Heaven Ravished: OR A Glorious Prize, achieved by an heroical enterprise: As it was lately Presented In A SERMON TO THE Honourable House of Commons, at their solemn Fast, May 29. 1644. By HENRY HALL, B. D. late Fellow of Trin. Coll. in Cambridge.  
Printed by Order of the said House.  1 COR. 9.24. Know ye not that they which run in a race, run all, but one receiveth the prize. So run that ye may obtain. 
Printed by J. Raworth, for Samuel Gellibrand, and are to be sold at his shop at the sign of the Brasen-Serpent in Pauls-Churchyard. 1644.   

TO The Honourable House of Commons, now assembled in PARLIAMENT.  
I Have offered violence to myself to satisfy your desires, in Preaching first, and next in publishing, these weak and course-spun meditations; fitter indeed for a popular auditory than such an awful and judicious assembly concerning which I may fitly say what Zeba and Zalmunna sometimes did of Gideon's brethren, each one resembled the children of a King, Jud. 8.18. or as Cyneas the ambassador of Pyrrhus being asked after his return from Rome, what he thought of the City and State, made answer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the same may I, with better reason, say of your Honourable Senate, It seemed unto me to look like a little commonwealth of Kings. When first I understood you had designed me (the unfittest in many respects you could have thought upon) unto this solemn service: I resented it truly no otherwise than Jonah did his message to Nineveh, with much trouble and emotion of spirit, not to say discontent: and as forward should I have been as he (had not a strong band of reason and conscience held me back) to fly to Tarsus or any whither else, rather than undertake the Province you had called me to: Not out of any disaffection to the work, or the Authority that summoned me to it, which I shall always honour, and next to that of Gods, esteem sacred; but being sensible of nothing more in all this world, than mine own defects: and knowing well how hard a matter I find it to satisfy myself, I held it impossible for me to bring forth aught that might satisfy others (especially such a grave Court of great Statesmen) either in the Pulpit or the press. However since you are pleased out of your ingenuity and candour, not only to own this worthless piece, but to over value it so far, as to call it forth into the public light, having nothing else to sway with me, besides the obedience I owe to your commands, I do therefore in all humility present it unto your honourable acceptance, such as it is it glorieth to be yours, and were all the body of this simple discourse, like Solomon's Lineae aureae cum punctis argenteis, Cant. 1.11. wrought with lines of gold and enamelled with pearls, I should not hold it too rich a present, for such unparalleled Worthies, which have honoured God so much, and are so much honoured by him. Your exemplary zeal and piety, your Noble and heroical achievements, for the honour of our God, and the advancement of his kingdom, hath already stamped for you such an Impression of respect and reverence, in the estimations and thoughts of all the godly, that you seem to be as the stones of a crown lifted up, and as an ensign upon our Land, Zech. 9.16. Go on and prosper, most worthy Senators, in the great work which you have so happily begun, till you shall have fully crowned our hopes, and perfected your own most glorious undertakings. Never had any Parliament either so glorious a prize as you have to contend for, or so many potent adversaries, oppositions, and difficulties, to encounter with: but this may serve as a more than sufficient encouragement to hearten you on, that you have a good God, a Noble Cause, an Honourable Reward, and what could you wish more? See what you have done already, and let your former, many and precious experiences of divine favour and assistance, animate you to wait upon God, with an unwearied patience, till he shall make all your enemies of the Synagogue of Satan, to come and worship before your feet, and to know that he hath loved you. Consider how many great and stupendious works God hath already made you instruments to bring about. How many mighty nimrod's have you cut down? how many yokes of oppression and tyranny have you broken? how many dying Saints have you revived? The Lord hath made darkness light before you, and crooked things straight, he hath leveled mountains, and raised valleys; what enterprise have you taken in hand, which hath not in the Issue prospered beyond your expectations? You have sprung a mine under the walls of Babylon, unsettled the Throu of the Beast. Behold how the Antichristian faction languisheth, the pontifical chair reels, the mitres wither, the triple crown shakes: that which the Lord threatened sometimes against one of the worst of the Kings of Judah, the same he seems to do now against the great Monarch of Babylon, Remove the Diadem, take away the Crown, I will overturn, overturn, overturn it, until he come whose right it is, and I will give it him, Ezek 22.26, 27. Me thinks I see the proud turrets, and battlements of Rome falling, and Zion rising up fair as the morning, clear as the moon, terrible as an Army with Banners. Howsoever this is certain, God hath promised, and he will no doubt in due time make it good, which we have in the Prophet. Esay 24.23. The moon shall be confounded, and the sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and before all his ancients gloriously. I hope the happy time is at hand, which God hath appointed for the full working out of his Glory and our deliverance, and that this dawning of our hopes may break forth into a perfect day of joy and triumph, It is and shall be the earnest and constant prayer of  
Your most unworthy Servant in the work of Christ, HEN: HALL.   
MATTH. 11.12. And from the days of John the Baptist until now, the Kingdom of the heavens suffereth violence, and the violent take it by force. 
THis Text is not entire of itself, but linked in necessary connexion with that which went before, for clearing whereof we may borrow light at the next door: If we please to go back a little and take the advantage of a run, the coherence will show that our Saviour having in the former chapt●r chosen the 12. Apostles, and sent them out to Preach in the Cities of Jury, here in the beginning of this he goes himself about the same errand, to preach the gospel in the Cities of Galilee, for so the current of interpreters carrieth the sense of those words, 
Paraeus in loc. Cor. a lapide in loc. & a●i Complares.  vers. 1. He departed thence to Teach and to Preach in their Cities, referring it to the Apostles who were all or most of them of Galilee. The promulgation of the glad tidings of the Kingdom of heaven, now ready to be revealed, it was a matter of that grand importance and general concernment unto all, that our Saviour thought fit to disperse himself and his Apostles several ways, that all the Cities and parts of the land might with more convenience be summoned to take notice of it.  
John the Baptist, he had indeed awakened the people as with the sound of a Trumpet, and stirred them up to a general expectation of the Messiah his coming, but yet many of them remained in suspense, and were not so well satisfied about the person of the Messiah, whether John himself or Jesus was He, as appears Luk. 3.15. This scruple was necessary to be cleared, and therefore John being cast into prison, and now near unto his Martyrdom, he dispatcheth out two of his Disciples in an Embassy unto Christ, to know of him whether he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that grand Redeemer of I●rael, so much desired and so long expected, or whether they should look for some other, vers. 2.3.  


J●st●n Ma● 〈…〉  
〈…〉 c. 12.   It was not out of any doubt that John himself had (as some Ancients have thought) that he sent unto Christ this message, for the Oracle from heaven had satisfied him in this, and He others, John 1.32, 33. &c. But it was out of a pious desire to imform and settle his Disciples who were not yet so well resolved in that matter, as Chrysostom and other Interpreters Ancient and Modern have observed. 
Luk ● 22.  Our Saviour therefore having at that time, as appears by another parallel place, wrought sundry miracles in healing the sick, cleansing the Lepers, raising the dead, he returns this answer, vers. 4, 5, 6. Go and show unto John what things you have heard and seen, implying fairly, that such divine words and works, carried light and conviction enough along with them, to bewray the Author of them, and that he were little other than a miracle of unbelief, whom such great wonders and miracles could not move.  
Hereupon the Disciples of John being sent away with their answer, he turns his speech to the multitude, and gives out a large and ample testimony unto John, commending him greatly for his personal virtues, and his High Office, and the singular effect and fruit thereof, vers. 7, 8, 9, 10 11, 12.  
First, for his personal virtues he was a man of a grave spirit, of a constant and well-settled judgement, not wavering and reeling to and fro, like a reed shaken with the wind in which is no steadfastness; for howsoever the people might haply think by occasion of this message, 
John 1.19. and ●. 34. & cap. 3.28.  that John after his imprisonment might change his mind and not retain the same opinion of Christ which he had before, yet our Saviour clears him from any umbrage of such a suspicion by that quaere which he puts forth to the multitude, vers. 7. What went ye out into the wilderness to see? intimating that they could not in reason suppose that camel-haired Prophet, haunting the wilderness, to be such a fickle, humorous, and desultory temporizer as those smooth silken Chaplains are wont to be, that are in the Courts and Palaces of Princes.  
2. He extols his Office and Function, he being not only a Prophet but much more than a Prophet, v. 9 The ancient Prophets they saw Christ a far off but John saw him face to face; they foreshowed his coming, but John was his harbinger and immediate forerunner, that pointed him out with his singer, saying, this is he, in which respect our Saviour ranks him above the chief of Prophets, and makes him the greatest mere man that ever was born of a woman, and yet withal gives a prerogative of excellency to the meanest Officer in the Kingdom of heaven above him, vers. 11. which must not be understood of inherent holiness or personal grace (for in that respect the ordinary ministers of the gospel are much inferior unto John) but it is to be interpreted of their more honourable Office and Function, in which they go beyond John, and excel him as far as he did the former Prophets, it being a received maxim, 
* Minimus maximi est major maximo min●mi.  that he that is least in a greater Order, is greater than the greatest of a lesser Order; as in the Schools, he that hath proceeded a master in the Arts, though but an incaeptor and of the latest Edition, is above the highest bachelors; and the meanest Knight above the greatest Esquire.  
3. But the principal commendation of John and the fairest flower in all his garland is taken from the singular effect and force of his ministry, it being not dull and sluggish, but lively and powerful in operation upon the consciences of men, and crowned with a more than ordinary success and fruit, and that is presented unto us in the Text now in hand; From the days of John the Baptist until now, the Kingdom of Heaven suffereth viol●nce, &c.  
The words than hold out unto us a glorious Spectacle, a goodly sight well worth the beholding, and that is the Kingdom of heaven ravished; or if you will here's a Noble prize achieved by an honourable and heroical enterprise, together with the condition and success of the enterprizers, and the period and date of all this.  
1. The Noble prize to be achieved is the Kingdom of Heaven. 2. The honourable and heroical enterprise is to invade and seize upon this Kingdom. 3. The condition and quality of the enterprizers, they are not remiss and slack, but eager and violent. 4. The Issue and success of the enterprizers, they prevail in their design and take the Kingdom by force. 5. The period or date from which this violence begins, and how long it continues, from the days of John the Baptist until now. John's ministry was but of a few days and of a short continuance, but he kindled in that short time such a light of knowledge, and such a flame of affection in the hearts of men, as no opposition could put out, but it continued like the morning star, still blazing and glowing more and more till Christ came the Sun of righteousness, and he with his Apostles was so far from quenching the smoking flax, that taking the Lamp out of John's hands, he blew it up to a greater height, and made it burn more clear and bright.  
And from Christ's time to the end of the world, wheresoever the gospel is preached, which is the ministry of the Spirit, discovering glorious things in the Kingdom of heaven, and working mighty impressions upon the consciences of men by means of such discoveries, there will be violence offered and resolute attempts and erterprises taken in hand, for the achieving and compassing of those glorious things.  
These are the parts of this Text, all fraught with precious and choice materials; I shall endeavour first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to top these sheaves and to beat out the meaning of the several parts, and then we shall the better come to reap from them such fruits of Instruction as they will afford.  
I begin with the first particular propounded, The glorious prize here held out, which is the Kingdom of heaven; and to omit the various use of the notion (if yet it be taken at all in a various use) for I rather hold with the Judicious Cameron, that it imports always one and the same thing, 
Cam. praelect. in Mat. c. 18. v. 1. Regnum Caelovum unum & idem significat in scriptura nempe regnum Christi, quod & regnum Dei dicitur sive Statum & conditionem Ecclesiae quae proprie Christiana dicitur.  even the Kingdom of Christ the mediator over the Church and people of the New Testament, with the preaching of the gospel and the other Ordinances of evangelical and Christian worship which properly belong thereunto.  
There is first a Kingdom of power and providence which Christ hath, as God over all the world; Angels, and men, and devils, being put in subjection under him, and of this the Prophet speaks, Psal. 102. v. 19 The Lord hath prepared his Throne in heaven, and his Kingdom ruleth over all, this is not meant here.  
2. There is a Kingdom of Grace, which Christ as Mediator exercised in a more especial and peculiar manner, over the Church and commonwealth of the Jews, before the time of his Incarnation and coming into the world; for even the Jews as well as we, 
vid. Iud. 8.23. 1 Sam. 1.7. &c. ●1 Sam. 12.12.  were unto God a Kingdom of Priests and an holy Nation, Exod. 19.5. and the Lord was their King, Judge, and Lawgiver, Esay 33.22. and Solomon, after David his Father, is said to reign over Israel sitting upon the throne of Jah, 1 Chron. 29 23. and hence as one of the Ancients 
* Eusebius praep. Evan. lib. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  well observes out of Josephus, The politic State and form of Government among the Jews, It was neither a Monarchy, nor an Aristocracy, nor a Democracy, but a Theocracy or Divine Government, the Son of God being in that commonwealth Commander in Chief, and ordering all things therein according to his own will.  
Christ therefore reigned over the Jews as mediator many hundreds of years before he was born of the Virgin Mother, the Kingdom and government even then was upon his shoulders, yet you shall never find throughout all the whole Scripture, that State and manner of Christ's reign over the Church of the Old Testament called The Kingdom of Heaven, and the principal reason seems to be this, because the whole policy and form of it, was typical and ceremonial, all things being carried then in clouds and shadows and mystical prefigurations of good things to come, the truth and substance whereof was not yet exhibited and revealed.  
Hence the Apostle shuns not to call the Jewish Tabernacle, a worldly Sanctuary, Heb. 9.1. and their Ordinances and rites of Worship, carnal Ordinances, imposed only until the time of reformation, vers. 10. the like censure he is bold to pass upon their sacrifices and offerings, They were only patterns and 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  figures of things in the heavens, and not the heavenly things themselves, vers. 23. the people also were in comparison of the Christian Church, a carnal people, and the whole economy and frame of their Religion, worship, and government, was to be shaken and removed, as with an earthquake, at Christ's coming, Heb. 2.27. 
* Vid. Estium & Cor. a lapide in loc.  therefore that policy and ceremonial form of Church administration, was not fit to be called by so high and glorious a Title, The Kingdom of heaven.  
But now in the days and by the ministry of John the Baptist the levitical pedagogy, with all the carnal rudiments and umbrages of it, began to wax old, and to wear out of date; another manner of Church State much more spiritual, entering then upon the Stage and coming in by degrees in the room of it, which therefore in the New Testament is commonly called, The Kingdom of heaven.*  
The mother place in Scripture from which this notion was derived is Dan. 2.44. In the days of those Kings the God of heaven shall set up a Kingdom which shall never be destroyed, &c. this passage Aben-Ezra and the Jewish Rabbins do generally interpret, as Cameron observes, of the Messiah his Kingdom, which they were wont to call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the kingdom of heaven. 
* 
Drusius praet. in Luc. 15.18. peccavi in caelum i.e. in deum nam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unum esse ex nominibus dei sciunt omnes qui illam lingnam callent.  
Lucae 20.4. Baptismus Joh. dicitur esse e caelo. i. a Deo. sive divini tus.  
Scitum est illud apud Hebraeos sit Reverentia prae ceptoris tui sicut reverentia caeli: & illud qui venit ut se mundet, adiuvant cum de caelo.  
Sic apud Latinos caelo gratissimus omnis.   The denomination is not taken as is commonly thought, from the subject or place of residence, but from the efficient rather, for with them in their Dialect, the Kingdom of the Messiah, or Son of God, and the Kingdom of the heavens are terms of promiscuous use as they are also in Scripture, compare Mat. 70.7. with Luke 10.9. and you shall find that which in the former place is called the Kingdom of heaven, in the latter is the Kingdom of God, the difference in the thing itself being none at all, but only in the sound of words.  
But now this Evangelical state of the Christian Church, called the Kingdom of heaven, it is either Militant or Triumphant, the State of Grace or the State of Glory, which for kind and nature are both one, and differ but only in degrees; for the State of grace what is it else but glory begun: the way to the Kingdom is not without some first fruits of the Kingdom, saith 
* Non est via ad regnum sine primitiis regni.  Bernard. And the State of glory on the other side, what is it else but grace fully perfect and consummate. It is the former of these which is here principally meant, to wit, the Militant Estate of the Christian Church, in which men are brought to live under the gracious and mild government of Christ; their minds being enlightened, guided, and powerfully moved and overruled. 1. To repent of all their sins, and then, 2. To accept of the pardon and remission of them in such sort as it is offered in the tenor of the New Covenant. 3. To render back as a Tribute of thankfulness a free, cheerful, universal and constant obedience to all the revealed Will of God.  
The next thing to be cleared is how this Kingdom may be said to suffer violence? And here interpreters vary, I shall give a touch of their several descantings. It may be the very discords will help to make the music better and the harmony more pleasing; the sum of all or most of the tendries I have met with, is reducible to these three heads. The violence here spoken of may be taken either as it is opposed, 1. To Natures, 2. To Just and right, or 3. As it is opposed to temper and moderation.  
First it may be taken as opposed to that which is according to Nature: the Philosophers are wont to distinguish of motion thus, 

1. Grandis est violentia in terra nos esse genitos & caelorum sedem quaerere Hieron. inloc.  
Qui homo natus est angelus esse desiderat & terr●num animall cael ste quaerit habitaculum Hier. ad Algasiam, Epist. 151.   That it is either natural or violent; natural motion springs from natural principles, and tends to natural objects and ends, but the motion, saith Jerome of these enterprizers was not such, but violent and strained in respect of its principles, object, and end. It was in all these beyond the sphere and compass of nature: those that were by nature born men of an elementary constitution, being upon the matter little other then mushrooms sprung out of the earth, were transported with a more than generous affectation to become Angels, and their ambition was so transcendent and supernatural that nothing could satisfy them under heaven, and this seemed to be such an extreme violence against the common course and strain of nature; as if fishes should affect to leave their watery Element to live in the earth, or as if Camels, and Elephants should strive to leave the earth, and go live and swim in the Sea.  
2. But this Interpretation itself is judged by some to be too much forced and violent, and therefore Ambrose and Hillary take violence here, as opposed to just and right. 
* Id dicitur violentum quod est contra fas & jus. Glossa sic exponit Regnum Dei Christi merito justitiaque ex pugna tum pecatoribus in praedam datur, adeo ut illi id occupent qui eo Indignissimi sunt sicut raptores alieno labore parta per libitum occupant. &c.  We are wont you know to call them violent who invade and seize upon that by force, which they have no good right nor title unto, as thieves and robters do by the high way In like manner the Gentiles, say these Authors, who had no right unto the Kingdom of Heaven (for they were strangers from the commonwealth of Israel, aliens from the Covenants of promise, without God and without hope in the world) yet they came thronging and crowding in howsoever: whether they had any good tenure or no quo jure quaque Injuriâ, they came according to our saviour's prediction, from the East and from the West, and from the North, and from the South, and seated themselves in the kingdom of God, whiles the Jews which were the children of the Kingdom were cast out of doors, Luk. 13.28.29. Rapuit Ecclesia regnum, a Synagogue saith Ambrose, the Jews being Abraham's children thought this kingdom to be an inheritance due unto them only, in respect of their lineal descent and propagation from their Ancestors, but the Gentiles came by force and shouldered them out, and took all their Ancient rights and privileges from them. This exposition carries smoothness and concinnity enough with it, and might well be admitted were it not that it antedates a little too soon the conversion of the Gentiles who sprung not in with such violence nor in such numbers and multitudes▪ till after the days of John the Baptist in whose time yet this violence began.  

