27 Motives to put forth holy violence
Oh take heed thou goest not to Hell in the croud of worldly business.
Joshua, who was a commander of an army, yet his work as a soldier was not to hinder his work as a christian: he must pray as well as fight; and take the book of the law in his hand, as well as the sword,
Josh. 1:8.
Thou, whosoever thou art that makest this objection about worldly business, let me ask thee, dost thou think in thy conscience that this will be a good excuse at the last day, when God shall ask thee, why didst thou not take pains for Heaven? thou shalt say, Lord, I was so steeped in worldly business, that I was hindered. Were it a good plea for a servant to say to his master, he was so drunk that he could not work! Truly, 'tis much like thine, to say, thou were so drunk with the cares of the world, that thou couldest not be violent for the kingdom.
27 Motives to Put Forth Holy Violence Having answered these objections, let me reassume the exhortation, pressing all christians to this violence for the heavenly kingdom. As David's three worthies ventured their lives, and brake through the host of the Philistines for water, 2 Sam. 23:16.—Such a kind of violence must we use, breaking through all dangers for obtaining the 'water of life.'
1. Consider the deplorable condition we are in by nature; a state of misery and damnation; therefore what violence should we use to get out of it? Were one plunged into quicksands, would he not use violence to get out? Sin is a quicksand, and is it not wisdom to extricate ourselves out? David being encompassed with enemies, said, 'His soul was among lions,' Psalm 57:4. 'Tis true in a spiritual sense, our soul is among lions. Every sin is a lion that would devour us, and if we are in the lion's den, shall we not use violence to get out? The angels used violence to Lot; they laid hold on him, and pulled him out of Sodom, Gen. 19:16. Such violence must be used to
get out of the spiritual Sodom. It is no safety to stay in the enemy's quarters.
2. It is possible that in the use of means we may arrive at happiness.
Impossibility destroys endeavour: but here is a door of hope opened.
The thing is feasible. It is not with us as with the damned in hell; there is a tomb-stone rolled over them. But while we are under the sound of Aaron's bell, and the silver trumpet of the gospel is blown in our ears, while the Spirit of grace breathes on us, and we are on this side the grave, there is great hope that by holy violence we may win
Paradise. An absolute impossibility of salvation is only for them who have sinned the sin against the Holy Ghost, and cannot repent; but who these are is a secret sealed up in God's book: else here is great encouragement to all to be serious and earnest in the matters of eternity, because they are yet in a capacity of mercy, no final sentence is already passed; God hath not yet taken up the drawbridge of mercy. Though the gate of Paradise is strait, yet it is not shut. This should be as oil to the wheels, to make us lively and active in the business of salvation.—Therefore as the husbandman ploughs in hope, James 5 so we should pray in hope; do all our work for heaven in hope; for the white flag of mercy is yet held forth. So long as there was corn to be had in Egypt, the sons of Jacob would not sit starving at home, Gen. 42:3. So there is a kingdom to be obtained; therefore let us not sit starving in our sins any longer.
This violence for Heaven is the grand business of our lives: what did we come into the world for else? we did not come hither only to eat and drink, and wear fine cloaths; but the end of our living is, to be violent for the kingdom of glory. Should the body only be tended, this were to trim the scabbard, and let the blade rust; to preserve the lumber, and let the child be burnt. God sends us into the world as a merchant sends his factor to trade for him beyond the seas.—So God sends us hither to follow a spiritual trade, to serve him and save our souls. If we spend all our time aut aliud agendo, aut nihil, in dressing and pampering our bodies, or idle visits, we shall give but a sad account to God, when he shall send us a letter of summons by death,
and bid us 'give an account of our stewardship.' Were not he much to be blamed that should have a great deal of timber given him to build him a house, and he should cut out all this brave timber into chips?
Just so is the case of many; God gives them precious time in which they are to provide for a kingdom, and they waste this time of life, and cut it out all into chips. Let this excite violence in the things of God; it is the main errand of our living here; shall we go out of the world and forget our errand?
