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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78144	A Christian standing & moving upon the true foundation. Or, A word in season. Perswading to sticke close to God, act eminently for God. In his present design a- against [sic] all discouragements, oppositions, temptations. Expressed in a sermon preached before the Honourable House of Commons upon the day of their monthly fast, Octob. 25, 1648. By Matthew Barker, M.A. late preacher of the Gospel at James Garlick-hith, London, and now at Morclacke in Surrey.	Barker, Matthew, 1619-1698.	1648 (1648)	Wing B772; Thomason E468_40; ESTC R10148	45,680	72

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 originall 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 wee rise up into an heavenly estate Thus you have a briefe account of his skill in divine learning His skill in humane learning appeares as in the excellency of his stile so in the exactnesse of his method He first begins with his Prooem and there prepares the mindes 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 layes 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 bee 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 Jewes or of both some there are that deny it And whether they or we have the truth with us is the matter in controversie 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 doe they come This he answers by a double Metaphor The one is of Corn which by dying is quickned as you read 36 37 38. verses The other is from the severall formes and qualities wherewith God hath cloathed 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 windes up all and makes a practicall application of his whole discourse Wherefore my beloved brethren be ye stedfast unmoveable alwayes 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 ful Emphasis of the Text we must look back to the Context The Apostle having largely discoursed of the resurrection wherein he seeth both himselfe and all Saints raised up into a state of victory as he speakes in the 54. verse Death is swallowed up in victory like a Conquerour he doth perform these three things in the end of the chapter 1. He makes his triumph and sets his feet upon the neckes 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 thankes 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 wayes as wee read in the Text. 1. To a Christian stedfastnesse and resolution Be you stedfast and unmoveable as if he should say God hath made you Conquerours 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 spirituall activity and sedulity Alwayes 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 esteeme no labour or travell too much to undergoe for him In the Text we have these two maine parts 1. A Loving Compellation my beloved brethren 2. A double Exhortation the one is to a constant unmovablenesse be yee stedfast unmovable The other is to a continuall motion alwayes abounding in the worke of the Lord. Both which are backt and inforced with a double Motive The first implyed 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 yee stedfast unmovable alwayes abounding in the worke of the Lord. The second is exprest in the last words as knowing that your labour is not in vaine in the Lord. What ever labour you undergoe either in standing unmovably upon your foundation or in your spirituall motion in the worke of Christ it is not lost labour not an empty worke your labour is not in vaine in the Lord. Thus you have a briefe account of the Text. For the first part the Compellation we shall not insist upon it at all it being only to make roome in their hearts for the entertainment of the duties he commends to them That which wee shall therefore God assisting spend the time that yet remaines upon is the two Exhortations wherein he stirs them up to make a right improvment 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 stedfast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Metaphor either taken from a Basis or Foundation upon which the building will stand firme and stedfast So that the Apostle exhorts them to stand fast upon that sure foundation on which they were placed in Christ Or else from a Chaire or Seat in which a man sits firme without tortering or in danger of falling and so he exhorts them to sit quietly and stedfastly in that Seat of rest that Chaire 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 spirituall stability but saith he yeeld not a jot be unmovable like the Pole of the heavens or like a Rocke 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 wisdome and worke of Saints Doct. That as they are raised up into a full free firme and victorious state in Christ so here they are to live abide and reigne amidst all encounters all changes from

hath lifted it self 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 severall Enemies of his people of old when he had performed his whole work upon mount Sion and Jerusalem then 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 c. And so when God hath performed his intended work upon the hearts of his people then wo to their Enemies though never so mighty wo to them when God comes to plead the cause and avenge the quarrell 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 onely 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 righteousnesse to judge and make war are cloathed in white as an emblem of their innocency Rev. 19. 14 righteousnesse and victory Thus follow the Lamb whither ever he leads you and then you shall have righteousnesse and victory on your side continually yea to adde 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 beleeving praying people on your side It is by their prayers that you have prevailed and your Enemies fallen Isa 43. 14. God tels his people For your sakes I have sent to Babylon and brought down their Princes And though Jacob be a worme Isa 41. 15. yet he shall thresh the mountains beat them small and make the hils like chaffe 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 confesse it was that which invited me to this text and subject such a criticall juncture of time and aff●irs 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 shew your selves men resolved for the happinesse and prosperity of England take heed you loose 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 forbid the issue of this Treaty should be the weakning your hands or obstructing your progresse 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 gain'd at another but what you loose here will not easily or suddenly be recovered Obj. But is it not better to yeeld 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 ingagement be fully accomplished Oh let us never have cause to complain of you as God doth of the Prophets and Priests among the Jews Ier. 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 stedfast and unmoveable We shall now addresse 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 Alwayes abounding in the work of the Lord or as the word is better rendred 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 lesse 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 c. or else because it is wrought in God all spirituall 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 externall 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 wearinesse answering to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be such a labour yet it will be countervail'd in the recompence 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 gainfull answered with an hyperbolicall 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 expresse Christ