Hi sunt qui per vim irrumpunt ac veluti Januam fracturi urgent. Adeo avidi sunt ut nulla vi ab strahi possunt sed potius moriuntur quam abstrahu●tur ab Evangelio. Luth. in loc. sic plerique alu.  3. Therefore the more received, and as I think the more judicious interpretation of this violence here takes it as opposed to temper and moderation, for so in morals we account them violent who are not dull and sluggish, but earnest and serious in their work, warm and zealous in their pursuit, impetuous and resolute in their undertakings, and such was the disposition of many people in John's days, they were so bent and set upon the Kingdom of heaven, that no difficulties or discouragements could take them off, they would have a share whatsoever it cost them. As soldiers when they lie before a besieged City, they set to their long ladders and Scale the walls, and when they are got in they fly upon the spoil, and seize upon what ever comes next to hand; so was the course of these violent ones. The Kingdom of heaven was no sooner opened, but they sprung in and took hold of this glorious prize, and carried all away before them with main force.  
But there is yet another Interpretation of this place given by Melancton, which though it lie a little out of the common road, and is not much, nor so far as I can find, at all taken notice of by others, yet it seems to me very considerable and worthy of due regard, as well as any of the former: the sum of his notion, to give you an account of it in a word, 
Regnum caelorum vi irrumpit, venit vi non quod Christus vi occupetimperia sicut Alexander sed potentia divina erumpit contra surores diabolorum & tyrannorum, &c. Melanc. in loc.  it is grounded upon the proper signification and common use of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which in all sorts of Authors is for the most part taken in the active, and but seldom and very sparingly in the passive, and if you please thus to take it here, the sense will run clear and smooth to this effect, from the days of John the Baptist until now, regnum caelorum vi ingruit vi irrumpit, the kingdom of heaven breaks in by force. As the sun though it may be overcast with a dark cloud, yet the beams of it will at last break out, or as a mighty violent flood or winter torrent, though it meet with many obstructions to damn up its course, yet it will burst through and flow over them; so the kingdom of heaven howsoever there were oppositions raised to obstruct the passages and proceedings of it, yet it violently rushed in bearing down all resistance, removing all rubs, and reigning over all impediments that lay in the way of it.  
This Exposition hath nothing forced nor strained in it, it agreeth well with that native force and common use of the word, and there is another parallel place Luk. 16.16. which much favoureth this sense, From the days of John the Baptist until now, the Kingdom of heaven is preached, and every one presseth into it: the word is the same there and here, and I know no reason of any force why the Active signification of it may not be admitted here as well as there, the places being parallel, its probable enough that one and the same line of Interpretation may serve them both.  
Besides the currant use of the word in this sense among other Authors, the Septuagint as far as I can find, takes it always thus; 

Vid Septuagint in Gen. 19 3. & cap. 33.11. & Judicum cap 19.7.  
Sic Tert. vocat Johannem Limitem constitutum inter vetera & nova ad quem defineret Judaismus & a quo inciperet Christanismus. lib. 4 cont. Mar. vid. Ireneus lib. 4. c. 8.   to wave other places for the present, that in Exod. 19.24 is full and punctual for this, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Let not the Priests and persons break through to come up unto God; and the next clause to the Text (for the Law and the Prophets were until John) fairly admits, if not requires this construction; his Ministry being the common bound-stone betwixt the Jewish and the Christian Church, the limits from which the Law and the Prophets took their conclusion, and the gospel and kingdom of Christ its commencement and inauguration.  
However because I delight not to recede from the beaten tract, unless it be upon urgent necessity, therefore choose whether sense you please, the difference will not be material in respect of the observations arising hence, which before I enter upon, there is yet one thing more to be explained in a word or two, and that is, Why from the days of John the Baptist this kingdom of the heavens doth thus violently come in, or if you relish the former notion better, Why it suffered such violence in his days more than in former times.  
The Reasons are 1. Because the Law and the Prophets were in force until those days, and then upon the expiring of that dispensation, John's ministry, with the gospel and kingdom of Christ, like time and the motion of the heavens took beginning together at one and the same instant; therefore the Evangelist hath coupled them both together, Mar. 1.1, 2, 3. and S. Peter hath done the like, Act. 10.37. The Word you know which was published through all Judea, beginning at Galilee, after the baptism which John Preached. John's ministry it was you see preparatory and introductive unto Christ, the whole design of his Preaching and baptism was to discover Christ, and to make him manifest unto Israel, John 1.31. His preaching being in the Spirit and power of Elias tended unto this, to make ready a people prepared for the Lord, Luke 1.17. and his baptism being a summons to repentance for the remission of sins, Mar. 1.4. did manifestly pre-ingage the people to believe in him that should come after him, that is, on Christ Jesus, Acts 19.4. Now the gospel being preached, which is the word of the Kingdom, it never returns back without success, but like a draw-net when it is let down, some or other are caught and converted unto Christ by it.  

Omnia prius f●●geban● sub ministerto Scritarum & pharisae orum Musc. in loc.  2. John's ministry was mighty and powerful, above the proportion of former times: the people lived under shadows and dark clouds before, which cast forth but little light and yielded less heat, their hearts were as cold and frozen as ye, under the ministry of the Pharisees and Scribes, but John was a burning and shining light, Ioh. 5.35. His doctrine and conversation kindled a light of knowledge and an heat of zeal in the hearts and consciences of men, which drew them to Christ with much violence.  
3. When John had once begun this course, soon after, our Saviour with his twelve Apostles and 70. Disciples came after him advancing and carrying on the work to a greater height and progress, and look how far John's ministry excelled all that went before, so far did the ministry of our Saviour and his followers excel and go beyond him, both in respect of a more clear manifestation of glorious truths, and also in respect of a more forcible operation upon the consciences of men.  
And now having rubbed out these ears of corn, come we in the next place to reap from them such fruits of instruction as they will afford; the points arising hence are four. 1. That the Church and people of the New Testament, is the Kingdom of heaven. 2. Where it pleaseth God to raise up choice and pr●●ious Instruments to Pre●ch the gospel (as he did here) there the Kingdom of Christ will forcibly come in, and numbers will as forcibly press and throng into it, though there be never so much opposition against it. 3. Those that would have a share in this kingdom, they must not be dull and remiss, but earnest and violent in their pursuit. 4. All those, and only those, which are thus earnest and violent, shall prevail in their design, and carry the prize which they are so eager for.  
For the first of these, That the Church and people of the New Testament, is the Kingdom of heaven; This is couched in the Text and employed only as a ground, and therefore to insist upon it at large would be a little impertinent. I shall therefore hint you to some reasons for this manner of denomination and so pass it over.  
First, therefore the Church of the New Testament is called The Kingdom of heaven, because in the Church, and in it only the 
* Scitum est qoud Judaei na●rant de R. Simeon F. Jo●hai, cum ille vid●ret occ●●em aviculis insidias struente naudivit vocem caelitus delapsam i● haec verba. Sine Caelis (i. e. sine deo) ne una quidem avis capta est aucupio quanto minus tot & tot animae filiarum hominum. Lud. Capell. Spei leg ex bear shith. Rabath. Sect. 7●.  Heavens govern and that not only in a general way of power and providence, for so is all the world under that government: Nebuchadn●zz●r when he had been schooled by grazing 7. years among the bruits, he came to see this clearly, that the heavens do rule, Dan. 4.26. But the Church is under the rule and government of the heavens in another manner than the world is. God reigns over the world only in a Providenciall way, ordering and disposing all things according to his secret council; but he reigns over the Church according to his own hearts desire, by the sceptre of his Word and Spirit: look upon which you will, of all the States and Governments in the world, even those that are most exactly ordered according to the rules of civil Policy, Justice and prudence, and you shall find that they are but men at the best, and often worse than men, beasts and sometimes worse than beasts, devils that bear all the rule and carry all the stroke.  
The four great Monarchies which have been so glorious in the world, would you know what Emblem the Holy Scripture sets them forth by Dan. 7.17. They are four great beasts which arise out of the Earth, and to the last beast of this litter, the worst of all the former, though in outward respects the most glorious, the Dragon resigned his power, and his Throne and great authority, Rev. 13.2. S. Augustin is in the right for this Magna Regna, Magna l●tro●ima, the great kingdoms of the world, what are they else in plain English but Tabernacles of Robbers, dens of lions, and mountains of Leopars, Job 12.6. Cant. 4.8. Copernicus' his conceit is here no paradox, the earth moves and the heavens are at a stand, the wisdom, the council, the Policy, and Interests of the Earth, turn all the spheres, move all the engines, and do all in all; but the wisdom, the council, the policy and Interests of heaven stand still, and strike never a stroke, carries no sway at all. But in the Church it's otherwise, there the Lord alone reigns in a peculiar manner, and his Will is done in earth as it is in heaven, &c. that is the princiall reason, others are of inferior remark which I shall briefly glide over.  
2. The Church is the kingdom of heaven, because the Prince that commands there, is the Lord from heaven, 
* Dan. 2.45. 1 C●r. 15.47.  The stone cut out of the mountain without hands; heavenly, in respect of his extraction and original, as being sprung from the bosom of his Father, by an eternal and ineffable generation; and from the womb of his Mother by a Divine and miraculous conception, without any concurrence or help of man; and heavenly to, in respect of his Inauguration and entrance into his kingdom, which was neither by popular Election, which course he declined John 6.15. nor by succession, for his kingdom rests solely in his own hands, and never did nor can pass from predecessor to successor; nor yet by conquest or force of arms as other Princes enter. Christ waved all these ways, and came into his Throne by an Ordinance from heaven, Dan. 7.13.14. When Peter drew his sword he commanded him to put it up, For my kingdom (saith he) is not of this world, it's in this world, but not of this world, the prime source and original of it is not from hence, John 18.36.  
3. The first planting, establishing, and the continual advancement and propagation of this kingdom, proceeds not from any council, policy, or strength of the world, but from the wisdom and Power of God. It is God alone, and no other, That plants the heavens, and lays the foundation of the Earth, and saith unto Zion, Thou art my people, Esay 5.16. As they say of Thebes, That it was built by the sound of Amphious harp, so its true much more of the Church and kingdom of God, it was built by the Fishermen of Galilee, and not any other way, but only by the preaching of the gospel, Micah 7.11. In the day that thy walls shall be built the D●cree shall be far removed, 
P●sc. in locum.  which Piscator Interprets thus, long latique propagalitur Evangelium; the gospel shall be propaged far and wide all the world over.  
4. In respect of the Subjects who are not of this world, but severed and separated from it. 1. By an heavenly Election, They are the Congregation of the first born, whose names are enroled in heaven, Heb. 12 23. And 2. They are taken and bought from the earth, by a special work of Redemption, out of every Country, and Kindred, and People, and Nation, Revel. 59 and cap. 14.3, 4.3. They are singled out from others by a powerful conversion, upon which ground they are saluted, Holy brethren partakers of the heavenly calling, Heb. 3.1. And 4. Their trading and traffic is not for the things of this world, but their conversation is in heaven, Phil. 3 20.5. Their inheritance and portion is not in the earth, for here they are but strangers and pilgrims out of their own Country, but they have an inheritance immortal, 
Dan. 8.10.  undefiled reserved in the heavens for them, 1 Pet. 1.4. In these and divers other respects the Saints which are members of the Church, though they live in the earth, yet they are accounted in Scripture, the Citizens and Inhabitants of heaven.  
5. The laws and Ordinances which the Church is governed by, are all extracts taken from an heavenly original, 
1 Chron. 28.12.19. Heb. 8.5. Vmbra in lege Jmago in Evangelío, utritatus in caelo Ambros.  copies and draughts derived from the Pattern in the Mount, as Moses Tabernacle, and Solomon's Temple, were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The Church of God, saith Nazianzen, which is the inferior Tabernacle and House of God here below, it is in all its institutions, rites, and Ord●nances, commensurable to its pattern and prototype for the heavenly Tabernacle which is above.  
6. The Acts and administrations of the Church, if they be such as they should be, divine and spiritual, they sent not of the earth, breathe not of the world, but the whole savour and relish of them is heavenly; when the Word is Preached, it is not the wisdom and Spirit of man, but the Lord from heaven that speaks, Heb. 12.25. Mat. 10.20. And the Apostle tells us likewise, that when men Prophecy, there is such a demonstration of divine power, that unbelievers coming in are convinced by it, saying, God is in you of a truth, 1 Cor. 14.25. The like may be said of prayer, it's the Spirit that must frame every request, and indite every Petition, if it be according to God's Will, Rom. 8 27. So the execution of Church censures, and generally all Church administrations they are not such as they should be, if they carry not with them a certain perfume as it were, or odour of heaven.  
This may suffice for the first point, I defer the Use of it till I have done with the next; which is this, Where the Lord raiseth up choice Instruments to Preach the gospel, as he did here in the days of John and of our Saviour, there the Kingdom of heaven comes in amaire, and multitudes take hold of it. For the proof of this, see the truth of it in clear predictions and prophecies, foretelling that it should be so, Esay 2.1, 2, 3. It shall come to pass in the latter days, that the mountain of the Lord's house shall be lifted up (not only on the Mount Marlah at Jerusalem) but on the top of the mountains, and all nations (not the Jews only shall flow unto it; but how shall this be brought about) the Law of the Lord shall go out of Zion, and the Word of the Lord out of Jerusalem, and then he shall rule among the Nations. If the gospel be preached, the kingdom of God will advance and get ground among all the Nations of the world.  
The like Prophecy we have Psal. 110.2.3. When Christ sends out his gospel, which is that rod of his power, out of Zion, he will then be ruler in the midst of his enemies, 
Populus summe voluntarius fi● Pisc. inloc  In the day when he sends out his Armies (to wit of Apostles and Prophets) His people shall be a willing people, or as some interpreters turn it, they shall be all volunteers in the beauty of his holiness, and the dew of his youth (that is, the multitudes of children that shall be born unto him) shall be as numerous as drops of dew in a spring or summer's morning.  
2. See the real performances and accomplishment of these Prophecies. In the first dawning of the gospel, when the state of the Jewish Church was exceeding corrupt, even then by the preaching of John great numbers of people came over unto Christ, and by Solemn baptism took the oath of allegiance unto him, Mat. 3.5, 6. And the ministry of Christ and his Apostles was yet more effectual, their diligence was such, that they went through every City and Village preaching and showing the glad tidings of the kingdom of God, Luk 8.1. And the people flocked after them in such multitudes that they trod one upon another; Luke 12.1. And they were so eager and violent for the Kingdom of God, that they came by break of day to seek Christ in the desert and they laid hold of him that he should not depart from them, Luk. 4.42. And the success of those endeavours was such, that Satan fell from heaven like lightning, Luke 10.18.  
All this came to pass whiles the gospel and Kingdom of Christ was yet pen●●o as it were in a corner, & confined only to the Jews; but after that Christ was once by his ascension lifted up unto heaven, 
Mark. 9.1. Sic interpritantur illum locum Cal. Beza Buzer. Toss. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  than he drew all men after him, John 12.32. then was fulfilled, and not before as some learned conceive, that prediction of our Saviour Mat. 16.28, Verily I say unto you, there be some standing here, that shall not taste of death till they have seen the kingdom of God come with power. The Kingdom of God came with power when the Holy Ghost came down like a mighty rushing wind, and shook the place where the Apostles were on the day of Pentecost gathered together, Act. 2.2. This violent rushing wind, was an Emblem of the great power of the gospel which shook the foundations of Satan's Kingdom, and overthrew all his strong holds, demolished Idols, 
Rom. 16.26.  subdued all the learning, policy, and power of the world, and captivated all Nations to the obedience of faith. The Jews had most of them a strong prejudice against Christ, yet S. Peter with his fishers net came over them and caught 3000. of them at one draught, Act. 2.41. The Samaritans had for a long time been held under the power of Satan by the enchantments and Sorceries of Simon the Conjurer, but the gospel coming among them, those magic Spells lost their force, and were unwitched by a more pot●nt and effectual charm, Act. 8.12. It's recorded there, That when they believed the things that were spoken by Philip concerning the kingdom of God, and the Name of Jesus Christ, they were baptised both men and women: When the Word is Preached, it's as possible to keep down the Sun from rising, as to hinder Christ from getting up into his Kingdom.  
But how comes the empty breath of a few weak and despised men to be so effectual and prevalent?  
The Reasons are, 1. This is the Institution and Ordinance of God, which therefore must needs be mighty and powerful, 
Non vi no● armis nec carceribus sed solo gladio Spiritus quod est verbum dei tot victorius tot triumphos paravit Ecclesiae Christi Possidon. de August. in vitaejus.  to bring about the end it was appointed for: this was the sole Apostolic Weapon whereby they subdued all the world to the sceptre of Christ, 2 Cor. 10 4.5. It is not the bare sound of the Word, but the concurrence of God with his own Ordinance that did give it such life and success everywhere, Mark 16. ult. As the woman of Tekoah was subtle, because the hand of Joab was with her, so the Preaching of the Apostles was powerful because the hand of the Lord was with them, Act. 11.21 Zabarell gives this account why heat being but a mere accident is yet the cause of all nutrition; It is not as it is a bare quality, 
Zabar. phys. non ut so●us sed ut instrumentum animae.  but as the Instrument of the soul. And if any ask, How the Preaching of the gospel works such rare effects, it being so weak and contemptible a thing, the answer is, Non ut sonus sed ut instrumentum dei, not as it is a sound, but as the Instrument of God; there was never any man more excellently accomplished, or more diligent in this great work, than the Apostle S. Paul, he carried the Word of the Kingdom and set up the sceptre of Christ, well near to the third part of the know world, Yet I dare not speak, saith he, of any thing which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through the mighty power of the Spirit of God, Rom. 15.19, 20.  
2. In the Gospel there is a discovery of great and glorious things, which objectively and morally work upon the apprehensions of men. All objects make impressions upon the hearts of men according as the worth and excellency, the use and necessity of them is more or less apprehended, every man is drawn by that which appears best for him in his own judgement: As a sheep may be led along with a green bow, so may an Epicure with pleasures, an ambitious man with a bait of honour, and covetous men with a bribe, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Homer. de A. hill.  a martial man with feats of arms, and every man with that which carries the greatest stroke with him, and which he hath the greatest apprehension of. In like manner doth it fall out here; the great things propounded in the gospel, when they are seen and understood according to their own worth, they attract the heart and ravish the affections; the Arminians say, That the Word preached, 
Vid. Came●. in Ep●st. ad viram Doctum.  works upon the understanding irresistibly; in the Elect no doubt it doth so, when the hour is come which God hath appointed, and when there is an impression of light set on irresistably upon the mind, the will and affections are always in a due proportion, equally moved and stirred as the hinder wheels in a coach are with the former, and when both the understanding is conquered, and the will caught, and the affections ravished, what then can hinder men from coming into the kingdom of Christ. If the Pharisees by taking away the key of knowledge, debarred men of entrance into the kingdom of God, Mat. 23.13. Luke 11.52. Surely then the preaching of the gospel, and the dispensation of the mysteries of it, being the right use of the keys of knowledge, must needs be a means to give people admission and entrance into that Kingdom.  
3. In the Preaching of the gospel there is not only a bare Proposition and discovery of glorious things to whet up and provoke the affections of men, but there is an offer and tendry of them upon the easiest and freest terms; as if the Lord were weary of his kingdom, and would gladly make it over unto men, he offers it for nothing, requires nothing but acceptance and thanks; more than this, he entreats and woos and solicits men, yea he importunes and urges, and in a manner offers violence unto them, to make them pliant and tractable to their own happiness. As Lot urged the Angels and offered violence to them to come and lodge with him, 
In his locis 70. Interpretes utuntur hoc verbo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & aliis passim.  Gen. 19.3. and Jacob in like manner was urgent with his brother to accept his present, Gen. 33.11. and the Levites father-in-law would needs with much importunity heap kindness upon him; so the Lord he seems with a loving violence to obtrude, as it were, his Kingdom upon men, 
Nolite cogitare invilum trahi trahitur animus & amore, Aug. tract. 26. in Joh.  and to press it upon them with such eagerness of affection, as if he knew not how to be happy without them. When the guests that were invited to the marriage Supper of the King's Son, refused the offer, Go, saith he, into the high ways and hedges and Market places, and bring in the blind, and the lame, and the halt, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Luke 14.23. compel them to enter in, that is, use all your uttermost endeavours to allure and draw them, try all conclusions by persuasions, promises, threats, to work upon them. 
Gen. 19.26. Nemose ab invito coeli vellet ne homo quidem Tert.  As Lot when he lingered in Sodom, and was loath to depart; the angels laid hold on him and plucked him out: so the Lord would have his servants to enforce as it were, and hale men into his Kingdom, that they might be saved; not that he doth in proper speech constrain or enforce the will; for that agrees not with its nature, it being a rational faculty which cannot be compelled, but the Lord draws it with a sweet and liberal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a loving and gentle violence, a pleasing & powerful necessity, which in effect is all one with those cords of a man and bands of love which the Prophet speaks of, Hosea 11.4. and when men are thus drawn it's no marvel if they come and offer violence to the Kingdom of heaven, when it hath first offered such violence to them.  
4. The gospel and Kingdom of Christ is of an increasing and growing nature, it spreads like a leaven, Mat. 13.33. grows like a grain of mustard seed, ver. 31. It got first into families, than it crept next into Cities, afterwards it advanced into whole Provinces, Countries, commonwealths, that little stone that was cut out of the mountain without hands, figured the kingdom of Christ which will break in pieces all other kingdoms, and grow into a great mountain filling the whole earth, Deut. 2.34, 35.  
5. And that which is yet more observable, this Kingdom of Christ it grows by its losses, thrives by its decays, prospers by its oppositions: it is in this like unto a bed of camomile, the more it's trodden down the more it gets up, and riseth; the old rule here if ever holds true, Punitis ingeniis gliscit it authoritas, opposition makes the gospel itself, 
Manifesta setum ●●i virtus contra odia humana porrex it cum tanto magis Christus praedicaretur quanto magis praedicari inhiberetur, Hilar. cont. Auxent.  and those that bring it, gather strength and win the more Authority: when the Apostle was cast into prison, the Word of the Lord was not bound, howsoever the Adversaries thought to stop the proceedings of the gospel by that course, yet it tended rather to the enlarging and propagation thereof, Phil. 1.11, 12. Lo here how bonds and fetters helped forward the happy spreading and progress of Christ's kingdom; opposition at Jerusalem, made it get footing in Rome the imperial City; and not only so, but even grow famous too in Caesar's Palace, the Apostle took notice elsewhere, of a great door and effectual, which was opened unto him, when yet there were many adversaries, 1 Cor. 16.9. which plainly imports great success in despite of great resistance; when the Dragon lay in wait to devour the church's man-child as soon as it was borne, he was frustrate of his hopes, notwithstanding all his rage, the child was caught up to the Throne of God, Revel. 12.5. So in Dioclesian's time, when there was set up an Edict in the Market place for the utter extirpation of Christianity, the whole world soon after turned Christian.  