4. How violent are the wicked in ways of sin! violent for their malicious lusts, Prov. 1:16. 'Their feet run to evil.' Violent for their unclean lusts. Amnon offered violence to his sister; he would have his lust, though it cost him his life. Sinners tire out themselves in the Devil's drudgery, Jer. 9:5. 'They weary themselves to commit iniquity.' They are out of breath with sin, yet not out of love with sin,
Jer. 50:33. 'They are mad upon their idols.' So violent were the Jews, that they would spare no cost in their idolatrous worship, Isaiah
46:6. 'They lavish gold out of the bag.' So fiercely were they bent upon idolatry, that they would sacrifice their sons and daughters to their idol gods, Jer. 32:35. 'They built the high places of Baal to cause their sons and daughters to pass through the fire.' Were men thus violent for their lusts and idols; and shall not we be violent for a kingdom? Nay, you that are now ingrafted into Christ, how violent perhaps have some of you been formerly in evil? how did you once spend yourselves in a sinful way!—like Paul, who before his conversion 'breathed out threatenings and slaughter against the disciples of the Lord,' Acts 9:1. Perhaps you have been violent in drawing others to sin, you have been tempters to them; and perhaps some of them whom you have seduced to sin, are now crying out to you in hell, and saying, They had never come there, if it had not been for your example: should not the consideration of this humble you? should not this make you the more violent in religion, that you may bring some glory to God before you die? should not you be as industrious to save souls, as you have been to damn them? Were you to live to the age of Methusalem, you could never do God service sufficient for the dishonour you have done to him.
5. This holy violence hath much delight mingled with it, Prov. 3:17.
'All her ways are pleasantness.' Though the way of religion hath thorns in it (in respect of persecution) yet it is full of roses, in respect of that inward peace and content that the soul finds in it. A man is violent at his recreation; but there is an inward delight he takes in it which sweetens that violence. St. Paul made religion his recreation,
Rom. 7:22. 'I delight in the law of God after the inward man.' In the Greek, I take pleasure; not only Heaven itself is delightful, but the way thither. What ravishing delight hath a gracious soul in prayer!
Isaiah 56:7. 'I will make them joyful in the house of prayer.'—What delight in holy contemplation! A Christian hath such alapses of the Spirit, and meets with such transfigurations of soul, that he thinks himself half in heaven. Serving of God is like gathering of spices, or flowers, wherein these is some labour, but the labour is recompensed with delight.—The way of sin hath bitterness in it. The bears while they lick the honey, are stung with the bees. So while men are following their lusts, they have checks of conscience, which are a foretaste of hell. Better want the honey, than have this sting. But the violence for Heaven is spiced with such joy, that it is not labour, but pleasure.
6. This violence and activity of spirit in religion, puts a lustre upon a christian.—The more excellent any thing is, the more active. The sun is a glorious creature, as a giant 'it runs its race,' Psalm 19:5.—Fire, the noblest element, sparkles vigorously. The angels are described with wings, Isaiah 6:2 which is an emblem of their swift obedience.
The more violent we are in religion, the more angelical we are.
7. How violent was Christ about our salvation! he was in an agony; he 'continued all night in prayer,' Luke 6:12. He wept, he fasted, he died a violent death; he rose violently out of the grave. Was Christ so violent for our salvation, and doth it not become us to be violent, who are so nearly concerned in it? Christ's violence was not only satisfactory, but exemplary. It was not only to appease God, but to teach us.—Christ was violent in dying, to teach us to be violent in believing.
8. This holy violence brings rest; motion tends to rest, Heb. 4:9.
'There remaineth a rest for the people of God.' Indeed, there is a motion which doth not tend to rest; they who are violent in a way of sin, shall never have rest, Rev. 4:8. 'They rest not day and night.'
Such as are graceless, shall be restless. But the violence a Christian takes, leads to rest. As the weary traveller sits down at night and rests him, Psalm 116:7. 'Return to thy rest, O my soul.' Holy violence is like the flying of Noah's dove to the ark, where it found rest.
9. If we use what violence we are able, God will help us, Phil. 2:12. 'It is God who worketh in you both to will and to do.' The Spirit helps us in prayer, and so proportionably in all other duties of religion, Rom.
