The Zealous Christian Taking Heaven by Holy Violence, Sermon 5
MATTHEW 11. 12.
And from the dayes of John the Baptiſt untill now, the Kingdom of heaven ſuffereth violence, and the violent take it by force.
Sermons Preacht at Lawrence Jury, May 6, 1649. SERMON V.THere is but one Doctrine behinde, and that is taken from the conſideration of the quality of thoſe perſons who did expreſſe this holy violence; who they were our Saviour himſelfe acquaints us, Matth. 21. 31. Jeſus ſaid unto them, Verily I ſay unto you, that the publicans Mat. 21. 31, 32.and harlots go into the Kingdome of God before you. Verſe 32. The publicans and harlots believed John. The Phariſees that led ſtrict lives, had a kinde of legall righteouſneſſe, yet they were not the people that did receive Jeſus Chriſt, but publicans and harlots. The Phariſees and lawyers rejected or fruſtrated the counſell of God againſt themſelves, or within themſelves, being not baptized of him. But the Publicans juſtified God, being baptized with the baptiſme of John, Luke 7. 29, 30. They that uſed this violence were Luke 7. 29, 30.men that lived by rapine, deceit, exaction, and oppreſſion; ſo did the Publicans. Whence the obſervation is this.
Doct. 2 That uſually thoſe that have been moſt ſinful before converſion, do expreſſe the more holy violence and eagerneſſe of affection after Jeſus Chriſt in the Goſpel after they are converted. In the handling of this point I ſhall do three things.
1 I ſhall demonſtrate the truth of it by Scripture-inſtances.
2 I ſhall ſhew the reaſons why God did pitch upon ſuch chiefly, who were moſt notorious ill-livers.
3 I ſhall ſhew why ſuch men are more violent in religion then others.
1 I ſhall demonſtrate the truth of the Proved by example. Magdalene.doctrine by Scripture-inſtances. I ſhall give but two inſtances; the one in Mary Magdalene, the other in Paul. 1 Mary Magdalene, ſhe was an unclean perſon, a very harlot, a great ſinner, but after her converſion ſhe thought nothing too much for Chriſt. 1 She anointed his feet with a pound of Spikenard that was very coſtly, worth three hundred pence, that is, worth above nine pound in our money, John 12. 5. 2 She broke through many difficulties to come to John 12. 5.Chriſt. Chriſt was in another mans houſe, (and he Simon a Phariſee) Luke 7. 36, 37. Luke 7. 36, 37.and ſet down to ſupper. She might have raiſed an objection, and ſaid, I cannot come at him, and they in the houſe may think evill of it; but all this could not keep her back. Further, there were more diſcouragements. Not onelyonly Judas but others were angry at her, Mark 14. 4. There were Mark 14. 4.ſome (not onelyonly Judas, but others alſo) that had indignation within themſelves, and ſaid, Why was this waſte of the ointment made? Yea, the Diſciples too had indignation at her: Mat. Mat. 26. 8.26. 8. The Diſciples had indignation. Yet ſhe came to Chriſt through al theſe difficulties, and ſhe wept, Luke 7. 44. And that ſo plentifully, Luke 7. 44.that ſhe waſhed the fect of Chriſt with her tears. Her eyes that had been windows of loſt, were now flood gates of tears.
2 Another inſtance is that of Saul. Before his converſion he was a notorious ſinner. He had an hand in the death of that holy man Stephen, Act 8. 1. He was a man Acts 8. 1.that breathed out threatenings and ſlaughters againſt the Diſciples of the Lord, Act. Acts 9. 1.9. 1. He was a blaſphemer, a perſecutor, and injurious, 1 Tim. 1. 13. he cared not 1 Tim. 1. 13.what he did to the people of God. Yea, further he did compel others to blaſpheme, Act. 26. 11. and being exceedingly mad aagainſt Acts 26. 11.them, he perſecuted them even to ſtrange Cities. And yet behold, this man that was ſo eminent a ſinner before his converſion, afterward made recompenſe; he grew and abounded in grace; he grew as eminent in grace, as he was notorious in ſin. As he had hailed men to priſon formerly, ſo now he drawes them to Chriſt. He preached that faith that once he perſecuted, Gal. 1. 23. So much for the firſt particular, the proof of the point by Scripture-inſtances.Gal. 1. 23
The ſecond particular is this: Why did God pitch upon ſuch chiefly, as were moſt Queſt. why did God call ſuch vile perſons?notorious ill-livers?