●. Use for Instruction.  See then how great and singular a blessing it is which God affords unto any people, when he raiseth up store of precious and choice Instruments to Preach the gospel among them. Howsoever we may haply despise the day of small things, and make but slight account of such a mercy, yet it is a favour certainly of as much worth in the intendment and consequence of it, as the kingdom of heaven amounts unto. It's a sign that God is coming to Keep his Court of residence, where he sends out harbingers to take up rooms and to prepare lodging and entertainment for him. When Saviours come upon mount Zion, the next news is this, That the Kingdom is the Lords, 
Spirituallter significati sos Apostulos & ministros verbi qui servare dicuntur eos quibus Evangelium annuntiant. Dras. in loc. confer. 1 Tim. 4.16.  Obad. v. 21. God abates nothing to a people of the height of his favours when he vouchsafes unto them this mercy, Jer. 3.14, 15. It's promised as a special token and pledge of God's matrimonial love, Return unto me ye back-sliding children, for I am married unto you; how doth that appear? I will give you Pastors according to my own heart, which shall feed you with knowledge and understanding; and would you know of what consequence that is, vers. 17. At that time they shall call Jerusalem the Throne of the Lord: the Lord reigns to be sure, and hath a Throne where he is pleased to plant a faithful and powerful ministry; and where the Lord reigns, there is,  
1. The greatest Honour and advancement that can befall a Nation. It's that which makes a Country to be the land of Immannel, Esay 8.8. A glorious high Throne, Jer. 17.12. A Crown of glory and a royal Diadem in the Lord's hand, Esay, 62.3. In a word, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hero. dian.  this is it which lifts up a people as high as heaven, Mat. 11.23. Let Italy glory in this, That it is, for pleasure, the garden of the world; we shall never need to envy them, whilst it may be truly said of great Britain, That it is the Court and presence Chamber of the great King; this is the Churches peculiar honour, The name of it shall be called from henceforth, The Lord is There, Ezech. 48 35.  
2. As the greatest honour, so the greatest safety and protection attends where the Lord reigns. The Church, it is the Kingdom of heaven upon Earth, and it is a strong City, having Salvation for its walls and bulwarks, Esay 26.1. It may indeed before assaulted and battered, but cannot be overcome; it may be endangered, 
Mat. 26.18.  but not destroyed; Christ must be plucked out of heaven, and the sceptre wrested out of his hands, before the Church can miscarry.  
3. The kingdom of heaven is a storehouse of all blessings, temporal, spiritual, and eternal; the blessings of the heaven above, 
Deut. 33.13.  and of the deep that coucheth beneath, Irriguum superius & irriguum inferius the upper springs and the nether springs, yea all God's fresh springs have their course here, Psal. 87.7. 
Qui possidet possidentem omnia nunquam pauper erit. Ber.  Christ hath unsearchable riches of grace and glory, and he makes them all over, together with himself, to those that receive him. That State can never be bankrupt, that possesseth him who is the possessor of all things; look over all the world and consider what good thing we would have in reference to our private or public welfare, whether it be riches, honour, wealth, peace, liberty, policy, plenty, prosperity, or whatsoever else, which heaven can afford, they come in as additions with the Kingdom of God, Mat. 6.33. We value our Magna Charta much, our civil rights and liberties we count them precious, and yet they are but for this life, but the grand Patent and Charter of heaven feoffs us in the promises of the life that now is, and of that also which is to come, 1 Tim. 4.8.  
To wind up therefore this clew, Wheresoever the Lord is pleased by the ministry of his Servants to establish himself a Kingdom among men, there is a Throne of honour, a mine of wealth, a store-house of blessings, an Ocean of comforts; In a word, there is the springhead where all happiness flourisheth and all misery withers.  

2. Use for Consolation.  2. Here's matter of comfort and encouragement, That wheresoever the gospel is preached, there the Kingdom of heaven comes in, and no opposition can keep it out. The Prophets are wont to make this as a ground of greatest comfort, even in the midst of sad times. How beautiful are the feet? how welcome the access of those which bring this good tidings unto Zion, Thy God reigns, Esay 52.7. 
Esay 40.9. Rom. 10.15.  We may feed upon this cordial, even on our solemn Fast, in our greatest mourning, in the midst of all our tears, this may excite us to some expressions of thankfulness and strains of gratulation. The Lord reigns, saith the man after God's own heart, and what then, let the earth rejoice, let the multitudes of the Isles be glad thereof, Psal. 97.1. If any other people in the world, surely we of this Island have great cause to rejoice and be glad in this regard, howsoever it be with us in other respects, yet blessed be God it may not, 
Brittanorum in accessa Romanis loca Christo tam●n sunt subdita Tert.  it cannot be denied, but that the Lord reigns and hath had his Throne among us for a long time. Tertullian observed long since, that Christ set up his colours, and came in as a conqueror before the Roman Eagles could spread their wings here; and S. Hierom: hath an expression to this purpose, 
De Brittanniis aeque ac Hierosol, mis aequaliter patet Aula caeleftis. Hier.  That the Court and Kingdom of heaven is as open at great Britain as at Jerusalem; and although in the general apostasy of Antichrist the Kingdom of heaven was here fast locked and barred up for many hundreds of years, yet it was afterward by the happy reformation in the days of our Fathers, here also, as well as in other Churches set open again according to that prediction, Revel. 15.5. After this I looked and behold the Temple of the Tabernacle of the Testimony in heaven was opened; I need not tell you what store of excellent and glorious Instruments the Lord then raised up, 
Nostram doctrinam a prima ejus praedicatione prohibent reges deuces & magistratus cum universes satellitibus illa tam●n non flaccescit ut doctrina humana sed magis f●oret. Clem. Alex. storm 7.  both of Magistrates and Ministers, nor how mightily they carried on the work, though against a world of opposition. It sufficeth that we all know that the foundation of the Temple and Tabernacle of God was laid, and the street and walls of the heavenly Jerusalem built, though in troublous times; and from that day forward to this, the Lord that hath the key of the house of David, that opens and none shuts, and shuts & none opens, he hath set before us an open door, as he did for Philadelphia; Rev. 3.7.8. and although there hath been, and still is, much opposition, and great endeavours to have this door shut and fast bolted, yet still it's kept open in despite of Rome and hell, and is not this just matter of comfort, that God hath by his Word opened us a passage into his Kingdom which no Art or power of the Enemies can block up? Doth it not revive and cheer up our Spirits in our saddest droopings; that although the Lord suffers our treasures to waste, our estates to be drained, our provisions and supplies brought low; though he feed us with the bread of adversity, and water of affliction, as it is in the Prophet, Esay 30.20, 21. Yet he suffers not our teachers to be scattered into corners; notwithstanding all opposition, he still continues a fresh Spring of the gospel, and with it the cloud of his presence among us. 
Nil sentit erus in nervo cum animus est in caelo, Tert.  Surely we are injurious to the bounty and goodness of our God in this kind, and value it not aright. If it bear not such weight in our estimations and thoughts, as to countervail, and more than countervail, to outbalance all our afflictions.  
And though there be some that would make us believe, That we are still in the midst of Babylon, and that it is not Christ but Antichrist that hath his Throne among us, yet that is not a more malicious than an ignorant slander, and tends not a little, were it true, to the honour of that man of sin: For how almost can you honour him more, as a reverend and grave Author says well, 
Mr. Ball Mod. Trial of the grounds tending to sep:  then by holding him to be such an one under whose reign a faithful and effectual ministry takes place, the Word of the Kingdom being purely preached, the Sacraments rightly administered for substance, thousands of people converted, and the way to Salvation and life eternal as open as in any other place in the world, Surely we should be worse scared then hurt with those expressions of horror and atrocity, which the Scripture brands the kingdom of Antichrist with, if this were the condition of his reign and government. Sed non sic notus Ulysses, I hope we are taught of God to know the manners of that man of sin otherwise then so.  
But to pass over this, let us descend into a more particular survey and discovery of our present condition, 
3. Use for Humiliation.  and then I doubt me we shall find but too much ground of just mourning and humiliation, for although it is true, that there is a Kingdom of heaven among us, which prospers and flourishes in a considerable degree; yet it hath not spread and got ground in such a large manner as might have been expected and desired. 
Hos. 9.3.  A man would think that we who have been tenants in the Lord's land, and have had a Patent and Charter of the gospel leased out unto us, for the term of more than fourscore years, with many other great advantages, above other parts of the world; a man would think I say, we should have been long since a people so refined in Religion, so ripe in knowledge, so eminent for the life and power of godliness, so exemplary for purity of Ordinances, ministry, Doctrine, Worship and Government, as might have rendered us a praise in all the Reformed Churches, and a singular pattern and mirror to the other parts of the world. But alas how far short are we of such a condition, and what great cause have we of mourning and humiliation in sundry respects?  
1. Its matter of mourning, That although there be some, yet we have not workmen enough rightly fitted and furnished with ability and fidelity for the Kingdom of God; if we had as many labourers as Solomon had for the building of the Temple, and he had many hundreds of thousands, 1 Kings 5.15.16, yet all this would be no more than sufficient, in respect or the great Work of God now in hand and upon the wheels among us. But alas, we have scarce the tithe of that number, the harvest is great, and the labourers but few, as our Saviour complained in a like case, Luke 10.2. The Apostle having mentioned some 4. or 5. men of principal note, who assisted him in the great work of Preaching the gospel, he doth as it were fetch a sigh and breath out his soul in an expression of some grief, for that there were no more such, Col. 4.11. These only saith he, are my fellow workers unto the Kingdom of God, which have been a comfort unto me: you know how our Saviour mourned, and how his bowels yearned with compassion over the multitudes, when he observed them to be destitute in this kind, and scattered abroad like sheep without a shepherd. Mat. 9.36.  
2. It's yet more to be lamented, that we are clogged and cumbered with others, who in stead of promoting and carrying on, do indeed retard and set back the proceedings of the gospel and Kingdom of Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as the saying of Byas was, their very help is a disadvantage and an hindrance, rather, there be no small numbers employed in the Service of the house of God, whom a man would disdain to set with the dogs of his flock, as Job hath it, Chap. 30.1. of this sort are,  
1. Those troops of blind guides, ignorant sots, priests of jeroboam's order, the scum and froth of the people. Indeed the silliest creatures in the world, if they were but men, were good enough as one fayes to make priests for jeroboam's gods, 
Dr. Stoughton.  which were but calves, but what hath the gospel and kingdom of Christ deserved, that it should be put into the hands of such hucksters.  
2. Little better upon the matter, though some of them are more learned, are those Loiterers, rather than labourers in God's Vineyard, who feed themselves and famish their flocks, Non-residents I mean, who through covetousness make merchandise of the Church of God, and care not what becomes of the souls of the people, bought with Christ's blood, so they may wallow in their pomp and jollity. Master Greenham wished that this Inscription or Motto might be written on their doors and posts, on their beds and tables, on their study, books, plate, and all their furniture, precium sanguinis, pretium sanguinis, The price of blood, The price of blood.  
3. Worse than both the former, are those sons of Eli, or sons of Belial rather, who by their corrupt Doctrine, or scandalous conversation, poison those who are committed to their charge, pulling down the Church and Kingdom of God with both hands, but building it up with neither; if the people call for bread, they give them a stone, and when they ask a fish, reach them a Serpent; are not Christ's flock, trow ye, well provided for, when they are set over to the feeding of such Wolves?  
4. That small sprinkling of faithful Ministers and people that are in the Land, have they not been discouraged, oppressed, and persecuted with all extremity of rigour, only for that power of godliness which they held out, as if they that are themselves and would gladly draw others to be subjects in the Kingdom of heaven, were for that reason not worthy to live upon the earth. That which we read of the Jews, Ezek. 11.15. It was me thinks an exact image and portraiture of the late face of our times; The great ones that bare the sway, cast out all the Ministers and people of God, saying, Get ye far hence from the Lord, to us is this Land given in possession: oprression was in power, superstition in credit, Luxury idleness in favour, Ignorance cherished, profaneness countenanced, negligence harboured, all Impiety fostered and maintained, 
Nil pet●avit agnus tantum lupus esuriit.  only the faithful servants of Christ were and eyesore and a burden which the land could not bear; and what was the quarrel? Why they could not reconcile their Consciences to the piety of those times, the new revived Popery would not relish antiquated superstitions than obtruded were not pleasing, they could not concoct Idolatry with witty distinctions, In a Word, they could not swallow the doctrine of Balaam, which some great Prelates and their adherents set abroach, teaching men to bow to a piece of wood or stone, the work of the hands of the Mason or Carpenter, no doubt a right worshipful block, therefore the enemies either drove them out and persecuted them into strange Cities, as Jeroboam did the conscientious Levites, 2 King. 17.21. Or if they tarried still in the Land, they were appointed out as sheep to the slaughter, Zach. 11.45. consult the place and it will seem a Prophecy calculated for our Meridian.  
5. To affect our hearts with just grief, yet more, see if there be not a mighty reign of all manner of Iniquity almost everywhere in the Land. Is there not an overflowing Deluge of Popery, atheism, Heresies, Sects, schisms, Idolatry, Tyranny, Simony, Bribery, 
Merito quis ●irari possit quomodo in tam dissolluta consu●tudine omniumque rerum excepta prasulatus sug●illatione doctrina tum diu incorrupta perstitit Brightman in 3. cap. Apoc.  sacrilege, Oppression, Rapine, whoredom, drunkenness, Adultery, murder, with all other abominations, that can be named? are not all these as you heard worthily from the reverend Doctor in the morning, broken in like a torrent or winter land-flood upon us? It was a sad complaint of a learned and worthy Divine of ours divers years since, That there was such a general corruption of manners here, that all things seemed to be lawful, and might be acted freely and with impunity enough, except meddling with the Prelates mitres, which only were so sacred that they might not be touched: the Jews have a saying, That when all the creatures were destroyed by the flood, Noah had a copy of them in the ark, which was after reprinted to the world; and sure I think, were all the corrupt Religions, and all the notorious sins of the world lost, a new Edition might be soon supplied and sent out by the Copies and patterns of them that are among us. Where these things are, and abound, it may be questioned whether the Lord reigns; but it is out of all doubt that so far forth at lest Satan hath a Throne there, as in the Church of Pergamus, Revel. 3.13.  
6. That which may heighten our grief as it doth our misery yet further, since the beginning of the Reformation none of all out former Princes or Parliaments have ever yet so laid these mischiefs to heart, as to make any effectual provision against them. Daut animum ad libere loquendum ultimae miseriae. extreme miseries will force a man to speak out more freely than otherwise were perhaps fitting, Let me therefore entreat you, most honoured Senators, to lay your hands on your breasts, and tell me whether this be not true. What law hath ever yet been enacted to enforce diligence and painfulness in preaching, or to establish a learned and faithful ministry? Nay hath not the door unto the Ministry been set wide open, and Sacred Orders prostituted to all sorts of persons though never so apparently unfit or unworthy? And hath there ever yet been any solid well-grounded course, either to prevent the entrance of such at the first, or to eject and remove them afterwards? The like may be said of the unsuppressed growth of scandalous sins, dangerous errors, destructive opinions and heresies, besides the prodigious ignorance next to barbarism, which hath been suffered to overflow the Dominion of Wales, and the neighbouring Kingdom of Ireland; to say nothing of the blind corners in our own Land, in all which there is so little knowledge of Christ and the gospel, that a man could hardly take it upon his conscience, that the most of the people are not Infidels; surely very few would suspect them to be Christians; Who would think that such a Kingdom as this, professing the gospel and faith of Christ, 
Pudet haec appr●brianobis & dispotuisse & non potuiste refelli.  should suffer such abuses and profanations, and take no effectual course for the redress and reformation of them. It may be a just grief and shame unto us that such things may be laid to our charge and that we cannot answer for them.  
7. But this is yet worse than all the rest, and more to be lamented, That the public State of the kingdom hath heretofore by Parliamentary Acts and Decrees Legitimated some of the former and sundry other mischiefs: 
Vid. Mollerum in Psal. 94. 2●.  and is it not a strong conviction of sin reigning in a land, where the throne of Iniquity establisheth mischief by a Law? Psal. 94.20. 
Qui non impedit peccatum x potest Jubet.  Other sins may be charged upon private persons, but the public state must bear the guilt of those evils which it might have hindered and did not, much more of those which it did command; and how can that State be excused from commanding of sin, which enacteth laws against God's laws? what should I need to tell you of the errors and oversights of former times, in which the civil Authority and sanction of Parliaments hath confirmed and ratified, not only nonresidency, Pluralities, Impropriations, and a dumb ministry, with other like corruptions, but that which hath given growth, and spreadth to all these, and many other horrible abuses, a pompous high towering and most unprofitable Hierarchy, with a multitude of chancellors, Commissaries, Surrogates, and other inferior Officers depending thereupon; the most of which have been ever found by constant experience, very bitter enemies to the Kingdom of God; and now the whole faction of them, with all its dependants, is risen up in arms to oppose Religion and Liberty, 
Nunquam 〈◊〉 religio ni●i inter reverend●ssi●os, 〈◊〉  and to sacrifice to their unbounded ambition, the prosperity, honour, and happiness of three kingdoms. It was a harsh expression, but too true, Religion is never in danger but among the Right Reverend.  
8. Once more, look upon all these great evils, not as sins only, but as Judgements also, especially that Church-destroying, soul-damning curse of a corrupt ministry, which is one of the forest plagues that God is wont to punish a wicked people with. It's undeniable this, upon the former grounds, for if Pastors after God's own heart be such undoubted pledges of special favour and grace, sure than the contrary must needs be interpreted as symptoms of wrath and infallible arguments of much displeasure: God is angry with a people to purpose when he inflicteth upon them such a Judgement, Hos. 9.7. Israel might well know (and so may England now by the same token) that the days of visitation and recompense were come, when the Prophet it a fool, the spiritual man mad, 
Ideo muitum est odium Dei videlicet in te●Drus. in●.  an heavy condition God wot, but hark what follows; For the multitude of their Iniquity and the great hatred: we are for the most part slight and shallow in searching out the true root and ground of such a Judgement when the Prophets are fools, and spiritual men mad, we shift off the blame from ourselves, and derive it upon others; oh we may thank the Prelates for this, or we may thank corrupt and simoniacal Patrons; these commonly be our thoughts, but truly we may thank ourselves most of all, who by our manifold great sins have provoked our God to scourge us with such a dreadful visitation, Let us therefore sit in the dust and accept of our punishment, acknowledging and owning our demerit. If there be multitudes of prophet's fools, and multitudes of spiritual men, that are no better then mad or distracted, take the prophet's word for it, and write it down as an Oracle, That it is for The multitude of our Iniquity, and for God's great, but just, Hatred, conceived against us.  
It was hiram's compliment to Solomon, Because the Lord loved his people, therefore he made thee to be King over them, 2 Chron. 2.11. And let me say in the same manner, 
Jer. 5.6.  because the Lord was angry with his people, therefore in Church and State he made such and such lions, Wolves, and Leopards, to rule over them; when a Religious man in an expostulatory strain, complained to God of Phocas that parricide, who paved his way to the Throne by the murder of Mauritius his predecessor, saying, Lord, wherefore hast thou made this man Emperor: The story records, 
Bishop Usher in his Tract De Christianarum Ecclesi●●um saccessione & statut relates this out of Cedrenus.  that the Lord returned this unto him in answer, enimvero quomodum non inveni pejorem, Verily, because I have not found a worse: It seems the sins of the Roman State were then grown to such an height, that if God could have culled out a worse Instrument than Phocas was, they should have had him to sit at the Helm, and steer their commonwealth with a vengeance. And if any should expostulate now, and complain in like manner unto God and ask, Why he hath set over the Church such multitudes of blind Seers, mongr●ll temporizers, superstitious Chemarims, desperate malignants, Incendiaries and furies, May he not return the same answer, Because he hath not found any worse; Verily, the sins and provocations of our Land are risen to such an height and swollen to such a Number, that if the Lord could have raked together a worse generation of pernicious and destructive instruments, from any corner of the world on this side of hell; It's not to be doubted but that sundry of our Parishes and Congregations should have been thought worthy to be plagued with them.  
I know this will seem a sad, and perhaps too grievous a charge, but will ye please to consider how the Lord lightens and thunders, and with how tragical an accent he ushers in such a Judgement, Esay 29.9, 10, 11, &c. Stay yourselves and wonder, and cry y●e out, Wherefore is all this noise? What means such unusual fulgurations? Sure the matter must needs be great, more than ordinary, when the expressions are so full of horror; Indeed so it is, for the Lord was now preparing a Judgement for his people, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. Spiritum prosundissini soporis.  little short of the damnation of Hell, at the 10. vers. He powers out upon them a Spirit of slumber, rocks them fast asleep in a profound security, and that they might never be awaked, Their eyes were closed (as dying men use to be) their Prophets, Rulers, and Seers, were covered; a black and palpable mist of Egyptian darkness, enclosed and overclouded them all, learned and unlearned, The visions of heaven were unto them a Sealed book, vers. 11.12. Utterly inexplicable and unintelligible: and if we would know what means the heat of this fierce wrath, see the ground and meritorius cause of it, vers. 13, 14 It is for the Iniquity of an hypocritical and superstitious, people, 
Propter p●etata populi principes & prelati excacantar. A Lapide in loc.  which draw near unto God with their mouth, and with their lips do honour him, but their hearts recede far from him, and their worship of him is taught by the precepts of men. Therefore doth the Lord proceed to do this marvellous work and wonder in their days: when he would seal up a people unto destruction, he strikes them with a spirit of giddiness, 
Quos perdere ●●lt Jupiter dementat.  and makes their wisemen that should be, as blind as beetles, so as they can see nothing.  
Let me with you patience add one place more, of many others, to close up this, 
Zach. 12.16. 1 Kings 22.20. Revel 9.1, 2, 3.  Mich. 2.6, 11. They straightened the Spirit of the Lord and silenced his Prophets, they liked not their Prophecies which never boded unto them any good, but still, as they thought, put them to shame; therefore to fit their humour, that there might be like Priest like people; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  If any man, saith the Lord, vers. 11. walking in the spirit and falsehood do lie, saying, I will Prophecy unto you of wine and strong drink he shall even be the Prophet of this people. The visions and inspirations of faithful Prophets, which like golden showers came dropping from heaven, these were loathed, therefore the Lord lets them have such as they best relished, drunken sots setting all their doctrines abroach from their wine cellar. Do but turn the key of the speech and alter the Scene, and it will suit our condition to an hair. If any man walking in the Spirit, and falsehood, will Preach against Preaching, and cry up the divine right of Episcopacy with Altar and Image worship, and the only lawful devotion of May games and morris dances, for the Sanctification of the Lord's day, he shall even be the Prophet of this people.  
4. This may reach out a word of exhortation, First to all in general, and next in a more special address to ministers, and lastly to our honourable Senators.  