as the crown wherwith 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 severall Onely one I shall speak to and under which the substance of the rest may be comprehended That Christians are to presse after a spirituall excellency in Doct. 2 the service of God To excell and be eminent in spirituall work We have a parallel place 1 Thes 4. 1. Furthermore we beseech you brethren c. as you have received of us how to walk so ye would abound more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text which Beza translates Vt 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 passe 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 sphear of his spirituall 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 Iohn expresseth it that is she acts in light and makes a progresse 1 Ioh 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 then the ear then the full corn in the ear The first works and fruits of a Christian are weak and lowe and exceeding imperfect that he can scarse know them whether they be of the flesh or of the spirit as a blade of good corn is scarse discerned from a tare then 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 spirituall 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 entred 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 spirituall 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 originall will bear it from company to company from one form and company of Christians to another The French de bande eu bande every one of them in Sion 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 progresse 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 layed utterly aside but onely in the primi●ive 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 Aegypt and Ioshua 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 ingaging in works of greater eminency of a more publick nature more importance and difficulty 2. In the number of our works a Saints life is to be a continuall service God hath not tyed 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 cals it it sweetly Charron compels the soul to be industrious and active in the service of her beloved The vestall fire never went out so the fire of a Saints activity is to be alwayes flaming The more active a Christian is the more like Angels who are described Isa 6. 2. as alwayes flying yea the more like Christ whose meat and drink was to do his Fathers will yea the more like God who though alwayes at rest in himself yet alwaies in act yea activity it self 3. In the manner of our working which is the main 1. In doing our works with more simplicitie to do them purely for Gods sake when we look singly at God in them and da●e not appropriate either the service it self or the strength whereby we mannage it or the successe of the service to our selves but look upon God as all and our selves as nothing in them And therefore an ancient Writer perswading men to depart out of themselves bids them beware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philo in li. Quis rerum d●v●na●um haeres they appropriate not understanding apprehension quicknesse 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 easie matter to do works great in outward appearance but to do them with this simplicitie of spirit Hic labor hoc opus est this is Christianity indeed The Pharisees did great works for the matter of them gave great Alms payed Tithes of all built the Sepulchers of their fathers but because they wanted this simplicitie 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 hide what thou doest even from thy self left the flesh assume glory 2. In doing them with more delight to rejoyce as a gyant 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 rejoyce 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-denyall when we can be content to lay down and wave our own interest that we

