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 affâ—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 heâ—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
be vigilant in watching Vita hominum vigilia said Pliny to Vespasian I am sure it is now one great worke of your life to be watchfull for this poor Kingdome and would you approve your selves true watchmen then watch First accurately Watch-men must not be blinds as Israels was Isa 56. 10. They must have a piercing sight that they may be able to see into the bottome 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 afarre off Watch-men stand upon walls and high places to discover dangers approaching at a distance so are you this Kingdomes watcbmen to discover evils that may come upon it not only for the present but many yeares hence You are to provide not only that we may for a few yeares or in this generation enjoy the Gospel our peace and liberties but to settle them upon such a bottome as that posterity may rejoyce in them as well as our selves Lastly Watch men must have accurate sight to spie 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 Kingdome might have been nearer finishing then now it is But this is our comfort though men may misse their seasons God alwayes 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 Enemie he may doe more hurt then the whole Army Thirdly watch with selfe-denyall A watch-man must endanger himselfe for the publique safety hee must deny himselfe in his ease in his estate in his private occasions and interests that he may be serviceable to the publique Let Adrian's motto be writ upon all your hearts non mihi sed populo for the people not my selfe That the dangers of the Kingdome are not yet over we have too evident reason to believe and therefore let your eye be still open and keepe strict watch lest we should be surprized by them Thus I have done onely if any where you finde my language more particular and importunate then ordinary I desire that the present exigence of the time and your affaires may plead my excuse I did desire to be faithfull in the worke and in the free discharge oâ— mine owne conscience I shall endeavour to sit downe and rejoyce 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 speake 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 eare Which that they may bee as A SACRED ANCHOR to establish you as HEAVENLY FIRE to enflame your hearts into an higher pitch of true zeal and resolution for God and this Kingdome shall be the continuall prayer Of him Who desires to be found a faithfull Steward in the Lords worke MATTH BARKER A Christian standing and moving upon the true foundation Expressed in a SERMON Preached before the Honorable House of COMMONS October 25. 1648. 1 Cor. 15. last Wherefore my beloved brethren be yee stedfast unmoveable alwayes abounding in the worke of the Lord as knowing that your labour is never in vaine in the Lord. THE Apostle Paul the Penman of this Epistle was a great Proficient both in the lower schoole of humane learning and in the upper schoole of divine knowledge and where have we a clearer discovery of it then in this Chapter His knowledge in things divine appeares in the heigth and heavenlinesse of his matter he doth in this Chapter unfold these foure Mysteries 1. The Mystery of Christs resurrection as being not alone that whereby he himselfe did overcome death and triumphantly entred into a state of perfect righteousnesse life and glory but also that whereby his whole body hath received an assuring pledge of and mysticall inâ—eâ— into the same state And that we read from verse 12. to 24. 2. He unfolds the Mystery of Christs Kingdom and that in two particulars First in the end or finall cause of it and that either Mediate as the putting downe 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 doe cast vailes upon his glory that they themselves may appeare and shine forth now the great end of Christs reigne is to destroy these enemies and remove these vailes 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 Kingdome according to the forme of its present administration is to cease and to empty it selfe and expire into the Kingdome 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 owne 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 denyed 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 severall wayes in this Chapter 1. In respect of their principles vers 45. The first man Adam was made a living soule the last Adam was made a quickning spirit The first man had a principle of divine life within himselfe but had not a stock or treasury The Apâ—stle-doth here alude to these two expressions in Gen. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anâ—ma vivens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitarum of life the first man was made a living soule onely but the second Adam having the fulnesse of the Godhead in himselfe is a store-house of lives and from him life breakes forth upon his whole body the second Adam was made a quickning Spirit 2. In respect of Order vers 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall The first Adam and the first state of things under him was naturall God tooke pleasure in them and received glory from them according to those naturall perfections wherein he did create them but afterwards the second Adam comes and gathers up all things into a spirituall estate even into himselfe 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
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 shiâ—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 primiâ—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 daâ—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 dâ—vâ—naâ—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
are called unto doth not this be speak something from you excellent and extraordinary somewhat to countervail that dear price that is layed 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 layed down and we hope that God will make You Instruments to give them birth We know you are but men and poore instruments in the hand of God and if we lookt upon you otherwise we should wrong God and you and our selves also yet going sorth in the strength of God you need not fear the greatest undertakings 4. Consider what great opportunities God hath again put into your hand It was once feared that you had let slip your opportunity and criticall season of Englands deliverance but God hath redeemed it again for you by his almighty arm and now again hath put you to a tryall He hath subdued your Enemies over and over and enabled you not alone to relieve your selves 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 onely in Coyne but in kinde so that now again the whole Kingdom is before you and what is it that you may not do if you addresse to it with integritie and confidence Of late you had violent stormes that beat upon you and threatned 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 stormes said to the raging Sea Be still and here shall thy proud waves be stopped O then now hoyse up sail and steere strengly and swiftly to the haven of Englands prosperitie and I dare assure you walking in Gods way you shall have winde and tyde 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 finde glorious reward in God Its Et si aliqua amâ—sist is viâ—ae gaudia negotiatio â—st al quid amittere ut matora lucretis Tertul. lib. ad Marty ras Boâ—um agonem subiturae estu in quo corona aeterniâ—aâ—is brabâ—um angâ—licae substantiae poâ—itia in coelis gloria in sâ—cula seculorum ibid. merchandise is better then 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 tise up again an hundred fold into our bosome 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 successe or reward with men Isa 49. 