1. To all sorts.  1. It generally concerns us all of what degree or condition soever we be, to help forward as much as lieth in us, the powerful preaching and receiving of the gospel, which is the only means by which the kingdom of heaven comes in and gets possession: indeed we cannot all be Christ's sceptre bearers that is, an Office peculiar to some few that are designed to it by special appointment; we cannot all promote the affairs of the Kingdom of heaven by Preaching, but there is somewhat which we may all do,  
1. We may prepare and make way for the erecting and setting up of Christ's Throne in our own hearts and in our families and dependants; we may do much, if we put our strength to it to do our utmost. If Christ reign in our own consciences by the sceptre of his Word and Spirit, and the kingdom of God be within us, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Homer.  as the expression is, Luke 17.21. We shall then strain our endeavours with all violence, to make our houses Bethels little Temples, and Sanctuaries, and courts for Christ to keep residence in, there shall be room for no swearers, drunkards, scorners of Religion or any other children of Belial, that turn the broad side against Christ, and will not have him reign over them.  
2. We may hold fast what we have got already, not suffering any enemy to take our crown and Kingdom from us; there is a holy art of violence if we could hit on it, by which the King may be detained and held in our galleries by the chains of an acceptable and well pleasing captivity, Cant. 7.5. If he see us earnest and zealous, with all our most serious desires and affections, winding about him, and passionately enamoured and sick of love for him, and steadfastly resolved to retain him with us in despite of all oppositions, it will not then be in the power of any enemies to drive him out or pluck him away from us.  
It may be we cannot prevail to advance the Kingdom of heaven to a further extent and progress, and to the achieving of new acquisitions; but we may, if we be zealous and resolute, make good the ground, which it hath already won, maintain and defend all the Forts and strong Holds, which it hath already taken in and conquered. We cannot be all soldiers to fight the Lord's battles in the field, but there is an holy war which we all may and must wage against Christ's and our enemies, which would if they knew how, plunder him out of his imperial sovereignty, and us out of our Salvation. S. Jude would have all Christians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Dicant nos praefractos dures pervicaces dum in eo sunt ut Christum enobis ripiant hic supervissum sumus & esse volumus, Luth.  earnestly to contend and wrestle for the faith which was once delivered to the Saints. Here it behooves us all to be stout and invincible Champions to take up the arms of our Christian warfare, against Satan and Antichrist, and all their Ensigne-bearers: whosoever go about to encroach upon our consciences, and to reign over us in matters of faith and Religion besides Christ, we must hold our own against them to the last gasp.  
3. If we can do nothing else, yet we may help forward the propagation of the gospel by our prayers, S. Paul often moves the people to pray that a door might be opened unto him, 
Col. 4.3, 4.  and that the Word of the Lord might run and be glorified. Habebat ille verbi tonitruum sed dari ei viam querebat, saith Gregory, He had the thunder of the Word, and yet he desired the people's prayers that it might get the easier entrance, 
Nos in tanta rabie host●●a undique p●rsequentuum nihil al●ud ●●●amus ni●i ed●re gemitus c●●suspiria sed 〈◊〉 sunt bombardae nostrae & instrumenta bellica quibus di●● pavimus tot innotreanum Antichristi. Luth. Acts. 12.6, 7, 8, &c.  and make the swifter progress through all the difficulties and rubs which he knew it would meet with. There are great mountains of opposition that lie in the way of Christ's kingdom, but prayer, if it be earnest and faithful, will remove them, Mat. 7.20. This was the Engine which the Prophet plied when he would with his breath blow down the great Monarchy of Babylon, which so long hindered the church's restitution, Esay 64 12. Oh that thou wouldst rend the heavens and come down, that the mountains might flow down at thy presence; when the spirit of prayer grows hot and violent, it melts mighty mountains, and makes them flow down as snow before the sun, or wax before the fire.  
There be many faithful Ministers which now lie in chains, and suffer Imprisonment as Peter did, when Herod set a strong guard of soldiers to keep him: the enlargement of them were a great advantage to the kingdom of God, a strong Gale of prayer would turn the lock of the Prison doors, shake off all their fetters, and fetch them out with safety; there be many blind corners in the Land, where the people sit in darkness, and the shadow of death, having scarce any more knowledge of Christ and the Kingdom of heaven, than those that live in the wild deserts of America, how miserable is the condition of such poor souls, which are besieged with hell fire, and yet know not their own danger: The key of knowledge not being with them, the kingdom of heaven is fast locked and shut up upon them with Iron gates and bars. If we can do nothing else, yet we may at least pity such poor souls and weep over them, and pray for them, that the Lord would thrust some faithful labourers into his harvest among them, Mat. 9.38.  
4. We may and must with our prayers join our endeavours, employ our Interests, friends, purses, withal the contributions, talents, and advantages that we have to help forward the propagation of Christ's gospel and Kingdom, that it may prevail and prosper everywhere, especially in our own Land. We all pray that his Kingdom may come, we are not in good earnest, but do in effect mock God, when we use not all possible means to accomplish what we pray for. If we be desirous to have a Kingdom of heaven upon earth, we must spare for no cost, but like the wise Merchant man, venture all we have for this pearl; Wherefore were our estates given us, but to honour God, advantage ourselves and help our neighbours? which we can no way procure more effectually then by laying them out to purchase a sound ministry, we can never put out our wealth to a nobler use; riches are then Goods, when they are thus employed: if there be any other, this is the best way to make ourselves friends of the unrighteous Mammon, Luke 16.9. We may at once engage God and man to be our friends by this course. For what can be more to the honour of God, 
Tyrii ad Christum conversi divitias suas conserunt ad usus Sanctos, i. e. ad Cultum dei & sustentionem ministerii Evangelici, Pisc.  or benefit of man What more acceptable to both then to do with our Estates as 〈◊〉 did after its conversion, write upon them holiness to the Lord, L●in 23.18. Happy are those stones, saith the Philosopher, of which Temples are made; and happy is that Sacred Revenue, say I, which is employed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to make a bridge for men to go to heaven by. Oh that some common stock might be raised for this purpose. There was an honourable design on foot some few years since, for the buying out of Impropriations, and the redeeming of the church's patrimony; it was a work of as eminent piety and charity as ever any this Age hath produced, and the stopping of it by some execrable instruments, was an act of as pure satanical malice against, the glory of Christ, and the souls of men, as ever issued out of Hell; and were there no other exception against some great Incendiaries but this, it were enough to render their persons hateful, and their memory infamous to all generations.  
But howsoever all are interessed in this, yet the Ministers of the gospel it belongs to them in a more special manner, 
2. To Ministers.  to endeavour the prosperity, honour, and enlargement of Christ's kingdom; their very office and calling, bespeaks this at their hands, wherefore else are they appointed of God and separated from others, 
Oratio ejus Tonitraum vita sulgar. Nazian. de Basil.  but to be both by their preaching and conversation builders of his house, Stewards in his family, Watchmen in his City, Labourers in his Vineyard, burning Lamps in his Temple: the success and fortune of Christ's kingdom depends next unto God upon the Issue of their endeavours. If they whose office it is to attend the Sanctuary, had but the fire of the Sanctuary burning on the Altar of their own hearts; If they were like John the Baptist, Burning and shining lights, oh what a goodly light of knowledge, and flame of zeal, would be kindled in the hearts of the people; How would multitudes come flowing in, to borrow fire from their hearth, and light their candles at their lamps? What a singular honour would this be to have it recorded as ('tis here of John) That from the days of such and such a Minister, since the time of his arrival and continuance, in such and such a Congregation, with the parts adjacent, there hath been great contention, much wrestling and violence for the kingdom of heaven, great trading and trafficking for remission of sins, the Graces of the Spirit, which before were scarce at all looked after.  
How much better were this, then to have it left upon record, That since the entrance of such and such a dumb Minister or lazy Drone, there hath been a great decay of Religion and piety, a great famine of the Word, with a Mighty Inundation of Popery, atheism, and all profaneness, since the entrance of such idol shepherds, and Priests of Baalam; all vices have grown, all virtues withered: What a woeful account will such men have at the day of judgement, when it shall be charged upon them, as upon the Pharisees, That they neither entered themselves into the kingdom of God, and that they hindered others that were desirous to enter; molesting, discouraging, and doing what they could, to cast them out with a rage, that reached as high as heaven; with such a violence as this, they will find that God was not, nor ever will be well pleased.  