out of this lower region where she is alwayes restlesse into an upper region to live upon things invisible unchangable and eternal even his owne truth power wisdom goodnesse yea himself and now she is upon a firm * Basis a rocke 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 himselfe that she might be more fully established 2. Private ends making himselfe to be her end whiles a man is carrying on self-ends his motion must needes be crooked and irregular and the spirit must needs be distracted moving as it were to severall Centres like a needle betwixt two Loadstones that is drawne by both is quivering in the middle and moves to neither Now God crucifies it to these selfe ends making himself that ultimate end to which it singly moves subordinating all other ends to himselfe and so doth establish and settle it 3. Her own Will this is a root of bitternesse in the soule that takes away the sweetnesse of her rest in God This is that Castle which every man by nature keeps garrison'd against heaven and by it maintains a deadly Cesset propria voluntas non erit infernum Bern. fight against God himselfe and this clashing of mans will and Gods makes great tumults in the soule 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 bee 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 wils doth fill the soule with peace and brings her to the very walls of Paradise * Omnē temporum difficultatem sciet legē ei naturae c. Senec. de vita beata Omnia tibi ex sententia cedent nihil adversum accidet nihil contra opinionem ac voluntatē Ibid. As Seneca speakes very high language for an heathen That a vertuous man not only patiently but Willingly beares all adversity and upon this account because he esteemes it to be the law of Nature and to such a man nothing falls out crosse 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 crosse or contrary to us and so the soule is compos'd 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 Soule 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 Man-slayer from the Citie 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 soule is Castled and Towered in this Name then is she above the reach of every enemy Antichrist is the child of Apostasie he sprung out of the corruption of the Church and her restoring will be his ruine 2. Fullest The soule living upon her foundation is daily fed with the Strength Vigor and Vertue of the foundation and is passing and transforming into the nature of it 1 Pet. 2. 4 5. To whom comming as to a living stone you also as lively stones are built up c. The stones being laid upon this foundation are quickned 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 doe nothing This abiding I conceive speakes out more then union with Christ by habituall faith viz. a continuall 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 soule able to encounter her greatest enemies now doth shee stand stoutly against the fiercest assaults they are but like Arrowes against a wall of Marble that make no impression but are beat back with violence As Darknesse can make no resistance to Light but scatters and flies before it so 1 John 1. 7. Rom. 13. 12. whiles a Saint walkes in the light and is drest up in his armour of light his enemies being all darknesse vanish before him and are overcome by him Sampson while hee kept his haire the token of his Nazariteship hee was strong and invincible when he lost this was conquered presently Every Christian is under the vow of spirituall 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 himselfe the true foundation he is a Gyant in spirituall strength and alwayes 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 thraldome 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 onely vertuous men free men that had their lusts and passions under command surely if this be liberty as indeed it

that place and function assign'd 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 hee will establish of the other Boaz there is strength in it Yee are as these pillars to this Common-wealth win to your selves the name of Boaz for your strength and firmenesse 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 mee be bold to commend to you these foure particulars wherein it will especially concerne you to shew your selves stedfast and resolved by the assistance of that God who hath hitherto beene with you not to sit downe till they be accomplished And what I shall speak is not my owne 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 Kingdome as well as other Nations about us have a long time groan'd for it but it hath been curb'd and stifled by Prerogative and Arbitrary power It hath been comming to the birth in former Parliaments but had not strength to come forth Oh be you the Mid-wives to shew it the light and bring it forth in its full proportion And I intreate your care and wisdome in setling it upon some sure foundation Verbal assurances are not foundations strong enough for so precious weighty a fabricke 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 murtherer of his Countrey 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 jewell what a comprehensive good the true Liberty of a people is as also when you have to deale with men whose principles are known to be against it It was an usuall saying of Lysander Admirall of the Lacedemonians that if the Lyons skin would not do the Foxes skin is to be sewed on your enemies have not been able to overcome you as Lyons take heed they doe not deceive you as Foxes I have read of Iphicrates an Athenian in the making of a league with the Lacedemonians interposed this There is one thing O Lacedemoniās that would linke 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 enjoymēts 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. Shew your resolution in the freeing of our Consciences from yokes snares you know in the times of the Prelats 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 expoūdeth the Fowles to bee the Monarchies that affl●cted Israel Vide Ainsworth in Gen. 15. 11. part of that freedom we now enjoy And this great priviledge Right Honorable 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 uncleane fowles that did prey upon the Saints in this kingdom shew your selves still resolved to free us from these yoakes It cannot bee beleeved that ever you wil suffer that Prelatical power to creep up againe under any forme or name whatsoever Did you covenant against Name onely or was it the name that did oppress and tyrannize or wil the meer 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 Commissi●ners March 13. 1647. pag. 43. late Declaration where you speak thus We through the mercie of God have got so farre out of the darknesse of Popish and Prelaticall principles as not to revive them under any image or shape whatsoever And the Lord grant that that darknesse never return upon your spirits or cloud the face of this Nation And I am confident that the protection freedome and countenance which the people of God have had under you above all Parliaments before you is one great reason of that blessed successe 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 poore despised people in the world yet God upholds States and Monarchies Common wealths and Kingdoms yea the world it self 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 your selves and the Kingdom let these still be protected and cherished under your wings 3. In the execution of Justice fear not the power or greatnesse of any A vertuous man as a wise Heathen said ought not to consider anything in his actions but whether it be good or evill just or unjust If it be just and good God will carry you through it against all the world The counsell 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 iniquitie with the Lord our God nor respect of persons nor taking of gifts And in the last words of the Chapter Deal couragiously and the Lord shall be with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Remember that to justifie the wicked and condemne Be strong and do the just both are an abhomination 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 battell 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