Anſw. 1 I anſwer; Two reaſons may be given of it.
1 To beat off the Phariſees from reſting in their own righteouſneſſe, that they might ſee that ſalvation was of grace, and not of works. Had this effect appeared in multitudes of the Scribes and Phariſees, ſome would have attributed it to their learning, others to their ſtrict and holy walking, and auſtere converſation, people would have thought they had merited this at Gods hands; And therefore God paſſed by them, and made choice of others far more unholy and profane, to knock them off from their own righteouſneſſe, and from dependance upon it.
2 It was to magnifie the riches, freeneſs and greatneſſe of Gods grace, that was brought in and manifeſted by the Goſpel. God would hereby give to underſtand that the doctrine of the Goſpel was a doctrine of grace (not that men might live as they liſt, for theſe vile people were not incouraged in, but redeemed from a vain converſation, but) Johns work … as a tough and hard work to pull down thoſe that were as high as mountains in pride, as hard as the rocks of thoſe mountains, to make rough and crooked things ſmooth and ſtraight. And yet all this John was to do, all this John did in the preparation of the people for Chriſt, Iſa. 40. 4. The greater the wound is, the more is the skill and care of the Phyſician ſeen and commended. The more and greater the ſins are that are pardoned, the more is the grace of God advanced.
So much for the ſecond particular.
The third particular is this: Why are Why are ſuch moſt …eal …ſuch vile and ſinfull perſons moſt eager and violent after their converſion?
Anſw. 1 Anſw. 1. This proceeds from an holy indignation againſt themſelves, which is a fruit of repentance or converſion, as you read, 2 Cor. 7. 11. For this ſelf-ſame thing that 2 Cor. 7. 11.ye ſorrowed after a godly ſort, what carefulneſſe did it work in you? yea what clearing of your ſelves, yea what indignation, yea what fear, yea what deſire, yea what zeal, yea what revenge? There ariſeth in ſuch a deſire to be revenged upon themſelves, Iſa. 30. 22. Ye ſhall defile Iſa. 30. 22.alſo the covering of the graven images of ſilver, and the ornament of thy molten images of gold, thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto them, Get thee hence. Iſa. 2. 20. In that day a man ſhall caſt Iſa. 2. 20his idols of ſilver, and his idols of gold which they have made, each one for himſelf to worſhip, to the moles and to the bats. Cranmer burned his right hand firſt, becauſe it had ſubſcribed his recantation, and oftentimes repeated in the flame, Oh this unworthy right hand! An holy indignation makes him to reaſon thus within himſelf. Could I ſin worſe then others, and ſhall I now be contented with leſſe grace then others? Could I be as ſwift as a Dromedary in the wayes of ſin, and ſhall I creep like a ſnail in the wayes of God? Have I been zealous for the committing of ſin, and ſhall I be cold in my motions after Chriſt? Such perſons are aſhamed of their former wayes, and therefore they now labour to take off that reproach by making ſome reparations.
2 This proceeds from that ſenſe that is in ſuch perſons of an utter and abſolute neceſſity of getting into Chriſt. You know a man that hath but cut his finger will not make much ado, but he that hath got a great and dangerous wound ſees a neceſſity of the cure, and that he is a dead man if he do not get help. So a man that lives in a common way of ſinning, he thinks his ſins are inconſiderable, he ſees no neceſſity of cloſing with Chriſt for cure. But a man that hath been much in ſin, and notorious in wickedneſſe, when God comes and opens his eyes by effectuall calling, he ſees a neceſſity of getting help by Jeſus Chriſt, and that if he have not Chriſt, he is undone for ever, he ſhall periſh eternally. And thus I have finiſhed the doctrinal part: I proceed now to make application. And this doctrine is eminently uſefull to three ſorts of men. 1 To thoſe that have been formerly very vile and great ſinners, but are now converted. 2 To meer civill and honeſt men. 3 To thoſe that yet remain and go on in a ſinfull courſe.
