. Such was that Prayer which Chriſt made againſt Death, Father, if it be poſſible, let this Cup paſſe from me, &c. Mat. 26. 39. 42. 44.
1. Uſe. I ſhall only make this one uſe of it, viz. That we would all learn to imitate our Saviour in this grace, vid. 1 John 2. 6. He that ſaith he abideth in him, ought himſelf ſo to walk as Chriſt walked. Tis a very difficult and hard Leſſon, but it is a very glorious Leſſon, to be willing to forgive them, who have done us injuries—Did Chriſt paſſe by ſuch an Act as this, and wilt not thou?
Obj. But may not a man in any caſe, require reparation for injuries received, from the hands of the Magiſtrate?
Sol. Yes certainly, The Servants of God have done ſo, and not blamed for it, vid. Luk. 18. 3. And Magiſtracy is an Ordinance of God for this purpoſe, vid. Rom. 13. 4. and Deut. 25. verſ. 1. only we muſt carefully obſerve theſe Rules in ſuch caſes, viz.
1. We muſt not ſeek this remedy, for every ſmall and trivial offence, we muſt not be litigious.
2. This Remedy is not to be ſought, till all private meanes have firſt been uſed, vid. 1 Cor. 6. init.
3. This Remedy muſt be made uſe of at laſt, not ſo much for the ſatisfying of our private wrongs, as for other publick ends, as
1. That God may receive honour.
2. That the offender may be reclaimed, amended, &c.
3. Out of love to juſtice.
4. There must be all poſſible willingneſs to ſurceaſe from ſuch impleadings upon the parties willingneſs to give reaſonable ſatisfaction.
Nor doth this hinder the publike juſtice of the Magiſtrate againſt others.
So in lawful Warre, a man may kill his Adverſary, and yet forgive him, &c. And a man may lawfully demand his debts, &c. 2 Reg. 4. 7. But from this Example of Chriſt, we are bound to forgive our enemies, ſo far forth, as juſtice may not be prejudiced, or offendors be not encouraged. We muſt not have an Eye for an Eye, and a Tooth for a Tooth, we muſt ſtudy forgiveneſs, and forgetfulneſs; we muſt forgive.
I would give (1) Some Motives.
(2) Some helps.
Motive 1. Many of the Servants of God, have attained to a very great meaſure of this grace. Stephen the Protomartyr, the firſt that followed his Maſter this way, died with a Prayer in his mouth, for the pardoning of his Perſecutors, Acts 7. 60. He ſuffered very innocently, and very cruelly, and yet he freely forgave them, while they were caſting ſtones at him, he was caſting up prayers for them; he was pouring out petitions, while they were powring out his guiltleſs blood. Moſes, he forgives Miriam, and when the hand of God was broken forth upon her for his ſake, he begs for a playſter, Heal her now O Lord, I beſeech thee, Numb. 12, 13. Joſeph, he forgives his Brethren, Gen. 50. 17. 21. and ſhewes much compaſſion to them. Philemon, he forgives the injurious dealing of Oneſimus, upon the intreaty of Paul and his ſubmiſſion. Theſe are rare examples.
Motive 2. This is one of the higheſt Acts of Christianity. And it is one of the best evidences that our ſins are forgiven of God, vid. Mat. 6. 12. forgive us as we forgive. Our forgiving of wrongs is not indeed a Cauſe of Gods forgiving us; There's no Cauſe of forgiveneſs, beſides Gods mercy, and Christs merit, but its a ſure fruit and conſequence of it. Its a Teſtimony, that God hath been, and will be very indulgent to our offences, if we finde this diſpoſition in our hearts: and while we retain rancor, and enmity in our ſpirits towards others, we can have no confidence or aſſurance to think, that God will be propitious to us, vid. Mat. 18. 23. ad finem.
Motive 3. Tis the way to melt and mollifie the hearts of injurious dealers. A ſoft tongue breaketh the bone, Prov. 25. 15. A hard flint is ſooner broken upon a ſoft Cuſhion, then upon a hard Marble, vid. Rom. 12. 20, 21. This is Gods way of overcoming a wrong Doer. Davids forgiving of Saul, melted his rocky heart, Thou art more righteous then I, and he wept over him, 1 Sam. 24. 16.
