The Zealous Christian Taking Heaven by Holy Violence, Sermon 1
MAT THEW 11. 12.
And from the dayes of John the Baptiſt untill now, the Sermons Preachtat Lawrence Jury, April 22, 1649. SERMON I.Kingdom of heaven ſuffereth violence, and the violent take it by force.
THis Text is part of the largecommendation that Chriſt gives of the perſon The Content opened.and Miniſtery of John the Baptiſt. John was a crier in the wilderneſſe to publiſh the glory of Chriſt, and Chriſt an Herauld to proclaim the praiſe of John. And this he doth,
1 For his conſtancy in the doctrine of Religion, verſ. 7. What went you out to ſee? Verſe 7.a read ſhaken with the winde? a light, fickle, and inconſtant Preacher, that like a reed turnes with every winde of doctrine. John was no ſuch man, not like a reed, to yield to the ſtream or blaſt of every winde, but like the oake or cedar that ſtands unmoveably in the midſt of the greateſt ſtormes.
2 For his holineſſe and high meaſure of mortification, verſ. 8. What went you out to ſee? A man cloathed in ſoft raiment? John Verſe 8.was no ſuch man. He was not at all addicted to the garbe and pompe of the Court, but He had a raiment of camels hair, and a leathern girdle about his loines, Matth. 3. 4.
3 By comparing him with the former Prophets, with thoſe Teachers that went before him, verſ. 9. What went you out to ſee? Verſe 9.a Prophet? Yea, I ſay to you, and more then a Prophet. & v. 11. Verily I ſay unto you. Amongſt Verſe 11.them that are born of women there hath not riſen a greater then John the Baptiſt. He gives him the precedency above all his predeceſſours; not in regard of the dignity of his office, but in reſpect of the perſpicuity of his doctrine. Yet leſt he might be proud himſelfe, or others too much admire him, it is added by way of qualification in the end of the 11 verſe, He that is leaſt in the Kingdome of heaven is greater then he. Thoſe Diſciples and Apoſtles that ſhould live after the reſurrection of Chriſt, (from whence the Goſpel or Kingdom of heaven is dated) ſhould be greater then John, in regard of that full knowledge and clear manifeſtation they ſhould have of Chriſt.
4 He commends him for the ſucceſſefulneſſe of his Miniſtery, and that is ſet forth in the Text: From the dayes of John the Baptiſt the Kingdome of heaven ſuffers violence, and the violent take it by force. A little for the explication of the Text.The Text opened. Coelum Empyreum.
By the kingdome of heaven] is not meant the glorious ſeat of the bleſſed Angels, but the Evangelicall ſtate of the Chriſtian Church. aRegnum coelorum denotat praedicationem Evangelit, & propagationem Eccleſiae. Paraeus.It ſignifies the preaching of the Goſpel, and propagation of the Church. bRegnum Dei ſignificatſtatum, & conditionem Eccleſiae, quae propriè Chriſtiana …c…tur. Camero in Mat. 18. ….It notes that ſtate and condition of the Church which is properly called Chriſtian. The Kingdome of heaven is in Scripture interpreted a breaking off from the obſervation of the Ceremoniall law, and a publiſhing of the Goſpel by John the Baptiſt, and ſo it begun when John did firſt preach the Goſpel. And whereas Matthew tels us, Matth. 3. 1. John preached, ſaying, Repent, for the Kingdome of heaven is at hand. Mark cals this, The beginning of the Goſpel of Jeſus Chriſt, the Son of God, Mark 1. 1. And therefore it is that John is called an Evangelicall Preacher.
Suffereth violence] Violence is not to be taken as it is in our dayes of oppoſition, and as in the dayes of perſecution; as it is in our dayes in oppoſition to right and juſtice, and as it was at the firſt comming in of the Goſpel, when the wicked men of the world did go about to oppoſe and obſtruct the publiſhing of the Goſpel, but it is an holy violence whereby men preſſe forward to obtain the grace of this Kingdome. And ſo it is generally taken to be an holy violence of affection, or a gracious diſpoſition that was implanted and wrought in the hearts of many men in John Baptiſts dayes.