3. To the Parliament.  I descend to that part of this Exhortation which concerns our honourable Senators: If powerful and plentiful preaching of the gospel, be the next way to bring down the kingdom of heaven among us; you see then Worthy Patriots, what it is which the Lord and his people expect and call for at your hands. The general complaint is from every corner of the Land, That the people have been for a long time almost quite without the true God, and without a teaching Priest, and without the Law, as the Israelites were, 2 Chron. 15 3. No ministry, no Worship, no Ordinances, or that which is little better than none; and the general request and desire is like to that motion of the man of Macedonia, That you would send some over to help them. If therefore the glory of Jesus Christ and the Salvation of his people, bought with his own blood, be dear and precious unto you, as we know they are. If ever you desire to have the honour of being the chiefest Instruments to plant a new heaven and a new earth in this Land, help every Congregation to faithful Pastors, and pure Ordinances; you are as Joshuah and Zerubbabel, the two Olive-branches, or the two anointed ones, which stand before the Lord of the whole earth; Oh let the golden oil still stream out in abundance from you to feed the Lamps of the golden Candlestick, Zach. 4.12, 14. 
Hi sunt duo silli magnatum qui stant coram Domino totius terrae. Chal. Paraphrastes.  God hath made you nursing fathers, and nursing mothers to his Church, blessed be God we have found you such: Go on still with your honour, and make yet more full and liberal provisions for all the children of his family; by this means Religion and the Church shall flourish more than ever, and thousand, thousands, shall bless God for you.  
If you would strain yourselves to do a work of the richest merit, and grandest importance for the Churches of Christ, I do not know any other that may be of superior, or but of equal consideration with this, which among many things useful is without all doubt, That one thing mainly necessary, Luke 10.42. The kingdom of God cannot be held up without this, The key of knowledge (you know the custody of it, in the priest's lips) it is the key of heaven; take away this, and suppose the whole land were paved with gold, and walled with rocks of Adamant; suppose we were crowned like the fortunate Islands, with the richest confluence of all worldly prosperity, honour and happiness: 
Satius erat solem non lucere quam Johannem non docere sic populus de Chrys. in vita ejus.  what would all this avail whiles the heavens are shut up and fast locked against us. Take away a right ministry and what is the most flourishing commonwealth? but as a Paradise without the tree of life, as the firmament without the Sun, or as a goodly Palace richly furnished and hung about with stately ornaments, but without any windows to let in the light of heaven.  
Among all the Religious and worthy Acts of Jehoshaphat, this is recorded as one of the chief, 2 Chron. 17.7, 8 9 That he sent his Princes, and with them the Levites, to teach the People in the Cities of Judah, and I need not tell you, for it's well known how prosperous and successful that design proved. I doubt not but this practice of that incomparable Prince, will be set up unto you, as a pattern for imitation. Blessed be God ye have begun well, I shall need to say nothing, but as that Greek Commander said unto Teucer, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, go on and prosper, Gather out of the kingdom of our God, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, all things and persons, that are offensive and that do Iniquity, Mat. 13.41. Ye have displaced sundry unworthy and scandalous ones, which like drones cumbered the hive and preyed upon the honey, which should have served for the laborious Bees; take the same course with the rest, Remove the stumbling blocks, 
Esay 62.10.  prepare the way of the people, lift up a standard that they may flock to it, as doves to their windows, this is the way to leave the Church a palace of Marble, which you found as a cottage of brick. I have insisted but too long upon this, wherefore I pass it over, and come to the next. Those that would put in for a share in this kingdom, they must not be dull and sluggish, but earnest and violent in pursuance of it.  
There is indeed a violence, nothing praiseworthy, held out in Scripture, which is either, 1. In general, when men put forth themselves to the uttermost, and draw out their strength in any sinful way, be it what it will, As the Priests and people when Ahab-like they sold themselves over to Idols, and the full bent and sway of their spirits was unto sin, here was a violence, such as it was, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sept.  Jer. 23.10. Their course was evil and their force not right. Or 2. There is a violence taken in a more special and restrained fence, which is all one with oppression and rapine pillaging, spoiling, plundering, and other such practices which Jehoiakim that wicked Prince is branded for Jer. 22.17. John the Baptist reads a Lecture to the soldiers that came to his baptism, 
Luk 3.14.  to beware of this violence, it being such a character as least of all suits with those that pretend towards the kingdom of heaven, S. Paul is peremptory, that none such shall ever come there, 1 Cor. 6.10.  
It is a violence quite of another nature and strain, which is here hinted unto and commended. An honest and just violence, an holy Rapine, a lawful and heavenly Robbery, a divine sacrilege, which to give you in a word a rude and cursory description of it, is nothing else, But a vehement bent of desires, affections, endeavours, intensively aspiring, and reaching after the kingdom of God, and greedily laying hold of all helps, means, and advantages which may conduce and tend thereunto.  
We have sundry instances in Scripture of such a violence as this. The woman of Canaan, Mark 7.27. she was so obstinate in driving on her design, that she could not be beaten off, no not with repulses, the more Discouragements she had, so much the more resolute and violent she grew, taking a strong holdfast of Christ, and cleaving to him like a burr, and never giving him over till she had got what she came for. So the blind man which sat begging by the highway-side, you may enter him into same List, When he heard that Jesus passed by, he cried after him with a loud voice, and when the Disciples discouraged him, he cried yet out the more a great deal, and clamored after him, Jesus thou son of David have mercy on me, Luke 18.35. And were not those Auditors of Christ exceeding violent who thronged after him in such crowds that they trod upon one another, Luke 12.1. and those also no less, who forced their access unto Christ by digging through stone walls, and uncovering the roof of the house where he was? Mark. 2.4. What should I need to stand upon particular Instances, the Scripture is full of them everywhere. The soldiers, Publicans, and Harlots, 
Surgunt Indocti & caelum rapiunt & nos cum doctrinis nostris since corde ecce ubi volutamur in carne ac sanguine, Aug.  in those days, they rose up in great numbers and took the kingdom of heaven by force; whiles the Pharisees and Scribes and those profound scholars were left behind. Those that seemed first were the last, and they that were last proved first. This violent Disposition and strain of Spirit, I shall endeavour to show wherein it consists, how it works and wherefore it is so requisite and necessary.  
1. Therefore this violence consists in earnest and vehement desires. 2. In steadfast purposes and Resolutions. 3. In stirring and impetuous endeavours. To begin with the first of these. Earnest and vehement desires; They are the next and most immediate issues, and outgoings of the soul, the feet on which it runs, the wings on which it mounts and flies towards the object desired and longed for; and these desires are either good or evil, carnal or spiritual, thereafter as the object is, on which they fix, and the order and manner in which they move. A man may know what the constitution and temper of his spirit is in relation to the kingdom of God, if he can but discern how the pulses of his desire beat, and what the chief and principal thing is, which the most quick and violent motions and ebullitions of his heart works after. If a man be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Philosopher spoke, a Citizen and inhabitant of this world, his desires grovel on the earth, he pants after riches, honours, pleasures, relisheth nothing else; but now on the other side, if a man be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Citizen and inhabitant of another world, than the currant and full stream of his desires is still rising and working up towards heaven, He will pant after God, as the chased Hart doth for the water brooks, Psal. 42. And thirst for him as the dry and parched ground doth for showers of rain, Psal 63 1. He will long (like a woman with child) for his Salvation, Psal 119.174. and if it be deferred he will faint and fall into a swoon, Psal. 119.81, 82. And be sick of love, Cant. 5.8. Such desires as these are violent, and they are of such force and prevalence that nothing can withstand them. 
Tae●am quisque pot●st in negotio religionis quantu ● optime vehementissim●que vult, Cam.  A man may do what he will and carry what he will in matters of Religion if he have but earnest and vehement desires, Matth. 7. ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you, This asking, seeking, knocking, is nothing else but prayer; and prayer is nothing else but the ejaculation or darting out of earnest and impetuous desires, which pierce the clouds and strike up unto God, get into his bosom, charm his wrath, opens or shuts his hands, extorts mercies, removes Judgements, and never will away without its errand.  
This is that golden Key, as one fitly calls it, which can open all locks, 
Vehementissimum à siderium est elavis aurea totius prosectus in regno Dei Harph. Theol. m●st.  remove all bars, reign over all Impediments in heaven and earth. It's a kind of omnipotent thing that can prevail with God and man above all expressions and thoughts. As they write of Proteus, that when any came to consult with him, and to receive Oracles from him, he would at the first turn himself into a thousand varieties of colours and shapes, but if they pressed on him with importunity, and held him hard and close to it, he would then give them at last satisfactory oracles; So the Lord, though he seem for a while to neglect and take little or no knowledge of the desires of his people, and seems to put them off, and wind from them, yet when their desires grow violent, and when they knock at his gates with importunity, than he lets them be their own carvers, and is content that they should ravish from him whatsoever they will. By this you may see how strong and forcible desires be, though they seem but of a soft and gentle strain, they ravish the objects they are set on; As if a man look upon an object of beauty, and lust after it, you know what interpretation our Saviour makes of that; so if a man look upon the Kingdom of heaven, and lust after it, he hath already ravished it in his heart.  
2. This violent disposition and strain of spirit discovers itself in steadfast purposes and resolutions, Resolution it is the spring of Action. It's that which poiseth and steers a man's course, such as our purposes and resolutions are, such be our actions and erterprises, the hand of the dial goes without, as the weights and wheels of the clock turn it within; so the head plots, the hand acts, according to the sway of a well or ill settled Resolution. The heart saith (if it be set right for heaven) I must and will have the Kingdom of God; let honours and wealth go which way they will, to set up Christ upon his Throne, that he may reign in heaven and earth, and in the hearts of men: Though it be a difficult, a painful, and chargeable design; yet this I must and will drive to the world's end; let other things sink or swim, prosper or wither, it skills not, the gospel of Christ shall prevail with me universally; let the world lie at six and seven, this course I must and will follow, though all the dust of the earth, sands on the shore, and tiles of houses were devils, this I will set in hand with, come what will come; such a resolution as this is violent, and it will overcome all resistance, and make a man with a full purpose of heart cleave unto God, Act. 11.29.  
We may see a lively portrait of such a spirit, in the Apostle S. Paul, Act. 20.22. He went bound in the spirit, as in a chain, to Jerusalem, and though he knew himself, and others told him too, by the inspiration and instinct of the spirit, That nothing but bonds and imprisonments waited for him in every City, yet all this could not move him, he had such a magnanimous and adamantine resolution to go through with his work, and fulfil his ministry; that his life was not at all dear unto him, neither did he set any value on it in comparison of the service which he was now upon. So true is that of the Spouse, Cant. 8.6, 7. Love is as strong as death, zeal as hard (i.e. inexorable) as the grave, much water cannot quench it, neither can the floods drown it, no difficulties or oppositions can allay or abate, much less extinguish the heat of it, If a man would give all the substance of his house for it, it would be utterly contemned.  
The whole world, though veiled with the most glorious and glistering temptations, would be scorned, as too mean and poor a bribe, to draw off the heart of a man from the kingdom of God, when it is once well fixed and steeled with a firm and adamantine resolution; no diswasions, sloth, fear, policy, covetousness, fickleness, nor any other thing, can either divert, or stop, or interrupt him in his enterprise. 
Esto obsirmatus ad morem pardi ad faciendum voluntatem patris t●i qu● est in caelo, Drus. praer. ex libro Abeth.  When a man is thus obstinately and courageously bent unto his work, this is violence well pleasing unto God. The Jews have a saying, That a man should set his face as a flint, and that his countenance should be like a Leopard, stout and stern and obstinate to do the will of his father in heaven.  
3. This consists in strong and serious endeavours; A man is not violent in matters of the kingdom of God, if he do not put forth himself into action, trying every conclusion, rolling every stone, and leaving nothing unattempted that may conduce to the achieving of his end. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist.  Every man saith the Philosopher, works as he is, and his acts, and operations are such as his principles. If the inward principles of his desires beat faintly, if his purposes falter and reel and be not steady and constant, than his Actings in like manner, will either be none at all, or feeble, and unspirited, and consequently fruitless and bootless; as an arrow weakly shot off will not carry home, but fall short of the mark; and short shooting, we say, loseth many a game; it doth so in religion also: but now, when the desires are as hot as a flame, and the purposes as strong as steel, then to be sure vigorous and Spirited endeavours will follow unavoidably. The Church in Solomon's Song may serve for an instance to clear this; for a long time she lay languishing, and as I may say wind-bound; no excitations, wooings, or entreaties of her lover could prevail, to get her up out of her warm bed, her secure and slumbering condition; some velleities and imperfect wishings and wouldings she had, but still the door was locked against Christ; her will was not bowed, there lay the inward impediment, the will was but half stirred, and therefore no arising, no motion, till Christ comes and puts in his hand to the hole of the door, and takes away the bar, shoots the bolt, removes the Impediments, and then her bowels were affected and moved towards him, than she arose and sought him with a curious diligence everywhere, her hands bestirred themselves till they sweat, till they dropped again, 
O●nis animae motus radix est amor. Paris. quodlibet agens propter amorem agit qoud cunque agit. Aqui. 1.2. q. 28. art. 6.  her feet trudges up and down the streets to find him whom her soul loved, and a world now for them that could tell her of any tidings of him, Cant. 5.2, 3, 4, 5, &c.  
It's a true saying, That love is the root and principle of all the motions of the soul; for though there be other affections, and those active, yet all are reducible to love; and in the strength thereof they Act, and put all the wheels of the soul in motion, as David when his heart was caught with a violent passion of love towards God, how doth he extend and spread out his arms, and put forth all oars and sails in a strong pursuance after him. Psal. 63.8. My soul followeth hard after thee: there was never a more difficult and in human view, a more unfeasible design then that of the Jews in Nehemiah's time, when they were to build the house of God, they had a potent faction at Court, and malignant counsellors at home, to retard and stop the proceedings of the work, they were fain to build with a trowel in one hand, and a sword in the other, yet they prevailed against all difficulties, and this is given in account at the reason of it, The people had a mind to work, Neh. 4.6.  
You see now what this violence is, and wherein it consists, see in the next place how it works, either in relation to the good which it reacheth after, and would obtain; or else in relation to the evil which it would remove, and be rid of.  
In the relation to the good which it desires to obtain. 1. It stirreth up a generous and mighty ambition to excel in the inward gifts and graces of the Spirit, which are necessary qualifications for all them that would have a share in the kingdom of God. A man that is in a violent strain, he cannot rest in any mediocrities, never thinks he hath virtue and grace enough, still he is aspiring and reaching after more, He gives all diligence to add unto his faith, virtue, knowledge, temperance, brotherly kindness, godliness; all the rest of that chain of pearls which the Apostle stringeth up, 2 Peter 1.5, 6, 7, as well knowing, that if these be in him, and abound, they will make that he shall neither be barren nor unfruitful in the knowledge of Christ, and then to be sure, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Arist.  an entrance shall be ministered unto him abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ, v. 11. As a scholar thinks he can never have learning enough, and a covetous man thinks that he can never have wealth and riches enough; so is it with a Christian of a violent Spirit, he never rests contented with his present pitch▪ but labours still to abound more and more; strives, if possible, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Arist.  to get up a note above Elah, sets himself no bounds, counts all that he hath attained, as nothing, like the Apostle S. Paul, whose zeal and covetousness, and ambition, in this kind was so beyond all measure super superlative, that although he had already gotten the greatest measure of grace that ever any mortal man attained on this side of heaven, yet he forgot it all, and scarce thought it any competency, still pressing forward to an higher mark, as if he would preoccupate the state of glory, and attain even in this world, unto the resurrection of the dead, Phil. 3.11.  
2. In the worship and Service of God, and in the use of all the Ordinances, public and private, the violence of a man's spirit works much in this: 
Eccles. 9.10.  the Jews have a rule, That whatsoever a man doth in the solemn Worship of God, he should stretch and strain his inventions to do it with all his might, else it is not currant nor allowable with God; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  and the Apostle requires the like, Rom. 12.11. He would not have a man slight and formal, but fervent in Spirit, serving the Lord; and the word notes an ebullition or boiling up of our spirits to the height. The odds is not great, if any at all, between the omission of duties altogether, and the remiss performance of them, seeing a man is a looser both ways. Acts of worship and devotion when they are liveless and superficial, are like a bow slack bent, which will not carry the arrow home to the mark. S. Basil observes further, That such slighting over duties, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Basil.  is not only unprofitable, but hurtful and prejudicial to the State of the soul, as tending only to nourish an hypocritical and barren formality. There is nothing in the world more unbecoming the worship of God, than such a slight wanton superficial strain of spirit, when a man plays with Religion and serves God as if he served him not. It was David's just praise, that the zeal of God's House did eat him up, Psal. 69.9. And he danced before the ark with all his might, and when Michael scoffed at him for it, I will, saith he, be yet more vile than thus, for God, 2 Sam. 6.14, 22. Nor was Hezekiah behind him in this, of whom to his everlasting honour it is recorded that 2 Chron. 31.27, In every work which he began in the service of the house of his God, and in the Law, and in the commandments to seek his God, he did it with all his heart and prospered. The ancient & primitive Christians when they met, 
Coimus in Caetum & congregationem ut deum quasi manufacta precationibus ambianus orantes haec vis deo grata est, Tert. Apol. 39  and crowded together with one shoulder, at their devotions, were so earnest that they seemed to besiege the Throne of Grace, and to raise a common strength to invade, and make a riot upon God in their prayers, and this, saith Tertullian, was a violence right welcome unto God: Jacob was honoured and called Israel for this, because he wrestled in prayer, and by main strength prevailed like a Prince with God, Hos. 12.3, 4, 5. Gen. 32.28.  
3. Nor is the violence either less acceptable or less necessary which we are to use for the Word and worship of God, either to maintain and hold it up when we have it, or to restore and recover it, if lost or endangered: S. Jude held it necessary to write unto believers to stir them up {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Earnestly to contend for the faith, which was once delivered unto the Saints, v. 3. and the angel of Pergamos is much commended for holding fast Christ's Name, and not denying his faith in a time of persecution, Revel. 2.13. If wicked men would rob us of the gospel, take from us the Worship and Ordinances of God, plunder us of our glory, our crown, our Salvation, here we must hold fast what we have, Revel, 2.25. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Not giving place by subjection, no not for an hour, Gal. 2.5. nor yield to betray one syllable unto them, as Basil's worthy resolution was; we value not the truth of God, nor set a right estimate upon his worship and Ordinances, if we be not violently bent to maintain and defend them to the last drop of our blood.  
And if there be a famine of the Word, a want or loss of any part or piece of worship, it must be violently striven and contended for. Solomon would have us buy the truth and not sell it, Prov. 23.23. at any rate to purchase it, at no rate to part with it: a man that is rightly principled for heaven, will venture through an Army of Philistines for water of life, as David's worthies did, unto the well of Bethlehem; the people would part with their very jewels, the most precious things they had, for the erecting the setting up of God's Tabernacle, David would not take an hours rest till he had prepared an habitation for the ark, Psal. 132.3, 4, 5. and because he set his affection upon the house of God, he prepared for the building of it with all his might, 1 Chron. 2, 3, 4 He thought it a thing unbecoming him, to dwell himself in a house of Cedar, when the ark of God dwelled under curtains: 
Joseph. de Bell. Jud.  and the Jews in the sore famine and siege of Jerusalem, brought ever the fairest and fattest cattle for sacrifices, though they were constrained themselves to feed upon Rats and Mice and other worse vermin; they chose rather to pine and famish their own bodies, that the Altars of God should be altogether unfurnished, or take up with the worst: and when the Tribunes complained for want of gold in the Treasury, 
Livy Hist.  to offer to Apollo, the Roman Matrons plucked off their chains, bracelets, and rings, freely offering them to the Priests to supply that defect in the service of their gods; This certainly was a high strain of devotion in those Jews and Heathens, And what do you think of the Primitive Christians, were not they also thus violent when they sold their estates, and laid down the price of them at the Apostles feet, to purchase the means of Salvation for themselves and others? If the people of this land would bid so high for the rich pearl of the gospel, The Kingdom of heaven were ours.  

2 In remo●ing of evils.  2. And as in procuring of helps, means, and advantages for the attainment or advancement of the kingdom of God, so in removing the lets and impediments, this heaven-sprung-violence will work and bestir itself to the uttermost. If the gospel of Christ, the Word of the Kingdom, chance to be brewed with human traditions, or the Worship and Ordinances of God adulterated with spurious institutions and impure mixtures, Quid non audet amor, what will not a man of violence do or suffer? What labour or cost will he spare? What adventures will he not make? What hazards not run, rather them suffer (if he can help it) such pollutions? He will set his shoulders, with Samson, to the pillars of Dagons' house, and pull them down, though himself be oppressed in the ruins; he will cut down the grove of Baal, and overthrow his Altars, though the men of the City cry out of him, and threaten to have his life for it. He will do his uttermost to remove scandals and stumbling blocks as Hezekiah did the brazen Serpent when idolised; to scourge out of the Temple corrupt churchmen, which make merchandise of holy things, as our Saviour did the money-changers; to reform abuses and profanations of God's Name, his Sabbath, and Sanctuary, as Ezra and Nehemiah did; He will not connive at his nearest friends, but eject and cashier them, if Idolatrous or superstitious, as Asa did Maacha his Queen Mother, 2 Chron. 15.16. Hezekiah made it his first work when he came to the Kingdom to set open the doors of the Lord's house, which for a long time had been shut up; he was scarce warm in his Throne when he was fiery hot, for a full and through reformation, 2 Chron. 29.3. And Josiah his grandchild, when he was yet but young was nothing less, if not more eminent in this violent zeal than he. All the Altars, Groves, Images, and whatsoever other trinkets, relics, and monuments of superstition were found in the land, he offered them up for a hecatomb, made a bonfire of them, as you may see at large, 2 Chron. 34.3, 4, 5, &c.  
You see now the chief Ingredients of this heroical Disposition, and strain of Spirit, and some few (for I cannot name all) of the principal operations of it, see now the Grounds and Reasons of it.  
1. In respect of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, It's meet and our bounden duty, that we should use all our violence, and if 'twere possible more than all, in matters of this nature; It's good council that of the wise man, Eccles. 9.10. Whatsoever thine heart finds to do, do it with all thy might, slightness of heart in carrying on any business is nought, but worst of all in Religion, God likes it well when we put on to purpose, muster all our Forces, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ex omni valde tue.  and stir up our strength to lay hold of him, Esay 64.7. He looks for what we can, Deut. 6.5. And if we offer him less than all, we might as well offer nothing. When our intentions in his Worship, are not screwed up to this height, it's a sign that our hearts are divided and cloven, and therefore hypocritical: when the Jews were careless and perfunctory in their devotions, and put God off with any sacrifices which came next to hand, he accounted this as a dishonour to him, and as a derogation to his Majesty and greatness, and therefore he thundered out a dreadful curse against them, Mal. 1.14. If ye offer the blind and the lame for sacrifice, is it not evil; offer it now unto thy governor, will he be pleased with thee, or accept thy person, saith the Lord of Hosts, vers. 8. This carriage of theirs bewrayed plainly how little respect their hearts bare him. It was a clear evidence against them, that they made him not their chief; therefore he lets them know how sensible he was of this disrespect, vers. 14. Cursed be he that having a male in his flock, offereth unto the Lord a corrupt thing, for I am a great King, saith the Lord of Hosts. If there be not a stamp and impression of zealous violence in all our religious addresses unto God, our deportment is not such as becomes the Majesty and greatness of such a King.  
2 And as this violence is just and necessary in respect of God, who requires and calls for it at our hands, so is it also in respect of the prize itself, which is here contended and striven for, it being the kingdom of heaven, and therefore well worthy of all the violence which we can use for it: to be eager and earnest in other things of an inferior allay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it will not quit the cost, violence for the most part is above the proportion and value of them; but the kingdom of God is a matter of the greatest importance and consequence of any other in the world. It is worthy of all the courage, zeal, and resolution that we have; where can we lay them out better, or so well, as for the achievement of a kingdom. The heathen man could say, Imperia pretio quolibet constant bene: A kingdom cannot be over bought, the crown imperial of a mortal Prince, it is a radiant and sparkling object; whatsoever a man payeth for it, 
Occidat, modo imperet, Suet. in vita Ner.  it is held a rich purchase notwithstanding. Agrippina thought the Roman Empire a good pennyworth, though she bought it for her son Nero, a very wretch, with the loss of her own life. What violent running, wrestling and striving was there of old in the Olympic games? what combats and contentions? yet all was but for a corruptible crown, as the Apostle speaks, 1 Cor. 9.24, 25. The greatest reward they could look for, was but a crown of laurel, a chaplet of flowers; and besides, they all ran in those masteries, and yet it was but one only that could receive the prize: but we strive for an Incorruptible crown, and if we strive violently, as we ought, we shall all obtain the prize we strive for; and when it is obtained, it will be more worth than all the crowns and diadems in the world.  
The crowns of the greatest earthly Monarchs, though the pearls in them be never so glistering, yet they are stuffed, for the most part, with such thorns, attended with so many piercing cares and sorrows and discontents, that a wise man, if he should meet with one of them lying before him in the way, he would scarce think it worth the taking up; but the crown of this kingdom which we strive for, if by all the violence we can use in doing or suffering we may win it at the last, it will super-abundantly make amends for all.  
It's possible that we may, nay its certain that we must endure much, if we will set ourselves with obstinacy and violence to run this course; 'tis a Law enacted in heaven, That we must all through many tribulations, enter into the kingdom of God, Act. 14.22. But this needs not discourage. If our suffering be great, our Reward is hyperbolical, 2 Cor. 4.17. Our light afflictions which are but for a moment, 
2 King. 11.14.  what comparison betwixt them and the reward which they work out for us, which is, a far more exceeding and eternal weight of glory. It's possible, in these plundering times, we may lose our estates, it skills not much; if we part with that which we cannot keep, to gain that treasure which we cannot lose: The Primitive Christians, suffered the spoiling of their goods with joy, knowing they had in heaven a better and more enduring substance, Heb. 10.34. It may be, whiles we are zealous for the honour of God, we shall be in danger to lose all our own respect, and reputation among men; the black mouth of Calumny may asperse the loyalty of our intentions, and sully our Names with horrid imputations of treason and Rebellion; Jehoiada did but endeavour to put down unjust usurpation, and to set up the right heir in this throne, and to draw the people into a Covenant with God, and yet Athalia cried Treason, treason. Oh, but says Saint Peter, if ye suffer reproach for Christ's sake, happy are ye, for the spirit of glory and of God rests upon you, 1 Pet. 4 14. A Christian is never so glorious as when he suffers most reproach and ignominy for Christ's sake. There is nothing in the world, saith Chrisostome, nothing at all comparable to that glory. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Chrys. in Mat. Homil. 8.  When men revile and persecute you, and say all manner of evil against you falsely for my sake, rejoice and be exceeding glad, saith our Saviour, for great is your reward in heaven, Math. 5.11. A dram of credit well lost, in a good cause, and for a good conscience, will amount to as much in the return of it, as an eternal Crown of glory is worth: but we may haply yet further endanger our liberties, forfeit our dearest contentments, incur the displeasure of our friends, lose our interests, yea our lives and all we have in this world: we could never bring them to a better market, we shall gain an hundred for one, take his Word for it who cannot lie, you cannot desire better assurance, it being all which heaven and earth have to show for their continuance, Luke 18.29. Verily I say unto you, there is no man that hath left house, or Parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come, life everlasting.  
It's a thriving trade indeed, thus to part with transitory things, 

