model of religion; it shews us what we are to believe. Take away truth, and our faith is fancy. Truth is the best flower in the church's crown; we have not a richer jewel to trust God with than our souls, nor he a richer jewel to trust us with than his truths. Truth is insigne honoris, an ensign of honour; it distinguishes us from the false church, as chastity distinguisheth a virtuous woman from an harlot. In short, truth is ecclesiæ præsidium, the bulwark of a nation: 2 Chron. xi. 17, it is said, the Levites (who were the antesignani, the ensign-bearers of truth) strengthened the kingdom. Truth may be compared to the capitol of Rome, which was a place of the greatest strength; or the Tower of David, on which there hang a thousand shields, Cant. iv. 4. Our forts and navies do not so much strengthen us as truth. Truth is the best militia of a kingdom; if once we part with truth and, espouse Popery, the lock is cut where our strength lies. What then should we be violent for, if not for truth? We are bid to contend as in an agony for the faith delivered to the Saints, Jude v. 3. If truth once be gone, we may write this epitaph on England's tomb-stone, The glory is departed 2. This holy violence is when we are violent for our own salvation, 2 Peter i. 10. Give all diligence to make your calling and election sure. The Greek word signifies anxious carefulness, or a serious bearing one's thoughts about the business of eternity; such a care as sets head and heart at work: in this channel of religion all a Chistian's zeal should run. 3. The third thing is, what is implied in this holy violence. It implies three things. 1. Resolution of will. 1. Resolution of the Will, Psalm cxix. 6. I have sworn and will perform it, that I will keep thy righteous judgments. Whatever is in the way to Heaven (though there be a lion in the way) I will encounter it. Like a resolute commander that chargeth through the whole body of the army. The Christian is resolved, come on what will, he will have Heaven. Where there is this resolution, danger must be despised, difficulties tramp. led upon, terrors contemned. This is the first thing in holy violence, resolution of will, I will have Heaven whatever it costs me; and this resolution must be in the strength of Christ. Resolution, is like the bias to the bowl, which carries it strongly. Where there is but half a resolution, a will to be saved, and a will to follow sin, it is impossible to be violent for Heaven. If a traveller be unresolved, sometimes he will ride this way, sometimes that; he is violent for neither. 2. Vigour of the affections. The will proceeds upon reason; the judgment being in formed of the excellency of a state of glory, and the will being resolved upon a voyage to that holy land, now the affections follow, and they are on fire in passionate longings after Heaven. The affections are violent things, Psalm xlii. 2. My soul thirsteth for God, for the living God. The Rabbins note here, that David saith not, My soul hungreth, but thirsteth; because naturally we are more impatient of thirst than hunger. See in what a rapid violent motion David's affections were carried after God. The affections are like the wings of the bird, which make the soul swift in its flight after glory: where the affec, tions are stirred up, there is offering violence to Heaven. 3. This violence implies strength of endeavour, when we strive for salvation as about a matter of life and death. 'Tis easy to talk of Heaven, but not to get to Heaven; we must operam navare, put forth all our strength; nay, call in the help of Heaven to this work. 4. The fourth thing is, how many ways a Christian must offer violence; four ways, 1. To Himself, He must offer violence, 2. To the World, 3. To Satan, 4. To Heaven. 1. He must offer violence to himself. This self-violence consists in two things: 1. Mortification of sin. 1. Offering violence to one's self in a spiritual sense, consists in mortification of sin: Self is the flesh, this we must offer violence to. Hierom, Chrysostom, Theophilact do all expound taking Heaven by force, the mortifying the flesh the flesh is a bosom-traitor, it is like the Trojan horse within the walls which doth all the mischief. The flesh is a sly enemy; at first it is dulce venenum, afterwards scorpio pungens, it kills by embrac ing. The embraces of the flesh are like the ivy embracing the oak, which sucks out the strength of it for its own leaves and berries; So the flesh by its soft embraces, sucks out all heart for good, Gal. v. 17. The flesh lusteth against the spirit. The pampering of the flesh, is the quenching of God's spirit. The flesh choaks and stifles holy motions: the flesh sides with Satan, and is true to his interest. There is a party within that will not pray, that will not believe. The flesh inclines us more to believe a temptation than a promise. There needs no wind to blow to sin, when this tide within is so strong to carry us thither. The flesh being so near to us, its counsels are more attractive: no chain of adamant binds so fast as the chain of lust, Alexander, who was victor mundi, conqueror of the world, was captivus vitiorum, led captive by vice. Now a man must offer violence to his fleshly desires, if he will be saved, Col. iii, 5. Mortify therefore your members which are upon the earth. The mortifying and killing sin at the root, is when we not only forbear the acts of sin, but hate the inbeing. Plurimi peccata radunt non eradicant. Bern. Nay, where sin hath received its deadly wound, and is in part abated, yet the work of mortification is not to be laid aside. The Apostle persuades the believing Romans to mortify the deeds of the flesh, Rom. viii. 13. In the best of saints there is something needs mortifying; much pride, envy, passion; therefore mortification is called crucifixion, Gal. v. 24. which is not done suddenly every day some limb of the body of death must drop off. Nothing harder than a rock (saith Cyrill) yet in the clefts thereof some weed or other will fasten its roots. None stronger than a believer, yet do what he can, sin will fasten its roots in him, and spring out sometimes by inordinate desires. There is something needs mortifying. Hence it was St. Paul did beat down his body, by prayer, watching, fasting, 1 Cor. ix. 27. But, is it not said, Ephes. v. 29. no man ever hated his own flesh? As flesh is taken physically for the bodily compages or constitution, so it is to be cherished; but as flesh is taken theologically for the impure lustings of the flesh; so a man must hate his own flesh. The Apostle saith, Fleshly lusts war against the soul, 1 Peter |