Violence is here oppoſed to lukewarmneſſe and moderation in Religion, to that coldneſſe and frozenneſſe that is in the hearts of men under the preaching of the Word. It is called an holy violence, to diſtinguiſh between them that were Chriſtians indeed and other men; to diſtinguiſh them from the Scribes and Phariſees that were cold and frozen under the Miniſtery of the Coſpel. They were ſo earneſt after Chriſt in the Goſpel, that no difficulties or diſcouragements could take them off from Adeo avidi di ſunt ut nulla vi rbſtrahi poſſunt, ſed potius moaiuntur quam abſtrahantur ab Evange…io. Luther.their purſuits after Chriſt. 'They were ſo greedy of Chriſt, that no force could pluck them away, but they would rather die then be drawn away from the Goſpel. It is a metaphor taken from warriours, who force their paſſage into a City, and take it by ſtorm, and divide the ſpoil. The parallel phraſe is, Luk. 16. 16. Every man preſſeth into the Kingdome of God.
For the period of time wherein this violence was declared and expreſſed; it was in the 15th. year of Tiberius, as you read, Luke 3. 1. in the 29th. yeare of Chriſt.
Many doctrines may be raiſed from theſe words, but I ſhall not multiply obſervations. The firſt and main doctrine is taken from the time wherein this violence was, and the doctrine is this.
Doct. At the firſt promulgation of the Goſpel the preaching of the Word was more ſucceſſefull, multitudes of men did expreſs more holy violence and vehemency of affection towards the ſervice and worſhip of God then in any age beſide. From the dayes of John the Baptiſt untill now the Kingdome of heaven ſuffereth violence. aFrigebant ſub miniſterio legis Scribarum & Phariſaeorum, fervebant ſub miniſterio Joannis. Muſculus.The people were cold and frozen under the Miniſtery of the Scribes and Phariſees, they were heated under the Miniſtery of John.
In the handling of this point two Queſtions muſt be anſwered.
1 Whence it came to paſſe that people were at that time ſo fervent and affectionate towards the Goſpel, that the Goſpel was ſo ſucceſſefull then?
2 Whence it comes to paſſe that it is no more ſucceſſefull now, or why that holy violence is now abated?
1 What are the reaſons why it was ſo Queſt. 1 Why the Goſpel ſo ſucceſsfull then?ſucceſſefull in the dayes of John the Baptiſt? I anſwer, divers reaſons may be rendered.
Reſon 1 1 Becauſe of the novelty of the Goſpel. bNatura hominum novitat is avida.New things are moſt affecting and pleaſing to mans nature. This was the ground of the peoples admiration at Chriſt, Mark 1. 27. They were all amazed, ſaying, What new Doctrine is this? For with authority Mark 1. 27.commandeth he the unclean ſpirits, and they obey him We are like to the Athemans, of whom it is written, Act. 17. 21. They ſpent their time in nothing elſe but either to tell or to hear ſome new thing. While Johns Miniſtery was new and freſh, all rejoyced in it, John 5. 35. 1 Theſ. 2. 1.Ye were willing for a ſeaſon to rejoyce in hulight. And ſo the Miniſtery of Paul was moſt ſucceſſefull foreign. Primum advertum noſtrum. Principiis ſavebant, &c.among the Theſſalonians in the beginning of it, 1 Theſſ. 2. 1. You know our entrance in unto you, that it was not in vain. It was Melanchthons obſervation, that men were favourers and followers of the Goſpel when it firſt came into a place.
Reſon 2 Another ground of the ſucceſſefulneſſe of the Goſpel at that time is this: Becauſe the prophecies of the Old Teſtament were to be accompliſhed, both for the extenſion of the Church in regard of place and perſons, and the intention of affection. 1 For the extenſion of the Church in regard of place and perſons: That was fore-ſpoken of in Holy Writ, Iſa. 54. 1, 2. Sing, Oh Iſa. 54. 1, 2.barren, thou that didſt not bear; break forth into ſinging, and cry aloud thou that didſt not travell with childe: for more are the children of the deſolute then the children of the married wife, ſaith the Lord. Enlarge the place of thy tents, and let them ſtretch forth the curtains of thine habitations; ſpare not, lengthen thy cords, and ſtrengthen thy ſtakes, &c Which place is applied by Paul to the converſion of the Gentiles upon the firſt promulgation of the Goſpel, Gal 4. 27. where he cites the very words of the firſt verſe now mentioned.