Si aliqua amisistis vitae gaudia, negotiatio est aliquid amitteris ut majora lacreris, Ter. in lib. ad Mart.  
Si homo mille annis Deo serviret quam ferventissime, non mereretur dimidium diei in calo. Ansel.   and gain eternal, to exchange dross for gold, pebbles for pearls, withering flowers for an inaccessible crown: Who would not traffic in such a merchandise? Anselm hath a saying, That if a man could serve God, with all fervency of zeal and devotion, for a thousand years, yet all this were as nothing in comparison of the happiness to be for one half of a day in heaven; I will say yet more, If a man could perform all the virtuous exploits, and suffer all the most exquisite tortures which all the Saints and Martyrs have suffered from the beginning of the world, yet all this would not bear up the scales, nor hold any proportion of weight, so as in any sort to be judged worthy to be compared with the glory which shall be revealed, Rom. 8.18. We can never therefore be over violent for this prize.  
3. And as in respect of God and his Kingdom, this is necessary, so in respect of the enterprisers themselves; who, except they strain hard, press on with much violence, might as well sit down, and set their hearts at rest, giving over the kingdom of heaven and eternal Salvation, as a lost prize: cast your eyes about which way you will, whether on God, or yourselves, or the world, enemies or friends, nothing can set before us the least door of hope that ever we shall come to heaven, Except we strive to enter in at the straight gate, Mat. 7.13.1. Look upon God and you shall find that he hath fixed it as an irreversible order, that such as strive for mastery, shall not be crowned, except they strive lawfully, 2 Tim. 2 5. We must conquer before we triumph; win the Garland before we wear it: we are too well conceited of ourselves, and presume too much upon God's love, without any just ground: if we expect that he should bring us by a nearer way, and shorter cut, unto eternal glory, than he did his only begotten son, who came not easily by his crown, his conquest over death and hell, and the spoils taken from them, were not Salmacida spolia sine sanguine & sudore, spoils got without sweat or bloodshed, for he did both sweat and bleed in his striving and struggling for them; and I do not find where entrance into heaven is proposed unto us but upon such like terms in quality, I mean not in equality which is impossible. Revel. 2.3. To him that overcometh will I give to sit with me on my Throne, even as I also overcame and am set down with my Father in his Throne: lo here God hath held out his kingdom as a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an honourable prize, for brave spirits to contend and scuffle for: this is the just price which he hath pitched, He that overcomes, the Crown is his, upon other terms it cannot be expected. The old rule was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; The Gods sell all for sweat, and it is indeed true, that there is nothing of worth in all this world which can be got better cheap: a scholar cannot compass any competency of skill in the Arts and Sciences without much study and travel; Multa tulit fecitque puer sudavit & alsit, it will cost much sweat and much toil to excel in learning. A mechanical artificer cannot thrive nor grow rich in his ordinary trade, without more than ordinary diligence; and shall we think the kingdom of heaven will come dropping in our laps, whilst we sit still and fold our hands, and will do nothing, or that which is to as little purpose as nothing, for it.  
I confess that of Tertullian in proper speech is most true, 
Pretio res nulla Dei constat. Tert.  That nothing of or belonging unto God can be either bought or sold; God is a most liberal Benefactor and gives us all things, even his kingdom too, freely; we have nothing that good is, in relation to time or eternity, but it comes in upon us as a gratuity; and we for our parts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, we have no price in our hands to give in exchange for such blessings, especially the Kingdom of heaven, which his more worth than all the world, though turned into a Globe of gold or mountain of Diamonds, yet it is as true in another sense, That all the blessings of God, yea even the kingdom of heaven too, must be traded and trafficked for; Solomon calls in customers to the shop of truth, and he requires them to buy it; and our Saviour commends this practice in two parables, 
Esay 55.1. Revel. 3.18.  The one of a rich Treasure, the other of a precious pearl, Mat. 13.44, &c. Many such like expressions we meet with everywhere in the Scripture, all which import a kind of trading and trafficking with God, for the great things of his Kingdom, which must be bought and purchased by laying out whatsoever we are or have, 
Sapiens nummularius est Deus, nummum falsum, nec fractum recipiet, Bern.  for them. When we offer him the flower of our desires, the highest pitch of our affections, and the marrow of our best endeavours, this is pretium legitimum, God will accept of it, as of a just and current price; and if any bid short of it, and will not be at such cost for heaven; I can give him no other comfort but this, He may go to hell, if he please, good cheap.  
2. Look we towards ourselves, or the world about us, and we shall find all the contention and violence we can use, 
In respect of opposition▪ from ourselves.  no less than necessary: The Kingdom of heaven is unto us as Canaan was unto the Israelites, a Land of promise indeed, but yet a land of conquest too; there is a multitude of giants, the sons of Anak that we must encounter with, and prevail over, ere we can take possession of it; there be giantlike corruptions in our own hearts, which will find us work enough to resist, and much more to overcome them; sometimes our unbelief will dash our hopes, melt our courage, emasculate our resolution as it was with the Israelites, and the ten low-spirited Spies, which gave over Canaan as desperate, because of its fenced Cities, and high battlements, and the sons of Anak the great Zanzummims that lay in the way, we had need of a mighty violent operation of faith, to overlook and overmaster such difficulties: sometimes Ambition will solicit us with a bait of honour, and otherwhiles covetousness will tempt us with a bribe, to stop our course; and either, altogether to let our design fall, 
Qui diliberant, desciverunt, Tacit.  or else to be more remiss and moderate in the pursuance of it; here if we be not violent, we lie open to much danger. It's no hard matter for temptations to break in and prevail, when our desires linger after such things, when our affections are but lukewarm, and our resolutions not steady, now we are upon the point of being betrayed; a faint deny all begets new suits, and a door left unbarred gives easy entrance, When we cleave not unto God with full purpose of heart, Act. 11.23. Other things will get in betwixt him and us. It's only a Spirit steeled with Christian resolution, that can make a man in such assaults steady and unmovable like to the Roman Fabritius, of whom it was said, That one might as well offer to stay the motion of the sun in the firmament, as to put him out of his way; sometimes carnal policy will endeavour to take us off, and sometimes ease and sloth will retard us; and sometimes carnal fear will hold out a Gorgon's head of dangers and discouragements, telling us there is a lion in the way, and that it is better to sit still then to bestir ourselves, and be active, when there is so small probability of success. These, and a world of such other oppositions and encumbrances, we shall be sure to meet with from ourselves; 
Ecce adversarius in pectoretuo Christum conatur occidere, Hier. Epist. ad Heliod.  we have a traitor that lies in our own bosom, an adversary in our breast, which will ever and anon endeavour to kill Christ in us, as Jerome speaks, and to smother all desires, motions, and affections, which proceed from him, or breath after him.  

