Die Mercurii 25. Octob. 1648.  
ORdered by the Commons assembled in Parliament, that Colonel Harvy do from this House give thanks to Mr. Barker for the great pains he took in his Sermon, preached this day at Margaret's Westminster, before the House of Commons (it being a day of public Humiliation.) And that he be desired to print his Sermon; wherein he is to have the like privilege in printing of it, as others in the like kind usually have had.  
Henry Elsing, Cler. Dom. Com.   

I appoint Rapha Harford to print this Sermon.  
MATTH. BARKER.   

A CHRISTIAN Standing & Moving Upon the true Foundation.  
OR, A word in season.  
Persuading to 

Stick close to God,  
Act eminently for God.   In his present design against all discouragements, oppositions, temptations.  
EXPRESSED In a Sermon Preached before the Honourable House of Commons upon the day of their monthly Fast, Octeb. 25. 1648.  
By MATTHEW BARKER, M. A. late Preacher of the Gospel at James Garlick-hith, London, and now at Morclacke in Surrey.  ISA. 30. 7. Their strength is to sit still. V 15. In quietness and confidence shall be your strength. CANT. 3. 6. Who is this that cometh out of the Wilderness like pillars of smoke, etc. 
LONDON; Printed by M. S. for R. Harford, at the guilt Bible in Queens-head Alley in Pater-noster-row▪ 1648.   

TO THE HONOURABLE HOUSE of COMMONS now Assembled in PARLIAMENT.  
TO speak to a Kingdom at once, is both a weighty work, and an happy opportunity; Whiles I considered the former, the vast disproportion of mine own abilities did discourage me: but the latter brought me upon the adventure; in which though I should come off with loss, yet if you and the great work in your hand receive but any gain, I shall desire to rejoice. I know that God usually is maximus in minimis, and doth his highest works by lowest means, and instruments; Out of the mouths of babes and sucklings he hath perfected praise, Mat. 21. 16. Therefore I hope my poor endeavours may not be without fruit; which your desires do command, and your gracious acceptance doth encourage me to make thus public, and present them again to you.  
In them I have set before you a true Christian as standing firmly upon the true foundation, as ascending daily in the true sphere, to perfection and rest; Both which is the Lord Jesus. Every standing that is not upon this foundation is deceitful and false, every ascent that is not in this sphere is enormous and crooked.  
Every man is growing up according to that root in which he is planted, and that principle in which he lives; By living in Christ we grow up into Christ, and he that lives most in him, grows up most into him; What ever God the father would have to abide, and grow up into a state of perfection and glory, that he hath laid upon Christ as the foundation; and what ever rests upon any other, will either vanish into air, or be consumed with fire.  
And this is the commission that Christ hath received of his Father, and the great work that he is upon at this day, to throw down all false foundations that men have set up and built upon, that the true foundation of all things may appear. All Religion, peace and principles within, all power peace and glory without that rests not upon it, he is now coming to shake and dissolve.  
The four great Monarchies of the world, though their firmness and strength be like that of Gold, Silver, Brass, Jron, as they were represented to Nabuchadnezzar in his dream Dan. 2. Yet because they were not erected upon a true foundation, the Stone cut out of the Mountain breaks them to pieces, and brings them to nothing;  
And so Great Babylon the throne of the beast being erected without Christ, yea against him, is falling down every▪ day before him.  
Therefore (Worthy Senators) take heed how you build, see that your foundation be solid; Let me be bold to tell you, that all your profession, religion, and your hopes grounded upon them will fall into the dust if they stand not upon this Rock, the Lord Jesus; I mean not an imaginary but a true Jesus, as rightly discovered and apprehended: For millions of souls miscarry in these Gospel-times, amidst Gospel-light by resting upon such a Jesus that hath no existence either in the word, or in heaven, or any where but in their own fancy alone.  
And when you find● your standing good, let nothing shake you; rest here, reign here, and from hence be you daily advancing into the bosom of the father, which is the centre, the home, the haven, the heaven of your souls.  
As to the Kingdom, and your own trust in relation to it, I shall only say thus much, look upon its ruins, and its dangers; and both these call upon you for a double work, to be strenuous in building, and vigilant in watching.  
First, strenuous in building, you are called to raise up the former desolations, even the desolations of many generations, Here are the liberties of the people to be built up, the peace of Church and State to be built up; the walls of Jerusalem to be built up, and the ruins of poor Irela●d; according to your power and capacity address manfully to all these that you may win to yourselves the honourable name of b●ing the repairers of our breaches. I remember a great Athenian Commander being asked why he did not riot and swagger it with the rest of the Company; answered, I know not how to drink and swagger; sed novi Rempublicam ex paruâ magnam facere; I know how to make a small Commonwealth great: Oh Sirs, you will then approve yourselves to be men of skill and wisdom indeed if you know how aright to build up a poor decayed Sat, and to unite divided Christians. That you may be successful in this work;  
First, build with unity, there can be no greater obstruction to the building than divisions among the bvilders; Did you all act from the same principles, to the same common ends the work would go on in your hands more prosperously and speedily.  
Secondly, with diligence; If bvilders grow slack, will not attend the work, but are by every slight occasion called off, the building is likely to stick.  
Thirdly, with wisdom, Prov. 9 1. Wisdom hath built her house. The spiritual building goes on successfully, because it is carried on by an infinite wisdom: And Prov. 24. 3. By wisdom is an house built, and by understanding it is established.  
You have many enemies that seek to disparage and undermine your building, and therefore build wisely: and wise bvilders will build upon a good foundation, and by a good rule.  
Fourthly, with resolution; bvilders ought not to be affrighted from their work with ashowre of rain, a puff of wind, or the barking of a dog; For want of this men have left their work, and either by fears or flatteries have been brought to a very unworthy and base compliance.  
Next in order to the imminent dangers of the Kingdom, your work is to be vigilant in watching. Vita hominum vigilia, said Pliny to Vespasian; I am sure it is now one great work of your life to be watchful for this poor Kingdom, and would you approve yourselves true watchmen, than watch;  
First, accurately; Watchmen must not be blinds as Israel's was, Isa. 56. 10. They must have a piercing sight, that they may be able to see into the bottom and depth of things; that they may see snares that are laid in private, and may not be deluded with fair pretexts and overtures to the betraying of their trust, and the good of those for whom they watch. As also, that they may be able to see afar off. Watchmen stand upon walls and high places to discover dangers approaching at a distance: so are you this Kingdom's watcbmen to discover evils that may come upon it, not only for the present, but many years hence. You are to provide not only that we may for a few years, or in this generation enjoy the Gospel, our peace and liberties, but to settle them upon such a bottom, as that posterity may rejoice in them as well as ourselves.  
Lastly, Watch men must have accurate sight to spy out the fittest season for every action; that may be done at one time with ease, which at another will not with much difficulty. And surely Sirs, had there been this wisdom on all sides to improve seasons, the work of this Kingdom might have been nearer finishing then now it is. But this is our comfort, though men may miss their seasons, God always doth lay hold of his.  
Secondly, watch faithfully; the unfaithfulness of a watchman brings all in danger. If he be corrupted and comply with the Enemy, he may do more hurt then the whole Army.  
Thirdly, watch with self-denial; A watchman must endanger himself for the public safety, he must deny himself in his ease, in his estate, in his private occasions and interests, that he may be serviceable to the public. Let Adrian's motto be writ upon all your hearts; non mihi sed populo, for the people, not myself.  
That the dangers of the Kingdom are not yet over, we have too evident reason to believe: and therefore let your eye be still open, and keep strict watch, lest we should be surprised by them.  
Thus I have done, only if any where you find my language more particular and importunate then ordinary, I desire that the present exigence of the time and your affairs may plead my excuse.  
I did desire to be faithful in the work, and in the free discharge o● mine own conscience I shall endeavour to sit down and rejoice amidst all the censures and reproaches of men. Who are the true friends and enemies of peace God will in a short time discover.  
Some things which I had prepared to speak, I was constrained to omit by reason of the time, and I am here bold to present them to your eyes, together with those which I have already presented to your ear. Which that they may be as A SACRED ANCHOR to establish you, as HEAVENLY FIRE to inflame your hearts into an higher pitch of true zeal and resolution for God and this Kingdom, shall be the continual prayer  
Of him Who desires to be found a faithful Steward in the Lords work, MATTH. BARKER.   

A Christian standing and moving upon the true foundation. Expressed in a SERMON Preached before the Honourable House of COMMONS October 25. 1648.  1 Cor. 15. last. Wherefore my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, as knowing that your labour is never in vain in the Lord. 
THE Apostle Paul the Penman of this Epistle was a great Proficient both in the lower school of humane learning, and in the upper school of divine knowledge; and where have we a clearer discovery of it then in this Chapter.  
His knowledge in things divine appears in the height and heavenliness of his matter; he doth in this Chapter unfold these four Mysteries;  
1. The Mystery of Christ's resurrection; as being not alone that, whereby he himself did overcome death, and triumphantly entered into a state of perfect righteousness, life and glory, but also that whereby his whole body hath received an assuring pledge of, and mystical in●e● into the same state. And that we read from verse 12. to 24.  
2. He unfolds the Mystery of Christ's Kingdom, and that in two particulars;  
First, in the end, or final cause of it, and that either Mediate, as the putting down all rule, all authority and power, and the utter abolishing of all enemies, or ultimate; That God may be all in all. There are many enemies that lift up themselves above God in the world, and do cast veils upon his glory, that they themselves may appear and shine forth, now the great end of Christ's reign is to destroy these enemies, and remove these veils, That God may be all in all; And this you have set forth from verse 24. to 28.  
2. In the period or expiration of it; this Kingdom according to the form of its present administration is to cease, and to empty itself, and expire into the Kingdom of the Father; and this you have partly in the 24th and partly in the 28th verse. This is the second Mystery.  
The Third is the Mystery of the Saints resurrection in their own persons; which the light of nature cannot reach; and which some even of the wisest among the 
Vid. Plin. nat. Hist. lib. 7. Cap. 45.  heathens have not only denied, but exploded; this he first proves from verse 12. to 39 Then describes from ver. 39 to 45.  
4. The fourth is the Mystery of the first and second Adam; which he sets in opposition to each other several ways in this Chapter.  
1. In respect of their principles, vers. 45. The first man Adam was made a living soul, the last Adam was made a quickening spirit. The first man had a principle of divine life within himself, but had not a stock or treasury 
The Ap●stle-doth here allude to these two expressions in Gen. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an●ma vivens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitarum.  of life, the first man was made a living soul only, but the second Adam having the fullness of the Godhead in himself, is a store-house of lives, and from him life breaks forth upon his whole body, the second Adam was made a quickening Spirit.  
2. In respect of Order, vers. 46. Howbeit that was not first which is spiritual, but that which is natural, and afterward that which is spiritual. The first Adam, and the first state of things under him, was natural; God took pleasure in them, and received glory from them, according to those natural perfections wherein he did create them; but afterwards the second Adam comes and gathers up all things into a spiritual estate, even into himself, that now all that delight which God puts forth upon his creature, and all that glory he receives from it, is alone in this second Adam, the Lord Jesus.  
3. In respect of their Original, vers. 47. The first man is of the earth earthy, the second man is the Lord from Heaven. The first man was earthly in his original, and all that we have received from him, brings us not up above an earthly estate: but the second Adam was the Lord from Heaven, and so in him we rise up into an heavenly estate.  
Thus you have a brief account of his skill in divine learning.  
His skill in humane learning appears, as in the excellency of his stile, so in the exactness of his method. He first gins with his Prooem, and there prepares the minds of the people to entertain that heavenly discourse that he was to insist upon: and this you have in 11. first verses. Next, we have the narration, wherein he states the Question, and lays down the subject that he was to speak to, and that you have in the 12. verse. Now if Christ be preached that be rose from the dead, how say some among you that there is no resurrection of the dead. As if he should say, The Doctrine that we Apostles & Ministers of Christ preach is, that there shall be a resurrection of the dead. Now there are some among you, whether of the Sect of the Epicures among the Heathens, or of the Sadduces among the Jews, or of both, some there are that deny it: And whether they or we have the truth with us, is the matter in controversy.  