1 To thoſe that have been formerly very great ſinners, but are now converted: To Uſe 1. To great ſinners convertedthem I have two things to ſay.
1 Labour to follow this pattern that is here propounded in the Goſpel, and in this doctrine. Labour to proportion your graces now that you are converted, to the number and greatneſſe of your ſins before converſion. As you have been violent in ſin formerly, ſo ſee that now you be as violent after the things of heaven. So did Manaſſes, he was a great ſinner, he filled Jeruſaſalem with blood, he was a groſſe Idolater, a deſtroyer of Gods worſhip, 2 Chron. 33. 12. And therefore he humbled 2 Chron. 33. 12.himſelf greatly before the God of his fathers. So Paul, becauſe he was a greater ſinner then the reſt of the Apoſtles; therefore he laboured more abundantly then they all. If therefore ſin hath abounded, ſee that grace doth abound alſo. As you have formerly added iniquity unto iniquity, ſo now ſee that you adde grace to grace. As you have with much eagerneſſe given up the members of your bodies, as inſtruments of unrighteouſneſſe unto ſin and uncleanneſſe; ſo ſee that you give them up as inſtruments of righteouſneſſe unto holineſſe. Particularly, ſee that you do abound, 1 In the grace of humiliation. 2 In the grace of love. 1 In the grace of humiliation; little humiliation is not ſuitable to great ſins. That garment that hath moſt ſpots in it, muſt have moſt rinſing; that which hath moſt duſt in it, needs the moſt beating. There muſt be a ſicut, not onelyonly qualitatis, but aequalitatis alſo, if poſſibly it can be. There ſhould be ſome equality between the ſtrength that was put forth in the ſervice of ſin, and that we now put forth in the ſervice of God. It is very obſervable, Levit. 11. 24, 25. He that toucheth an unclean thing, ſhall be Levit. 11 24, 25.unclean till even; but he that beareth an unclean thing, ſhall waſh his cloathes, and be unclean till even. Though a man be but defiled a little with ſin, if he doth but touch a ſin as it were, commit a little ſin, he had need be humbled; but thoſe that wallow in ſinfull courſes, and bear ſin about them, they muſt look to be more humbled then otherswere.
2 See that you proportion your love to Chriſt to your ſinfulneſſe againſt Chriſt in times paſt. Haſt thou been a great and a vile ſinner before converſion, know that a little love to Chriſt is not anſwerable to thy great ſins. Luke 7. 17. Her ſins which are many are forgiven her, therefore ſhe loved much. Jeſus Chriſt expects and requires more love of ſuch to whom he hath pardoned much, then he doth of thoſe to whom little is forgiven. We read in John 21. 15. Jeſus ſaid unto Peter, Simon, ſon of John 21. 15.Jona…, Loveſt thou me more then theſe? Jeſus Chriſt did not ask him, Loveſt thou me at all? nor, Loveſt thou me as theſe? but, Loveſt thou me more then theſe? Thou haſt ſinned more then theſe, doeſt thou love me more then theſe? Chriſt expected more love from Peter then from the reſt of the Diſciples. And ſo Peter did return more love to Chriſt then the reſt did. And though the book of the Acts be called the Acts of the Apoſtles, yet there is more ſpoken of Peter then of all the reſt of the Apoſtles that had ſeen Chriſt in the fleſh. Peter after his fall did ſhew more love then the reſt. 1 Peter preached the firſt Sermon after Acts 1. 15.Chriſts reſurrection and aſcenſion, Act 1. 15. 2 Peter was the firſt that went into the Sepulchre after Chriſts death and reſurrection. Although Peter and John did run to the Sepulchre, & John out-ran Peter, and came firſt thither, yet Peter firſt went down into the Sepulchre to ſee where Chriſt was laid, John 20. 6. 3 When Chriſt John 20. 6.after his reſurrection was walking upon the waters, Peter caſt himſelf into the Sea to go to meet Jeſus, he had no patience to ſtay till he came at him, Joh. 21. 7. 4 Peter converted John 21. 7.more ſouls to Chriſt then all the reſt of the Apoſtles did, 3000 ſouls at one Sermon. 5 Peter died for Chriſt, he was crucified for Chriſt; and he deſired that he might be crucified with his head downward, becauſe he thought it was too much honour for him to die as his Maſter. So you ſee that as Peter had been more treacherous to his maſter then the reſt; ſo Peter was more ardent in his love to Chriſt then the reſt. And ſo you muſt all learn to ſee, that as your ſins have been more and greater then the ſins of other men; ſo your humiliation muſt be more, your love muſt be ſtronger. That is the firſt branch of the firſt Uſe.