2. From Friends.  3. Nor is there less opposition to be expected from the world, both friends and enemies will interpose hindrances and blocks sometimes, which we may have much ado to leap over, The world is never more prevalent than when it comes alluring and wooing us in a way of love, with sweet promises and pleasing blandishments. When that Noble Italian marquess Galeatius Caracciolus was solicited with great offers of preferment from the Emperor and Pope to draw him off from his Religion, it was a shrewd temptation, and would no doubt have taken with him, if he had been of a flexible Spirit, but he returned this peremptory answer, I esteem one days' communion with Jesus Christ, in the gospel, above all the honours and riches in the world; If carnal friends and counsellors assault us, with bewitching entreaties, to work us to a compliancy, we shall be hard put to it, to turn them off; except we violently stop our ears, against their pleasing charms, as Ulysses did against the Sirens Songs. It may happen sometimes, that our nearest kindred and acquaintance, our dearest parents, or the wives of our bosom, may with weeping eyes, and moving words, wind about us, and offer to mispersuade us, 
Etiam si parunlus ex collo pendeat nepos, si flens passis crinibus ubera quib●●● te nutrieral mamater ostentet, per calcalum perge patrem— socum pretatis genutest hic esse crudelem: Hierom.  as Dalilah did Samson; and to draw us from God, as Peter would have done our Saviour with, Master, pity thyself; and it will be a great degree of violence, to shake them off as Christ did him, with, Get thee behind me Satan: or as Saint Jerome exhorts in this case, to trample upon the grey beard of our Father, to tread upon the womb of our Mother that bare us; to shake off children and nephews, as S. Paul shook off the Viper from off his hands. It must be a fixed and all-conquering resolution, that can, like Samson, snap a sunder such cords, and not be bound with them.  
4. And if it be no easy matter, to make good our resolutions, 
3. From Enemies.  against the batteries, which we ourselves, and our friends too often raise against them; surely than we had need of Robur & as triples circa pectus, a breastplate of Adamant, an helmet of steel, to make us impenetrable against the hailshot of opposition, which we must expect from our enemies; the more close we cleave to God, and the more we separate in our ways and courses, from the world; so much greater will be the rage of the devil, and his agents against us, to vex us with all harsh trials. If we be so violently bent, that nothing will serve our turn, but a full and through Reformation of Doctrine, Worship, and Government; we shall meet with as fierce opposition as the Jews in Ezra and Nehemiah's time did: a mighty Court-faction, and a Potent Army will be raised against us, so as we shall be forced to build the Temple, as they did; with a sword in one hand, and a trowel in the other.  
If the three children, would have been content to conform themselves to the Court Religion, and to resign their consciences to the King's pleasure, all had been well enough; but when they declared a contrary resolution, and were as stiff as oaks, and would not yield, 
Infantiam Christi studiose persequantur & antequam sormetur Ch●istus in nobis in ipso viae conversationis iaitio ut extinguatur spiritus & sussocetur vita justitiae penisus elaborant, Cypr. Ser. de stella & magi●.  than there was but one way with them; an artificial hell was prepared, and they must be cast into the burning fiery furnace, Dan. 3.15. It is, and ever hath been the elaborate and great design of the world, saith S. Cyprian, to strangle Christ in his cradle, as soon as ever he begins to be shaped, and formed, and brought forth in the manners and conversation of a Christian, now to kill him in his Infancy.  
The Church met with no persecution, that we read of, whiles she lay slumbering in her drowsy bed, and opened not the door to her beloved that knocked, but when she arose and went about the City, and left no corner unsearched, and made all the town know who she was in love with; now she falls into the Inquisition; the prelatical Faction met with her; the watchmen and keepers of the walls wounded her, and took away her veil, with other course usage, Cant. 5.7. When the blind man had the eyes of his mind, as well as of his body, so far enlightened, that he declared himself in the face of the Court, to stand for Christ; now there was no remedy but he must be excommunicated; for the pontifical tribe had made a Canon, That whosoever confessed Christ, should be put out of the Synagogue, John 9.22, 34. If once we begin to advance in good earnest, and set forward towards heaven, it will not be long to be sure, 
●st opinio quaedam & persuasio exitialis quae primum mundum & Jud. remp.. perdidit quae Noviquoque Testamenti caetu● vastat & sebolas destruit Novum dicitur Evangelium, dogma, vidꝪ. de miseri cordia Dei patris vimis. peccatorum & salute ●●rnat oer exter●um dei cultum consequentda, Sixt. Amam. in Praef. ad Anti●●●●.  ere some furious storm of persecution be raised, to drive us back again (if possible) to the gates of hell. In all these, and sundry other respects, there must be much fervency in our desires, affectionate obstinacy in our resolutions and endeavours, much wrestling and conflicting with God and ourselves, friends, and enemies; or else admission, and entrance into the kingdom of heaven is a thing to be despaired of.  
I come now to inferences of use and practise, and to omit others which offer themselves in variety: I pitch upon three only. 1. For Instruction. 2. For reproof. 3. For Exhortation. For Instruction in two Branches.  
1. This may inform us, That Salvation is a prize, not so easily won, as it's commonly Imagined. There is an opinion in the world;* Paulus Tarnovius calls it, Novum Evangelium, A new gospel; that if so be a man profess the true Religion, and be Orthodox in his Judgement, and not grossly notorious for any enormous crimes, in his conversation; if he come to Church, and hear the Word, and receive the Sacraments, and have form of godliness, though not the power and life of it; why then such a man shall certainly be saved. This new gospel, as that Reverend and worthy Divine calls it, is an old Delusion and fallacy of Satan, which hath prevailed in the world from the beginning; and in all ages, juggled thousands out of their Salvation; and wheresoever it is received, and entertained, it will be the destruction, not of particular persons alone, but of whole States and kingdoms, as it was of the old world, and the Jewish commonwealth, and of Germany too, now of late; if the judgement of that learned man mistook not its mark. Oh this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Nazianzen speaks; this new gospel without charges, this cheap Religion, which would open us such an easy way, with a few good words, with a little wholesome breath, to purchase the kingdom of heaven, we could relish it well; its marvellous pleasing and delightful to our lazy and sluggish dispositions. As Marcus Lepidus when he stretched himself, and lay along on the grass; 
Tull. de Orat. lib●o 2.  O utimam ho ess●t laborare: Oh, saith he, that this were to labour, and to get the Mastery: so many of us, when we stretch ourselves, on our beds, like them in Amos, and live at ease in Zion, denying nothing to our carnal affections and appetites, which we have a mind to; Oh, say we, that this were to be violent for the Kingdom of heaven, for than we would list our Names, and be as forward as who most: but let us not be deceived, The kingdom of God consists not in Words, but in power, I Cor. 4.20. If Christianity were a soft and delicate profession, were the way to heaven over green meadows, and floury plains, strewed with Roses and Violet; and not beset with triers and thorns, with difficulties, encumbrances, and oppositions; every Agrippa would then be not only almost, but altogether persuaded to be a Christian, every profane Esau would come in for a share, none would sit out: 
Non est ad astra mollis a terris oi●Sen.  but heaven is not got with a wish, nor Paradise with a song. Remission of sins, and the Graces of Regeneration, they are not obtained with a sigh, victory over all oppositions from earth and hell, is not achieved with a breath: it's not dull and faint wishes, cold and languishing velleities, feeble and heardlesse endeavours, that can hope to win the crown of Glory, there must be passionate longings and breakings of the heart, with continual desires after God: the operation of God's Word upon us, must be as a burning fire shut up in our bones, Jer. 20.9. Our zeal for God must eat us up, Psal. 69.9. We must be valiant for the truth, Jer. 9.3. Resist oppositions and temptations unto blood, Heb. 12.4. Else were there as many heavens as there be days in the year, we are never like to arrive in any of them.  
2. This may let us see what we are to judge of temper and moderation in matters of Religion. In other things it is a virtue and worthy of much praise, and it is not to be denied, That even in Religion too, there are some things, in which it may have place. When there was too much heat in the Church of Rome, about some matters of indifferency, not much importing any way, the Apostle to calm both parties, and to compose them unto moderation, and mutual bearing with one another; The kingdom of God, saith he, is not meat and drink, but righteousness, and peace, and joy in the holy Ghost, Rom. 14.17. All truth carries God's stamp, and is precious, but not alike; there be some truths of such moment and consequence, as that they cannot be over violently striven for; but there be others of an inferior alloy which need not be held, much less pressed upon others, with so hard a hand, such are not a few speculative opinions and ritual practices, in matters of external Worship; in contending about which, if the excesses of zeal, were corrected and allayed, with a little cooling of moderation, no doubt it would be much better than now it is with the Church of God. 
Bonum est mel rum favo Sapor Scilicet devotionis cum modera mine discretionis, Gerson.  It's a good rule to this purpose, that of the famous chancellor of Paris: Honey is good with the honey comb, and so is the Savour of Devotion, when it is seasoned with a discreet mixture of moderation.  
But although it be true, that in these punctilios, as it were, in Religion, moderation is a jewel, yet in the profession and practice of those main fundamentals of Faith, and Worship, with other superstructions, nearly bordering and coasting thereupon, it is far otherwise. In these things its easy to be too moderate, but impossible to be over violent. 
Non legimus reprehensos qui nimium de sonte aquae vitae hauserint, Cal. praef. ad Institut.  If we seem to be transported into an ecstasy, so as the world judgeth us to be besides ourselves, it matters not much; If we be besides ourselves, it is unto God, 2 Cor. 5.13. Religion is a tender business, and of great concernment; the glory of God, and our Salvation, depends on it; and as Calvin said, of drawing too much water out of the well of life; so may I, of drawing out our Spirits in too much violence for the honour of God. I do not know where any man is blamed in all the Scripture for such a fault. If it were possile that in hearing the Word, a man were all ear, if in prayer he could be rapt up into an ecstasy in mourning for sin, if he could melt out his soul at his eyes; in all the other parts of worship and practices of piety, could he be all devotion, and pure, pure zeal, it would become him well, and there should be no danger of excess; How is it possible, that we should have too much of that whereof we can never have enough?  
The world is generally of another mind, a little violence in matters of Religion, a very little upon the knives point will suffice, a dram or two is enough of all conscience; but for moderation, as much of that as you will, the more the better; This is the opinion of Politicians, Court-Divines, and all the rest of that stamp, they cry up that bosom-idol of discretion, as the only fit temper, for a wise and well-composed Christian; and if sparklings of zeal, break out, and discover themselves, If any violence appear, this they cry down as faction, folly, frenzy. It hath indeed been ever so with this wise world in all ages.  
When our Saviour was so wholly taken up with the great affairs of the kingdom of God, rising up early to Preach, and continuing often whole nights in prayer, so as he had no leisure, no not to eat; his friends out of mere pity, good folks, sent to lay hold on him; for they said, he was gone besides himself, Mark. 3.21. The like censure past upon Saint Paul, because he was earnest and zealous in the cause of God, it was thought he was gone mad, the man sure had lost his discretion. Act. 26.24. And Saint Basil when he was passionately eager against the Arian faction, then prevalent at Court, this was interpreted a symptom of dotage. If men will not be baffled out of their Religion, the wise world counts them fools, and furious zealots, and complains sore of them, for want of moderation. The less wonder it is that our Honourable Senate, which hath showed so much zeal for God, should meet with the same measure, from Malignant and ill-affected spirits. Among other virulent invectives, this is clamored against your Religious proceedings, with the greatest noise, That you are and have been over violent; 
Quoditiana sornax nostra Maledicentium lingua, Aust.  Oh you have undone the Kingdom with an high and Imperious reformation, you have let it blood in the basilisk's vein: In sum, the physic hath been worse than the disease, such cavils and calumnies, are rife against you, in the mouths of your enemies, who in this, like Lapwings, cry aloof from their nests, the truth is, they have a bitter, and most enraged despite against you, for preventing, and countermyning their execrable and Acheronticall designs: they hate you most of all because you will not suffer them to destroy three kingdoms, and to pull up Religion and property by the roots. This is the ground of their malevolent aspersions; ferret their complaints to the bottom, and you shall find that this is it, That you have with all your force and strength resisted them who would destroy us all, ruin Religion, introduce Popery and Tyranny, and purchase the means of damnation to us and our posterity. Hinc ille lachrymae, Hence are these volleys of slanders, reproaches, and imputations discharged against you, in which the enemies deal alike with you, for all the world, as Fimbria a mad fellow of Rome, dealt with Scaevola, against whom having a quarrel, and endeavouring to murder him, with a sudden stab; because he braided aside a little, and warded the blow, so as it proved not mortal, therefore he commenced an Action of trespass against him, and sued him at the Law; and wot you what was the Indictment, Quod telum toto corpore non excepisset, For that he would not open his body, and suffer him to run up his dagger unto the hilts.  
Or as Caligula when he practised to poison a man, in a sly underhand way, and the man suspecting the worst, took a counterpoison to prevent the mischief: the gentle, kind-natured Emperor, thought it was foul play, and complained much of the Iniquity of the times; that men would be taking Antidotes against Caesar. No doubt a very heinous crime, a just and rational complaint and sib to this against us, that we will not all lie down and quietly suffer our throats to be cut, our Cities fired, countries wasted, and all we have, taken from us.  
But to return to the matter, whence I have a little strayed, just indignation transporting me: Honoured worthies, you will, I know like the moon in the heavens, hold on your course, though dogs and bawling curs, bark never so much, you shall never have cause to repent of your zeal and piety towards God; the next morning after you are arrived in heaven, you will think all your labour and cost well bestowed, and repent (were it possible) that you have not done, and suffered more; and for the present, the less respect and thanks you find from wicked men, the more esteem and honour you shall have with God, and all that are virtuously disposed; yea that zeal and piety of yours, for which you are so much maligned, and traduced it shall make your memory precious unto the present age, and to all posterity; and when the names of your enemies shall rot above ground (as they do already) and they themselves shall be rung down with a peal of satyrs to their graves, your names shall be as sweet as perfume, the generations to come shall embalm them with honour, the children yet unborn shall rise up, and call you blessed, and every one that reads your Chronicles, or hears of your worthy acts, shall say, This was the Reforming Parliament, which did, and suffered more for God, than ever any that was before it; many Parliaments have done worthily, but this hath excelled them all.  
2 This Text and Doctrine may serve like the knuckles of a man's hand, appearing on the wall to Balshazzor, 
2. For Reproof.  to write unto many their sad doom, to read them their destiny, they are never like to come near to the kingdom of heaven. Of this sort are not a few:  
1. Such as are enemies to the progress and proceedings of the gospel, whether close and secret, or open and notorious; there be many glozing Malignants, that can bite in their malice, calm their looks, smooth their foreheads; but their hearts swell like the Sea in a storm: If they could raise any tempests, cause any commotion, and the occasions and junctures of affairs would permit them to do it with advantage, we should taste as much of their Malignity, as of the most desperate opposers, Gebal, Ammon, and Amaleck they are now knotted together in a confederacy, and up in arms; pillaging, spoiling, plundering, and laying all waste before them, With a rage that reacheth up unto heaven, 2 Chron. 28.9. Tobiah and Sanballet were not in a more pelting chafe, when the Temple and City of Jerusalem were like to be reëdified. Herod and Jerusalem were not more troubled when they heard that sad and damping news, That Christ was borne, than these malignants and Incendiaries are startled at the noise of a Reformation. The powerful coming in of Christ into his kingdom, the Majesty and lustre of pure Worship and Ordinances is unto them (night-birds as they are) formidable as the sunshine to the owl, or as the light of heaven to Cerberus the dog of hell; they abhor it as the darkness and shadow of death. Oh the bright star of Jacob● the rising and Orient lustre of it, to such as love darkness better than light, it is of an Ominous and dismal presage, it portends their kingdom will come down, their misgiving hearts are afraid of the scorching Influence of it, as the devils were of Christ's coming, lest it should torment them before the time, Mat. 8.29. And now, is it possible, trow ye, that such sons of Belial, to whom the presence of Christ in his Ordinances and Worship, is the greatest burden and torment, and as it were an hell upon earth; Is it possible that such should ever expect or conceive the least hope of reigning with him for ever in heaven? Oh, yes, they pretend for heaven as much, and as loud as any others, and they are for Religion too, even for the true Reformed Protestant Profession, and they are zealous, yea violent for it, and that is the reason (you must believe them) why they have drawn their swords, and taken up arms; It's for no other end doubtless, but to defend the true Protestant profession, with his majesty's just Prerogative and Crown-rights, which the Parliament with the faction of Brownists, and Anabaptists that adhere to it endeavour to destroy. It's a true saying that of the Roman Orator, 
* 
Nihil tam incultum tam horridum quod non splendeseat Oratione & tanquam excolatur, Cic.  
Majore formidine Caesarem observatis quam Jonem. Tert.   There is nothing so horrid, no cause so desperate, which may not be palliated and covered over with glorious and glittering pretences; As Herod would have the wisemen bring him word, when they had found Christ, for he meant to come and worship the babe, when his intent was to slay it. But as Tertullian wittily told the Gentiles, when they contended so fiercely for the worship of Jupiter, That whatsoever they pretended, Caesar was their chief God, and that they worshipped him with more devotion, than Jupiter; The like may I say of these Herodians, or Court-zealots, call them what you will, and let them pretend what they list for God, they are Caesar's by wholesale in Religion, affection, conscience, soul, and body, and all Caesars; they measure Religion by the length of the sceptre, being resolved to believe the worst of Popery, and to practise the worst of Tyranny, even to the destruction of the three kingdoms, 
Quid si faces in ferre jussisset in capitolium nunquid paruisses? Respondit nunquam jussisset id quidem sed si jussisset utique paruissem Cic. de Amic.  if Caesar do but please to declare the one to be the True Reformed Protestant Profession, and the other, The due Rights and privileges of Parliament; much like the Boutefew that Tully speaks of, C. Blos: Cumanus I think it was, that would, to show his affection to his friend, do whatsoever he should bid him, though it were to set fire on the Capitol.  
2 Not all out so desperate, though bad enough, is another sort of neutralizing temporizers, that are just of Gallios' temper, for matter of Religion, not caring a jot whether the ark or Dagon be set up, whether Christ or Antichrist prevail, the true Religion or Popery, both, or neither, to them is a matter of indifferency, and not so much as the turning of an hand; they pass not at all for such things; only, they have the discretion to set their sails as the wind blows, and to wheel about as they see occasion, that they may be of the prevayling side; much like the man in Macrobius, who during the times of civil war betwixt Antony and Augustus Caesar, had with much Art and diligence taught his two crows their several notes, the one to say Ave Imperator Antoni, the other, Ave Imperator August●; that so when the wars should be over, and the controversy determined, whether party soever prevailed, he might be sure to have a bird for the conqueror. 
Bishop Andrew in Tort. Torti. Neque enim est ullus ulli locus mendius ut sit nisi cum diabolo qui non est cum Christo, Aug.  If there chance to be any such within these walls, I wish they would sadly and ripely consider that speech of our Saviour, He that is not with me is against me, Mat. 12.30. and that grave expression of a great Prelate, This cause of God is of that Nature, that if a man do not appear in it, and gather with Christ, he scattereth from him, there being no middle condition possible in which a man can close or side with any other than the devil, who joins not with Christ.  
3. Such as value their wealth, ease, credit, reputation, above Christ and his kingdom; to come to Church now and then, to hear the Word, perform some cheap outward duties which may look like a form of godliness, none will, blame them for this. It were disgraceful to be Atheists; unprofitable to be Papists, or recusants, thus far they go and its fair too, but to be at any expense for Christ, to purchase his kingdom with any prejudice to themselves in their credit or estates, he must pardon them for that: they love a Religion (contrary to David's disposition) which will cost them nothing; these have taken the Covenant, many of them only to save charges, for they spare not to profess that they will trust God with their souls (though they perjure) rather than the Parliament with their Estates. They will lash out more in furnishing a banquet, or some unnecessary entertainment, spend more in one cast at bowls or Dice, than ever they can be gotten to part with all their life long, for the glory of God, the upholding of his cause, and gospel, and the preservation of an 100000. Christians, in the three kingdoms: the men of this world, they are violent for their Mammon: Give them the fatness of the earth, Take the dew of heaven who will: A right brood of old Gadarens, who can be content to have a whole Legion of devil's roost in the kingdom, and nestle in their own hearts, as in strong holds, rather than they will be at so much cost, as the loss of their hogs, to purchase the dispossession of them.  
4. There be others that seem violent in matters of Religion, none more forward in appearance than they, but they are not sincere and cordial. As it is with them that are sick of a Fever, while the face and outward parts burn, the heart quakes and shivereth with cold, so it is with these pretenders; their countenance, Jehu like, is full of flushing heat; in their face and outward carriage you may see their zeal for the Lord, 
Pone in pectore d●xtram, nil calet. Pers.  but if you could put but your hands within their breasts, you should find their hearts Nabal-like, as cold as a stone. It's no new device, but an old trick of hypocritical spirits, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ign.  to seem devout only for their own ends, to drive their own designs under a colour of being zealous for God. Ignatius observed, there were some of this stamp in his time, who made a trade and an occupation of Christ, to get wealth by him, shuffling in religion, to deal themselves a thriving game in the world.  
I know not whether it be true, but the Vox Populi, the Common opinion and voice of the people is, That in Country, City, Armies, I hope not in the Parliament, there are and have been too many, who in public places of employment, at the public charge, drive their private designs; enjoying both at once, and improving the miseries of the times by dilatory proceedings, dead pay, false musters, betraying of advantages, and letting opportunities of action slip, with other stratagems and feats of policy, very depths of Satan, profound as hell, which I have not wit enough to reach. If there be any such Judas', masked devils, here, let me inform them; If their bosom intelligencer, their Consciences I mean, be asleep, perhaps it may arouse them a little, that thunderbolt, Esay 29.15. woe unto them that dig deep, and seek to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth, and who knoweth us: and let them take that along with them too, Esay 30.33. There is a Tophet prepared of old, its deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone kindles it; and let me tell them yet further, If this fiery gulf be not for such, I do not know whether it can challenge any guests.  
5. There be others, zealous in Religion, but not enough; they have like the Laodiccan angel and Church, some heat which makes them lukewarm, but they are not violent, their dram of zeal is tempered with so many ounces of discretion, that the operation of it can scarce be discerned; they are Orthodox in opinion, not much exorbitant in conversation, own the great cause of the Kingdom, set their faces towards heaven, are not against Reformation: but than they must not be over-driven, you must not put them out of their own pace, they like not a Jehu's March. It's good to be zealous, but not too much, say any what they will, do what they can, 
Ille igitur nunquam dir●xit brachia contra Torrentem, nec civis erat qui libera posset verba animi profeire vitamque impendere vero. Juven. sat. 3.  their affected moderation will never suffer them to exceed the middle temper of that wise Statesman in Tiberius his Court, who to be sure would not strike a stroke against the stream, nor engage himself so far in any cause, as might tend to his prejudice; however the world went, he would be sure to save one. Such is the politician and worldly wiseman, he will move no stone, though never so needful to be removed, if he suspect that there lies a Scorpion under it, or if he apprehend the least fear, that any part of the wall will fall upon himself; well fare yet the Roman Consul, that incomparable patriot, 
Tempus omne post consulatum obiecimus iis fluctibus, qui penos a communi peste depidsi in nosmetipsos redundarunt, Cic. de orat. lib. 1.  who in his private and retired condition, when he was removed from the helm of the commonwealth, employed all his force and strength to keep off those waves from the great vessel of the State, which had well-nigh drowned the cockboat of his own private Fortunes.  
6. There be others zealous and violent for a while, but they hold not out to the end: The Philosopher says, No violent thing lasts long, It's true in Divinity, as well as in Nature: If the violent motion proceed from some external artificial cause, and not from a rooted stirring principle within, when that which is the cause is removed, the motion arising from it ceaseth. If our violent stirrings and heats of zeal, be not from the right fountain of heat, the heart; tract of time and other occurrences will be calm them by degrees, and wear them out: the stony ground set forward, and put on with great animosity at the first, but when difficulties and unlooked for dangers, when a storm of persecution arose, than they plucked in the tender horn, their zeal cooled, their courage abated, their resolutions fell like leaves in autumn. In the beginning of this Parliament, when the Lord tolled us on with fresh mercies, and allured us into the wilderness as the Prophet speaks, that there he might give us the valley of Achor for a door of hope; when every day we were pasti miraculis as Cyprian speaks, feasted with miracles in ordinary, the Lord setting himself on purpose to engage us firmly in his work, by divers rare and astonishing providences, that all bridges might be cut off, and that we might never think to retire back again; At that time, many that were not sound at the heart-root, joined with us, and who more resolute than they, but when the wheel of Providence seemed to turn, and many sad clouds began to gather and threaten a storm, now they tacked about, and set their sails back; they were willing to follow us out of Egypt when they had seen the wonders and miracles of God at our departure thence; but when they came into the wilderness, and met with Scorpions and fiery Serpents, and great afflictions, than their hearts fainted, and they fell on murmuring as the unbelieving Jews, and that mixed multitude did, Numb. 11.4. A man might as well never own the cause of God, as afterwards desert it; whatsoever a man hath done and suffered for Religion, (and there be many that have done and suffered much,) It's all lost and forgotten, when once he begins to look back, Ezek. 18.24. Judas, and Demas, and Hymaeneus, and Alexander the coppersmith, with other such flinchers; what were they the better for all their hopeful beginnings, when afterwards they declined, their zeal-being all spent, their violence tired, and all their alacrity lost. It's not good beginnings, but perseverance in Religion, that takes this glorious prize, and wins the garland. Be faithful unto the death and I will give thee a Crown of life. Revel. 2.10.  
7. I may not pass over another sort without a gentle touch, such I mean as are unfeignedly cordial in the cause of God, and zealous for it, yet do not a little hurt to themselves and others, and the Cause itself too, through their indescreete and unwary managing of it: they desire nothing more than this, That Christ might reign, and wield the sceptre of his Kingdom, according to his own hearts content, in all the parts of the Land; they are active in endeavours for Reformation, and this deserves just praise, but they step out of their bounds sometimes, exceed the limits of their special calling in which the Will of God is, they should contain themselves.  
How happy were it for us, if all would keep within their proper sphere, and wherein so ever they are called therein, to abide with God, 1 Cor. 7.24. But there be some that do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} overstretch themselves beyond their line and compass, 2 Cor. 10.14. They reach and strain after a perfect Reformation of the Church, and that is well, but they run before the Parliament, and do anticipate the work, taking it out of those able and faithful hands, unto which God hath committed it, and that deserves just censure. 
Rom. 10.2.  That have a great zeal of God, Oh that it were a little more according to knowledge! We have all entered into the bonds of a Religious Conant with God, in which among other things we have vowed our utmost endeavours to reform Religion, Worship, Government, according to the Word of God, and the example of the best Reformed Churches; and withal, to draw the Churches of God in the three kingdoms, to the nearest uniformity; and to labour the extirpation of heresies, sects, and schisms, which how we can make good, if every one take liberty to rear up a model and platform, according to his own principles, without respect unto public, Authority I cannot see. How can it be avoided, but there will be divisions in the work, when those that should carry it on, act several ways without any regard to one another. I wish such would consider, that zeal in Religion, though it be exceeding good and necessary, yet it needs a sober guide: much wisdom is requisite to prescribe when and where, and how far, and in what manner and order to proceed in carrying on a work of so great consequence, as a public Church-Reformation is. Zeal, except it be ordered aright, in conflicting with corruptions and abuses, whether real or pretended, useth the razor sometimes with such eagerness, that Religion itself is thereby endangered, and through hatred of tares, the good corn in the field of God is plucked up. That which Isocrates said of strength, is as true of zeal, that if it be tempered with sound wisdom, and a right Judgement, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Isoc. ad Dem.  it doth much good, but without such a mixture it doth much mischief to ourselves and others, like Granadoes and other fire works, which if they be not well looked to, and discreetly ordered, when they break, do more hurt to those that cast them, then to the enemy: no man can be ignorant of the ill effects of an indiscreet and ill governed zeal, which like unto a fire, when it burns out of compass, sets all the house and town in a combustion: It may perhaps, justly be doubted, whether a too slack moderation, or an over-violent zeal, 
fervour discretionem erigat, & discretio fervorem regat. Ber. Ser. in Cant.  be worse; seeing the one does no good, and the other does much hurt; discretion, without zeal, is slow paced; and zeal without discretion, heady; take therefore St. Bernard's counsel, let zeal spur on discretion, and discretion reine zeal, join them both together, and the conjunction will be lovely.  

3 use of Exhortation.  I would not willingly drop one word to quench one spark of any true Heaven-bred zeal, my errand is as our Saviours was, rather to kindle this fire, Luke 12.49. which every Sacrifice must be salted with, Mark 9.4. Let us all labour to blow up and to keep alive this Sacred fire, upon the Altar of our hearts, that it may inflame our devotion towards God, kindle our love towards men, and burn out all our own corruptions; let it never cool with age, nor abate with opposition, nor be quenched with any floods of persecution whatsoever.  

