The Profit of Godliness, Sermon 17
Serm. 17. Preached February 23. 1661.
CHAP. I.
OUR Saviour having sent away John's Disciples with a full answer to the Question which they had proposed concerning himself, whether he was the Messiah, in the seventh verse he turneth his speech to the multitude, and discourseth to them concerning John, and commends him in many particulars.
1. For his soundness of doctrine and steadinesse in preaching: What went ye out into the wilderness to see? A reed shaken with the wind? as who should say, when ye went forth into the wildernesse where he preached, did you find him a fickle Teacher, shaken with all manner of doctrines as a reed is shaken with the wind? did ye perceive him of a light and frothy wit, to be a person of no more worth than a reed?
2. From his austerity in apparel: what went ye out to see? A man clothed in soft raiment? A Gallant in fine clothes? such are to be seen at Court in Kings Palaces, and not in solitary wildernesses: you see how John was clothed with Camels hair, and a leathern girdle about him, feeding upon locusts and wild honey: worldly pomp and greatness was below his thoughts and desires.
3. From his office in the Church: What went ye for to see? A Prophet? yea and I say unto you more then a Prophet: Yea saith Christ, John indeed is a Prophet, and among them he was the most excellent; for he was Christs immediate Embass…dor and Messenger, sent to make way for Christ. He was prophesied of long before he came into the world: yea, no man, be he Prince or Prophet, born after the ordinary course of nature, was g…eater than John; he was above the greatest of Kings, and the best of Prophets in respect of his office and dignity, because he was Christs fore-runner. The Prophets before John did prophesie of the coming of Christ; but John preached that he was come, did point at him with his finger, Lo yonder is the Christ: Behold the Lamb of God which takes away the sins of the world! albeit John was so great a man, yet saith Christ, he that is least in the Kingdom of Heaven, is greater then he. The Antients puzzeled themselves with the sense of these words. Some think it is meant of the Angels in Heaven, that the least of them is greater than John. Others think that he meaneth the glorified spirits of just men, the least among them is greater then John. Others think it is meant of Christ, called least in respect of his outward condition in the world; he was sl ghted by men as a contemptible person. Others take it for every mean believer in this Evangelical state of the Church; the least believer under the Gospel, is greater than John living under the legal Ministration. But I find that Interpreters generally take it for the meanest and least Minister of the Gospel: how despicable soever they be in the eye of the world, yet the least of them is greater than John the Baptist, the greatest, but the last of the Prophets under the Law. The reason why it is meant of Ministers in office, is, because Christs Discourse is altogether concerning Prophets and Ministers of Christ. And every Gospel Minister is greater than John, because they preach that Christ hath finished the work of redemption, which John did not: he told the people that Christ was come, and therefore was greater then all the Prophets. But we preach that Christ is come, and also that he died, was buried, and is risen again, is ascended into heaven, sitteth at the right hand of God, he hath fulfilled all prophecies of him: therefore we are greater than John and all the Prrphets.
If I should make any Observations from hence, you would not believe them, though they be told you from the mouth of Christ; as that we may learn hence, that the office of a Gospel-Minister is a most glorious office, how contemptible soever it be in your eyes. Hence also we may learn not to despise the least Minister of Christ: in so doing, you despise him that is greater than all the Prophets, and John the Baptist; and you would despise them if they were living? God will in time take vengeance on all such persons. Moreover, hence you may see how happy the condition of those is, who live under a Gospel-Ministry.
4. Our Saviour commends John from the efficacy of his doctrine, and how from his time the Gospel hath been very effectual, in the words of my Text, From the dayes of John Baptist until now, the Kingdom of Heaven suffereth violence, &c.
CHAP. II.
TO explain the words: From the dayes of John the Baptist.] that is, from the time wherein John the Baptist began his Ministery, and to preach repentance to the people — Ʋntil now.] Here two Questions crave an answer.
Quest. 1. Why is it said from the dayes of John, and not of Christ, who came, Preached and wrought his mighty works?
Sol. 1. It is all one, seeing John and Christ were contemporaries, and from Johns time of preaching, until Christs time of preaching.
2. Christ was pleased to conceal himself, and to mention John.
3. The dayes of John are mentioned, because his dayes were the last dayes of the Legal Ministery, and Mosaical Worship: these shadows were now upon their van…shing away; a Gospel Ministry was now to take place.