8:26. The promise encourageth, and the Spirit enableth. In all earthly races a man runs in his own strength; but in the race to Heaven we have the Spirit of God helping us; he not only gives us the crown, when we have done running, but he gives us legs to run; he gives exciting and assisting grace; the Spirit of God helping, makes our work easy. If another helps to carry a burden, it is less difficult. If the loadstone draw the iron, it is not hard for the iron to move. If the Spirit of God, as a divine loadstone, draw and move the heart in obedience; now the work goes on with more facility.
10. This blessed violence in religion, would be preventative of much sin. While men are idle in the vineyard, they are a prey to every temptation. We do not sow our seed in fallow ground; but Satan doth sow most of his seed of temptation in hearts that lie fallow. When he sees persons unemployed, he will find them work to do; he will stir them up to one sin or other. Matt. 13:25. 'While men slept, the enemy sowed tares.' When Satan finds men in a drowsy condition, their sleeping time is his tempting time; but by holy violence we prevent the Devil's design; we are so busied about salvation, that we have no leisure to listen to temptation. St. Hierom gave his friend this advice, to be always well employed, that when Satan came with a temptation, he might find him working in the vineyard. When the bird is flying it is safe, when it sits still on the bough, then it is in danger of being
shot. When a christian sits still, and is inactive, then the Devil shoots him with his 'fiery darts.'
11. The folly of such as are violent for the world, but not for the kingdom above. Alas, how insipid are all these things that we lay out our sweat and violence upon, they will not make us happy. King
Solomon did as it were put all the creatures into a limebeck, and still out the quintessence of them, and 'behold all was vanity, Eccles. 2:8.
1. These earthly things that we so toil for, are 'uncertain,' 1 Tim. 6:17.
'Tis uncertain whether we shall get them. All that are suitors to a virgin do not speed.—All that come to a lottery have not a prize.
2. They are unsatisfactory. Could men heap up silver as dust; had they as much as the Devil promised Christ, 'All the kingdoms of the world, and the glory of them;' yet they can no more fill the heart, than a drop of water can fill the cistern, Eccles. 5:16. 'What profit hath he that hath laboured for the wind?'
3. They are transient; death feeds at the root. All worldly possessions are like a castle of snow in the sun: or like a posey of flowers which withers while we are smelling to it. O what folly is it to put forth all one's violence for the world, which is but 'for a season,' and not for Christ and grace. As if a condemned man should be earnest to get his dinner, but never mind getting his pardon.
12. The next motive is in the text; this violence is for a kingdom. The kingdom of Heaven suffereth violence. And what will we be violent for, if not for a kingdom?—Men will wade to a kingdom through blood: this is a kingdom worth striving for. Cyprus is an island so exceeding fertile and pleasant, that it was anciently called Macaria, which signifies blessed. This title of blessed may more fitly be given to the heavenly kingdom. If the mountains were gold; if every sand of the sea were a diamond; if the whole globe were a shining crysolite; it were infinitely beneath the glory of this kingdom.
1. The immunities of the heavenly kingdom are great.
1. There shall be a freedom from sin; here sin keeps house with us; it is as natural to us to sin, as to breathe. The soul that is most refined, and clarified by grace, is not without some dregs of corruption. St.
Paul cried out of a 'body of sin.' He who is inoculated into Christ hath still a taste and relish of the wild olive. But when we ascend to the heavenly kingdom, this mantle of sin shall drop off. That kingdom is so pure, that it will not mix with any corruption, Rev. 21:27. A sinful thought shall not creep in there. There is beauty which is not stained with lust, and honour which is not swelled with pride.
2. In that blessed kingdom there shall be freedom from the assaults of the red dragon. 'Tis sad to have Satan daily soliciting us by his temptations, and labouring to trepan us into sin. Temptation is the Devil's powder-plot, to blow up the fort-royal of our grace; but this is the blessed freedom of the heavenly kingdom, it is not capable of temptation. The old serpent is cast out of Paradise.