And next, he proceeds to the confirmation, wherein he doth prove his own assertion, by many solid and undeniable arguments, from the 12. verse to the 33. which would be too long to give a particular account of at this time.  
After this he comes to the Confutation, wherein he answers an objection, and that we find in the 35. verse, But some man will say, How are the dead raised up, and with what bodies do they come?  
This he answers by a double Metaphor: The one is of Corn, which by dying is quickened, as you read 36, 37, 38. verses. The other is from the several forms and qualities wherewith God hath clothed other creatures in nature, as you read in 39, 40, 41. verses.  
And then he further proceeds to the Illustration in the 42, 43, 44 verses, wherein he unfolds and describes the nature and manner of the resurrection.  
And lastly, we have the Epilogus, where he winds up all, and makes a practical application of his whole discourse, Wherefore my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, as knowing that your labour is never in vain in the Lord.  
That we may rightly understand the full Emphasis of the Text, we must look back to the Context. The Apostle having largely discoursed of the resurrection, wherein he seethe both himself and all Saints raised up into a state of victory, as he speaks in the 54. verse, Death is swallowed up in victory; like a Conqueror he doth perform these three things in the end of the chapter.  

1. He makes his triumph, and sets his feet upon the necks of his enemies, O Death, where is thy sting? O Grave, where is thy victory? v. 55.  
2. He offers up his sacrifice of praise to the God of his victory, But thanks be to God who giveth us the victory through our Lord Jesus. v. 57  
3. He gives out his Orders for the right improving of his victory, and that two ways, as we read in the Text.   
1. To a Christian steadfastness, and resolution, Be you steadfast, and unmoveable; as if he should say, God hath made you conquerors in Christ over Death, Grave, the Law, Sin, and all your enemies, the victory is fallen on your side, therefore now stand your ground-give not back, stoutly maintain what you have won.  
2. To a spiritual activity and sedulity, Always abounding in the work of the Lord; as if he had said; Hath the Lord Jesus done such great things for you, as to bring you up into such a conquering estate; and is there such a glorious estate abiding you in the resurrection; as before he had described, therefore now esteem no labour or travel too much to undergo for him.  
In the Text we have these two main parts.  

1. A Loving Compellation, my beloved brethren.  
2. A double Exhortation; the one is to a constant unmovablenesse, be ye steadfast, unmovable. The other is, to a continual motion, always abounding in the work of the Lord. Both which are backed and enforced with a double Motive.   
The first employed in the first word, the Adverb ●● wherefore; seeing it is thus that there are such victories won, and such hopes laid up for you, therefore be ye steadfast unmovable, always abounding in the work of the Lord.  
The second is expressed in the last words, as knowing that your labour is not in vain in the Lord. What ever labour you undergo, either in standing unmovably upon your foundation, or in your spiritual motion in the work of Christ, it is not lost labour, not an empty work, your labour is not in vain in the Lord. Thus you have a brief account of the Text.  
For the first part, the Compellation, we shall not insist upon it at all, it being only to make room in their hearts for the entertainment of the duties, he commends to them.  
That which we shall therefore (God assisting) spend the time that yet remains upon is, the two Exhortations; wherein he stirs them up to make a right  of the victory they had gotten in Christ.  
The Motives we shall not particularly insist upon, as intending to make use of them in the Application.  
First then, to the former Exhortation; to a Christian unmovablenesse, and constancy: be you steadfast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Metaphor either taken from a Basis, or Foundation, upon which the building will stand firm, and steadfast; So that the Apostle exhorts them to stand fast upon that sure foundation, on which they were placed in Christ. Or else from a Chair or Seat in which a man sits firm, without torturing, or in danger of falling; and so he exhorts them to sit quietly and steadfastly in that Seat of rest; that Chair of State, that Throne of victory and glory which they were placed upon in the Lord Jesus  
The other word in this former Exhortation is unmovable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies one that will not be moved from his place, or standing; The Apostle knew that many things would assault them, to draw them off from their foundation, and spiritual stability: but saith he yield not a jot, be unmovable, like the Pole of the heavens, or like a Rock in the Sea, be unmoved in the midst of all. Thus from the first Exhortation we shall gather this Doctrine.  
To stand fast with an unshaken spirit upon the true foundation, is the wisdom and work of Saints. Doct.  
That as they are raised up into a full, free, firm and victorious state in Christ, so here they are to live, abide, and reign amidst all encounters, all changes from within, from without, or round about them; and our Apostle might the better press this upon others, as having in so great measure attained it in his own person, as we read in Rom. 8. latter end, Who shall separate us from the love of Christ? shall tribulation, distress, nakedness, famine, etc. nay in all these things we are more than conquerors; and then adds, I am persuaded that neither life nor death, principalities nor powers, things present nor things to come, shall ever be able to separate us from the love of God, etc. He like a wise Commander, espies out the utmost strength of his enemies, and surveying them in their number, in their nature, in their several kinds; and he is not one whit moved or shaken, but standing firm upon his foundation, concludes against them all, that they shall never be able to separate him from the love of God which is in Jesus Christ.  
So in 1 Cor. 16. 3. Watch y●●, stand fast in the Faith, quit you like men. He speaks in military language, for Christianity is a fight; lest your enemies surprise you, watch; if they approach to an encounter, stand ●ast, retreat not at all: if it comes to an engagement, quit yourselves like men. So in Ephes. 6. 13. Therefore put on the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whole Armour of Go●, that ye may be able to stand in the evil day, and having done all, to stand, or having abolished 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the strength of all enemies, to stand. First, as good Soldiers they are to put on their armour; next, stoutly to make resistance, and not to cease the fight, till they had quite scattered their enemies, and like conquerors keeping the field, having done all to stand.  
So often doth our Saviour encourage his Disciples to stand fast, Matth. 24. 6. When you hear of wars, and rumours 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of wars, see that you be not troubled. Some Critics observe, that the word implies such a trouble, as when Soldiers receive some sudden alarm, what strange disquietments, distraction, confusion, may then be seen, but saith Christ, be not you thus troubled, let not these things amaze you, or draw you off from the foundation of your repose and rest.  
One place more I shall add, John 16. last. These things I have spoken to you, that in me you might have peace: In the world ye shall have tribulation, but be of good cheer, I have overcome the world. It is true, you are to encounter with the troubles of the world, but the world, and every thing in the world, that fights against your life and peace, is overcome in me; therefore be not you moved, be of good courage notwithstanding all.  
1. For the clearing of the point we shall first show you, wherein a Christian is to show forth his steadfastness of spirit.  
2. Secondly, the way whereby God brings up the soul to it; Then we shall acquaint you with the grounds and lastly apply all to ourselves.  
For the First, a Christian is to show forth this steadfastness, in oppsition to those several things which are apt to shake him.  
1. The First is, the guilt of sin; this hath brought many a precious soul under sad disquietments, conflicts and agonies, Job felt them, and expresseth them Job 6. 4. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit; the terrors of God set themselves in array against me  
David felt them, and elegantly describes them by that dismal appearance of things upon Mount Sinai, at the delivery of the Law, God came down upon it, in his Majesty and glory, and then the Earth shaken; the foundation of the hills moved; there was seen also fire & smoke and burning coals, darkness, dark waters; thunder, lightning and thick clouds of the sky; All this the Prophet did find spiritually in his own soul, so dreadful and disquieting is the presence of God to the guilty conscience.  
But now a Christian is to stand steadfast here, to live above the fears of hell and wrath; and amidst all that unworthiness, weakness, sinfulness, he beholds in himself; yet to esteem himself in Christ perfectly righteous in the sight of God, and so to be at peace. The Apostle exhorts to this Heb. 10. 22. Let us draw nigh with full assurance of faith, having our hearts sprinkled from an evil conscience, etc. Nothing more unfits the soul to draw nigh to God than an evil conscience, a conscience under the workings of guilt, and fear of wrath; not that we exclude mourning for sin, such mourning as flows from faith, and calls not the soul off from the true foundation,  
2. The Second thing which is apt to disquiet the soul, is the temptations of Satan; he is an unquiet turbulent spirit, and is still seeking to draw the soul off from the Centre of her rest and peace, and though he cannot rob her of her inheritance in God, yet he makes her to posesse it with as much trouble as he can. Disorder and ataxy are the very basis of his Kingdom; when every thing is brought bacl to its proper place than doth his Kingdom fall.  
Christ told his Disciples that Satan desired to winnow them as wheat, Luke 22. 31. wheat is not winnowed without much moving and shaking: Now a Christian is to stand fast against Satan, to resist him, steadfast in the faith, to 
1 Pet. 5. 9 1 John 5. 18.  keep himself that the wicked one may not touch him. And thus he doth when he stands upon his foundation, when he lives above with God, and in God he hath Satan under his feet; though he cast his fiery darts at him, yet they are all quenched and hurt him not: But when he comes from his foundation, and parleys with him, and consents to his suggestions, then is he wounded by him. The Devil could not touch Christ, because he abode steadfast in the Godhead, and the will of the Father, he set the Lord always before him, and kept Satan behind him, 
Psal. 16. 8. Mat. 16. 23  and so conquered. Had our first parents done thus, they had not fallen, but they turning their eyes from God and his will, and fixing it upon the temptation, were bewitched and fell.  
3. The third thing that is apt to disquiet the soul, is the Law. When it was delivered the Earth shook, the people trembled, and Moses himself said, I exceedingly fear and quake. This is the natural effect of the Law, to cause earthquakes and shake in the Soul. When a poor Christian looks upon the purity and strictness of the Law pointed with wrath & curse against the least transgression, as also the holiness, justice and majesty of the lawgiver, and his own vileness and filthiness, he is then ready to quake and tremble, and say with those men of Bethshemesh, Who is able to stand before this holy Lord God? 
1 Sam. 6. 20.  But yet looking up to that free estate, to which he is advanced in Christ, having the Law with all its curses under his feet, he is to stand fast, not to fear, but to be as fully at peace in Christ, as if there was no Law at all. As Histories report of some Hills, that stand up above the middle Region, that those that are at the top, may see it thunder and lighten, and the clouds send forth storms and tempests upon the Region below them, and yet they behold the Sun clear above them, and enjoy a calm and serene air round about them: So though the Law like claps of thunder, and flashes of lightning, may amaze those that yet live in the lower Regions of the flesh and the world, yet the Saints are set up aloft in Christ, above the Law as a Covenant of Works, live in an upper Region of light and peace, when those that are below them are in darkness, terror, and trouble. Rom. 3. 19 We know what things soever the Law saith, it saith it to them that are under the Law.  
4. The fourth thing that is apt to disquiet the Soul, is Death: this is the King of terrors, and makes stoutest hearts tremble; yea, there is no creature but flies from it, arms against it, and trembles before it.  
But a Christian is to be steadfast here, not to be afraid of Death, though presented in the most dreadful shape; he is not to decline his duty, to bawk his station, or tread one step awry that he may avoid it.  
Of this temper was the Apostle Paul, he saw Death daily before him in his way, yet he goes on unmovably, as you read Acts 20. 24. None of these things move me, neither do I count my life dear to myself, that I may finish my course with joy. And Chap. 21. 13. What mean you to weep and break mine heart, for I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus.  
When a man is brought to see that the loving kindness of God is better than Life, and the fulfilling the 
Psal. 63. 3.  will of God better than all outward contentments and enjoyments, then will he stand fast against the approaches of Death.  
The fifth thing that is ready to disquiet a Christian, is the world, and that both in its Frowns and Flatteries.  
First its Frowns, when it musters up its reproaches, losses, crosses, afflictions, persecutions, and sets them as in battle array against a poor Christian: when that malignant Spirit that is in the World, breaks forth, and acts to the utmost of its activity, in opposition to the Saints, and the present design of God; yet this ought not whit to move them, or discourage them, but are to go on as freely and uprightly in the work of God, and to be as confident of its prevailing, as if there was no opposition at all. Of this brave temper was the Apostle Paul: The Holy Ghost did witness to him, that in every 
Act. 20. 24  City bonds & afflictions did wait for him, yet saith he, None of these things move me. When God sent out the Prophets of old to prophesy against the Princes, and the great men of the earth, he commands them to stand fast against all opposition. As when he sent out the Prophet Jeremy, Jer. 1. 8. saith he, Be not afraid of their faces, for I am with thee to deliver thee. And in the 17 verse, Thou therefore gird up thy loins and arise, and speak to them all that I command thee.  