Motive 4. The peaceableneſs and calmneſs which followes in a mans ſpirit, that is able to forgive. Your forgiving Chriſtians, are the quieteſt Chriſtians. Endeavours of revenge, they torment the ſoul, heat and boyl the heart many times more then the injury received. When a man ſhall be ſtudying how to ſatisfie his fury, the very gathering together, and ſharpening theſe ſtones of Revenge, they make more deep wounds in the ſpirit, then 1000. offences received.—The envious, and the revengeful man, troubles his own fleſh. Injuriarum remedium oblivio. He that hath but learned perfectly this Leſſon of forgiving, hath a ſalve againſt the greateſt injuries.
Motive 5. Tis a very honourable frame of heart. He that can thus overcome his own ſpirit, is better then he that overcommeth a City. You know him of whom it is ſaid, That he never forgat any thing but injuries.
Anger may fall into a wiſe mans breaſt, but it lodgeth in none but the boſom of fools, Eccleſ. 7. 9.
You know who ſaith, Its the glory of a man to paſſe by tranſgreſſions, Prov. 19. 11.
Its the brighteſt Crown a man can weare.
Helps are of two ſorts,
(1) Negative.
(2) Poſitive.
1. Negatively, you muſt take heed of four things.
(1) Take heed of pride, and haughtineſs of ſpirit. Pride of heart, foments revenge, Prov. 28. 25. Should ſuch a one as I, be ſo injuriouſly dealt with? This keeps out thoughts of forgiveneſs, and gives ſtrength to animoſities, vid. Rom. 12. 16, 17.
(2) Take heed of paſſion and raſh anger. If anger lodge in the boſom, forgiveneſs will not be ſuffered to enter, vid. Rom. 12. 19. He that yields much to wrath, will never yield to any motion of forgiveneſs. The Apoſtle, Eph. 4. 26. gives this direction; Put away anger, &c. and then, Forgive, &c. It is good Advice, Rebeckah gives Jacob, to this purpoſe, Gen. 27. 45.
(3) Take heed of envy and malice. This is the Apoſtles Counſel, Eph. 4, 31, 32. put away anger, malice, &c. Malice is nothing elſe but feſtered Anger.
(4) Take heed of hearkning to the Counſel and advice of whiſperers and Tale bearers. Theſe will put the Javelin into the hand; theſe are the Devils bellows, who go about to kindle ſparks of variance.
(2) Poſitively. Obſerve theſe Directions.
1. Look upon all wrongs, injuries, violences, oppreſſions, &c. done by men, as comming out of the hand of God. Meſſengers, they bear no blame. He that looks upon Gods hand, drawing the Bow, will be eaſily perſwaded, to forgive the Arrow, which is but a dead Inſtrument in it ſelf, and could neither put it ſelf upon the ſtring, nor make ſuch violent impreſſion, if the hand of him that drew it, had not been in it. If thy name be unjuſtly blaſted, ſay, God hath moved the tongue of ſuch a one to reproach: if violence be done to thy perſon, ſay, God hath given thee a blow by the hand of an Enemy. Though he had no reaſon to ſmite thee, yet God who lifted up his hand, had, &c.
The Executioner is but the Judges hand, he ſhould be forgiven, though the Judge and witneſs have both done wrong, &c.
This no doubt, was one thing, which moved Joſeph to forgive his Brethren: You ſent me not, but God, Gen. 45. 8. Though they were cruel, yet they were Gods Arrows.
(2) Conſider this, that if you belong to God, good ſhall betide you, for all injuries, and from all injuries and offences done to you: Will you not forgive a man, who runs at you with a Sword to kill you, and by that thruſt, only breaks an Impoſtume in the body, which would deſtroy you? Surely yes, All the violence, injuries, men do to you, are no other, &c. You may well forgive them therefore, vid. 2 Cor. 12. 13.
(3) Believe, and be perſwaded, that God is indeed a God of Recompences. God will requite, if thou forgive; but if thou forgive not, God will not plead thy cauſe. This was that conſideration which was in our Saviour, 1 Pet. 2. 23. he committed himſelf to him, who judgeth righteouſly, vid. Rom. 12. 19.