3. In that blessed kingdom there shall be freedom from divisions. In this world God's own tribes go to war. Ephraim envies Judah, and Judah vexeth Ephraim. The soldier's spear pierced Christ's side; but the divisions of saints pierce his heart. Christ prayed that all his people might be one, as he and his father are one, Jn 17:21.—But how do Christians by their discords and animosities go about what in them lies to frustrate Christ's prayer. But in the kingdom of Heaven there is perfect love, which, as it casts out fear, so strife. Those christians that could not live quietly together here, in that kingdom shall be united.—There Calvin and Luther are agreed. In that celestial kingdom there shall be no vilifying or slandering one another, or raking into those sores which Christ died to heal.
Christians that could not pray together, shall sing together in that glorious choir: there shall not be one jarring string in the saints' music.
4. In that heavenly kingdom there shall be freedom from all molestations. Our lives now are interlined with troubles, Psa. 31:10.
'My life is spent with grief, and my years with sighing.' There are
many things to occasion disquiet: sometimes poverty afflicts; sometimes sickness tortures; sometimes unkindness of friends breaks the heart. Our lives, like the Irish seas, are full of tempests; but in the kingdom of Heaven is nothing to administer grief; there all is serene and calm; nothing within to humble, or without to molest.
2. The royalties and excellencies of that kingdom are great. We may say of Heaven, as it was said of Laish, Judges 18:9, 10. 'We have seen the land, and behold it is very good; a place where there is no want of any thing.'
The heavenly kingdom abounds with riches, Rev. 21:27. 'The twelve gates were twelve pearls.' Earthly kingdoms are fain to traffic abroad for gold and spices: In the kingdom of God are all rarities to be had, ah commodities of its own growth; therefore figured by the tree of life bearing several sorts of fruit, Rev. 22:2. How rich is that place where the blessed Deity shines forth in its immense glory infinitely beyond the comprehension of angels.
2. The delights of the heavenly kingdom are unmixed. The comforts here below are chequered. Honour may be stained with disgrace; joy interlarded with sorrow. Our stars are mixed with clouds; but the delicacies of Heaven are pure as well as pleasant.—There is honey that hath not one drop of gall. The crystal spring of joy hath no settling of sorrow at bottom. The rose in that paradise is without prickles; the sun in that horizon is without eclipse.
3. This kingdom above is durable, suppose earthly kingdoms to be more glorious than they are, their foundations of gold, their walls of pearl, their windows of sapphire, yet they are corruptible, Hos. 1:4. 'I will cause the kingdom to cease.' Troy and Athens now lie buried in their own ruins. But the kingdom of glory, as it is made without hands; so without end. It is 'the everlasting kingdom,' 2 Peter 1:11.
Now methinks, if ever we will use violence, it should be for this kingdom; this kingdom will make amends for all our labour and pains. Cæsar marching towards Rome, and hearing that all the
people were fled from it, said, they that will not fight for this city, what city will they fight for? So if we will not put forth violence for this Kingdom of Heaven, what will we be violent for? I say to all, as the children of Dan in another sense; Judges 18:9. 'We have seen the land, and behold it is very good; and are ye still? Be not slothful to go, and enter to possess the land.
13. The more violence we have used for Heaven, the sweeter Heaven will be when we come there. As when a man hath been grafting trees, or setting flowers in his garden, it is pleasant to review and look over his labours: so in Heaven, when we shall remember our former zeal and activity for the kingdom, it will indulcorate Heaven, and add to the joy of it. For a Christian to think, such a day I spent in examining my heart, such a day I was weeping for sin; when others were at their sport, I was at my prayers: and now, have I lost any thing by this violence? My tears are wiped away, and the wine of paradise cheers my heart. I now enjoy him whom my soul loves; I now have the crown and white robes I so longed for. O how pleasant will it be to think, this is the Heaven my Saviour bled for, and I sweat for.
14. The more violence we put forth in religion, the greater measure of glory we shall have. That there are degrees of glory in Heaven, seems to me beyond dispute.