For behold, I have made thee this day a defenced City, an Iron pillar, and brazen walls against the whole Land, against the Kings of Judah, against the Princes thereof, against the Priests thereof, etc. Though the powers of the World acting in several Spheres, and running along in several Channels, do come to unite in one Stream of violence, to overflow the Saints, yet they are to stand fast, like Iron pillars, and brazen walls, without fear or flinching.  
So he speaks to the Prophet Ezekiel, Ezek. 2. 6. And thou son of Man, be not afraid of them, nor be not afraid of their words, though briers and thorns be with thee, and thou dost dwell among Scorpions. Such armour of proof is the spirit of a Christian to put on, that he may be able without fear or prejudice, to walk through the very midst of Briers, Thorns, and Scorpions.  
2. A Christian is also to stand fast against the flatteries of the world; and these many times conquer where the other cannot Samson could not be overcome by the power of all the Philistims, yet was foiled by the enticement of one Dalilah. The Armies of Moab could not prevail against Israel, but the daughters of Moab could 
Num. 25. 1. 2.  with their whorish allurements. For a man to have the glory of the world set before him in its richest array, as it was before Christ, Moses and others, yet to remain steadfast, not to move a step out of the way, so much as to salute them, or parley with them in his spirit, this is a mighty work, and yet it is the duty of Saints. So that as the Romans had this inscription upon their Targets nec spe nec metu; neither by hope nor fear, would they ever prove renegadoes, or become unfaithful; So though the world presents itself to us in several forms, and complexsions, sometimes to affright, sometimes to ensnare, yet a Christians work is to stand steadfast against both.  
6. A Sixth thing that is apt to disquiet, and to remove the soul from her foundation is the darkness of divine administrations; when God makes clouds to be his chariots, rides along in the dark quite out of the creatures sight: when there appears no harmony between Promises and Providences, the word and works of God.  
And this either in the more internal, or external works of the Almighty.  
First internal, when God doth alter his administrations to a poor soul; when he shall frown as a Judge, who even now did smile as a Father; When he shall cover his face with a dark cloud, that even now shone forth with much sweetness and glory: when the soul shall still follow God, and yet God seems to departed farther off; when the soul shall cry, and God seems not either to hear, or regard: but all his administrations speak that he loves her not, owns her not, but intends to cast her off: Now for the soul to be un shaken, not to faint or be discouraged, not to say, Surely I have cleansed my heart in vain. I will go back to my former lovers: and as the Israelites, Arise, and make us Gods to go before us, for as for this Moses that brought us out of Egypt, we know not what is become of him. For the soul yet to bear up 
Exo. 32. 1.  stoutly in confidence of the love of God, and rather to rest upon, and wait for a frowning, chiding, delaying God, than to embrace a smiling, courting, flattering world, this is her work and duty.  
And so in the more external works of God to his Church abroad, When instead of rasing her, he shall suffer her to fall yet lower, and lower; in ste ad of making up her breaches they seem still to grow wider, and wider, and she is speaking as the Jews, Jer. 8. 15. We looked for peace, but no good came; and for a time of health, but behold trouble. And the whole course of Providence speaks as if God had quite cast her off. Now all this while to stand fast, to rest confident of Zions prosperity and glory, and that all these strange administrations shall be made serviceable thereunto; this is the work and duty of Saints. David though a man raised up on high, yet professeth that when he viewed the strange methods of Providence, His feet were almost gone, his steps had well-nigh clipped, Psal. 73. 2. It was a strange work that Abraham was called unto, to offer up Isaac, which was not alone his only son, his beloved son, the son of his old age, but the son of the promises, in whose seed all the nations of the earth were to be blessed: so that Abraham by such an act might seem to undo the world; yet he did it without staggering, being strong in faith. And so God brought his people out of Egypt into Canaan by a strange series of providence, so that they were all shaken and offended but Joshua and Caleb, who followed after God, and stood steadfast.  
The seventh and last thing that is apt to shake and remove the soul from her foundation, is strange Doctrines, these are said  

To toss to and fro, Ephes. 4. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
To carry about, Heb. 13. 9  
To shake as a ship upon the waves, 2 Thess. 2. 2.  
To turn aside, 1 Tim. 1. 6.   
Now here a Christian is to show his steadfastness, to stand firm upon the Rock of truth, whilst strange doctrines, like so many impetuous waves, are beating upon him, and breaking themselves to pieces against it, till at last they are turned into mere froth and foam. A Christian indeed is always to be in motion, and advancing higher in the Sphere of Christianity: but it must be still upon the Rock, and in the strait line of Truth.  
Thus have we finished the first particular.  
The next is to show you the means whereby GOD brings up the Soul to this Heroic and Princely frame; and he doth it by a double act: of Illumination and Mortification.  
1. Of Illumination: He enlightens the soul to see himself as he appears in Christ, to see the gracious designs of God upon her; and the glory of the Godhead breaking forth into her through him, doth thus establish her.  
1. It establisheth her against the guilt of sin, she beholds God himself become her righteousness; and in that righteousness, justifying, accepting, adopting, yea embracing and kissing her. And now the Chains of her bondage are falling off, the dark night of her fears passing away, and the storms of divine wrath, and of her own troubles, sweetly blown over: yea, she finds such a calmness and tranquillity, such peace passing all understanding, possessing and filling all her powers, as none can comprehend, but those that have felt it. This is that white stone with the new name, which none know but those that 
Rev. 2. 17. Gal. 4. 6.  receive it: This is the cry and witness of the Spirit: these are the speakings of Christ's blood in the soul; and the sprinkling 
Heb. 12. 24  of the heart from an evil conscience, Heb. 10. 22:  
2. This doth establish her also against Satan and his temptations; for in this appearance of God in Christ to her, she doth not only in the letter, and in the notion, but truly and really in the Spirit behold herself a conqueror over Satan; yea trampling him under her feet. Yea she beholds herself so embraced in the arms of mercy, so enfolded in the bosom of Love and Grace, so settled upon the Rock of eternity, that Principalities and Powers, the gates of Hell shall never be able to pull her away, or to prevail against her. Paul seeing this in that Rom. 8. makes his Challenge against all enemies, who shall ever separate us from the love of God which is in Jesus Christ? So that though Satan casts his fiery darts, and follows her with his temptations, yet upon this account she is fully established and at peace.  
3. This appearance of God in Christ doth establish her also against the Law: For why? She now seethe herself translated out of that old estate over which the law had dominion. We know the law it was made with the first Adam, and whiles we grow upon him as our root, while we continue in union and marriage with the Old Man, and the flesh, we are under the law; but now in this appearance, the soul seethe herself married to a new Husband, the old Man being crucified, and the old match dissolved upon the Cross of Christ, and now she is no longer under the law of her former husband, as the Apostle doth clearly speak this, Rom. 7. 1, 2, 3. He first doth lay down the metaphor of the woman being under the law of her husband while her husband liveth, and her freedom from that law when her husband is dead; and then applies it, v. 4. Wherefore my brethren, ye also are become dead to the Law by the body of Christ, that ye should be married to another, even to him who is raised from the dead. Upon the Cross of Christ the old man, the first husband to us all, was crucified, that we might be no longer under the law to him, but be free to marry to, and come under the law of another husband, even him who is raised from the dead.  
Now in this divine appearance of God in Christ, the soul doth indeed see this mystery, and so is established against the law; so that now this law of Christ, which is the law of love, and the Spirit prevailing, it swallows up all other laws into itself, and the whole man is under the command of it.  
In this appearance of God in Christ, the soul is also established against the fear of death: for hereby she beholds the sting of death removed, and herself made one with the Fountain of life, and by death to be brought into the most intimate conjunction with it.  
5. In this appearance is the soul established also against the world. And first against the frowns of it: hereby she beholds God himself become her buckler and shield, hiding her in his pavilion, taking her into the secret of his tabernacle, and standing on her side, and therefore fears not the frowns and threats of the world. This did so confirm David, that he saith, His heart should not fear, even though an host encamped against 
Psal. 27.  him. Though they may touch his outward man, yet that which is most properly himself, as a Saint, they cannot reach.  
As Philo reports of Anaxarchus, that being brought 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo p. 682.  under tortures to confess a secret, he spoke thus, You may beat the skin and cask of Anaxarchus, but you cannot touch Anaxarchus himself. A Christian seethe his treasure, his portion, his life, his heaven, his all so secured in God, so set out of the reach of the world, as that he is not shaken, when the world is pouring out floods of wrath and violence against him.  
Hereby is the soul established also against the smiles of the world, this casts a dark veil upon all earthly glory, that we may say of it as the Apostle of the administration of the Law, 2 Cor. 3. 10. That it had no glory, by reason of the glory which excelleth. As by the shining of the greater light of the Sun, all other light is contracted and retires into that body wherein it is placed: so doth the appearance of this higher glory in Christ, shrink up, contract, and even annihilate all other beside itself; that now the great things of the world appear as small things; the precious things of the world, as mean and worthless, the high things of the world are now degraded and come down from that height wherein they stood before, and are brought to lie under the feet of a Saint: so that now the soul truly and strongly pursues after God, his glory in Christ having caught her up into such a blessed captivity to itself, as that the glistering beauties of the world do no whit divert or retard her in her pursuit after it, and she remains unshaken; yea, even invincible, by reason of her immixed and immutable love of this divine beauty, and her full propension to that 
Dionys. Arcopag. de Coelest. hierarch. cap. 2  which is truly desirable, as Dionysius the Arcopagite divinely speaks. Yea, she beholds all that finite, particular, deceived good in the creature, to be but a low communion of the infinite, original, and universal good that is in God, and therefore is not called of by the stream from the fountain, by the particular from the universal, by the finite from the infinite. Moses was not tempted by 
Heb. 11.  the glory of Pharaohs Court, seeing him that is invisible, and having respect to the recompense of reward. And the Lord Jesus having his eye still fixed upon the beauties and glory of the Godhead, did by this overcome the temptation of Satan, and the allurements of the world.  
And according to that degree that any Christian is brought up to this sight of God in Christ, doth he thus remain steadfast, both against the frowns and flatteries of the world.  
6. By this appearance of God in Christ is the soul established also against the darkness of divine dispensations; by this she comes to see that this infinite love in God to her is not, cannot be founded upon any thing in herself, for she beholds nothing but vileness and emptiness in herself, but upon the unchangeable righteousness, the infinite and invalluable merit of the Lord Jesus; and therefore how ever the dispensations of God to her are changed, and she finds herself changed, yet by this she is established, kept from sinking, because the foundation of love is still the same, and how ever the face of God speaks wrath and displeasure, yet the mystery, the design of God in Christ speaks unchangeable love; yea she can by faith behold herself enjoying a fullness of love, joy, and glory in Christ, while she can behold and feel none of these in herself.  
Upon this account also is she established under all the strange acts of providence to the Church abroad, seeing his love to her settled upon such imuntable grounds, that he cannot cast her off; and that this love still follows her in every condition, and will certainly work her out of all her wants, darkness, distresses, conflicts, into perfect fullness, perfect light, salvation and victory.  
7. Lastly, by this appearance is the soul established, against strange doctrines; for by it she comes to see truths, especially fundamental, as it is in Jesus, she comes to taste its sweetness, to see its beauty, and to be convinced of its authenticness by the demonstration of divine light; and therefore will hold it as invaluable treasure against the gates of hell. As that Martyr spoke, I cannot dispute for my religion, but I can die for my religion; Such a Christian is able to fetch Arguments not alone from the Letter without, but from the Spirit within to confute Errors by; He is able experimentally to assert such truths as these, That we are justified by grace alone; That there is no power in man to good supernatural; That the grace of God works irresistably; That the union between Christ and the soul is inseparable; And that a full assurance of eternal life is attainable. These and many such like can the soul put her seal to, and therefore holds them fast; So that holiness and communion with God are better supports of Truth in the world, than any Coercive decrees, or wrangling disputes, and reasonings.  
The Letter of truth may delight the fancy, but it is the Spirit that makes it relish in the soul; the ointment doth not smell till the box is opened, nor the Jewel shine whiles it lies in the Cabinet; Truth must be unvailed in spiritual light before the soul can prise it, or hold it fast.  