1. It's necessary.  1. As the Apostle said of patience, so may I of zeal, we have all need of it, especially Reformers. 1. Because of the glory of God, which we ought to have a tender resentment of, more than of our own lives, or whatsoever is dear or precious unto us in this world. Our Saviour resented the injuries and reproaches offered unto God, as done unto himself, Rom. 15.2 Because of the honour and happiness of the Church, which we ought to prefer before all our own Interests, Psal. 137.6. I have read of Ambrose, that he was so zealous for the Church, that he wished any storm might light upon himself, rather than the State of it should be endangered: 
Ne decem quidem maria transcurrere pigeret. Cal. ad Prot. Ang.  Reverend Calvin would be content, to sail over ten Seas for an uniform draught of Religion, amongst the Evangelical Churches. Moses and Paul were so transcendent in this kind of zeal, that they would have redeemed the church's losses with their own damnation. 3 Because of the great difficulties and obstructions which we must make account to encounter with. If you set your faces towards Zion, the Jebusites hold it, which you must remove, with an Host of idols to boot, even the blind and the lame, the abhorring of David's soul, or else you shall never take the Fort, 2 Sam. 5, 6, 7. If you will endeavour with Elias to put down the Priests of Baal, Jezabel will send you a message of defiance, threatening to make the Land too hot for us: There are many lions that lie in our way; it's only a zealous violence that can Sampson-like get victory over them, and honey out of them. If we declare our for heaven, all the faction and power of hell will be up in arms against us. Therefore we have need of much violence.  
2. This will stand us in much stead. 
2. It's useful.  1. It will make us bold and daring, it will put us upon the uttermost adventures. 
Amorem erubescitad nomen difficultatis.  Love and zeal will, if need be, run upon the cannon's mouth, dare through death's gauntlet, Cant. 8.7. Esther knew not whether she should prevail, yet she would venture, though to the apparent hazarding of her crown and life, Est. 4.16. Zeal and love blush at the Name of difficulty. 2. It will quicken you up to mighty endeavours; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Clem. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  a bow full bent will violently deliver the Arrow, and carry it home to the mark with full strength; a piece full charged will go off with great force. A zealous Christian is like a ship, saith Clemens, 
Stella cadem non e●t stella cometa fuit.  carried on with full sails towards heaven. 3. It will make you constant and steady; That's no heaven-born violence, which tract of time or opposition wears out. True zeal is like the Philosophers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a sparkling fiery stone, no floods can quench it. 4. It will make us prevalent and successful in our endeavours, if any thing in the world can. Love is a pleasing Tyrant, saith Chrysostom, the power of it is above all power, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Chrys.  it reigns over all impediments in heaven and earth, prevailing both with God and man as Jacob did.  
This zeal then being so necessary and useful, labour we to get our hearts stored with it, and see that it be of the right stamp, sincere and upright, aiming only at the right end, God's glory and the Churches good. Let there be no sons of Zebedee among us, to project for themselves places of honour at the right hand or the left, when Christ comes into his kingdom; away with all private designs, preserve we our intentions single and sincere, and we shall prosper the better. 2. Let our zeal flame out upon all occasions, let nothing smother the operation of it: Aristotle writes of the baths in the Pythecusian Islands, that they are fiery hot, 
Balnea in Pythacusiis Insulis ferrent supra mod●um calore & ui ignea, nec tamen flammas emittunt. Arist. de mirab.. oscu.  yet send out no flame; I cannot commend such a zeal, which is smothered and penned up in the heart, and gets no vent, hath no external operation; a treasure concealed, and an hidden virtue are both alike. When that profane King had burnt the Roll, the Prophet wrote it over again with an addition of many other like words, Jer. 36.32. The more God's Worship, Ordinances, Servants, are opposed, the more will true-hearted Zealots appear for them, to assist and vindicate them. They write of a fish that hath a sword, but no heart, but I hope better things of you. 3. Let your zeal be guided by the right Rule, 
〈…〉  which is the Word of God. In all your consultations and resolutions, let the Law and the Testimony be your Oracle. It's a kingdom of heaven that you are bound for, and therefore your course must be like that of the Mariners, guided by the heavens. If you steer your course by any other line, sure you will never arrive where you would be, at the fair havens. The Heathens themselves never undertook any great work about the affairs of state, 
Priusquam de caelo s●r●atum ess●t. Cic. de Arasp. Resp.  till they had consulted the face of the Heavens: what they did out of blind superstition, do you from a principle of true Religion. 4. When you have taken your aims right, and made choice of fit means to compass them, 
Dummodo clavum rectum teneam.  let God alone with the success, he will make good the issue, and turn all to the best. As Quintilian said of a Pilot, 
Sapientis est nil praestare praeter culpam.  so may I of you, whiles you hold the stern and guide the compass right, you cannot be blamed, although the great vessel of the State should be cast away, and wracked in the storm, which yet I hope it never will be.  

Signanter dici. tu● in oratione Dominica adueniat Regnum tuum i. e. ad nos veniat quia virtute nostra ad ipsum pervenire non possumus, Gerson.  Furthermore it concerns us all in common, but you more especially, most worthy Patriots; not only to labour for our own particulars, to take hold on this Kingdom with all violence, but also to prepare way for others, that they may come up to it, or rather indeed that it may come down to them. As David therefore in a violent ravishment of desire, that the Temple might be built, cried, Psal. 24.9 10. Lift up your heads oh ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in; So let me address the like desire to you, that are the Heads of our Tribes, and have the keys of the kingdom of Great Britain, hanging at the doors of your Honourable Senate House. Oh, let all the gates and doors of the kingdom, and of all the Counties; Cities, Parishes in it, be set wide open, That the King of Glory may come in. The eyes of many thousands in the Land, and a great part of Christendom too, are now upon you; you are in the hearts of all the Saints in all the Churches, especially those at home, who are ready to live and die with you, and what is their expectation and desire other than this, That Christ may reign as an All-Commanding King, over his own house; That doctrine, Worship, Government, may be all exact, according to the pattern in the Mount. Help on this much-desired Work.  
1: By setting a faithful, pious, and learned ministry. Be not offended that I touch upon this string once more. How mean apprehensions soever any may have of this great Ordinance of God, Preaching of the gospel, yet it is no other thing than the sceptre of Christ's kingdom, the royal Mace that is lifted up and born before him, his triumphing chariot, in which he rides conquering and to conquer, Revel. 6.2. God is wont to hang the greatest weights upon the smallest wires, 
Maxima ex minimis suspendit.  The Salvation of the world depends upon this foolishness of preaching, 1 Cor. 1.21. Blessed be God, he hath given us his Word, and if we could but add what is next in the Psal. 68.11. Great is the multitude of them that publish it, Satan would soon fall down like lightning, and we should have an heaven upon earth. We are zealous against Babylon, and it's well that we are so: I will show you a way how to storm down the proud walls and battlements of it without any Petards or Cannon shot or Engines of war, not so much need of these; The sound of rams horns will serve the turn. Revel. 14.6. When the angel flies in the midst of heaven, with an everlasting gospel to Preach: the next news is, vers. 8. Babylon is fallen. This preaching, it will be the ruin of the man of sin: it will spring a mine under his throne, and beat down all his power and glory into the dust.  
2. If you would have a learned conscientious ministry, do as Hezekiah, Command the people to give the Priests and Levites their portion, that they may be encouraged in the Law of the Lord, 2 Chron. 31.4. Let there be due provision of oil, for all the Lamps of the Sanctuary, and let there be worthy encouragements for all the several professions of learning, especially the sacred. If learning should decay, as some (I hope without ground) fear it will, what can we look for but an Inundation of Popery, atheism, profaneness, sects, heresies, with all manner of Barbarity. In the memory of our Fathers, when it pleased the Lord to raise up Luther, Melancton, Calvin, and many other choice spirits; it was unto the Churches, even like unto a resurrection from the dead: the Resurrection of learning brought with it a resurrection of Religion, and a fresh spring of the gospel, which, blessed be God, continues still, and flourishes to this day.  
3 But now that I have made mention of learning, I may not without piacular neglect pass over the two Seminaries and seed-plots of it, without a word or two. It was a sad complaint of Luther, against most of the Universities of Europe, that they were become chairs of Pestilence, and the very stews and brothels of Antichrist. 
Pleraeque omnes Christiani orbis academia sunt cathedrae pestilentiae & lupanaria Antichristi, Luth.  God forbid that any should harbour any such apprehension of ours. Blessed be God they have been worthy Nurseries and schools of the Prophets, both of them; and I hope they will continue so still: Howsoever, it were good to cast a little more salt into these Springs, that the waters of life issuing from them may be more sweet and wholesome, and that there may be no death nor barrenness, nor any thing causing miscarriage in them, 2 King. 29.10. The common complaint is, That the two breasts, though they be not quite dried up, yet they yield neither so much milk, nor so wholesome now of late, as in former times; that it is now adulterated, and brewed with mixtures, its easy to know whence; The way to heal all, were to plant more wholesome, heavenly, and powerful preaching there: St. Basil tells, That when men were desirous, in his days, to store themselves with Doves in their houses, they took some of a milk white colour, and perfumed them with odours and sweet ointments, and they flying abroad, allured home, with their scent, all they met withal: oh that we had a brood of such Doves richly perfumed with myrrh, Aloes, and Cassia, men anointed, I mean with the spirit and graces of Jesus Christ, which are more sweet and odoriferous than all the unctions else in the world. If there were some of these sent abroad into Country, City, Court, and University, how would multitudes flock after them, like Doves into their windows? Esay 60.8.  
4. If you would have Christ reign fully, freely, universally, all the kingdom over, let the Reformation then which is intended, advance freely and fully, and let it be, first, thorough and exact; that no Rome be left for a throne of Satan in any corner: we would be loath that God should put us off with half a deliverance, why should we put him off with half a reformation. 2. Let it be swift and speedy, let it not always thus stick in the birth, but give it quick expedition and dispatch; our saviour's rule is, primum quaerite, 
Minus soluit qui tardius soluit, Elem. Jurisp.  Mat. 6.33. seek first the kingdom of God, before and above, all other things; God takes it ill, and shows himself angry with the Jews, and chides them sore for neglect of this, Hag. 1.4. Is it time for you to dwell in your cieled houses, whiles this house lies waste? God gives us as, he did them, leave to have a due regard of our own houses, but his work should always in order precede ours, as it doth in worth and dignity. Other causes may, and must wait, till that which is of greatest Importance be dispatched: 

Si praeterlit tempus, praeteriit sacrisicium. Drus. in prov.  
Non litat qui su● tempore non saecrificat.   it was a worthy resolution that of Nehemiah, when the enemies sent a Trumpeter, as it were to beat for a parley; I am, saith he, about a great work, so that I cannot come down, why should the work cease whiles I leave it, and come down to you? Nehem. 6.3. A word to the wise is enough, I press it no further.  
5. Remove all the lets, Impediments, and stumbling blocks which hinder the propagation and spreading of Christ's Kingdom among us, whether things or persons, whatsoever cannot show its pedigree from heaven, out with it, what should it do amongst us; That which never came from heaven, can never be a means to carry us thither: the Temple of God may not be built with the materials of Babylon, we should not take a stone from thence for a corner, nor for a foundation, Jer. 51.16. And those persons too that pretend so high for their divine original, and cannot yet show the Genealogy of it from the Scriptures, They should be as polluted, put from the Priesthood, Neh. 6.64. But above all the other Impediments, that which gives source and life unto them, and is itself the greatest, the faction I mean of Rome, and Antichrist, let that be removed. If you be on the Lord's side, cast down Jezebel out at the windows; when that mother of whoredom and all her merchants, factors, and retainers, with all their Babylonish trash and trumpery, the wares which they traffic in, is sent packing away, and cast like a millstone into the bottom of the Sea; then, and not before, begins that victorious and triumphant Song of the Elders, Revel. 19.6. Hallelujah, the Lord God Omnipotent reigneth.  
This is your work, oh ye worthies, and to quicken you to it, consider, 1. How necessary it is, if we let slip this opportunity, in which the kingdom of heaven seems to come near unto us, and to knock at our doors for admission, we are an undone people, the Lord, if not admitted now, is like never to make us such another offer, he will take his kingdom from us, and give it to some other Nation, that will bring forth the fruits thereof, Math. 21.43.  
The unclean spirit, which is in a good measure cast out, will return again, and bring along seven other worse ones with it, to take possession of the whole kingdom, and so our condition will be worse than ever it was.  
2. It's a glorious prize that we are called to be violent for, It is a kingdom, and who would not strain hard for such a booty, which once obtained, will more than countervail all our care and cost, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ●u●ip.  our zeal and violence for it. The heathen man thought it great reason to offer violence even to Justice and Conscience, if it were for a kingdom. In other things he would have respect to just and right, but if a kingdom lay at the stake, and might be won, he held it no discretion to be over conscientious, I commend not his resolution in this, our Rule is, Fiat Justitia & ruat caelum, let Justice be done, though the heavens fall; we must be violent to keep faith and a good conscience, not to put them from us, and this is the way to make us all Kings and Priests unto our God; they are of the family of heaven, and of the blood royal, that are thus affected, Revel. 19.26. Christ at his last coming to destroy Antichrist, is said, to have his Name written, not only upon his vesture, but upon his thigh too, King of Kings, and Lord of Lords: What's this 〈◊〉 a name Written upon his thigh: somewhat an unproper s●ituation; what should a man do with a name written upon his thigh? But 'tis the place of generation; jacob's 70. souls are said to come out of his thigh, and those choice violent spirits, that follow Christ, 
Vid. Riberam. Jesuitam in Com. ad hunc tocum.  in his wars against Antichrist, as those Armies of heaven did, spoken of before vers. 14. They all came out of his thigh, were descended and propagated from him, by a divine work of Regeneration, the Spirit of Jesus Christ refines the blood of the meanest persons, and creates them a regal pedigree.  

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Arist.  3 It's an honourable thing to be violent for the honour of our God and the good of a whole kingdom; to do good to one is honourable, said the Philosopher, but to do good to a City or Nation, this is heroical, how much more, when the honour of God and the happiness of three kingdoms, that I may not say of Christendom too, is enfolded in one another.  
Saint Paul says, It's good to be always zealously affected in a good thing, Gal. 4.16. Always good, It was intended no doubt as a mark of honour, that Name which our Saviour for this cause imposed upon one of the Apostles, when he called him Simon zealots, Luke 6.15. 
Het. do●um pro●●ume ●eo um quireg●abunt etem. Christo, Aug.  The more zeal we have, the more honourable we are at all times, but to be zealous for God, as Elias was in evil times, to own his cause in an adulterous and sinful generation, this is honourable indeed; yea, and I had almost said meritorious, but howsever 'tis thankworthy to be sure, in an eminent degree, Luk. 22.28, 29 Ye are they that have continued with me, in my temptations, and what then, I appoint unto you a Kingdom that ye may eat and drink at my Table, and sit on thrones; &c. 
martyrs sunt Clariores & honoratiores in Ecclesia cives. Aug. de Civ. Dei. lib. 10.  You see how well our Saviour takes it, when his servants cleave close to him, and will stand for him in his temptations. If the right hand place in his kingdom be reserved for any more than others, it shall be kept for such.  
5 The contrary disposition is of itself base and unworthy, yea and of all other the most loathsome and abominable, Revel. 3.15, 16. Better key cold then only lukewarm, It's an argument we neither value God nor his kingdom, when we are so dull and heartless in our desires and endeavours, as if the purchase we are about would not quit the cost, nor be worth the pains that is required for it. When calidius a Roman Orator, pleaded a cause very faintly, 
Tu M. Callidinisi fingeres sic ageres, Cic.  and made no show of affection, Tully told him that sure he was not in earnest, otherwise the tide of passion would have been up: In like manner when men are so lazy and languishing, so cold and slack in dealing for a kingdom, It's a shrewd argument against them, that sure they are not in earnest, they do but play with Religion; the precious treasures of heaven are set before them, and they resent them not at all, or but a very little, make no great haste, are not a whit solicitous, take no pains about the matter, as if the things were of no great importance; they are very moderate and delicate in making towards them, neither that high hand that holds th' for t h, nor that blood that bought them, nor that worth that is in them, works much; but all is slighted: God comes waiting upon them with calls, and calls, and with gracious offers, and is not regarded; hence no doubt is this black cloud risen, which darkens the heavens over us. The glory of God and the Salvation of our souls, we do nothing many of us but jest and dally with them. I have read of Anastatius the Emperor, that he was, 
Magdeburg. Cent. 5.  by the hand of God, shot to death with a hot thunderbolt, because he was lukewarm in the Catholic cause, and not zealous against the Arian faction.  
6. In other things where the least overture of gain, honour, pleasure, appears, how eager are we panting after the dust of the earth, as the Prophet speaks, and ready to run ourselves out of breath for it: if a rich purchase may be made, a profitable bargain driven, an honourable and wealthy match gotten, or any such other secular Commodity which we are affected with; oh than we are all upon the spur, upon the wing, no haste, no alacrity, no labour, or diligence is thought too much, or but enough; now there is violence upon violence, all oars and sails, must now be plied, and shall we be thus earnest, for frivolous, unconcerning, low things, which we may have, and be never the better; want, and be never the worse; and yet carry ourselves in matters of eternity, as if we were all Stoics, and had no passions about us? Ferventissimi in terrenis, frigidissimi in caelestibus, shall we be red hot as fire for earth, and key cold as any Ice for heaven?  
7. If all this will not move, look upon wicked men, how violent a bent have they to sin, Their hearts are fully set to do mischief, Eccles. 9.3. They inflame themselves, with Idols, Esay 57.5. They are as swift Dromedaries traversing their ways, Jer. 2.23. Their whole force is evil, 
Ad ●●ggillationem nostram haec dicta sint, se non praestet fides quod praestitit iafidelitas, Hier.  and their course not right, Jer. 23.10. How violent were the Israelites for their Idolatry, when they offered their sons and daughters unto devils, Deut. 32.17. Had they so much devotion for Idols, and have we so little for the true God? what care did they not take? what cost did they not cast away, when they made haste, as David hath it, to pour out meat and drink offerings, to another God? Psal. 16.4. and shall we esteem our true God and Religion at such a low underhand rate, as if gold and silver were too dear and precious then to be offered up upon the sacrifice and service of them? as if hell and lies were pearls never over-bought, but truth and heaven mere trash and nothing worth; since they would do any thing, for the one, and we nothing for the other.  
8. Look upon your enemies, how more then Hyperbolically violent they are, in carrying on their design of Rome and Hell; how furious is their march? how resolute are their spirits? how quick their endeavours? how do they compass sea and land, to Spain, France, Holland, Denmark, whither do they not dispatch their emissary? what vast treasures do they not lay out, what expense of blood do they stick at, what stones do they not roll? what conclusions do they not try? what project have they not hammered? what corner of the earth have they not searched, even till hell from beneath was moved to meet them; and all to drive their desperate and pernicious design, to cast down, if it were possible, Jesus Christ out of his Throne, and to set up Belzebub in his room; hedging, fencing, planting, watering, what could they have done more for that wild vine, that false Antichristian Religion and Church, which is the vine of the earth, and not of heaven, it having no rooting, growth, nor blessing thence? Rev. 14.11. If there be any to whom the Sirens voice sounds sweet: hark what Father Campian professeth of himself and his fellow Jesuits, Quamdiu vel vnus quispiam e nobis supererit, qui Tiburno vestro fruatur, fruatur, that is his word, whiles there was any of them left to enjoy a Tyburn tippet, as old Bishop Latimer was wont to speak, whiles any of them remained for the gallows, torment, and imprisonment, they vowed never to desist nor let fall their weather-beaten cause: and what shall we be cool and moderate, when they are so extreme violent? Acrius illi ad perniciem quam nos ad salutem, Shall they be more zealous to procure their own and others' destruction, temporal and eternal, than we for our own and others' Salvation?  
9 If we be resolute, we shall prevail and carry away the prize which we are contending for: This should have been a doctrine entire of it self: I only touch it, and but lightly too, as a motive to quicken us up. What will not men do upon uncertain, and often, most unlikely hopes, to advantage themselves; but we have this hope as an Anchor, sure and steadfast, That if we be violent for it, this kingdom is ours; none can hinder us of it, such as sell all, shall have the pearl, Mat. 13.44. Those that shrink not from Christ in his temptations for fear of the cross, when he comes in his glory, they shall sit upon thrones, and reign with him, Luke 22.28. and for the public cause, now depending, whiles we continue faithful with, and stout for God, fear not the issue; let the oppositions be what they will, all those great mountains before Zerubbabel, shall become a plain, Zach. 4.8. The Lord reigns, though the earth be never so unquiet, he will bring about his design, when men and devils have done their worst. What though the pillars of the Land tremble, and all the foundations of it shake, as in an earth quake; 
Videte nedum caelum destudimus, terram amittamus, Dem. ●. ad Athan.  what though we be in danger whiles we are so violent for heaven, to lose all we have on earth, as the Orator sometimes told the Athenians, yet we shall not have an hair's harm, If we serve our God with reverence and godly fear, we shall receive a kingdom, that cannot be shaken, Heb. 12.28. Unto the which God of his infinite mercy bring us, through the Merits of Christ Jesus, who hath purchased it for us, To whom, &c.  
FINIS.   

Die Mercurii 29. Maii. 1644.  
IT is this day Ordered by the Commons Assembled in Parliament, That Mr Harman do from this House give thanks unto Master Hall, for the great pains he took in the Sermon he preached this day, at the entreaty of this House, at St Margaret's Westminster, (it being the day of public Humiliation) and to desire him to Print his Sermon. And it is Ordered that none shall presume to Print his Sermon, not being licenced under his hand writing.  
Hen. Elsing, Cler. Parl. D. Com.  
I appoint Samuel Gellibrand to Print my Sermon.  
HEN. HALL.