2 This may teach you to magnifie the riches and freeneſſe of Gods grace, that God ſhould caſt an eye of grace and love upon ſuch a wretch as thou waſt; that God ſhould paſſe by ſuch men as the ſtrict Phariſee, and pitch upon thee: that God ſhould not make thee as exemplary in puniſhment as thou waſt in ſin; that thou ſhouldeſt be made a monument of his mercy, who deſerved to be a ſpectacle of wrath; that God ſhould make his mercy to reſt upon thee, that might cauſe his juſtice to take hold upon thee. So much for the firſt Uſe.
2 This Doctrine is uſefull to men of a Uſe 2. To civill men.civil carriage, of an honeſt and in-offenſive behaviour in the world, that have been religiouſly educated, lived ingenuouſly, that never broke out into ſuch groſſe and exorbitant courſes as other men have done:
To you I would ſay three things.
1 Whereas you ſay, that you are of a more civill life then others, and ſo you are apt to perſwade your ſelves your caſe is better then others: Conſider, others are more eaſily and ordinarily converted then you are: Publicans go to heaven before you. You read in Luke 18. 14. the Publican went Luke 18. 14. Longe poſſibilius eſt meret…ices & notorios peccatores ſalvari, quàm ſuperbos ſanctulos; illi enim tandemcoguntur ſentire ſua peccata, hi verò in perſuaſione propriae ſanctitat is moriuntur, niſ: mirabili modo convertuntur.away juſtified rather then the Phariſee. Luther hath a notable gloſſe upon theſe words: It is far more eaſie for harlots and notorious ſinners to be ſaved, then for proud titular Saints; becauſe the former are eaſily brought to a ſenſe of their ſins, but the latter are like to periſh in the conceit of their own righteouſneſſe, except they be converted in an extraordinary manner. This I ſpeak, not that I would diſſwade you from a civill courſe of life, or draw you to in open profaneneſſe; but that you may not reſt upon your moral accompliſhments, upon your good meanings, and think that you are ſermon-proof, that the Miniſter can hardly meet with your corruptions and conſciences.
2 If God doth convert ſuch men uſually, they are not ſo eminent in grace then others. This is expreſſed, Luke 7. 43, &c. Luke 7. 43.He to whom moſt is forgiven, loves moſt, and doth moſt ſervice. Uſually ſuch content themſelves with ſmaller meaſures of grace, then they whoſe tranſgreſſions have exceeded.
3 What thy ſins want in bulk and magnitude, thou makeſt up in number; Your tranſgreſſions are many, your back-ſlidings are increaſed, Jerem. 5. 6. Thy continuance in ſins makes thy ſins equivalent to greater Jer. 5. 6.ſins; if your ſins fall ſhort of others in nature, it may be they exceed in aggravations; it may be thou ſinneſt againſt more mercy, more knowledge: it may be thou maieſt have more ſin in thine heart, though anothers ſins do more break out in his life.
So much for the ſecond Uſe.