1. There are degrees of torment in Hell; therefore by the rule of contraries degrees of glory in Heaven.
2. The Scripture speaks of a prophet's reward, Matt. 10:41 which is a degree above others.
3. The saints are said to shine as the stars, Dan. 12. Now one star differeth from another in glory. So that there are gradations of happiness; and of this judgment is Calvin; as also many of the ancient fathers. Consider then seriously, the more violent we are for Heaven, and the more work we do for God, the greater will be our reward. The hotter our zeal, the brighter our crown. Could we hear
the blessed souls departed speaking to us from Heaven, sure thus they would say, were we to leave Heaven a while, and to dwell on the earth again, we would do God a thousand times more service than ever we have done; we would pray with more life, act with more zeal; for now we see, the more hath been our labour, the more astonishing is our joy, and the more flourishing our crown.
15. Upon our violence for the kingdom, God hath promised mercy, Matt. 7:7.—Ask and it shall be given you; seek and ye shall find; knock, and it shall be opened to you.
1. Ask. Ask with importunity. A faint asking begs a denial. King Ahashuerus stood with his golden sceptre, and said to queen Esther, ask, and it shall be given, to half of the kingdom. But God saith more, ask and he will give the whole kingdom, Luke 12:32. It is observable, the door of the tabernacle was not of brass, but had a thin covering, a vail, that they might easily enter into it: So the door of Heaven is through Christ's blood made easy, that our prayers put up in fervency may enter.—Upon our asking, God hath promised to give his Spirit,
Luke 11:13. And if he give his Spirit, he will give the kingdom: the Spirit first anoints, 1 John 2:27 and after its anointing oil comes the crown.
2. 'Seek and ye shall find.' But, is it not said, 'Many shall seek to enter in, and shall not be able?' Luke 13:24. I answer, that is, because they did seek in a wrong manner.
1. They did seek ignorantly, setting up an altar to an unknown god. It is ill seeking pearls in the dark. Ignorant people seek Heaven by their good meanings; they seek in the dark, and no wonder they miss of salvation.
2. They did seek proudly. They sought Heaven by their own merits; whereas we are to seek the kingdom in Christ's strength, and in his name.
3. They did seek lazily; as the spouse sought Christ on her bed, and found him not, Cant. 3:1. So many seek Christ in a supine manner; they seek, but they do not strive.
4. They did seek hypocritically; they would have Heaven and their lusts too.—Like that protestant prince Cambden speaks of, who set up one altar in the same church to the true God, and another to the idol.—But let not such seekers ever think to find happiness; let them not think to lay in Dalilah's lap, and go to Abraham's bosom when they die.
5. They did seek inconstantly: Because mercy did not come presently, they gave over seeking.
But else if we seek the kingdom of Heaven cordially, God hath pawned his truth in a promise, we shall find, Jer. 29:13.—'Then shall ye find me, when you search for me with all your heart.'
3. 'Knock, and it shall be opened.'—Knocking implies violence. But we must do as Peter, Acts. 22:16. 'He continued knocking.' We must continue knocking by prayer, and Heaven-gate shall be opened. How may this be as oil to the wheels? how may it excite holy violence, when we have so gracious a promise of mercy upon our earnest seeking of it.
16. This holy violence will not hinder men in their secular employments. Violence for the kingdom, and diligence in a calling, are not inconsistent. Christians, you may work for Heaven, yet work in a trade. God hath given you a body and a soul, and he hath allotted you time to provide for both: he hath given you a body, therefore be diligent in your calling: he hath given you a soul, therefore be violent for Heaven. These two may well stand together, providing for a family, and praying in a family. He that doth not exercise himself in some honest employment, is guilty of the breach of that commandment, six days shalt thou labour. God never sealed warrants for idleness. The sluggard shall be indicted at the day of
judgment for letting his field be over-run with thorns.—They are hypocrites who talk of living by faith, but refuse to live in a calling.
Only remember, that the pains you take in religion must exceed the other, Matt. 6:33.—'Seek ye first the kingdom of God.' First, in order of time, before all things; and first in order of affection, above all things. Your soul is the nobler part, therefore that must be chiefly looked after. In your calling shew diligence; in religion violence.
But some may say, we are so incumbered in the world, that all time for religion is swallowed up; we cannot get leave from our calling to read or pray?
If your trade be such that you cannot allow yourselves time for your souls, then your trade is unlawful. There are two things make a trade unlawful.
1. When persons deal in such commodities as they know cannot be used without sin. Selling of black-spots, or idolatrous pictures and crucifixes.