Another prophecy of the ſame nature you have, Iſa. 2. 2. It ſhall come to paſſe in the Iſa. 2. 2.luſt dayes that the mountain of the Lords houſe ſhall be eſtabliſhed in the top of the mountains, and ſhall be exalted above the hils, and all Nations ſhall flow unto it. Which promiſe in the ſame words is repeated, Micab 4. 1. Another promiſe of the ſame nature is Iſa 60. 3, 4, 5. Iſa. 60. 3, 4, 5.and in many other places, which it is needleſſe now to mention.
2 There were promiſes alſo for the intention of the affections, Iſa. 40. 31. They Iſa. 40. 31.that wait upon the Lord ſhal renue their ſtrength, they ſhall mount up with wings as eagles. The eagle is a bird of the ſtrongeſt and higheſt flight of any that flies in the air. So 12 Zach. 8. In that day he that is feeble ſhall be as David, and the houſe of David ſhall be as God. Zach. 12. 8.So 110 Pſal. 3. It is propheſied of the firſt bringing in of the Goſpel, that Thy people ſhall be a willing people in the day of thy power. And this was to be when God ſhould ſend forth the rod of his power out of Sion, as it is verſ. 2 You know what Huſhai ſaid of David, 2 Samuel 17. 8. He and his men were 2 Sam. 17 8.mighty men, and chaſed in their mindes as a Beare robbed of her whelps in the field. And yet he that is feeble ſhall be as David. Deodate referres this promiſe to the beginning of the Goſpel, and ſo Cartwright. That is the ſecond reaſon.
Reſon 3 3 The Lord did this to put a greater glory upon the Goſpel, and to raiſe the eſtimation of it in the hearts of men: for had the Goſpel had but a few converts, and had it had but a little ſucceſſe at the firſt promulgation of it, the people would not ſo much have taken notice of it, neither would they ſo much have admired it, nor ſo highly eſteemed of it, as they did.
Reſon 4 4 This comes to paſſe becauſe of the perſpicuity of the doctrine of the Goſpel above that of the law. The Goſpel came now to be preached to the peoples capacity more then it was in the time of the law. Though it is true, that pure Goſpel for the ſubſtance of it was preached in the time of the Law, yet not ſo plainly as in the time of the Goſpel. For the law is nothing elſe but a dark Goſpel, and the Goſpel nothing elſe but a clear law. The law was hid and vailed under dark ſhadowes and ceremonies: But the Goſpel was clear and evident. This you have fully ſet forth, 2 Cor, 3. 15. When 2 Cor. 3. 15, 16.Moſes was read, there was a vail upon their hearts, v. 6. and when they turn to the Lord, the vail ſhall be taken away. And verſ. 18. But 18.we all with open face behold as in a glaſſe the glory of the Lord, &c. This is alſo foretold, Iſa. 30. 26.Iſa. 30. 26. at the promulgation of the Goſpel, The light of the Moon ſhall be as the light of the Sun, and the ligho of the Sun ſhall be ſevenfold as the light of ſeven dayes, &c.
Reſon 5 5 Becauſe of that great and glorious liberty which the Goſpel inſtated them in above the law, I do not mean ſenſuall, but a Chriſtian and holy, a Goſpel-liberty. Thus Baptiſme was appointed in the room of Circumciſion. Our Saviour made this Mat. 11. 28.proffer, Come unto me, all you that are weary and heavy laden, and I will give you reſt, Matth. 11. 28. Which place is not onelyonly to be underſtood of labouring under the burden of ſin, but alſo under the bondage and yoke of the Ceremoniall law, under all thoſe coſtly, painfull and toilſome rites impoſed upon them: which were a yoke that neither they nor their fathers were able to bear, as Peter ſpeaks of Circumciſion, Acts 15. 10. And ſo you have the reaſons for the Goſpels ſucceſſe Acts 15. 10.in the dayes of John. And thus much for the firſt queſtion.
The ſecond queſtion is this. How comes Queſt. 2. Why the Goſpel not ſo ſucceſfull now as formerly? Reaſons.it to paſſe that the Miniſtery of the Word is not ſo ſucceſſefull now as it was in the dayes of the firſt preaching of it? I anwer, many reaſons may be given. Some from the Miniſter, ſome from the people.
1 In regard of the Miniſter, and they are five.1 In regard of Miniſter
Reſon 1 Becauſe Miniſters are not ſo powerfull in preaching, and exemplary in life as John was, Joh. 5. 35. He was a burning and a ſhining light. There was his zeal in preaching, there was the holineſſe of his converſation. Luke 1. 16. And many of the children of Iſrael Luke 1. 16.ſhall he turn to the Lord their God, and he ſhall go before them in the ſpirit and power of E lias, to turn the hearts of the fathers to the children, and the diſobedient to the wiſdome of the juſt, &c. Nazianzen ſaid of Baſil, that he thundred in his doctrine, and lightened in his life.