3 This Doctrine is uſefull to profane men, to the looſer ſort.
1 Let this be an invitation and incouragement Uſe 3. To profane men in two regards.to you to come in to Chriſt, and to imbrace the Goſpel. 1 Though your ſins be great, yet they are not ſo great as the mercies of God. The mercy of God is compared to a ſea; the ſea, you know, is a very great deep. A great Leviathan may be covered in the ſea, as well as a little fiſh; a great rock as well as a little pebble. A remarkable place you have, Iſa. 44. 22. Iſa. 44. 22.I have blotted out as a thick cloud thy tranſgreſſions, and as a cloud thy ſins; return unto me, for I have redeemed thee. The Sun can ſcatter both thick and thin clouds.
2 Though thou haſt been very ſinfull, yet thy converſion taketh away all infamy from thee. Paul was once a blaſphemer, &c. but that reproach was rolled away, when through the grace of God he found mercy. It is very obſervable, that in the genealogy of Chriſt there are but four women mentioned, (it is not uſuall to mention women in genealogies) and the Scripture ſets a mark of infamy upon them all. The firſt is Thamar, Matth 1. 3. ſhe was an inceſtuous Mat. 1. 3woman, for ſhe lay with her father in law, Gen. 38. 38.as it is recorded, Gen. 38. 38. The ſecond is Rahab, verſe 5. ſhe was an harlot, Heb. 11. Heb. 11. 31.31. The third is Ruth, verſe 5. ſhe came of Moab, the ſon of Lot by inceſt, begotten of his own daughter, Gen. 19. 37. The fourth is Bathſheb. 1, verſ. 6. ſhe was guilty of adultery. Gen. 19. 37.This is done for the comfort and incouragement of the moſt infamous ſinners to come in to Chriſt.
3 If God call you, you are likely to be greater inſtruments of his glory then others. A perſecuting Saul became a preaching Paul; a wanton Mary became a weeping Mary; ſhe, whoſe whoredomes had been ſpoken of in all the places where ſhe dwelt, afterward her grace came to be ſpoken of whereſoever the Goſpel was preached. So much for the firſt branch of that uſe.
2 Becauſe Doctrines of comfort many men ſuck poyſon from, and ſo get their ruine; therefore I ſhall lay down a Caution or two. Take heed you do not abuſe this doctrine.
1 Do not make the converſion of any ſcandolous ſinner to be any ſtumbling block in your way to heaven. It was the great ſtumbling block in the way of the Phariſees, when they ſaw that Chriſt would eat meat with Publicans and ſinners, they ſaid, He was a friend of Publicans and ſinners. Do not entertain hard thoughts of Chriſt, not of the wayes of Chriſt for that. Indeed, if religion were any cloak for ſin, if it did countenance and incourage men in ſin, it were ſomething; but it is that which makes of a ſinner a Saint. Converſion, though it finde us vile and bad, it doth not leave us ſo.
2 Take heed you do not ſuck this poiſon from it, that when you hear, the worſe men are before converſion, the better they will be after converſion. Some, it may be, will draw this inference from it: That it is the beſt to be as vile and wicked as one can, for ſo one ſhall be moſt zealous afterward. Take heed of that. For
1 It is a great queſtion whether God will convert thee or not; and if thou, be not converted, all thy ſins will be ſo many cords to tie thee in hell, the aggravations of thy ſin will be additions to thy torment and puniſhment.
2 The deeper thou art in ſin, the greater muſt thy humiliation be. Will any wiſe man break his leg, becauſe a broken bone well ſet and knit again will be ſtronger then ever it was before. Knotty timber ſhall have moſt blowes.
3 The longer thou continueſt in ſin, the longer will God keep thee under ſuſpenſion, and it will be long before he vouchſafeth the comforts of his Spirit, he will fill thee with indignation and horrour. Though great ſins cannot vaſt are gratiam, lay waſte the grace of God, yet they may vaſt are conſcientiam, lay waſte the peace of conſcience; though it may be they will not put thee into a ſtate of ejection, yet they will bring thee into a ſtate of dejection; if thou art not caſt off; yet thou ſhalt he caſt down: and therefore take heed thou doeſt not abuſe this precious doctrine.
And ſo much for this laſt uſe.
And ſo I have done with both Doctrines, and finiſhed the Text; And from the dayes of John the Baptiſt untill now the Kingdom of heaven ſuffereth violence, and the violent take it by force.
FINIS.