2. When their trade doth so involve them in worldly business, that they cannot mind eternity, or make out one sally to the throne of grace. They are so much in the shop, that they cannot be in the closet. If there be such a trade to be found, doubtless it is unlawful; but let not men lay it upon their trade, but upon themselves; their trade would give them leave to serve God, but their covetousness will not give them leave. O how many put a fallacy upon their own souls, and cheat themselves into hell.
17. There is but a short space of time granted us, therefore work the harder for Heaven before it be too late. Indeed we are apt to dream of a long life, as if we were not sojourners, but natives, and were to stay here always. The blossom of childhood hopes to come to the budding of youth; and the bud of youth hopes to come to the flower of age: and the flower of age hopes to come to old age; and old age hopes to renew its strength as the eagle: but if we measure life by a pair of
scripture-compasses, it is very short: it is compared to a 'flying shadow,' Job 8:17 to an 'hand-breadth‚' Psalm 39:5 as if there were but a span between the cradle and the grave—parum abest a nihilo.—
Is the time of life so short, and may be shorter than we are aware?— what need is there zealously to improve it before it be slipped away? if time runs, let us 'so run,' 1 Cor. 9:24. He that hath a great business in hand, and the time allotted for doing it is but short, had not need lose any of that time. A traveller that hath many miles to ride, and the night ready to approach, had need spur on the harder, that the night doth not overtake him: so we have a long journey, and the night of death is drawing on, how should we use spurs to our sluggish hearts, that we may go on more swiftly!
18. A man's personal day of grace may be short. There is a time while the sceptre of grace is held forth, 2 Cor. 6:2. 'Now is the accepted time.' The Lord hath prefixed a time wherein the means of grace shall work or not work. If a person come not in by such a time, God may say, 'Never fruit grow on thee more.' A sign this day of grace is past, when conscience hath done speaking, and God's Spirit hath done striving. Whether this day may be longer or shorter, we cannot tell; but because it may so soon expire, 'tis wisdom to take the present opportunity, and use all violence for Heaven. The day of grace hastens away: no man can (like Joshua) bid this 'sun stand still:' and if this critical day be once past, it cannot be recalled. The day of grace being lost, the next is a day of wrath. Jerusalem had a day, but she lost it, Luke 19:44. 'If thou hadst known, even thou, in this thy day, the things which belong unto thy peace, but now they are hid from thing eyes.' After the expiration of the day of grace, no means or mercies shall prove effectual: Now 'they are hid from thine eyes.' Which is like the ringing a doleful knell over a dying person; therefore put forth all violence for Heaven, and do it in this 'thy day,' before it be too late, and the decree be gone forth.
If you neglect the offering violence now, there will be no help for you after death.—When men shall open their eyes in another world, and see into what a damned condition they have sinned themselves, O
now what would they not do, what violence would they not use, if there were a possibility they might be saved! When once the door of mercy is shut, if God would make new terms far harder than before, they would readily seal to them. If God should say to the sinner after death, wouldst thou be content to return to the earth, and live there under the harrow of persecution a thousand years for my sake? Yes,
Lord, I will subscribe to this, and endure the world's fury, may I have but thy favour at last. But, wilt thou be content to serve an apprenticeship in Hell a thousand years, where thou shalt feel the worm gnawing, and the fire burning? Yes, Lord, even in Hell I submit to be; so that after a thousand years I may have a release, and that 'bitter cup' may pass away from me. But, wilt thou for every lie thou hast told, endure the rack? wilt thou for every oath that thou hast sworn, fill a bottle of tears? wilt thou for every sin thou hast committed, lie ten thousand years in sackcloth and ashes? Yes Lord, all this and more if thou requirest, I will subscribe to; I am content now to use any violence, if I may but at last be admitted into thy kingdom. No, will God say, there shall be no such condition proposed to thee, no possibility of favour, but thou shalt lie forever among the damned, and who is able to dwell with everlasting burnings? Oh, therefore be wise in time, now while God's terms are more easy, embrace Christ and Heaven, for after death there will be nothing to be done for your souls. The sinner and the furnace shall never be parted.