4. I said I have labâ—ured 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 yâ—u have a great opportunity as to honour God so to treâ—sure up happinesse and glory to your selves And assure your selves you whose hearts have been upright with God all your unwearied travell and attendance now for these eight yeers 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 wholsome Votes Orders Ordinances Declarations that have proceeded from you in the integritie 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 it self 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 Saint-like yet that a subordinate respect may be had to the reward the pleasure and glory that are the train of spirituall works the text especially that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing in the text doth undeniably prove Therefore now to shut up all Right Honorable let me besâ—ech 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 withall that you would as in opposition to all tentations both on the right hand and the left shew your selves stedfast and unmovable so in Answer to your own ingagements the necessities and expectations of the Kingdom be alwayes excelling in the work of the Lord. And not onely seek to excell your selves but to give all just advantages that you may that others may excell also that the Church of God in this Kingdom may grow up under the fostring wings of your government into a more perfect state You know not long since this excelling in spirituall things was looked upon with an evill eye and was condemned for faction scoisme precisenesse singularity c. 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 capacitie to entertain it FINIS
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 â—â— 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
the skin and cask of Anaxarchus but you cannot touch Anaxarchus himselfe A Christian seeth 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 powring out floods of wrath and violence against him Hereby is the soule established also against the smiles of the world this casts a dark vaile 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 Sunne all other light is contracted and retires into that body wherein it is placed so doth the appearance of this higher glory in Christ shrinke up contract and even annihilate all other beside it self that now the great things of the world appeare as small things the pretious things of the world as mean and worthlesse 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 soule truly and strongly pursues after God his glory in Christ having caught her up into such a blessed captivity to it selfe as that the glistering beauties of the world doe no whit divert or retard her in her pursuit after it and she remaines unshaken yea even invincible by reason of her immixt 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 speakes Yea she beholds all that finite particular deceived good in the creature to be but a low communion of the infinite originall and universall good that is in God and therefore is not called of by the stream from the fountain by the particular from the universall 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 recompence 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 remaine stedfast both against the frownes and flatteries of the world 6. By this appearance of God in Christ is the soule establisht also against the darknesse 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 her selfe for she beholds nothing but vilenesse and emptinesse in her selfe but upon the unchangable righteousnesse the infinite and invalluable merit of the Lord Jesus and therefore how ever the dispensations of God to her are changed and she findes her selfe 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 speakes wrath and displeasure yet the mystery the designe of God in Christ speakes unchangable love yea she can by faith behold her selfe enjoying a fulnesse of love joy and glory in Christ while she can behold and feele none of these in her selfe Vpon this account also is she established under all the strange acts of providence to the Church abroad seeing his love to her setled upon such imuÌ„table grounds that he cannot cast her off and that this love still followes her in every condition and will certainly worke her out of all her wants darkness distresses conflicts into perfect fulnesse perfect light salvation and victory 7. Lastly by this appearance is the soule established against strange doctrines for by it she comes to see truths especially fundamentall as it is in Jesus shee comes to taste its sweetnesse to see its beautie and to be convinced of its authenticknesse by the demonstration of divine light and therefore will hold it as invaluable treasure against the gates of hell As that Martyr spake 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 supernaturall That the grace of God works irresistably That the union between Christ and the soule is inseperable And that a full assurance of eternall life is attainable These and many such like can the soule put her seale to and therefore holds them fast So that holinesse and communion with God are better supportes 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 soule the ointment doth not smel til the box is opened nor the Jewel shine whiles it lies in the Cabinet Truth must be unvailed in spirituall light before the soule can prize 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 fountaine of all unstedfastnesse the more this is cruicified the more is he established and at peace The Spirit would alwayes lie and live in the bosome of God the onely Centre of true rest did not the flesh call it off and so disquiet it now God is daily bringing the soul into this stedfast frame by crucifying it to the flesh and gathering it up into his owne unchangable life and Spirit And therefore Mysticall Divines * Diâ—imus itaque assiduis ad deuÌ„ connitendo aspirationibus aque totalibus contrariorli mortificationibus et abolutionibus homines Spirituales status hujus deâ—formis immutabilitate potâ—ri Isagoge Corderit ad Myst Theol. Cap. 5. to bring up the soul to that Deiforme state which they speake of which is the perfect conjunction of the soule with God and the enjoyment of an eternall Sabbath in him they first prescribe a daily mortification for the soule cannot enjoy this peacefull 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 unstedfastnesse A sensuall life Private ends Proper will 1. A sensual life in this life is the soule hurried up and downe changing according to the severall changes and motions of times and things about her as they rise and fall ebb or flow so doth the soule of what Complexion the world is and outward administrations of the same is the soule also as the fish Polypus that Pliny mentions that alwayes is of the same colour with the Rock by which she lies Now God comes and crucifies her to this life drawes her