Thus have we spoken to the first Act.  
2. The Second is an act of mortification, the flesh in a Christian is the fountain of all unstedfastness; the more this is cruicified the more is he established and at peace; The Spirit would always lie and live in the bosom of God, the only Centre of true rest, did not the flesh call it off and so disquiet it; now God is daily bringing the soul into this steadfast frame, by crucifying it to the flesh, and gathering it up into his own unchangeable life and Spirit; And therefore Mystical Divines 
* Di●imus itaque assiduis ad deum connitendo aspirationibus aque totalibus contrariorli mortificationibus et abolutionibus homines Spirituales status hujus de●formis immutabilitate pot●ri. Isagoge Corderit ad Mist. Theol. Cap. 5.  to bring up the soul to that Deiforme state which they speak of, which is the perfect conjunction of the soul with God, and the enjoyment of an eternal Sabbath in him, they first prescribe a daily mortification, for the soul cannot enjoy this peaceful conjunction with God, till the unquiet principle of the flesh is crucified in her.  
And she especially is crucified to these three things which are causes of much unstedfastness, A sensual life, Private ends, Proper will.  
1. A sensual life, in this life is the soul hurried up and down, changing according to the several changes and motions of times and things about her; as they rise and fall, ebb or flow so doth the soul; of what Complexion the world is and outward administrations, of the same is the soul also: as the fish Polypus that Pliny mentions that always is of the same colour with the Rock by which she lies.  
Now God comes and crucifies her to this life, draws her out of this lower region where she is always restless; into an upper region, to live upon things invisible, unchangeable, and eternal, even his own truth, power, wisdom, goodness, yea himself; and now she is upon a firm * Basis, a rock that moves not. Yea he brings her to live, not alone above humane sense, but even above divine 
The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Lord, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies a Basis.  sense, not upon influences from God, but upon God himself, that she might be more fully established.  
2. Private ends, making himself to be her end, whiles a man is carrying on self-ends, his motion must needs be crooked, and irregular, and the spirit must needs be distracted, moving as it were to several Centres, like a needle betwixt two Lodestones, that is drawn by both, is quivering in the middle, and moves to neither; Now God crucifies it to these self ends, making himself that ultimate end to which it singly moves; subordinating all other ends to himself, and so doth establish and settle it.  
3. Her own Will; this is a root of bitterness in the soul, that takes away the sweetness of her rest in God. This is that Castle which every man by nature keeps garrisoned against heaven, and by it maintains a deadly 
Cesset propria voluntas & non erit infernum. Bern.  fight against God himself; and this clashing of man's will and Gods, makes great tumults in the soul, till God comes and crucifies this proper will, and melts it into his own will, and so makes peace. As in Christ the humane will did subsist in the divine, and carried it along freely in all things without reluctance: so when God brings the will of the creature to subsist in, and to be acted by own will, that it is now no longer what I will, but what God wills in me, and concerning me, this harmony and marriage of wills doth fill the soul with peace, and brings her to the very walls of Paradise 
* Omnem temporum difficultatem sciet legem ei naturae, etc. Senec. de vita beata. Omnia tibi ex sententia cedent, nihil adversum accidet, nihil contra opinionem ac voluntatem. Ibid. . As Seneca speaks very high language for an heathen, That a virtuous man not only patiently, but Willingly bears all adversity, and upon this account, because he esteems it to be the law of Nature, and to such a man nothing falls out cross, or contrary to his will. What he calls the law of Nature, that we call the will of God, which when we have brought our wills to comply with, nothing falls out cross, or contrary to us, and so the soul is composed and quiet in all the various dispensations of Providence to her.  
Thus having explained these two particulars, we shall next give you an account of the grounds upon which the point is built: they are these three.  

The first is from our own advantage.  
The second is from the honour of Christ.  
The third is from the end of the Gospel.   
From our own advantage whiles the Soul stands fast Reason 1 upon her foundation, she is in the  

Safest  
Fullest  
Strongest  
Freest 

state.     
1. Safest: Never doth she catch hurt but by declining and moving from her Centre; while she abides here, the wicked one doth not touch her, the world doth neither affright nor allure her: But departing hence, she is as a Biro from her Nest, as a Coney from her Borough, as a  from the City of Refuge; every sin masters her, every temptation ensnares and conquers her.  
The Name of the Lord is a strong tower, the righteous runneth into it and is safe: or, is set aloft, as the word carries 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 18. 10.  it when the soul is Castled and Towered in this Name, then is she above the reach of every enemy.  
Antichrist is the child of Apostasy: he sprung out of the corruption of the Church, and her restoring will be his ruin.  
2. Fullest: The soul living upon her foundation, is daily fed with the Strength, Vigour, and Virtue of the foundation, and is passing and transforming into the nature of it, 1 Pet. 2. 4, 5. To whom coming as to a living stone, you also as lively stones are built up, etc. The stones being laid upon this foundation, are quickened by it into the same life.  
This truth under another metaphor we read John 15. 5. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me you can do nothing. This abiding I conceive speaks out more than union with Christ by habitual faith, viz. a continual act of faith, whereby the soul keeps close to him, and lives upon him; & by this means receives such daily supplies of spiritual sap, as makes her to abound with fruit. Living besides the foundation is the reason that Christians for the most part live at so low a rate, they live upon Creatures, upon their own duties, graces, enjoyments, and therefore are no fuller of peace, strength, and joy.  
3. The strongest state: now is the soul able to encounter her greatest enemies, now doth she stand stoutly against the fiercest assaults, they are but like Arrows against a wall of Marble that make no impression, but are beat back with violence. As Darkness can make no resistance to Light, but scatters and flies before it, so 
1 John 1. 7. Rom. 13. 12.  whiles a Saint walks in the light, and is dressed up in his armour of light, his enemies being all darkness, vanish before him, and are overcome by him, Sampson while he kept his hair, the token of his Nazariteship, he was strong and invincible, when he lost this, was conquered presently.  
Every Christian is under the vow of spiritual Nazariteship, 
Nazarite comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to separate.  that is, is one separate to God, as the word imports; whiles he keeps this vow, lives as one separate to God, out of the flesh and the world, upon himself the true foundation, he is a Giant in spiritual strength, and always conquering: but when he separates from God, breaks his vow, lives not according to the laws of his Nazariteship, out of his own flesh and the world, now is his strength departed, and he is even as weak as another man. What a building is removed from the foundation, what a tree is without its root, that is a Christian when he is departed from God.  
4. The freest state: every degree that we move from the foundation, we move into captivity, and thraldom.  
Where the Spirit of the Lord is, there is liberty, and when 
2 Cor. 3. 17.  we live in this Spirit, which is to abide upon our foundation, then are we free men and women. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●hilo in lib. q ᵈ omnis probus liber.   
The Heathens accounted only virtuous men free men, that had their lusts and passions under command: surely if this be liberty, as indeed it is, he that lives most directly upon his foundation, lives in greatest conquest over his lusts, and so most at liberty.  
The second place of reason is from the Honour of Reason 2 Christ; we cast a deep stain upon his glory when we stand not fast.  
1. We dishonour him in his Sufferings, yea in all his great transactions for us in the flesh, when we stand not fast. He hath sweat, bled, died, risen again, that he might bring us into a state of Conquest over all our enemies; and having conquered them for us, he calls us as Joshua did 
Josh. 10. 24.  the men of Israel in the type, to set our feet upon their necks, and triumph over them: Now what dishonour is this to Christ, if we shall fly before these enemies that he hath thus conquered. You know of whom it was said, 
Hannibal.  that he knew how to conquer, but not how to use his conquests. We improve not our victory aright, if we stand not fast, if we keep not those enemies still under us, that have been conquered for us.  
2. We dishonour him in his Spirit; that Spirit which was in Christ, and brought him off with conquest in all his agonies, conflicts and sufferings, he hath given to dwell in the heart of every Christian that it might bring them up into the same victory. When therefore we suffer ourselves to be overcome, we grieve, we dishonour, that victorious, that 
* So that word may be read, 51. p. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  princely Spirit which dwells within us; doth not this speak that there is more power in Satan to destroy, then in this Spirit to save, that he that is in us, is lesser than he that is in the world.  
3. We dishonour him in his truth, how doth the Gospel suffer when those that profess it stand not fast? how do the enemies of the Gospel triumph over the truth, Religion, Gospel, all, when Christians fall? Lactantius professeth that he saw in Bythinia a chief Ruler boasting, tanquam barbarorum gentem aliquam subegisset, as if he had overcome some great Nation, when he had made but one poor Christian renounce his profession, which 
Lact. lib. 5. cap. 11.  he had for two years stoutly maintained against all his tormentors. And I remember it is an argument that he much insists upon, to prove the truth of the Christian religion by, viz. the constancy and unmovablenesse of Christians, Eadem ubique patientia, idem contemptus mortis, etc.  
4. We dishonour him in his alsufficency, as if he could not protect us against all evil, and supply us with all good; as if we might find some good in the creature which is not in himself, for if that we find all fullness here, why then do we not steadfastly abide in him.  
From the end of the Gospel, there are three things Reason 3 that will much establish the heart, faith, hope, and joy; and the Gospel is said to be written to work all these in us, First, joy, 1 Joh. 1. 4. These things we writ unto you that your joy may be full. Secondly, faith, 1 Joh. 5. 13. These things we writ that you may believe on the name of the Son of God. Thirdly, hope, Rom. 15. 4. That we through patience and comfort of the scriptures might have hope: But there are especially three things revealed in the Gospel which will establish the soul. 
John 16. ult. 1 Cor. 15. penult.   
1. In the Gospel is revealed, our conquest in Christ over all our enemies; and may not this be a strong bulwark to establish the soul against all their assaults, that she hath to do with conquered enemies. By this the Roman General sought to put new courage into the 
●cipi●.  hearts of his Soldiers, telling them, Cum iis est vobis hodie pugnandum quos priori bello terrâ marique vicistis, you are to encounter with those to day whom in a former battle you conquered both by Land and Sea.  
2. In the Gospel is revealed that sweet fellowship we 
1 John 1. 3.  have with the Father and the Son: And what will more tend to establish the soul in all conditions than this, that she is made one with power, wisdom, life, and happiness itself; and beholding the infinite God giving himself to be her shield, reward, and portion. As God to quiet the heart of Abraham when he had left country, kindred, lands, all to follow him, tells him Gen. 15. 1. I am thy shield, thy exceeding great rewara. Emptiness is as fullness, loss as gain, poverty as riches, death as life, nothing as all things to that soul that hath heard such language from heaven.  
3. In the Gospel is revealed, the hope of our caling, that inheritance immortal, incorruptible, undefiled, reserved for us in the heavens, 1 Pet. 1. 4. and this being seen will carry on the soul with steadfastness, and invincible resolutions to the possession of it.  
It was Canaan that the Israelites had in their eye that encouraged them to walk through the midst of the Sea, through a land of drought, of deserts and pits, and the shadow of death. The recompense of reward Moses had in his eye, which made him neither to decline by the flatteries of the Court, nor the afflictions of the Church; The incorruptible crown was in the eye of Paul, which made him not to faint in his race, and to keep his body under, and in subjection. 1 Cor. 9 latter end, yea to glory in the cross of Jesus. Gal. 1. 4. The joy set before Christ made him to endure the cross, and to despise the shame, Heb. 12. 2.  
Thus you have an account of the Reasons. The main part of the Sermon is yet behind, which lies in the bringing of all these thruths' home to our own hearts, and that we now are addressing to in the strength of Christ.  
From what hath been said may not every soul here present Use. 1 weep, mourn, and bleed afresh before the Lord this day. Can I have insisted upon any Point that speaks out so much to our shame and debasement, that may lay us lower in the dust than this I am now upon; who is there that may not take up a sad lamentation over the instability of his own heart? and its cursed declinings from the true foundation every day. When men take an account of their stature in Christianity by the performance of some external duties, and the avoiding of gross and scandalous sins, by the goodliness of their profession, etc. They are ready to say as the young man in the Gospel, Master what lack I yet; But if they lay themselves in this Balance, measure themselves by this rule, try themselves by this touchstone, Oh, how exceeding light, short, and corrupt will they be found.  