20. How without all apology will you be left, if you neglect this violence for Heaven! Methinks I hear God thus expostulating the case with sinners at the last day; Why did you not take pains for Heaven? hath there not been a prophet among you? Did not my ministers lift up their voice like a trumpet? did not they warn you? did not they persuade you to use this violence, telling you that your salvation depended upon it? but the most melting rhetoric of the gospel would not move you. Did I not give you time to look after your souls? Rev. 2:21. 'I gave her space to repent.' Did not you promise in your vow in baptism, that you would take Heaven by force? 'fighting under my banner against world, flesh, and Devil?' Why then did you
not use violence for the kingdom? It must be either sloth or obstinacy. You could be violent for other things, for the world, for your lusts, but not for the kingdom of Heaven: What can you say for yourselves, why the sentence of damnation should not pass? O how will men be confounded and left speechless at such a time, and God's justice shall be cleared in their condemnation! Psalm 51:4. 'That thou mayest be clear when thou judgest.' Though the sinner shall drink a sea of wrath, yet not one drop of injustice.
21. What a vexation it will be at the last to lose the kingdom of glory for want of a little violence. When one shall think with himself, I did something in religion, but I was not violent enough; I prayed, but I should have brought fire to the sacrifice. I heard the word, but I should have received the truth in love; I humbled myself with fasting, but I should with humiliation have joined reformation. I gave
Christ's poor good words; I did bid them be warmed, but I should have cloathed and fed them; and for want of a little more violence I have lost the kingdom. The prophet bade the king of Israel smite upon the ground, 2 Kings 13:18. And he 'Smote thrice, and staid, and the man of God was wroth, and said, thou shouldest have smitten five or six times, then hadst thou smitten Syria till thou hadst consumed it.' So a man doth something in religion, 'he smites thrice and then stays; whereas had he but put forth a little more violence for Heaven he had been saved. What a mischief is this but to half do one's work, and by shooting short to lose the kingdom! O how will this cut a man to the heart when he is in hell, to think, had I but gone a little further it had been better with me than it is now; I had not been thus tormented in the flame.
22. The examples of the saints of old, who have taken heaven by force. David broke his sleep for meditation, Psalm 119:148. His violence for heaven was boiled up to zeal, Psalm 119:139. 'My zeal hath consumed me.' And St. Paul 'did reach forth unto those things which were before.' The Greek word signifies to stretch out the neck: a metaphor taken from racers that strain every limb, and reach forward to lay hold upon the prize. We read of Anna, a prophetess,
Luke 2:37. 'She departed not from the temple, but served God with fastings and prayers night and day.' How industrious was Calvin in the Lord's vineyard. When his friends persuaded him for his health's sake, to remit a little of his labours, saith he, 'Would ye have the Lord find me idle when he comes?' Luther spent three hours a day in prayer. It is said of holy Bradford, preaching, reading and prayer was his whole life. I rejoice (said Bishop Jewel) that my body is exhausted in the labours of my holy calling. How violent were the blessed martyrs! they wore their fetters as ornaments; they snatched up torments as crowns, and embraced the flames as cheerfully as Elijah did the fiery chariot that came to fetch him to Heaven. Let racks, fires, pullies, and all manner of torments come, so I may win Christ, said Ignatius. These pious souls resisted unto blood. How should these provoke our zeal! write after these fair copies.
23. If the saints with all their violence have much ado to get to heaven, how shall they come there who use no violence? 1 Peter 4:18.
'If the righteous scarcely be saved, where shall the ungodly and sinner appear?' If they that strive as in an agony can hardly get in at the straight gate, what shall become of them that never strive at all?
If St. Paul did 'keep under his body,' by prayer, watching, fasting, 1 Cor. 9:27, how shall they be saved, that wholly let loose the reins to the flesh, and bathe themselves in the luscious streams of carnal pleasure.
24. This sweating for Heaven is not to endure long, 1 Peter 5:10.
'After ye have suffered a while.' So after ye have offered violence a while, there shall be an end put to it. Your labour shall expire with your life. It is but a while and you shall have done weeping, wrestling, praying; it is but a while and the race will be over, and you shall receive 'the end of your faith, the salvation of your souls, 1 Pet.