Quest. 2. Whether do these words, [from John's dayes until now] pertain to us now at this very day?
Sol. These words are an History, and a Prophesie: an History relating what success the preaching of the Gospel had in those dayes, when John, Christ and his Apostles preached; men did with an holy greediness embrace the Gospel.
By the Kingdom of Heaven we are not only to understand the Kingdom of glory, but also all the means leading thereunto, all that is requisite to the obtaining thereof; the Kingdom of grace, viz. the Gospel of Christ Jesus Christ himself, his merits and benefits, all the grace and mercy which is propounded and offered to sinners in and by the Ministery of the Gospel, is to be understood by the Kingdom of Heaven in this place.
Suffereth violence.] The question is whether these words are to be taken actively or passively. Some take them in an active sense, and make this he meaning: C…rist by his Gospel and offers therein, doth powerfully, irresistibly, yet sweetly draw men to himself; and do bring that Text, Luke 14.23. Compell them to come in, that my house may be full, for the making good their opinion: (1.) when Christ by his word and Spirit powerfully draws a soul to himself; it is a violent, yet a sweet compulsion of him.
But others take the words in a passive sense, and so make the meaning thus: Men do with an holy greedinesse, and fervour of Spirit lay hold on Christ and his benefits, and do as it were with violence take hold of him and salvation in him and by him; or as Calvin note…h,Calvin in loc. Men not only cupide, sed rapido impetu gratiam oblatam recipiunt; they do not only desire Christ, but with an holy violence lay hold upon him, Thou art mine, and shal… be my Saviour, Tossanus thus expresseth it:Tossan. in loc. salutem ac vitam in Christo certatim ad se rapit fides: faith layes hold on Salvation in Christ, as Souldiers do lay their hands on rich booty, striving who can have most; so this violence is nothing else but an holy eagerness and earnestness of the soul to be saved.
And the violent take it by force] that is, only they who are earnest and resolute to obtain salvation, shall obtain it: it is a Metaphor taken from Souldiers, who are resolved to venture desperately upon the mouth of Guns and Canons, but they will storm and take the City or Castle, in which they shall find incredible treasure: so is heaven and salvation obtained by resolution to venture all, and to endure all; come what can, and will come, they must be saved; they will perrumpere omnia impetuoso impetu, break through all difficulties that they may gain heaven, saith Calvin.
CHAP. III.
THE words being thus explained, give us this point of Doctrine.
Doctr. That they, and only they do, and shall obtain Christ, grace, and salvation offered in the Gospel, who with an holy violence seek and lay hold on Christ and salvation by him.—Christ and salvation is proposed to all, and preached to all: Heaven is offered to all; but none shall obtain salvation and the kingdom, but they that take it by force: he only inherits salvation, that lays hold on Christ for Salvation; he will have Christ, and will follow Christ, let lusts, the world, and devils do their utmost to hinder him from Christ and salvation. As Rachel said to Jacob, Give me Children or I must die; let me die rather than be without Children; Oh let me have Children though I die for bearing of them; so when the soul cries out, I must have Christ though I die for having him; I will follow Christ, though I know I shall suffer death for his sake; Christ and salvation I will, I must have, whatsoever it cost me, this is the man that shall obtain the Kingdom of heaven; Luke 16.16. Since that time the Kingdom of God is preached, every man presseth into it, thrust, crowd into it, an action of violence, and the word is the same in my Text, foreign, Luke 13.24. strive to enter in at the strait gate; for many will seek to enter in, and shall not be able; foreign, contend and strive like wrestlers and combatants, Phil. 3.14. reaching forth unto those things which are before me, foreign, the word noteth a reaching forth neck, head, arms, body and all to lay hold: foreign, I prosecute the mark with all violence, an allusion to those that run in a race.
CHAP. IV.
IN handling this point, I shall first shew you what this violence importeth.
1. It denoteth the bent and peremptory resolution of the will for Christ, grace, and Salvation: that as St. Paul saith of worldly men, They will be rich: their wills are set upon the gaining of riches, and they will seek them, come what will; so a violent Christian is set upon having Christ, he will have Christ, he will be godly, he will be saved; this is his resolution, I must, I will follow Christ; I must, I will be saved: experience tells us that violent men are wilfull men; the more violent, the more wilfull; and violence is nothing else but wilfulness: this I will do, I am resolved to do, saith the violent man; no entreaties, nor perswasions shall take them off from what they will do: in this holy violence there is an holy and spiritual wilfulness: they are resolved to be godly, and to carry heaven as it were by force, nothing shall disswade them, but they w…ll have their wills.