This is that which God so sadly complains of in his own people, Psal. 78. 7, 8. They are a rebellious generation, a generation that set not their hearts aright, and whose spirit was not steadfast with God. And ver. 37. Their heart was not right with him, neither were they steadfast in his covenant; And ver. 41. They turned bacl and tempted God, etc. unstedfastness is the retreat of the soul from her true foundation, playing fast and lose with God.  
And may not we all join in with God in these complaints over our own hearts; and cry out with the Prophet Psal 19 12. Who can understand his errors? we may as easily know the way of an Eagle in the air; the various wind and turn of a Serpent upon a Rock; the motion of a Ship upon the wide Sea, as to tract and find out the way of this adulterous woman, THE FLESH, in all her secret and whorish departings from God; It is a thing to wonderful for us.  
Therefore the Prophet Jeremiah looking into the heart of man concludes, that of all deceitful things it is most deceitful; and so deceitful as none can know it but infinite wisdom, God himself, Jer. 17. 9 the words there in the Hebrew run thus, The heart is a supplanter above all 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  things, and sick; This is the great sickness and distemper, that it labours under, that it is so full of unquietness, tumbling and tossing up and down; running from creature to creature, and no where can find rest, because it seeks it not in God. Oh that we had eyes to see this sickness, and hearts to weep over this wound that is yet unhealed, & bleeding fresh in our souls to this day, Oh how exceeding apt are we to be affrighted, or alured from God, and our work and duty; What by carnal fears, what by carnallhopes, I fear the best of us live but little upon the true foundation, although God hath given us in all the helps to establish us, hath yielded himself to the greatest advantage of our faith; hath bound himself to us, and us to himself in all the bonds and obligations as may be, yet these treacherous hearts of ours do break all bands asunder, cast away all cords from them. Philo a learned man among the Jews speaks thus, If thou wilt search into the bottom of thine heart, and not superficially, thou shalt find it an hard matter to believe, and rest steadfastly on God, and he gives this reason, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo in lib. Quis rerum divinarum haeres fit.  because of that affinity and kindred, and connaturalness that is betwixt us and mortal things; which are apt to draw us to trust in them, and therefore 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  to trust in God alone (he saith) it is the work of a great and heavenly spirit. The best of us have as well flesh as spirit, and so far as we are flesh there is great suitableness betwixt us and these earthly things; and therefore they have such an attractive force in them to draw us from our standing, and repose in God alone.  
And yet, alas Sirs, do we know what we do when we thus backslide from God, and embrace the creature? do not we go, from strength to weakness, from light to darkness, from fullness to amptinesse, from truth to lies, from all things to a mere nothing.? And can we look upon this with dry eyes, unbroken hearts, and faces not covered with shame? Oh let it be your work this day to see this and lament it, and I shall freely bear you company, (as I have cause) in it.  
And (Right Honourable) let me desire you also to deal uprightly with yourselves, and ingenuously-search into your own hearts, and see whether you may not have cause to join in with us in the same work also.  
I confess you have been put upon as great trials as ever any Parliament, or such a Society of men was, sometimes God hath raised you up into a very high estate, and that estate was not without its tentations, and sometimes you have been thrown down again as low, and that estate hath had its tentations also. Sometimes the whole Kingdom hath seemed to be with you, or under you: sometimes as wholly against you; Now amidst all these tumblings of the Kingdom, these different complexions of the times, have you been steadfast, still the same; kept yourselves close to the true principles upon which you and the well-affected in this Kingdom first engaged in this Cause? Though the people, mobile vulgus, have in themselves been inconstant, sometimes for you, sometimes against you, yet have they still had a fixed station in you; that you have been no whit diverted, or discouraged in your endeavours to save them, whilst they have been seeking to destroy you and themselves also.  
And give me leave (Sirs) in all humility, and yet with all freedom as a Messenger from God to propound these few Quaeres to you, which I desire you to make a faithful Answer of, to that God that knows you, and is within you.  
All instability is either in the Eye, in the Heart, in the Tongue, or in the Hand. And have you been unstable, unsteadfast in none of these?  
1. Have you been steadfast in your Eye, or Ends, that from the very first day of your sitting, your eye hath been still fixed upon the same common end, the glory of God, & the public advantage: that as in the guiding of a Ship upon the Sea, at the sametime we mey see manus ad clavum, oculos ad coelum, hands guiding the Rudder, & eyes fixed upon the heavens; so while your hands have been upon the Rudder, steering the torn Ship of this Commonwealth upon a raging Sea, ● have you had your eyes fixed upon an heavenly end? Or have they not sometimes at least, been looking asquint, and rolling aside to some private end and interest of your own?  
2. Have you been steadfast in your Hearts, or affection? Have they been firm, and born up stoutly against all opposition, and discouragements that you have met with in that great work which hath been under your hands? Or have you not been closing, at least some of you, with indirect means for your own security, in case the Cause should miscarry?  
3. Have you been steadfast in your Tongue, or Language? I mean in your debates and votes, that still in all the changes of the times they have savoured of as much zeal, justice, resolution, as ever? Or else have they not altered in the nature of them, according to the present emergency of things abroad; or the instigation of some private end, or party at home?  
4. Have you been steadfast in your hand, or actions? have you not been drawn to act something out of fear or favour, which hath not born proportion to some former proceed?  
Have not popular Arguments, as the pleasing or displeasing the people, been used or enter tained by you, or some of you, to decline former Conclusions, and those settled upon good Foundations of Religion and Justice? Not but that upon the emergency of things, unseen, there may and aught to be a change in men's actions and resolutions, when we change that we may still be in the ways of righteousness; but to alter upon carnal grounds, is unworthy a man, much more a Christian, much more such a society of Christians met upon affairs of so great importance and influence.  
If you, or any of you, can in these things acquit yourselves, you have great cause to bless God that hath thus established you: if not, let it open a Fountain of tears and sorrows in your hearts in this day.  
The next use, which is the main, is to invite and encourage Use 2 you to stand fast. And O that I might be made instrumental to strengthen your hands in that great work that is before you.  
And (Honoured Patriots) give me leave first-to address myself to you as CHRISTIANS, and so I shall speak to myself and the whole Congregation: and then as you are the trusties of the Kingdom.  
1. As Christians, so you are both Wayfaring and Warfaring men: O let nothing be able to divert you in the race you are running, or to dismay you in the battles you are fight. What ever it is that seeks to draw you off from the true foundation, say to it as Christ to Peter, Get thee behind me Satan, yea fight against it as the enemy of your safety, liberty, strength and fullness. Yea, say to it as Peter to his Saviour, Whither should we go, hast not thou the keys of eternal life? Is there any creature can open me the door to enter into li●● and true peace? Is there any foundation that 〈…〉 the weight of my immortal soul, but God alone? Is there any good but the enjoyment of God, that can run parallel with the line of eternity? Or hath my God been a barren Heath, or dry Wilderness to me, that I should distrust him, or departed from him?  
It is left in Story concerning Catiline's Army in a fight against the Romans, though most of his men were slain, yet every man was found dead in the place where the Captain set him: So beloved, let nothing affright us from 
S●lust.  our standing; but if we die, let us die upon our Rock, in the actual embraces of Jesus. And if any of us have adulterously departed from God, let us now come back, and say, I will return to my former husband, for than it was better with me, than now, Hosea 2. 7.  
The Scriptures do much press this every where Luke 9 62. No man laying his hand to the Blow and looking 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  back, is fit for the kingdom of Heaven, is not a man well constituted for such a kingdom. When once we are entered the possession of this kingdom, the glory and pleasure of it are so to engross the whole man, as that we must never look back. And Lot and his wise in their departure from Sodom, were commanded not to look back  
Christianity is a daily departing out of spiritual Sodom, the Flesh, the seat of all uncleanness; being departed from it, let us never look back with lingering desires, to come again into acquaintance and fellowship with it, but fly and escape from it, as for our life; for who ever lives in it, wil● be destroyed with it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A millta●y word from Soldiers, whose revolting or flying 〈◊〉 odious.   
So the Apostle, Heb. 11. 38. If any man draw back, my soul shall have no pleasure in him: it is a qualifyed expression, he means that such persons and practices are abhorred and loathed by him.  
Solomon gives this description of a righteous man, Prov. 28. 1. The righteous are as bold as a Lion, as a young Lion, who turns not back for any. The primitive 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et neseit remeare Leo. Claud.  Christians would not yield to Arrius in a Letter: We cannot be too peremptory and rigid in such cases as these.  
To these we might add innumerable examples of Martyrs, in primitive and latter times, whose constancy and resolution against all tentations, is incredible: Ecclesiastical Stories will abundantly furnish us with examples of this kind. I shall mention only one passage out of Lactantius: Saith he, That I 
Nostri autem (ut de viris ta ceam) pueri & mulierculae tortores suos taciti vincunt, & expromere illis gemitum nec ignis potest. Lact. lib. 5. cap. 13.  may not speak of men, our women and children being silent, do overcome their tormentors, and the very fire cannot so much as extort a fie from them.  
Yea the very Heathens constancy and firmness was admirable, though it was but a guilded Vice, a wild Branch, not springing from a divine root. When Alexander the great was in India, he met with a Sect of Philosophers whom he desired to acquaint him with the greatest Rarity of their Country, of 
Vide Philonen in lib. Qd omnu probus liber. & ubique passim.  which he might inform the Grecians. They bid him report this, That there were there certain men who could never be forced to change their mind, or to do those things which they were unwilling to. And whom no Prince upon earth should ever make to act the least thing contrary to 
Bonus nec cogi potest, nec vetari.  their opinion.  
If this was the constancy of Heathens to some slight Opinions and Principles growing upon the root of Nature, how much more should Christians that are set upon an everlasting Rock, be firm to those principles that they have received by supernatural revelation and infusion.  
And here (beloved) let me particularly entreat your constancy to that Cause in which you are engaged. If it be not good, why did you at first engage; if it be, why should you ever desert it. Did you own it in the midst of difficulties and outward uncertainties, and will you now leave it when as God hath crowned it with such admirable success and victory. Be not like foolish children, because you have not all you would have therefore to throw all away. And let not some miscarriages in instruments redound to the disadvantage of the cause itself.  
But more particularly I desire to address to you (honourable & beloved) as you are the trusties of the kingdom. In you I see this day the whole kingdom before me, & for your sakes I have pitched upon this Text & Theme; the sum of all I have to say to you, is this, Remember your trust, & stand fast: you have the liberties, wealth, safety, prosperity of this great people put into your hands, hold them fast, they lie upon your shoulders, therefore stand firm. The Poets feigned that Atlas did bear up the heavens with his shoulders, & that when he stirred, it caused an earthquake: under God you are to bear up the pillars of this kingdom, & can you move, and give back, and not the kingdom shake, and in danger of a sad fall?  
What the Sun is in the Firmament, what the heart is in the body, that are you (Sirs) in this Nation: If the Sun should go back, would not all men wonder? And if the heart keep not steadfast to that place and function assigned it in nature, would not the pillars of the body bow and tremble?  
Solomon had two pillars in the porch of the Temple; the name of the one was Jachin, signifying he will establish; of the other Boaz, there is strength in it. Ye are as these pillars to this Commonwealth; win to yourselves the name of Boaz for your strength and firmness, and of Jachin by establishing the true liberties and interests of this Nation, that your memory may be renowned and precious in future Generations, and both we and posterity after us may call this the Parliament which the Lord hath blessed.  
And particularly let me be bold to commend to you these four particulars, wherein it will especially concern you to show yourselves steadfast: and resolved by the assistance of that God who hath hitherto been with you, not to sit down till they be accomplished. And what I shall speak is not my own thoughts alone, but the desire and expectation of all your truest friends in this Nation.  
1. In the full vindication of our liberty from oppression and tyranny; this Kingdom as well as other Nations about us have a long time groaned for it: but it hath been curbed and stifled by Prerogative and Arbitrary power: It hath been coming to the birth in former Parliaments, but had not strength to come forth. Oh be you the Midwives to show it the light, and bring it forth in its full proportion.  