1:9. It is but a while and you shall have done your weary marches, you shall put off your armour, and put on white robes. How should this excite a spirit of holy violence! It is but a few months or days and you shall reap the sweet fruit of your obedience. The winter will be past, and the spring flowers of joy shall appear. Doctor Taylor
comforted himself when he was going to the stake, 'I have but two stiles to go over, and I shall be at my Father's house. Christians, you have but a little way to go, a little more violence, a few more tears shed, a few more Sabbaths kept, and then your hopes shall be crowned with the beatifical sight of God. When the vapour is blown away, then we may see the sun clearly: so when this short vapour of life is blown away, then we shall behold Christ, the Sun of Righteousness, in all his glory, 1 John 3:2. 'We shall see him as he is.'
25. If you are not violent for Heaven, you walk antipodes to your own prayers. You pray that God's will may be done by you on earth, 'as it is done in Heaven:' Now how is God's will done in Heaven? Are not the angels swift in doing the will of God? Like the stars above the equinoctial, that are moved many millions of miles in an hour. The Seraphims are described with wings, to shew how velocious and winged they are in their obedience, Isa. 6:2. Now if you are not violent in your spiritual motion, you live in a contradiction to your own prayers.—You are far from being as angels, you creep as snails in the way to Heaven.
26. This holy and blessed violence would make Christians willing to die. What is it makes men so loth to die? They are as a tenant that is loth to go out of an house; why so? Because their conscience accuseth them that they have taken little or no pains for Heaven: they have been sleeping, when they should have been working, and now death looks ghastly; they are afraid death will carry them prisoners to hell.
Whereas the Christian that hath been active in religion, and hath spent his time in the service of God, he can look death in the face with comfort. He who hath been violent for Heaven in this life, need not fear a violent death. Death shall do him no hurt; it shall not be a destruction‚ but a deliverance: it shall purge out sin, and perfect glory.—What made St. Paul say, Cupio dissolvi, 'I desire to be dissolved,' Phil. 1:23. Surely the reason was, he had been a man of violence; he did spend himself for Christ, and laboured more than all the other Apostles‚ 1 Cor. 15:10. And now he knew there was a crown laid up for him. Augustus the emperor did desire that he might have
a quiet easy death. If any thing make our pillow easy at death, and we go out of the world quietly, it will be this holy violence that we have put forth in the business of religion.
27. If for all that hath been said, you will either sit still, or keep your sweat for something else than Heaven, know, there is a time shortly coming when you will wish you had used this violence. When sickness seizeth on you, and your disease begins to grow violent, and you think God's sergeant is at the door, then what wishes will you make, O that I had been more violent for Heaven! O that I had been praying when I was dancing and making merry! O that I had had a bible in my hand when I had a pack of cards! how happy then might I have been! but alas, my case is miserable! what shall I do! I am so sick, that I cannot live, and so sinful, that I dare not die? O that God would respite me a little longer, that he would put a few more years in my lease, that a little space might be granted me to recover my lost hours! As one said on her death-bed, Call time again; but time will not be called again. At the hour of death sinners will awake out of their lethargy, and fall into a phrenzy of horror and despair; and shall not all these arguments prevail with men to be violent for the kingdom? what a hardened piece is a sinner's heart! We read that at Christ's passion, the rocks rent‚ Matt. 27:51. But nothing will move a sinner. The rocks will sooner rend than his heart. If all that I have said will not prevail, it is a sign ruin is towards, 1 Sam. 2:25. 'They hearkened not to the voice of their Father, because the Lord would slay them.'
Yet this caution I must necessarily insert, though we shall not obtain the kingdom without violence, yet not for our violence.—When we have done all, look up to Christ and free grace. Bellarmine saith, we merit Heaven ex congruo. No, though we are saved in the use of means, yet by grace too, Ephes. 2:5. 'By grace ye are saved.'—Heaven is a donative, Luke 12:32. 'It is my Father's good pleasure to give you a kingdom.' Why may one say, I have used violence for it, I have wrought for the kingdom: I, but it is a gift that free grace bestows.
We must look up to Christ for acceptance: not our sweat, but his