(4) How much evil thou haſt done to others, vid. Eccleſ. 7. 22. vid. Tit. 3. 2. 3. we are all habitually injurious, and if thou hadſt the temptations, &c. which others have, thou wouldſt do as they, or worſe.
(5) Meditate very much upon all the wrongs which God hath freely forgiven thee, vid. Eph. 4. ult. and Mat. 18. 28, 29. ad finem.
This will anſwer all Objections thy heart can make, againſt forgiving others.
If it be objected,
Object. 1. He is a vile perſon, &c.
Sol. Not ſo vile as thou art, in reſpect of God. Iob 19. 19.
Obj. 2. I never did him hurt, but much good, &c.
Sol. Did God ever do thee any hurt? Mich. 6. 3. Jer. 2. 31.
Obj. 3. He hath multiplyed wrongs to me.
Sol. Not half ſo many as thou haſt againſt God.
Obj. 4. He pretended friendſhip to me.
Sol. Didſt not thou pretend friendſhip to God?
Obj. I have often threatned, and yet forborn him.
Sol. Doth not God do ſo by thee?
Obj. My wrongs are publick.
Sol. And are not the wrongs thou doſt to God, as publick, &c?
(6) Get a Spirit of brotherly love. Love will cover a multitude of ſins, vid. 1 Pet. 4. 8.
This is a Goſpel-grace, labour for it.
But what manner of forgiveneſs muſt it be?
(1) It must be, ex Animo. Cordiall, not complementall. Mat. 18. ult. from your hearts, forgive not one another your Treſpaſſes. Such is Gods to us-ward.
(2) There muſt be forgetting, as well as forgiving. Thoſe who forgive, and will not forget, do not forgive at all.
When God forgives, he forgets.
God caſts them behinde his back, and blots them out, &c.
(3) There muſt be a manifeſtation of all Acts of friendſhip afterwards, as though the offence had never been committed.
God holds familiar correſpondency with the ſinner, when he hath pardoned him, ſo muſt we—
Thou ſhalt lift up thy face with joy, Thou ſhalt not bear any grudge, Lev. 18, 19.
I ſhall conclude with that of our Saviour, Luk. 17. 3, 4.
'Tis the Duty of them who have done wrong, to ſubmit and repent, and then though he offend often, the injured is bound to forgive.
Queſt. But you will ſay, What ſhall we do to Pſal. 140. 8. Pſ. 7. 9.the enemies of Christ, and the Goſpel? may we not pray againſt them? muſt they be forgiven?
Sol. 1. We may pray against the Plots of the enemies of God, and of our own enemies.
Sol. 2. We may pray againſt the perſons of invincible enemies of Chriſt, God, the Goſpel, the Church, as they are Gods enemies, and as they incorrigible and implacable enemies: ſo the Servants of God have done, Pſal. 74. 22, 23. vid. Pſal. 49. 23. Pſal. 10. 1, 2. Pſal 58. 6, 7 8. 9. and Pſal. 59. 5. &c. Chriſt did ſo, Pſal. 109. init, & per totum. Only herein we muſt take care,
(1) That we do not particularly conclude of this or that perſon, that he is an incorrigible enemy. This is a ſecret, with which we muſt not meddle: the Prophets, they had this revealed to them by God, we have not. And we muſt be very careful,
(2) That when we pray againſt ſuch, nothing of perſonal private revenge, lye at the bottom of our prayers, nor come into our mindes with liking that we do not pray againſt their perſons, as they have, or may do us perſonally hurt; but meerly,
1. Out of true affection to Gods rule, and which we would have preſerved, by the deſtruction of its enemies. And
2. Out of zeal to Gods glory, that it may be manifeſted by this meanes, to the ends of the Earth, Pſal. 59. 13. and Eſa. 37. 17, 18. the reproaching of God, was more to him, then his own reproaching.
2d Uſe. Conſolation, from hence, ariſeth to every true member of Chriſt, viz. If Chriſt as man, prayed for the forgiveneſs, and for the good of them, who ſhed his blood, &c. he will much more now, as Mediator, make conſtant and careful interceſſion for thee, who deſireſt to be his friend, and preſerve his honour: if a man can forgive an enemy, he will certainly forgive a Childs miſcarriage, whom he knowes to love him, and not willingly to offend. See what is promiſed to all the godly, Mal. 3. 17. as a Son who ſerveth him.