And I entreat your care and wisdom in settling it upon some sure foundation. Verbal assurances are not foundations strong enough for so precious & weighty a fabric. I have read of Sylla the Dictator, having condemned to death all the Inhabitants of Peronza, save his Host, his Host refused his pardon, saying, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip.  that he would not hold his life of the murderer of his Country! Oh let us never hold our liberties, estates, lives of those that would have destroyed us. You cannot (Sirs) be too circumspect in this point, especially if you consider what a precious jewel, what a comprehensive good the true Liberty of a people is; as also when you have to deal with men whose principles are known to be against it.  
It was an usual saying of Lysander, Admiral of the Lacedæmonians, that if the Lion's skin would not do, the Fox's skin is to be sewed on; your enemies have not been able to overcome you as Lions, take heed they do not deceive you as Foxes.  
I have read of Iphicrates an Athenian, in the making of a league with the Lacedæmonians, interposed this. There is one thing (O Lacedæmonians) that would link us to you in the band of Amity, and be the occasion of peace and security; which is, if that you can plainly demonstrate that you have put that power into our hands, as that would you never so fain hurt us, you should not be able. I know absolute and infallible security cannot be had of any outward enjoyments, yet God hath given you opportunity of doing much for us this way if you improve it and stand fast. This is the first.  
2. Show your resolution in the freeing of our Consciences from yokes & snares; you know in the times of the Prelates this did most pinch and lay heaviest upon the spirits of Saints, and who would not then have given the greatest part of his estate to purchase but 
The Jerusalemy Paraphrast expoundeth the Fowls to be the Monarchies that afflicted Israel. Vide Ainsworth in Gen. 15. 11.  part of that freedom we now enjoy. And this great privilege (Right Honourable) how ever some may undervalue it, God hath enabled you to bestow upon this nation, you have been as Abraham to drive away those * ravens & unclean fowls that did prey upon the Saints in this kingdom, show yourselves still resolved to free us from these yokes. It cannot be believed that ever you will suffer that Prelatical power to creep up again under any form or name whatsoever. Did you covenant against Name only, or was it the name that did oppress and tyrannize? or will the mere chainging of our claim free us?  
I remember a passage in a 
* A Declaration of Lords and Comm●n● concerning the Papers of the Scots Commissioners. March 13. 1647. pag. 43.  late Declaration, where you speak thus. We through the mercy of God, have got so fare out of the darkness of Popish and Prelatical principles, as not to revive them under any image or shape whatsoever. And the Lord grant that that darkness never return upon your spirits, or cloud the face of this Nation. And I am confident, that the protection, freedom, and countenance which the people of God have had under you, above all Parliaments before you, is one great reason of that blessed success wherewith God hath crowned your endeavours.  
This is the main end of all government higher and subordinate, to advance the kingdom of Jesus Christ, and protect and cherish his people. And how ever they are a poor despised people in the world, yet God upholds States and Monarchies, Common wealths and Kingdoms, yea the world itself for their sakes; And when once government kicks at these, it will be broken to pieces, though never so well compacted and founded. Therefore (worthy Senators) how ever times may alter, and things turn about, if you would establish yourselves and the Kingdom, let these still be protected and cherished under your wings.  
3. In the execution of Justice, fear not the power or greatness of any; A virtuous man (as a wise Heathen said) ought not to consider anything in his actions, but whether it be good or evil, just or unjust. If it be just and good, God will carry you through it against all the world. The counsel that Jehosaphat gives to the Judges I shall give to you, 2 Ch●on. 19 6, 7. Take he●d what ye do, for ye judge not for man, but for the Lord, who is with you in the judgement. Wherefore now let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. And in the last words of the Chapter, Deal courageously, and the Lord shall be with the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good. Remember that to justify the wicked, and condemn 
Be strong, and do.  the just, both are an abomination unto the Lord. Doth innocent blood cry, and will you not hear it what it speaks, what it demands, whom it accuseth? Blood cannot be buried in a grave of Oblivion; for the Earth will 
Isa. 26. ult.  disclose its blood, and no longer cover it's slain.  
I remember what Jehoshaphat complains of, 2 Chron. 20. 11. They spared the Ammonites in their march to Canaan, invaded not their Land, yet afterwards they came in battle against them; Now O Lord (saith he) behold how they reward us, to come to cast us out of thy possession which thou hast given us to inherit. I am sure you have cause to complain that you have been ill rewarded by some, for the favour you have showed them; it hath not won them over to you, but emholdened them against you; and rendered your Authority more contemptible. And therefore did you only move upon principles of just policy, you could not well dispense with justice; But surely you are in this case to act upon higher grounds; hath not your cause been styled the Cause of God, and your wars the wars of Christ against Antichrist? For what ever power it is that doth press the forms of godliness to the destruction of the power, that tramples upon the Saints of the most high, that in the Temple of God sits above God, and will make times and places holy, which God hath left common; impose Laws to bind the Conscience in matters of divine worship, which Christ hath never instituted, is certainly Antichristian; and hath not that power against which you engaged been of this nature? Now hear what the voice from heaven saith concerning▪ Babylon when she is falling, Revel. 18. 6. Reward her even as she rewarded you, and double to her double according to her works. And the third Angel having poured out his vial upon the rivers and fountains of waters, and they becoming blood, 
Revel. 16. 4, 5, 6.  the Angel of the waters saith, Thou art righteoas, O Lord, which art, and waste, and shalt be, because thou hast judged thus. For they have shed the blood of Saints, and Prophets, and thou hast given them blood to drink: for they are worthy. You see what a foundation you have to build the execution of justice upon to supersede all objections, and resolve all scruples in it.  
4. Lastly, show your resolution in the propagation of the Gospel, and promoting of Religion within your sphere; that it may have a free course in the Kingdom: Let the faithful Dispenser's of it be encouraged, and countenanced by your Authority; though all see not by the same light, and cannot act by the same rules: let men be owned and countenanced not by their opinions, but by their piety and faithfulness in the work of God: owning them upon other grounds will be apt to make parties, and raise jealousies among them.  
And certainly nothing will tend so much to the establishing of the Kingdom, to the advancing of Reformation, to the ●●ine of Antichrist, as the free progress of the Gospel. Those seeds of Popery that are yet in the hearts of the greatest part of the Kingdom, will never be rooted up but by this means. Antichrist hath a double sword in his hand, temporal and spiritual: his temporal 
Religio suaderi potest non cogi. Lact.  Sword shall be beaten out of his hands by the temporal, and the spiritual by the spiritual, even the Word and Spirit. And was his spiritual power removed, his temporal would fall of itself. He first enslaves the Conscience, and then he picks men's purses, and brings them under his power.  
Whiles Episcopacy is received upon a Jus Divinum, no wonder though it stands firm; And that to meddle with the Lands that bore it up in its pomp and pride is the highest sacrilege, forsooth, and who ever touched them, it would be as that Aurum Tholosanum, their ruin and undoing. Whiles men are thus persuaded, and abused, a Bishop's title is the surest in the world: but let the Gospel and truth take place in the hearts of men, and both the fabric and the props will fall down together. Antichrists kingdom is nothing but darkness, and light destroys it. We read, Revel. 14. 6. of an Angel flying in the midst of heaven, having the everlasting Gospel to preach to the Earth: and then in 8. verse, another Angel comes, saying, Babylon is fallen, is fallen. And Revel. 18. 1, 2. When the earth was lightened with the Angel's glory Babylon fell. The spiritual whore doth dress up herself in a false glory with scarlet, purple, gold, and precious stones, Revel. 17. 4. which is discovered and destroyed as the true glory breaks forth in the world. Thus you see your work is to stand fast: to move and encourage to it, let me propound these several considerations.  
1. Consider how deeply God hath engaged you to stick fast to him, how wonderfully he hath gone forth with you in your counsels and Forces, and hath done greater things by you, and for you, than any Parliament before you: your bow hath abode in strength, and 
Gen 49. 24.  your Arm hath been made strong by the Arm of the mighty God of jacob. He hath given your Enemies as the dust to the sword, and as the driven stubble to your 
Isa. 41. 2.  bow. If ever any victories had the Arm of the most high God engraven upon them then have yours: Can you, Sirs, look back and see what difficulties God hath brought you through, what mountains he hath led you over, and not cry out even with astonishment, as Balaam in his parable, What hath God 
Numb. 23. 23.  wrought! Can a man ever have thought to see the Hierarchy f●ll, and the Kingdom stand: to see that power that had so twisted itself in the power of the State to be pulled away, and yet a visible power of the Kingdom remaining; To see a poor despised handful of men, as the Saints were, to have their heads lifted up, and to become a terror to their numerous Enemies, as the jews were in the days of Morde●ai; What had become of you, and all those that faithfully adhered to you, if God had not wrought for you after an extraordinary rate; had he suffered your enraged Enemies to prevail, could you have expected to be followed with Propositions to restore you to Honour, Safety, and freedom? Or could you have compounded for your lives at a lower rate than slavery and beggary? Think upon this, and you m●y easily see your engagements to cleave close to God; Magnus Animus magnam fortunam decet: Answer that high estate to which God hath brought you by high resolutions for him.  
2 Consider how you have engaged yourselves to God, by Protestations, Covenant, and such Declarations as have revived the hearts of your friends, and raised up their hopes of you to a great height, and made them ambitious who should appear most eminently for you in this cause. Never did Parliament before you pretend so much to God, and entitle him so immediately to the work before them as you have done.  
Now as Nehemiah said, Shall such a man as I flee? 
Nehem. 6. 11.  A man that have made the Lord my confidence, and am set apart for his immediate service? So shall such a Parliament as you ever flee, or faint, that have thus bound yourselves to God; and professed your reliance upon himself in the managing of the work in hand; And have more solemnly upon all emergent difficulties set yourselves to seek God, than any former Parliament; shall such a Parliament as this ever give back, faint, or flee?  
3. Consider the necessity of your standing fast; A whole Kingdom, that I say not three Kingdoms, depend upon your integrity and instability in the managing of those affairs before you. The heathen Emperor said, Si violandum est jus Regni gratia violandum est. When a Kingdom lay at stake, he thought necessity might supersede Justice. But do you speak and resolve quite contra●y; if ever we show ourselves upright and steadfast, let it be now when the necessity of a Kingdom calls for it: What the Apostle speaks in another case to the Thessalonians, 1 Thes. ●. 8. Now we live if ye stand fast: that I may say to you, England is likely to live, if England's Parliament now stand fast. Shall a Nation be born at once? saith the 
Isa. 66. 8.  Prophet Isaiah. And shall a Nation be destroyed at obce? In cases of necessity, men are more than men; Pompey the great being ready to take sail for Italy, to relieve them with provision in their famine, the Sea became very tempestuous; whereupon they dissuaded him from adventuring: But he answered, Come, hoist up sail, for it is necessary that I go, not necessary that I should live. The preservation of all Italy depended upon his voyage, and therefore would not be dissuaded or discouraged. So (Honoured Senators) what ever storms may assault you while you are engaging for the happiness and preservation of the Nation, remember the necessity of the work, the strength of your call, and retreat not for them.  
4. Consider the temper of the times upon which God hath cast us, shaking and trying times: And unless men be firm and resolved, they will scarce be able to stand. Malac. 3. 2. But who may abide the day of his coming, and who may stand when he appeareth? When Christ came in the fl●sh, he came like a refiners fire, and the droffie hearts of men could not abide his presence, or stand before him; yea those very men that praved and waited for his coming yet could not stand before him, but persecuted and crucified that very Messiah whom they sought after; So much less are men able to stand before Christ's coming in the Spirit, when he shall come and drive asunder the Nations, and the everlasting mountains are scattered, and the perpetual hills do bow before him: When he walks through the Sea witb his horses, through the heap 
H●b. 3.  of great waters, as Habakuk describes it: When he comes in the whirlwind, and horrible tempest, and darkness is under his feet, that we cannot perceive his go, then happy is he that is not offended, that is not then ready to cruc fie that Jesus, and fight against that kingdom whose coming he before sought and prayed for. The Philistines rejoiced that they had got the Ark, but they were quickly weary of it when they were smote with emrod's. And the men of Ekron cried out when it came to them, They have brought the Ark of the God of Israel to us to 
1 Sam. 5. 10.  slay us. And so the men of Bethshemesh rejoiced to see the Ark, and offered sacrifice to welcome it, but when the Lord smote of them fifty thousand for looking into it, than they cried, Who can stand before this holy 
1 Sam. 6. 20.  Lord God, and to whom shall he go up from us? So the Israelites sighed under their bondage, cried for deliverance, but when they saw the way they must receive it in, they must march through a dry Desert and howling Wilderness, this offended them, and made them look back to Egypt: And hath it not been thus with this Generation, many have cried out for deliverance, have pretended much joy at the approaching of the Ark, and erecting of Christ's Kingdom, but seeing that they cannot enjoy it without shaking of the Nation, without some loss in their estates, and Trades, without laying down some carnal interests, they have grown weary of it; yea resisted it with all their might.  