Reſon 2 Miniſters preach not the Goſpel ſo purely and perfectly as John did, Mark 1. 1. John preached the Gaſpel of Jeſus Chriſt. Verſe 3. He preached repentance and remiſſion of ſins. Although John did bring in the Goſpel, yet withall he preached up duties, and not cried down duties; he preſſed on duties, and did not caſt them off; he did earneſtly preſſe on the duties of the morall law, he preached repentance, whereas many Miniſters now a dayes account this but a legall and ſervile work not fit for Chriſtians under the Goſpel to be employed about, not fit for Miniſters to preach, or people to hear. And this is one great reaſon why men take up ſuch ſinfull liberty to follow their own wayes and luſts, and by which meanes the Goſpel comes to be the leſſe ſucceſſefull. But this you ſee was far from Johns minde and temper; for, ſaid he, Repent, for the Kingdome of heaven is at hand, Matth. 3. 2. Oh generation of vipers, how can ye eſcape the damnation of hell? was our Saviours language, Matth 22. 33. Jerem. 23. 22. But if Jerem. 23. 22.they had ſtood in my counſell, and had cauſed my people to hear my words, then they ſhould have turned them from their evill way, and from the evill of their doings: and 32. Behold, I am againſt them that propheſie falſe dreams, ſaith 32.the Lord, and do tell them, and cauſe my people to erre by their lies, and by their lightneſſe; yet I ſent them not, nor commanded them, therefore they ſhall not profit this people at all, ſaith the Lord. 2 Cor. 4. But we have renounced the hidden things of dishoneſty, not walking in 2 Cor. 4 2craſtineſſe, nor handling the Word of God deceitfully, but by manifeſtation of the truth commending our ſelves to every mans conſcience in the ſight of God. It doth enervate and emaſculate the power of the Word to have it mixed with falſhoods. Much truth is preached in the Church of Rome, yet converſion is not ordinarily amongſt them, becauſe they adulterate the truth by many errours.
The Scribes did little good by their preaching, becauſe they did mingle ſo many ungrounded traditions which they taught without any authority, Matth. 7. 29. Chriſt taught as one having authority, and not as the Matth. 7 29.Scribes.
Reſon 3 3 Becauſe Miniſters preach not ſo plainly as John did, either in matter, method, or manner of expreſſion. 1 Cor. 14. part of the 5 verſe,—Greater is he that propheſieth then he that ſpeaketh with tongues, except he interpret, that the Church may receive edifying. Many Preachers are like Heraclitus, who was called the dark Doctour, they affect ſublime notions, obſcure expreſſions, uncouth phraſes, not making difficult truths plain, but plain truths difficult. They darken 2 Cor. 14 5.counſell by words without knowledge, Job 38. 2.
Reſon 4 4 Becauſe Miniſters preach not ſo methodically as John did. Matth. 3. 2. John preached, ſaying, Repent, for the Kingdome Job 38. 2.of heaven is at band; Mark ſaith, the Goſpel Mat. 3. 2.begun with Johns Miniſtery, Mark. 1. 1. and his doctrine began with repentance Men take up other methods now adayes, and ſo prove unſucceſſefull.
Reſon 5 5 Becauſe there is not that harmony among Miniſters now that was formerly. John preached what the Prophets taught, and Chriſt trod in Johns ſteps, and the Apoſtles exactly agreed with and continued in the doctrine of their predeceſſours. But now in our time Miniſters are divided; one preacheth one thing, another preacheth another thing; and this doth very much trouble the mindes of people, and makes many ſtumble at the word, and ſo the Goſpel proves unſucceſſefull.
2 This comes to paſſe from the people, 2 In regard of the people. Reaſon 1. Mat. 21. 26.and that for four reaſons.
1 People do more queſtion the office, and calling of the Miniſtery now then they did queſtion Johns. Matth. 21. 26.—All men hold John as a Prophet. The reaſon why Pauls Miniſtery was ineffectuall to many Corinihians was this; becauſe they queſtioned his calling, and therefore he labours to vindicate his Apoſtolicall authority all along the Epiſtle. This doth take off that awe and majeſty that ſhould be in men to the Word. As on the contrary, the reaſon why the Miniſtery of Paul was ſo effectuall to the Theſſalonians, was this: Becauſe when they received the Word of God, they received it not as the word of men, but (as it is in truth) as the Word of God, which effectually worketh in them that believe, 1 Theſſ. 2. 13. 1 Theſ. 2. 13.I know that ſome queſtion the lawfulneſſe of our Miniſtery upon this ground, becauſe miracles do not attend our preaching, as they did at the firſt promulgation of the Goſpel. But this is no juſt reaſon, and (that I may remove this obſtacle of the ſucceſſe of the Goſpel) I ſhall by the way briefly diſprove it.Mat. 21. 25, 26. John 10. 41.
1 John had his calling from heaven, Mat. 21. 25, 26. and yet John did no miracle, John 10. 41.
2 Miracles are not neceſſary now as they Miracula non ſunt multiplicanda ſine neceſſitate 1 Cor. 1. 22.were at the firſt planting of the Goſpel. There was more need of miracles then that the people might give attendance to the Miniſtery in thoſe days. The Jews require a ſigne, 1 Cor. 1. 22. 1 Cor. 14. 22. Tongues are for a ſigne not to them that believe, but to them that believe not, but propheſying ſerveth 1 Cor. 14 22.not for them that believe not, but for them which believe,
3 Miracles were ſignes of the Apoſtleſhip but not of the Miniſtery, 2 (or. 12. 12. The ſignes of an Apoſtle were wrought among you,—in ſignes, and wonders, and mighty deeds. 2 Cor. 12 12.Timothy and Titus could work no miracles, yet no man doubts of their authority. So that want of miracles doth not at all invalidate the authority of the Miniſtery. So I have removed the firſt impediment of the ſucceſſe of the Goſpel in our dayes:
That is the firſt reaſon.
Reſon 2 The long continuance of the Word makes it unſucceſſefull, (ſuch is the corruption of mens hearts.) The nature of man is for new things, and in tract of time the love of men to the Word is eaten out, whereas at the firſt people flocked to the Goſpel, as Doves to the windowes, yet afterward they grew careleſſe and negligent in Gods Ordinances. Manna at firſt was loved, but afterwards it cloyed the Iſraelites, and they loathed it. Many men are Chriſt and Goſpel glutted.
Reſon 3 Another reaſon is, becauſe Diſcipline is not joyned with Doctrine. The Church is the garden of God, the Doctrine is the flowers of this garden, Diſcipline is the hedge. Neither Chriſt nor John the Baptiſt by their comming would deſtroy the government of the Church among the Jews, and when that was taken down Chriſt ſet up another in its ſtead. Now look, as it is in a State, the intervals of government breed many State-hereſies, if I may ſo call them, mutinies, factions, and parties among the people, interrupting the peace of the land: So it is in the Church, when the reines of government are let looſe, in-come errours and diſorders; and the good ſeed is choaked by that meanes.
Reſon 4 4 This comes to paſſe from the diſ-uſe of family-duties. The reaſon why the reformation ſucceeded ſo well in Germany was becauſe the peoples catechizing went along with Luthers preaching. It was laid as a charge upon maſters of families, that they ſhould catechize their children, Deut. 6. 6, 7. And theſe words which I command thee Deut. 6. 6, 7.this day ſhall be in thine heart, and thou ſhalt teach them diligently unto thy children, and thou shalt talk of them when thou ſitteſt in thine houſe, &c.
People do not back the Miniſters preaching of the Word with this duty of prayer, that God would ſanctifie the word preached to their ſouls, and make it ſucceſſefull. It is an obſervable paſſage which you finde, Mark 4. 24. Take heed what you hear; for with what meaſure you were it shall be meaſured to you, and unto you that hear shall more be given. Sometimes this expreſſion is referred to raſh judgement, as Matth. 7. 2. ſometimes to works of mercy, but here it is uſed as an argument to ſtir up people to prepare their hearts for the hearing of the Word with care and conſcience. For if it be your care to fit your ſelves for the Word, and to ſettle it in your hearts, and practiſe it in your lives, God will then meaſure the ſame back unto you by his bleſſing of the Word, to the ſalvation and edification of your ſouls: whereas the neglect of this duty is a great cauſe why the word is not ſo ſucceſsfull now as it was formerly.