complain that you have been ill rewarded by some for the favour you have shewed them it hath not won them over to you but emholdened them against you and rendred your Authority more contemptible And therefore did you onely 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 stiled the Cause of God and your warres the warres of Christ against Antichrist For what ever power it is that doth presse the forms of godlinesse 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 binde the Conscience in matters of divine worship which Christ hath never instituted is certainly Antichristian and hath not that power against which you ingaged 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 powred 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 wast 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 shew your resolution in the propagation of the Gospel and promoting of Religion within your spheare that it may have a free course in the Kingdom Let the faithfull Dispensers 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 own'd and countenanced not by their opinions but by their piety and faithfulnes 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 â—â—ine of Antichrist as the free progresse 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 temporall and spirituall his temporall Religio suaderi potest non cogi Lact. Sword shall be beaten out of his hands by the temporall and the spirituall by the spirituall even the Word and Spirit And was his spirituall power removed his temporall would fall of it self He first enslaves the Conscience and then he picks mens purses and brings them under his power Whiles Episcopacy is received upon a Jus Divinum no wonder though it stands firme And that to meddle with the Lands that bore it up in its pomp and pride is the highest sacriledge forsooth and who ever toucht them it would be as that Aurum Tholosanum their ruine and undoing Whiles men are thus perswaded and abused a Bishops title is the surest in the world but let the Gospel and truth take place in the hearts of men and both the fabrick and the props will fall down together Antichrists kingdom is nothing but darknesse 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 lightned with the Angels glory Babylon fell The spirituall whore doth dresse up her self 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 severall considerations 1. Consider how deeply God hath ingaged 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 then any Parliament before you your bowe hath abode in strength and Gen 49. 24. your Arme hath been made strong by the Arme of the mighty God of Iacob He hath given your Enemies as the dust to the sword and as the driven stubble to your Isa 41. 2. bowe If ever any victories had the Arme of the most high God ingraven 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 Could a man ever have thought to see the Hierarchy fâ—ll and the Kingdome stand to see that power that had so twisted it selfe in the power of the State to be pull'd away and yet a visible power of the Kingdome remaining To see a poore despised handfull of men as the Saints were to have their heads lifted up and to become a terrour to their numerous Enemies as the Iews were in the dayes of Mordeâ—ai What had become of you and all those that faithfully adhered to you if God had not wrought for you after an extraordinarie rate had he suffered your enraged Enemies to prevail could you have expected to be followed with Propositions to restore you to Honour Safetie and freedome Or could you have compounded for your lives at a lower rate then slavery and beggery Think upon this and you mâ—y easily see your ingagements 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 ingaged your selves 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 your selves to God and profest your relyance upon himself in the managing of the work in hand And have more solemnly upon all emergent difficulties set your selves to seek God then 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 Kingdome
may do God service The more self-denyall appears in any service the more true excellency shines forth in it To be stiffe and inexorable in matters concerning common good and to be flexible and yeelding 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 wayes of the Lord 2 Chron. 17. 6. not lift up with pride but resolution an heart soaring above dangers sufferings lowe and earthly interests Not slothfull in businesse but fervent in spirit serving the Lord saith the Apostle Rom. 12. 11. As the Angels called * Fervorem acumen â—ffer vescentiam inteâ—tae ac nunquam intermissae nunquamque declâ—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 quickned state in Christ Christians then act not up to their renewed state in Christ when they are not carried forth Ignis Avenar with fervor of spirit in the work of God We shall onely make one Use of this and so conclude You see then Christians your duty before you Oh Vse then let you and I be daily advancing into an higher excellencie in the work of God In other things we are ambitious to excell 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 skill'd 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 plentifull 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 spirituall works Or can your spirits ever be in their highest operation in any works save onely these Or are they ever imployed to the end for which they were created till they busie 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 excell in the work of the Lord who shall put forth highest acts of faith and love and out-shine in a spirituall â—nd exemplary conversation And O that this was all the contention among Ministers not who shall get the greatest Livings 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 ruines of the State who shall carry on some private designe with greatest strength and successe but who shall shew himself most faithfull to his trust who shall be most sollicitous and sincere for the advancing the honour of God and the freedom and happinesse of the Nation such strife would reconcile us such contentions would make us all friends And you Right Honorable I shall addrâ—sse the residue of my discourse particularly to You have already done gâ—eat things we do acknowledge but if you sit down heâ—e England will be on this side that cure she needs and that happinesse she expects from You. Therefore still strive to excell not alone other Parliaments for so You have done already but your selves also daily Let your last works excell the first that it may never be said of you as the mother of Claudiuâ— Caesar said of him That Nature had begun him but not finisht him That you begun a good work and left it abortive and unfinisht Seneca speaks of some that they were semper victori alwayes 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 denyall 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 Parlâ—ament or people before you can speak higher things and tell larger stories of the power and goodnesse of God then 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 excell 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 severall times to be buried in a deluge of desolation ruine 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 shew forth themselves in him So Sirs you having been alâ—eady 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 shewing forth themselves in you 2. Consider how the eyes of all the Saints have been upon you not onely 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