We have had Apostates of several editions, and I wish we have not yet more behind; unless men be throughly principled, and divine assistance support them, first or last they will be ready to fall. This is the manner of men, they will chalk out Christ his way, and prescribe him the method and manner of his coming: and if he comes in a way they thought not of, and which their reason cannot comprehend, then are they offended, and fall away. And so Hagg. 2. 7. God speaks thus, I will shake all Nations, and the desire of all Nations shall ●ome, and I will fill this house with glory. Before Christ's coming in the flesh, there were great shake of the Nations from the time that Haggai wrote this Prophecy to the coming of Christ, wh●ch is computed to be 
Vid Gualther in Hag. 2. 22.  about 500 years, there were great wars and troubles in the world, whereby the greatest Kingdoms were either shaken or overthrown; as we might give you a particular account of, would we lead you along through the History of those times. And so when he comes in his Spirit, to refine and purge his Church, to bring her up into a clearer light, and higher life, he comes and shakes the earth; those false foundations, false contentments that men have rested upon, and delighted in; yea he shakes Heaven also: that corruption that hath gotten into men's religion, worship, profession, he strikes at it, and shakes them, that it may be removed. And whether thus God hath not been shaking heaven and earth in our days, I leave it to yourselves to judge.  
Therefore the temper of the times being such, it calls upon you to stand fast.  
5. If you stand not fast, you will lose the things you have wrought; And things may gradually run back into their old channel; Oh, look back to those ●u●s of blood that have been shed, those millions of treasure that have been exhausted, those sad breaches that have been made upon families, Towns, Cities, Counties in this Kingdom, to bring us up to that degree of deliverance, at which we are arrived this day; and then go back if you can.  
It is reported of Judas Maccabeus, when he was assaulted by a mighty Army, and having with him but an handful of men, he was advised to retire and fly into the Temple; He answered, God forbidden that the Sun should ever see me turning my back, I had rather die, then slain the glory I have won by such a shameful flight. Oh let not the Sun ever behold such a shameful spectacle as the declining of this Parliament; or the staining of your glory by the least defection of your trust.  
6. While you stand fast God is with you; The eyes of the Lord run to and fro through the whole Earth to show himself mighty, or to strengthen himself, or strongly to hold with all those 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose hearts are perfect towards him. 2 Chron. 16. 9 While your hearts are perfect, and depart not from him, you have an almighty God that holds strongly with you.  
God is pulling down the power of this world, that hath lifted itself up against him, his truth and servants; and will reckon with all the Princes and Nations of the Earth that have dealt injuriously with them, as he dealt with the several Enemies of his people of old: when he had performed his whole work upon mount Zion and Jerusalem, than a cup 
Isa. 10. 12.  of wrath was put into the hand of their Enemies, and it went round from Babylon to Assyria, to Egypt, to Moab, to Damascus, etc. And so when God hath performed his intended work upon the hearts of his people, than woe to their Enemies though never so mighty; woe to them when God comes to plead the cause, and avenge the quarrel of his Saints.  
Now those that stick fast to God in this work shall have God with them, and nothing shall stand before them; for he will work, and who shall let it, or turn it back. And this is 
Isa. 43. 13  the only way to make you grow great and strong. As David, 1 Chron. 11. 9 waxed greater and greater, for the Lord was with him: And the Armies that follow the Lamb when he is going forth in righteousness to judge and make war are clothed in white: as an emblem of their innocency, 
Rev. 19 14  righteousness, and victory.  
Thus follow the Lamb whither ever he leads you; and than you shall have righteousness and victory on your side continually: yea to add to this, as you shall have God with you, so you shall have if not the most yet the best of the people with you, and I hope drawing into better union then of late. And it is no small advantage to have a believing, praying people on your side; It is by their prayers that you have prevailed, and your Enemies fallen. Isa. 43. 14. God tells his people, For your sakes I have sent to Babylon, and brought down their Princes. And though Jacob be a worm, 
Isa. 41. 15.  yet he shall thresh the mountains, beat them small, and make the hills like chaff. Yea the great revolutions of States and Kingdoms are but Answers to the prayers of Saints. And therefore to keep the hearts of these will be your wisdom and security.  
7. Consider the present juncture of time upon which Providence hath cast us. And I confess it was that which invited me to this text and subject: such a critical juncture of time and affairs, as, all things considered, hath not fallen out since your first sitting to this day. I mean in respect of the present Treaty; And the Lord knows what revolutions and changes we may see before your next monthly Fast; now for the Lords sake, sirs, I beseech you show yourselves men resolved for the happiness and prosperity of England, take heed you lose not that in Conciliis, which you have won in Campis. Sanballat, and Tobiah, and the rest of Nehemiahs' Enemies sent to him with a desire to treat with him, Nehem. 6. 2. but Nehemiah perceived that it was for mischief, and to weaken his hands from the work, that it be not done, as you read ver. 9 Therefore saith he, O Lord strengthen my hands. God forbidden the issue of this Treaty should be the weakening your hands, or obstructing your progress in the great work that you are upon. Some say that you have made a step back to embrace the Treaty; but take heed of making a step back in it. What you lost in the field at one time you gained at another: but what you lose here, will not easily or suddenly be recovered.  
Obj. But is it not better to yield, to comply, then have our troubles continued, and wars renewed?  
Ans. Wars! me thinks the very name should startle us, having so lately tasted the bitter fruits of them; And we are to seek peace and pursue it: But let me be bold to tell you that which I fear will be found true, that the concluding of an unsound Peace will be the beginning of a new war. And our troubles will not cease, till all the true ends of this late engagement be fully accomplished.  
Oh let us never have cause to complain of you, as God doth of the Prophets and Priests among the Jews, jer. 6. 14. They have healed the breach of the daughter of my people slightly: per rem leviculam, by some slight thing. Some slight imperfect 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  work will not amount to a full cure; and if the cure be not full, no wonder though the sore grow angry, and break forth again.  
Thus we have finished the first Point grounded upon the first Exhortation, Be you steadfast and unmoveable.  
We shall now address to the second, though I shall not have time or strength to make a large discourse upon it; I shall contract what I may.  
It is this, Always abounding in the work of the Lord: or as the word is better rendered by some, Excelling in the work of the Lord, as expressing not so much the number as the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nature, the quantity as the quality of our works. Beza renders it, Eminentes, seeking to go beyond, and exceed each other. Here is the Saints activity.  
Then he●e is the subject of this activity, and that is not the works of the world, or our own private works, much less the works of sin; but the works of the Lord, so called, either because it is work of Gods own institution, as the Lords Supper, the Lords day, etc. or else because it is wrought in God: all spiritual works are wrought in God, Joh. 3. 21. Or else, because it tends to God, and his glory. And these works are either more internal and immanent, as the works of faith, and love in the soul; or more external and transient, as those that break forth in the outward man.  
And then here is the Income of this divine activity, your labour is not in vain in the Lord: your labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a labour even to sweat, and weariness, answering to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it be such a labour, yet it will be countervailed in the recompense, It is not in vain: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not an empty work, that brings nothing with it, that evaporates and comes to nothing; yea there is a meiosis in the word, It is not in vain, he means that it will be labour exceeding gainful, answered with an hyperbolical reward. And he puts it in the present tense, your labour is not in vain; the very work is wages: A man is reaping while he is sowing.  
Lastly, it is added, in the Lord, which either expresseth Christ as the root from whence the work springs; work in the Lord, which the soul brings forth abiding in him, and in the power of that union she hath with him: as Joh. 15. 2. Every branch that brings not forth fruit in me, as Calvin reads it, though the fruit and work be outwardly good, yet if it be not work in the Lord, & fruit in Christ, it is a vain work. Or else these words express Christ as the crown wherewith the work is rewarded; though the work may be in vain as to men, it finds no reward in the world, but it meets with abundant recompense in the Lord.  
Thus we have the words briefly opened: the Observations might be several: Only one I shall speak to, and under which the substance of the rest may be comprehended.  
That Christians are to press after a spiritual excellency in Doct. 2 the service of God. To excel and be eminent in spiritual work. We have a parallel place, 1 Thes. 4. 1. Furthermore we beseech you, brethren, etc. as you have received of us how to walk, so ye would abound more and more. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word in the text, which Beza translates,  magis excellatis, and notes upon it: It a conemiai magis ac magis excellere, ac vos ipsos quotidie superare. And the French translation renders the words very fully, Vous passier plus autre de plus en plus: that you would pass on further from more to more.  
Solomon compares the way of a righteous man to the shining 
Pro. 4. 18.  light which shineth more and more till the perfect day. A Christian, like the Sun, is daily to mount higher, and shi●e brighter in the sphere of his spiritual activity.  
For this we have Christ admiring his Spouse: Cant. 6. 10. who is she that looketh forth as the morning, fair as the moon, clear as the sun? she is shining forth still in a purer and brighter light and glory. She is walking in the light, as john expresseth it: that is she acts in light, and makes a progress 
1 joh 1.  in it also.  
And Christ compares the kingdom of heaven to a seed that grows up into its perfection by degrees: Mar. 4. 28. the earth brings forth first the blade, than the ear, than the full corn in the ear. The first works and fruits of a Christian are weak, and low, and exceeding imperfect, that he can scarce know them whether they be of the flesh or of the spirit: as a blade of good corn is scarce discerned from a tore, than it brings forth the ear. Now his actions are more raised, springing from higher acts of faith and love; and clearly appear to spring from a Divine seed and spiritual root. Lastly, the full corn in the ear, now his fruit is come to some perfection and maturity.  
In the heavenly Academy there are three degrees. First, Tyrones, novices, babes in Christ, newly entered. Secondly, proficientes, those that have ascended to an higher degree, and who are past the first principles, and are moving towards perfection. Thirdly, perfecti, who are arrived at the top, strong men and dextrous in spiritual works: now those of the first form are to aspire toward the second, and the second to the third. The Psalmist, Psal. 84. 7. seems to allude to this: They go on from strength to strength, it is in the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  margin, and so the original will bear it, from company to company: from one form and company of Christians to another; 
The French de bande eu band.  & every one of them in Zion appeareth before God.  
It is said of Abraham, Gen. 12. 9 that he journeyed, going on still towards the South. A learned Interpreter observes this upon it, he journeyed towards the South, which 
Ainsworth in loc.  is towards the Sun, figuring his progress in faith & grace. The Apostle presseth to this often, as, Hebr. 6. 1. Therefore leaving the principles of the doctrine of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works, and faith towards God. Not that faith and repentance are to be laid utterly aside, but only in the primitive and first acts of them, and afterwards to put forth higher acts of both.  
And this excellency in the work of God is to appear:  
1. In the matter of the work, to be still undertaking higher and greater works for God: As the work that Moses was upon to bring Israel out of Egypt, and joshua, to bring them into Canaan; and the Apostles to preach the Gospel among the Gentiles: these were great works. So Christians are to be still engaging in works of greater eminency, of a more public nature, more importance and difficulty.  
2. In the number of our works, a Saints life is to be a continual service; God hath not tied us under the Gospel to any number, because he delights in free services: and where there is a Gospel principle, it constrains to act abundantly; Love it is a short Tyranny▪ as one calls it, it sweetly 
Charron.  compels the soul to be industrious, and active in the service of her beloved. The vestal fire never went out; so the fire of a Saints activity is to be always flaming. The more active a Christian is, the more like Angels, who are described 
Isa. 6. 2.  as always flying; yea the more like Christ, whose meat and drink was to do his Father's will: yea the more like God, who though always at rest in himself, yet always in act, yea activity itself.  