2. It importeth strength and fervour of affections: this followeth upon the former; the Will commandeth and carrieth the affections with it; what the will runs after, that the affections do violently pursue, that doth a violent Christian love, desire, in that doth he delight above all things. As when a man loveth riches & honours, he desireth them above all things; the full stream of his affections runs violently after them: so it is in spiritual violence, the strength and violence of the affections are carried out, and run after God, and salvation. In Scripture therefore it is compared to hunger, and thirst, and longing which are violent desires: the hungry man must and will have meat, and desireth nothing else but meat, and nothing can satisfie him but meat: so the violent Christian, he hungreth and thirsteth and longeth for Christ; he must and will have him, and nothing but Christ can satisfie him, Psal. 84.1, 2. My soul longeth, yea fainteth, my flesh cryeth out for the living God: the Saints longing after God is nothing else but the violence of their affections; passionate and affectionate men are violent men: the more passionate, the more violent: What strange acts of violence do men in their heat of passion!
3. It importeth an earnestness and diligence in the use of all holy and appointed means tending to the obtaining Christ and the Kingdom of Heaven: violent men are not idle, dull, lazy persons, but earnest, active and industruous in their businesses: and the more violent any man is, the more earnest he is; violence is the utmost degree of activity: so wherever this spiritual violence is, there is wondrous activity in Gods service and wayes.Psal. 119.32. I will run the way of thy commandments saith David: he will not only walk in them, but run; there is great violence in running. In Act. 26.7. we read of the Tribes serving God instantly; the original word is foreign, that is, they served God to the utmost of their strength. So we are commanded to serve God with all our soul, wi…h all our might, as labourers do their work with all their might and strength: the world wondereth what it is that makes these men so eager after Gods ordinances, and so earnest in holy exercises; it is a principle of holy violence: they are called upon to give diligence to work out their salvation, to make their calling and election sure, 2 Pet. 1.10. which some parallel to my Text, giving all diligence, add to your faith vertue, and to vertue knowledge, &c. as who should say, be diligent in adding grace to grace, and duty to duty.
4. It imports the importunity of the soul in prayer for the obtaining these things: they cry out, Lord, give me grace, pardon; Oh give me Christ, give me thy favour; Lord, help my unbelief, my impenitency. The Apostle calls it fervent praying, Jam. 5.16. violent praying. The Prophet compares it to Jacobs wrestling, Hosea. 12. S. Paul expresseth it by sighes and groans unsufferable: groans are the violent expressions of a praying soul. Christ expresseth this by a Parable of an importunate Widow to an unjust Judge, Luk. 18.5. Because this Woman troubleth me, I will avenge her, lest by her continual coming she weary me: And the Lord said, hear what the unjust Judge saith: now as she, so doth a violent soul as it were with an holy importunity troub…e God, and gives him no rest, but is continually coming to him, Lord, pardon me, Lord renew me, Lord help my unbelief. So the Cananitish woman, Matth. 15.22, 23, 24, 25, 26, 27. she would not give over crying, Have mercy Lord on me thou Son of David: though Christ gave her no answer, still she cryed after him, have mercy on me: Christ called her Dog; she replyeth, though I am a dog, yet give me crumbs, have mercy on me: she cryed importunately till she obtained her desire. So likewise the two blind men, Matth. 20 30, 31. cryed out, Have mercy on us, Lord, thou Son of David: the more they were rebuked, and bidden to hold their peace, the more thy cryed out, Have mercy on us; they would not give over till they had their desire granted them.
5. It implyeth an holy impatience and restlesness of spirit; violent men are alwayes impatient men; delayes draw out their violence and impatience; so where there is holy violence, there is holy impatience till they have obtained an interest in Christ, and a title to Heaven, and some solid assurance thereof. What are all those expostulations in Scripture, but the expressions of holy violence and impatience? How long wilt thou forget me O Lord, for ever? how long wilt thou hide thy face from me? Psal. 13.1, 2. Lord, why castest thou off my soul, why hidest thou thy face from me? Psal. 88.14 Violent men are like persons in great pain, impatient till they have ease given them.
6. It imports a constant earnestness and eagerness in seeking the things of salvation: Philosophers say, that nullum Violentum est perpetuum, no violent thing is constant, but it is not true of spiritual violence; this is perpetual and constant; though not at all times in the same height and degree, yet it is alwayes more or less: for it is not a fit, a humour, a passion, but it is like fire when kindled, continually burning, while fuell lasteth. A wicked man, an hypocrite may in a fit passionately cry out for mercy, while sickness or terrour is upon them, or some judgement feared; but when these fits are over, their violence goes out, and appears no more: but holy violence is perpetual, is alwayes eager and earnest for Christ, in health as in sickness; out of fears, as when a man is in his fears: he never prays but he offereth a holy violence to Christ and Heaven: it is like the fire on the Altar which was kept continually burning.
7. It imports undaunted courage against all opposition that is made: Violent men in their fits of violence fear no colours, but set themselves against all that oppose them: the more they are opposed, the more violent: difficultas acuit conatum, difficulty sharpens endeavours: valiant souldiers fear no enemy but will break through them; so spiritual violence will make men fear no Opposite nor opposition in the way to salvation, but are violent and will break through all: Tell Davids worthies, that they cannot come to the waters of Bethlehem, but they must cut their way through the host of the Philistins; they will break through them, and will have the water: Tell a violent Christian, that if you will be godly, you must expect hatred, crosses, persecutions; there is no coming to heaven without an army of tribulations and persecutions; they will run through them all, for they will take Heaven: tell Paul if he go up to Jerusalem, he will be bound with chains, he will answer, I am ready to be bound: Tell Luther of his enemies at the City of Wormes, and advise him not to go: I will go saith Luther, Sleidan. Comment.if there be as many Devils at Wormes as there be Tiles on the houses: nothing can dismay an holy violent man, Zach. 12.8. In that day he that is feeble among them shall be as David, and the house of David shall be as God, as the Angel of the Lord before them: that is, they shall be as valiant and couragious as David, yea the very courage of an Angel shall be theirs, which is to be understood of this spiritual valour and courage of godly men.
8. It imports great willingness and readiness to suffer any thing for Christ, yea death it self, that they may win the Kingdom of Heaven; As Souldiers lying before a Castle or Town will adventure the loss of their dearest lives, but they will carry the Town and Castle: so he that is truly violent for Heaven, will rather lose life, and all that is dear to him, that he may win the Kingdom of Heaven, Rev. 12.11. They loved not their lives unto the death: they will make little reckoning of their lives, but will deliver themselves up to shameful and tormentous deaths for Christ and his Kingdom, Act. 20.24. none of these things move me, I do not count my life dear unto my self, 2 Cor. 4.11. We are alwayes delivered unto death for Jesus sake; it was the saying of an holy Martyr, H d I as ma…y lives as hairs on my head, I would lose them all for Christ. I am glad saith another, that I have a life to lose for Christ.
9 It imports an adhesion to Christ and his wayes in the worst of times: when the w…cked are most violent against Christ and his wayes, then are they most violent for Christ and his wayes, as fire burns hottest in coldest seasons: when Israel was at the worst, then was Elijah most zealous for the Lord of hosts; the truth of Godliness is most cryed in such times, as in tempests and storms the skill of the Pilot is most seen; in the hottest encounters and battels the valour of a Souldier is most notorious: so the holy violence of a Christian is most notable in the midst of an adulterous and crooked generation: every faint-hearted Souldier is valiant where no enemy appears, and every faint-hearted hypocrite will be violent for Christ, when no enemies appear against Christ.
10. It importeth an holy greediness in laying hold on Christ and what is Christs: they think they can never have enough of him, of his spirit and graces: my Text alludes to Souldiers taking a Town by force; how greedily do they lay their violent hands on the treasures found therein: every Souldier preyeth for himself, and thinks he can never have enough of plunder in the Town; even thus do violent Christians make as it were a prey of Christ, they prey on his merits and graces and benefits, and think they can never have enough of Christ and holiness: or as beggars, when a dole is given, they crowd, snatch, pray, and intreat; or as hungry men when meat is brought, snatch at it, or as drowing men catch and lay hold on the rope cast out to save them, so do violent Christians catch at Christ, and lay hold of him. Tossanus excellently on my Text saith, this is violentia fidei, quae Christum ad se rapit, & sibi applicat. Faith is violent, and draws Christ to the soul as a man draws any thing by force; and snatcheth and applyeth Christ to it self, as if it could never have enough of him.