3. In the manner of our working, which is the main. 1. In doing our works with more simplicity, to do them purely for God's sake, when we look singly at God in them, and da●e not appropriate either the service itself, or the strength whereby we manage it, or the success of the service to ourselves; but look upon God as all, and ourselves as nothing in them. And therefore an ancient Writer persuading men to departed out of themselves, bids them beware 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Philo: in li. Quis rerum d●v●na●um haeres.  they appropriate not understanding, apprehension, quickness of sight, any thing to themselves in their actions: But to offer up and dedicate all these things to him who is the cause of all It is an easy matter to do works great in outward appearance, but to do them with this simplicity of spirit, Hic labour, hoc opus est; this is Christianity indeed.  
The Pharisees did great works for the matter of them, gave great Alms, paid Tithes of all, built the Sepulchers of their fathers; but because they wanted this simplicity of spirit, did them to be seen of men, they stunk in the nostrils of God.  
But the rule of Christ to his disciples is, when thou givest an Alms, let nor thy left hand know what thy right hand doth; hid what thou dost even from thyself, left the flesh assume glory.  
2. In doing them with more delight, to rejoice as a giant to run a race; to act with as great freedom in a work where God alone is concerned, as where our own interests are the most deeply involued. When we can rejoice more in opportunities of service, then in all outward contentments; counting it an honour that God will make use of us in the meanest work.  
3. In doing them with more self-denial; when we can be content to lay down and wave our own interest, that we may do God service. The more self-denial appears in any service, the more true excellency shines forth in it. To be stiff and inexorable in matters concerning common good, and to be flexible and yielding in his own private, is the temper of a gracious heart.  
4. In doing them with greater bent and intention of spirit; when the heart is carried out strongly in the work of God, that no difficulties and opposition do discourage or stop. Hezekiahs' heart was lifted up in the ways of the Lord, 2 Chron. 17. 6. not lift up with pride, but resolution: an heart soaring above dangers, sufferings, low, and earthly interests. Not slothful in business: but fervent in spirit, serving the Lord: saith the Apostle. Rom. 12. 11. As the Angels called 
* Fervorem & acumen & ●ffer vescentiam inte●tae ac nunquam intermissae nunquamque decl●nantis motionis nomen Seraphim luculenter designat. Dionys. Areop. de coelest. hierarch. cap. 7.  Seraphims have their name from that burning heat of spirit wherewith they are carried forth to God, and for God. There are two words in Scripture most commonly used signifying a man, Ish, and Adam; the latter comes from a word signifying earth, and expresseth man in his dead, corrupt and earthly state: the former from a word signifying 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fire, and expresseth man in his raised quickened state in Christ. Christians than act not up to their renewed state in Christ, when they are not carried forth 
Ignis. Avenar.  with fervour of spirit in the work of God.  
We shall only make one Use of this, and so conclude.  
You see then (Christians) your duty before you: Oh Use. then let you and I be daily advancing into an higher excellency in the work of God. In other things we are ambitious to excel, as who shall have the greatest state, who shall have the best repute among men who shall drive the greatest Trade, who shall be best seen into his Art, and Profession, who shall be best skilled in Mysteries and Sciences and shall we alone be sinfully modest, and indifferent in the work of God? are there any works so noble, and attended with such plentiful incomes as these works are? And doth not God deserve from you something that is excellent daily? Or can you in the perfection of any works arrive at so much satisfaction, peace and joy, as in the perfection of spiritual works? Or can your spirits ever be in their highest operation in any works, save only these? Or are they ever employed to the end for which they were created, till they busy themselves in these works?  
O that this might be all the strife & contention among Christians, not who shall get victory over each other; and whose private opinion shall be most applauded: but who shall most excel in the work of the Lord: who shall put forth highest acts of faith and love, and outshine in a spiritual ●nd exemplary conversation.  
And O that this was all the contention among Ministers, not who shall get the greatest Live, who shall be most in favour with men, or gain the greatest party: but who shall be most laborious in the work of the Gospel, who shall most deny themselves for God, and win most souls to the Lord Jesus.  
And O that this was all the contention among Magistrates, not who shall most enrich themselves by the ruins of the State, who shall carry on some private design with greatest strength and success; but who shall show himself most faithful to his trust; who shall be most solicitous and sincere for the advancing the honour of God, and the freedom and happiness of the Nation: such strife would reconcile us, such contentions would make us all friends.  
And you (Right Honourable) I shall address the residue of my discourse particularly to. You have already done great things we do acknowledge; but if you sit down he●e, England will be on this side that cure she needs, and that happiness she expects from You. Therefore still strive to excel not alone other Parliaments, for so You have done already; but yourselves also daily. Let your last works excel the first; that it may never be said of you, as the mother of Claudiu● Caesar said of him, That Nature had begun him, but not finished him: That you begun a good work, and left it abortive and unfinished▪ Seneca speaks of some, that they were semper victori, always about to live; let it not be said of you, that You were about to settle us, and establish our Liberties, but never did it. And let there appear still more simplicity, love, self denial, and intention of spirit in all your actions, that none may have occasion to say, that you have any whit abared of your primitive integrity and zeal.  
And to move you to this, let me be bold to propound to You some serious Considerations.  
1. Consider how God hath excelled towards You; he hath appeared for you, and gone along with you after an excellent and extraordinary rate: What Parliament or people before you can speak higher things, and tell larger stories of the power and goodness of God than you may. And hath he not exceeded of late; do not the mercies and victories of a later birth bear a livelier image and clearer lileaments of God upon them then the former; hath he thus excelled in his workings for you, and will not you excel daily in your acting for him? How often hath the Parliament of England been at the very brinks of the grave, the proud waves have beset you round; and you have been reacy several times to be buried in a deluge of desolation & ruin, and yet God hath given you a new life from the dead, and you stand upon your feet this day as rich monuments of the excelling mercy and providence of God, to the joy and comfort of your friends, and the terror and astonishment of your Enemies. Now as it was with the Captain of our salvation, after his resurrection he appeared in greater glory: And as Herod said, when he heard the fame of Christ, John Baptist is risen from the dead, and therefore mighty works show forth themselves in him. So, Sirs, you having been already as crucified, and buried, and now as risen from the dead. Oh that we might now see more of God breaking forth from you, and more mighty works showing forth themselves in you.  
2. Consider how the eyes of all the Saints have been upon you, not only in England, but even in all parts of the world, to see what will be the issue of that work which is now in you hands. And never did God more raise up the hearts of his people to pray for any society of men, as for you; and they are now looking how prayers are answered in you. And oh that we might daily see you rising up in your actions and resolutions answerable to the height of our hopes and expectations from you.  
3. Consider seriously what precious blood hath been spilt for the advancing of that work you are called unto: doth not this be speak something from you excellent and extraordinary, somewhat to countervail that dear price that is laid down for it.  
The blood of the Martyrs is called seed: much of this seed, seed of blood, precious blood hath been sown, and may not we wait for an harvest that may bear proportion to this seed? The glory that Saints expect from God is great, because it is the price of the blood of God: And I am confident, that the mercies that are in the womb for us will bear proportion to, yea far exceed the price laid down: and we hope that God will make You Instruments to give them birth. We know you are but men, and poor instruments in the hand of God: and if we looked upon you otherwise, we should wrong God, and you, and ourselves also: yet going forth in the strength of God, you need not fear the greatest undertake.  
4. Consider what great opportunities God hath again put into your hand: It was once feared that you had let slip your opportunity and critical season of England's deliverance, but God hath redeemed it again for you by his almighty arm, and now again hath put you to a trial.  
He hath subdued your Enemies over and over, and enabled you not alone to relieve yourselves, but give help to others also. You were faint in your extremities to run upon arrears with Scotland, but God hath set you up, and enabled you to pay them not only in Coin, but in kind: so that now again the whole Kingdom is before you, and what is it that you may not do, if you address to it with integrity and confidence. Of late you had violent storms that beat upon you, and threatened sad things to you, and your friends from all parts of the Kingdom; and then the season might plead your excuse: but hath not God now allayed these storms, said to the raging Sea, Be still, and here shall thy proud waves be stopped. O then now hoist up sail, and steer strengly and swiftly to the haven of England's prosperity; and I dare assure you, walking in God's way, you shall have wind and tide with you.  
Lastly, consider the motive in the text, your labour is never in vain in the Lord; though you find ill reward for it in the world, you shall find glorious reward in God: Its 
Et si aliqua am●sist is vi●ae gaudia, negotiatio ●st al quid amittere ut matora lucretis. Tertul. lib. ad Marty ras. Bo●um agonem subiturae estu in quo corona aeterni●a●is brab●um, ang●licae substantiae po●itia in coelis, gloria in s●cula seculorum. ibid.  merchandise is better than the merchandise of silver, and the gain thereof then fine gold. All our works in God, all our sufferings for God, are as precious seed that 'tice up again an hundred fold into our bosom.  
Thus the Prophet Azariah encouraged Asa and the people, 2 Chron. 15. 7. Be you strong therefore, and let not your hands be weak, for your work shall be rewarded. And thus the Prophet Isaiah encourageth himself in his God, when his work found little success or reward with men: Isa. 49. 4. I said; I have laboured in vain, and spent my strength for nought, yet surely my judgement is with the Lord, and my work (or reward) with my God. And ver. 5. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord. The more upright we are in the work of God, the more contemptible we are likely to be in the eyes of men; but the more glorious in the eyes of God. And one smile of his face will countervail the highest works, and deepest sufferings for him, in a transcendent measure: The meanest service shall have its reward; how much more works of an higher nature, of which rank are those (Sirs) that God hath put into your hands: and y●u have a great opportunity, as to honour God, so to tre●sure up happiness and glory to yourselves. And assure yourselves, you whose hearts have been upright with God, all your unwearied travel, and attendance now for these eight years, all your expense of time, all your losses, sufferings, reproaches, inconveniences that any of you have sustained in the prosecution of this cause you have in hand (which will be carried on against the gates of hell) yea all those wholesome Votes, Orders, Ordinances, Declarations that have proceeded from you in the integrity of your hearts, do stand upon record in heaven, and are fruit that will abound to your account in that great day of recompense; when all things shall be heard over again, and every action of men be brought under strict review before men and Angels. And though we thus speak, yet we allow no merit in any work either ex congruo, or condigno, but a reward we do, and that not of debt but of grace, as the Apostle distinguisheth, Rom. 4. 4.  
Neither can we allow the love of the reward as the 
Voluptas non est merces nec causa virtutis, sed accessio, nec quia delectat placet, sed quia placet, delectat. Sen. de vita beata.  highest principle from which, or the obtaining the reward as the utmost end to which our actions move: this is too mercenary for Saints; but freely to act from love to God, and to the work itself, as our highest principle, and to the glory of God as our utmost end, though there was no reward at all, is most Evangelicall, and Saintlike: yet that a subordinate respect may be had to the reward, the pleasure and glory that are the train of spiritual works, the text, especially that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing, in the text doth undeniably prove.  
Therefore now to shut up all, (Right Honourable) let me beseech you by all the glorious appearances of God for you, by those expectations that the Saints have of you, by all those prayers that have been made, those tears that have been shed, that blood that hath been spilt, by those precious opportunities that are in your hands, by that exceeding great reward wherewith free grace shall crown your works in the Lord withal; that you would, as in opposition to all tentations both on the right hand and the left, show yourselves steadfast and unmovable; so in Answer to your own engagements, the necessities and expectations of the Kingdom, be always excelling in the work of the Lord.  
And not only seek to excel yourselves, but to give all just advantages that you may, that others may excel also; that the Church of God in this Kingdom may grow up under the fostering wings of your government into a more perfect state.  
You know, not long since, this excelling in spiritual things was looked upon with an evil eye, and was condemned for faction, scoisme, preciseness, singularity, etc. and therefore all Religion and worship must be confined within certain forms and boundaries; and thus men sought to imprison light and truth: But lay you, I beseech you, no such restraint upon the Church of God, divine truth, or the Spirit: but as knowledge will increase, and light will be breaking forth in the evening of the world; so let us not have the curtains drawn, or the windows▪ shut, but be left in some capacity to entertain it.  
FINIS: