Ruler of thy People Pray for them I though they should be persecutors That is the Rule Pray for them that persecute you This doe we and doe we it in the first place So the Apostle there presseth it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} First of all Oh that murmurers would but take out of this lesson to pray for Superiours first of all pray for them before they let flye at them or murmur against them certainly this would take off the Edge of their murmuring The more they prayed for them the lesse they would murmur against them Sure I am They which murmur most are such as pray least To prevent the one practise the other Pray for â—â—r Superiours And that as the Apostle there directs First for the King whom we acknowledge by a divine and speciall Providence set over us as a Supreme Governour in these his Dominions Be we earnest with God for him that he may be made a Moses to us having Moses his spirit put upon him and if it might be doubled upon him as Elias his spirit was upon Elisha a wise and a large spirit proportionable to the charge committed unto him that he may be wise as an Angell of God as the woman of Tekoah said to King David able to discerne betwixt good and evill And with Moses his head beg we for him also Moses heart a heart faithfull to his God that like Moses he may be as a faithfull servant faithfull in all the house of his God A heart tender and affectionate towards his people Carrying them in his bosome lovingly tenderly carefully As a Nurse beareth her sucking child as the Lord requireth Moses to doe to his Israel So making him in truth what he is by office Patrem Patriae a Father a Nursing Father to his People Gods People Every wayes a Moses a Saviour a deliverer to the Israel of God Praying for him Pray we also for those which are in Authoritie over us under him And here in speciall for the Representative Body the great Synedrion our English Sanhedrim the supreme Court and Councell of this Kingdome now assembled together in the name of God to be unto their Prince as those seventie Elders were unto Moses a Councell of Assistance to beare the Burden of the People together with him For them beg we also that God would do for them what he there promiseth Moses to doe to his Counsellours and Assistants viz. take off the spirit which was upon Moses and put it upon them even a spirit suitable and proportionable to the Burden layed upon them Making them a Wise and faithfull Councell to their Prince and Wise and faithfull guides unto his people leading them on in such wayes as God himselfe hath layed out for them so as in due time they may conduct them through this Red-Sea this Sea of blood and this wildernesse of Confusion whereinto at the present we are cast unto a Canaan a Land of rest and peace where Righteousnesse and Peace may dwell together And remembring them forget we not the Sons of Aaron who are now called together to consult about the businesse of the Tabernacle For them also beg wee a spirit proportionable to the worke which they have in hand Even the same spirit that the Lord put upon Bezaleel and Aholiab when he called them to the worke of the Tabernacle The Spirit of wisedome and understanding and knowledge to know how to worke all manner of worke for the service of the Sanctuary according to all that the Lord hath commanded Such a Spirit beg we for them that so all things in this Tabernacle-Temple-worke may be done and performed according to the Patterne in the Mount according to the mind and will of God himselfe Begging direction and assistance for them withall beg we a blessing upon their endeavours that the Rod of Aaron may Bud and Blossome and bring forth fruit No such way to quiet the murmurings of the people as this It was the Lords owne way which he bad Moses take and make use of for this very purpose Numb. 17. The people being subject to murmuring upon all occasions and in particular about the Priesthood as you have heard for a Cure of that Disease the Lord directs Moses to take twelve Rods according to the number of the Tribes for every Tribe one laying them up in the Tabernacle before the Testimony And it shall come to passe saith the Lord That the mans Rod whom I shall choose shall blossome and I will make to cease the murmurings of the children of Israel c. This was the meanes propounded What the successe was the sequell of the Chapter will shew It came to passe that Moses went into the Tabernacle and behold Arons Rod which was for the house of Levi was budded and brought forth blossomes and yleeded Almonds whereupon the Lord ordereth Moses to take that Rod and lay it up in the Tabernacle before the Testimony there to be kept for a Token against the Rebells and saith the Lord Thou shall quite take away their murmurings I shall not need to tell you that the chiefe ground of our murmuring at this day is if not the same yet not unlike to theirs about the Priesthood O that the wonder-working God would be pleased to worke the like wonder in our dayes that we might see the Rod of Aaron which at the present through the Calamitie of the times seemes to lye secure and dead to Bud and Blossome and Bring forth Almonds yeelding us not onely Hopes but Fruits Hopes of a quiet and comfortable condition to the Church with the sweet and blessed fruits of a Glorious administration in it No doubt but this would have a strong influence upon the present and future distempers of unquiet spirits either to cure and stay their murmurings or else to be a witnesse against them to all succeeding ages This we know our God is able to doe and this we hope he will yet doe In the meanetime let us and all the Lords people Stand still waiting and quietly waiting upon our God for his salvation It is good for us so to do so faith the Church Lam. 3 It is good that a man should both hope and quietly wait for the salvation of the Lord I have done with the first Branch of this Direction which I confesse hath taken more of my thoughts and your patience then at the first in my intentions I allotted it Stand still not Wavering Passe we now to the second Stand still not Wavering This men naturally are very apt to doe being all by nature ever since the first man left his standing become very unstable but some more then others It is that which the Patriarch Iacob saith to and of his sonne Ruben Gen. 49. Vnstable as water Water it is an unstable Element seldome standing still specially if there be any wind stirring then we
STAND STILL OR A bridle for the Times A Discourse tending to Still the Murmuring to Settle the Wavering to Stay the Wandring to Strengthen the Fainting As it was delivered to the Church of GOD at Great YARMOUTH Anno 1643. By JOHN BRINSLEY Minister of the Word there And now published as a proper Antidote against the present Epidemicall Distempers of the Times EXOD. 14.13 Feare yee not Stand-still and see the salvation of the Lord which he will shew unto you this day LONDON Printed for William Frankling and are to be sold at his Shop next the George in Norwich 1647. TO MY EVER HONOURED AND WORTHY FRIENDS The Baliffes Aldermen Burgesses and Commonalty of the Towne of great YARRMOUTH Much'esteemed in the Lord THese Meditations when first delivered in your hearing I am sure they were then seasonable would to God they were not too much so now that they are presented to a publick view A foure-fold Evill I then observed I wish they were not all still too observable which the times inclined and disposed multitudes unto viz. Murmuring Wavering Wandring Fainting My deâ—ire and designe in the following discourse was to meet with them all by suggesting such Counsels as might be proper for each Possibly my right intentions herein as in Preaching so in Publishing may at some hands meet with sinister acceptations But this I weigh not my eyâ— being more upon doing of good then receiving of thankes May these my poore labours bee any wayes serviceable to the Church for whose Peace I am as willing to be sacrificed as Ionas was to be cast over-board for the laying of that storme which indangered the Ship wherein himselfe was a Passenger I shall account it recompence sufficient In the hopes whereof with my Prayers for you that hee who is of power to stablish you would both make and keep you stable in these unstable times I shall leave them with you and rest Yarmouth Iul. 1.1647 Your unworthy servant in our Lord Iohn Brinsley STAND STILL OR A bridle for the Times c. EXOD. 14.13 Stand still STand This word in the mouth of a Souldier is a word of Command And so shall we find it in the mouth of Moses here in my Text A Word of Command directed by this man of warre this truely valiant and noble Generall to the Hoast of Israel at the Red-Sea ordeâ—â—â—g them what to doe in that great strait whereinto God had then brought them State Consistite Stand Stand-still A word in the signification of it large and comprehensive Here as I conceive importing these foure things which I shall expresse unto you in foure words Stand-still First not Murmuring Secondly not Wavering Thirdly not Flying Fourthly not Fighting Not murmuring hold your Tongues still not wavering hold your Hearts still not flying hold your Feet still not fighting hold your Hands still With an eye to all and every of these as I conceive Moses here speaketh to the people both counselling and charging them to Stand-still First Holding their Tongues still not Murmuring This at the present they did Their hearts being filled with the wind of inordinate feare their tongues began to walke and Runne Even as Asaph saith of foolish and wicked men Psal. 73. They set their mouth against the heaven and their tongue walketh through the earth so was it here These mutinous Israelites in that distempered Passion of theirs they began to set their mouth against the heaven murmuring against God himselfe and their Tongue walked through the earth running Riot against Moses and others whom they looked at as the chiefe Instruments of their present woe In reference to this distemper and misbehaviour of theirs Moses here biddeth them Stand still hold their tongues still So the latter part of the verse following may seeme to explaine it where Moses mindeth them of holding their peace and as the old Translation readeth it chargeth them so to doe The Lord shall fight for you therefore hold you your peace that is cease to murmur against God and me Secondly Keeping their Tongues still he would have them also to keepe their hearts still that forbearing to murmur they should not give way to wavering Stand still not doubting not wavering So lunius here expounds the Phrase Consistite Stand still that is saith he Ne commoveamini ac fluctuetis animo Be yee not inordinately moved or stirred be not wavering-minded but Spe firmâ— opeâ— Domini expectate quietly and confidently wait upon your God for his salvation his deliverance Standing it is a waiting Posture Davids Courtiers advising the King their Master to make choice of a Damosell that might wait upon him in his decrepit age Let there bee sought for my Lord the King say they a young virgin and let her stand before the King And so the Queene of Sheba speaking of Solomons attendants happy saith shee are thy men and happy are thy servants which stand continually before thee By way of allusion whereunto Gods Ministers who are servants to him in ordinary having a more constant and immediate attendance upon him in regard of their office they are said to stand before him The Lord hath chosen you to stand before him saith Hezekiah to the Levites Blesse yee the Lord all yee servants of the Lord which by night stand in the House of the Lord saith David speaking of the same Priests and Levites standing it is a waiting posture and a posture of Confidence in both which respects this gesture is sometimes used in Prayer not without our Saviours owne allowance when yee stand Praying saith he forgive c. A gesture not unsuitable to the action of Prayer wherein the soule is to waite upon God and that with an holy confidence both of them imported and signified by this posture And thus would Moses here in the Text have the Israelites to waite upon their God to waite upon him and that with an holy affiance and confidence not doubting not wavering and therefore he saith unto them stand still Thirdly Holding their Tongues and their Hearts still he would have them also to hold their Feet still stand i.e. not Flying So the word is commonly used standing put in opposition to Flying the Prophet Nahum speaking of Ninevebs flying before their Enemies They shall flie away saith he stand stand shall they crie but none shall looke backe This were the Israelites at this time ready to do Their hearts failing them they were ready to flie before their Enemies In reference hereunto Moses speakes unto them as a resolute Commander to his faint-hearted Souldiers bidding them stand not flying from the Enemy much lesse flying to him This some of them had in their thoughts to do and they were even readie to doe it to returne and yeeld up themselves to the mercie of the Enemie taking such quarter as he would afford them In reference hereunto also Moses bids them stand stand still not flying from the Enemy much lesse
flying to him Fourthly In the fourth and last place holding their Tongues and Hearts and Feet still he bids them also hold their Hands still not Murmuring not Wavering not Flying he tels them they should not need to fight neither So Master Calvin here construeth the phrase Verbo standi vult quietos manere Bidding them stand still saith he he wils them to rest themselves quiet as if he had said there shall be no need for any of you to stirre a hand to move a fingar in this service stand you still God will doe the worke for you and without you And this exposition the verse following seemeth to countenance where Moses tels them The Lord shall fight for you and you shall hold your Peace ye shall be silent ceasing as from speaking so from doing any thing in this businesse so that phrase is sometimes used being applied to actions as well as words Keep not â—ilence O God saith the Psalmist Hold not thy Peace and be not still Psal. 83. I haue a long time holdeâ— my Peace saith the Lord I haue been still and refrained my selfe Is. 42. refrained my selfe viz. from taking vengeance upon mine Enemies which when God doth forbearing to punish them then hee is said to hold his peace and sit still In a like sense not improperly may Moses be conceived there to speake unto the people yee shall hold your peace i.e. yee shall not strike a blow nor draw a sword nor lift up a hand let God alone with the worke stand yee still Put these foure together and you have as I conceive the full latitude of the word as here it is used Stand yee still saith Moses to the people not Murmuring not Wavering not Flying not Fighting Never a one of these but will afford us somewhat for our Instruction I shall touch upon them severally by way of Illustration Application Stand still not Murmuring First Stand still not Murmuring whether against God or me This corrupt nature is very prone and readie to doe to murmur against God and Superiours those whom God hath set over us and made his Ministers for our good To make good this charge we shall need no other evidence or instance but this of the Israelites whom if we follow in their march through the wildernesse wee shall take them murmuring no lesse then eight severall times besides that in the Text against God and his servant Moses Looking upon them stand not to wonder at their wawardnesse and forwardnesse but rather reflect upon our selves in this Glasse beholding our owne faces taking notice how prone our corrupt nature is to fall into this distemper upon all occasions This we are prone and ready to doe but this we may not doe Sand still saith Moses unto them willing them not to give way to any discontented Passions that might cause them to murmur A Lesson for all the Lords people the Israel of God teaching them what to doe or rather what not to doe in all their straits and difficulties viz. Stand still not Murmuring It is Pauls advice and charge to his Corinthians 1 Cor. 10. Neither murmur yee as some of them also murmured some of the Israelites in the wildernesse And how did they murmur Why upon all occasions they were discontented and displeased with Gods administrations and dealings with them and withall ready to vent their discontents expressing them both in words and deeds As for instance In case 1. They wanted something which they would haue 2. Liked not what they had 3. Met with some dangers difficulties discouragements 4. Saw others honoured and preferred before themselves In all and every of these cases we shall find their spirits like the Sea in this Winter season presently stirred and their Tongues ready to pumpe out the secret discontents of their hearts in quarrelling with and murmuring against God and his servant Moses Take a briefe view of particulars First In case they wanted somewhat that they would haue Thus we find them thrice murmuring for water viz. once in the wildernesse of Shur Exod. 15. A second time at Rephidim afterwards called Massa and Meriba from their strivings Exod. 17. A third time in the Desert of sinne Numb. 20. Twice for Food viz. once for Bread Exod. 16. once for Flâ—sh Numb. 11. and every time ready to fall foule upon Moses Secondly In case they liked not what they had Thus being cloyed with their Mannah they nauseate and loath it and loathing it fall to murmur against God and his servant Moses for not making them better provision They speake against God and against Moses saying Wherefore have yee brought us out of Aegypt to dye in the wildernesse Here is neither Bread nor water and our soule loatâ—eth this Mannah this Light-Bread Numb. 21. 3. In case they met with any danger thus in the Text any difficulties or discouragement Thus at the returne of their Spies making a discouraging report to them of the good Land which they had taken a view of representing to them a great deale of difficultie in the conquest of it hereupon they fall soule upon Moses and Aaron and upon Caleb and Ioshuah ready to Cashire the one and to stone the other and so to create a new Generall that might conduct them back againe into Aegypt of all which you may read Numb. 14. Fourthly Seeing others honoured and preferred before themselves This was the ground of that grand Rebellion or Sedition raysed by Korah and his Confederates those two hundred and fiftie Captaines or Princes of the Assembly as they are called i.e. Chiefe Senators principall States-men Famous in the Congregation men of renowne of which you may read Numb. 16. These combine and make head against Moses Aaron whom they maligned and envied onely for their promotions and preferments that they should be in any thing preferred before themselves Hereupon they charge them to be too Pragmaticall too busie to usurpe and arrogate to themselves more then was their due Yee take too much upon you seeing all the Congregation is holy v. 3. And afterwards when God had made the chiefe Actors in that Conspiracy exemplary by causing the Earth to take vengeance upon some and the Fire to doe execution upon others of them the next day the people begin to take up the quarrell afresh making a fresh charge upon Moses and Aaron calling them to account for the disaster of the day past charging all that Blood upon their heads On the morrow all the children of Israel murmured against Moses and against Aaron saying Ye haue killed the People of the Lord v. 41. Thus did some of them murmur But take wee heed that none of us thus murmur This is Pauls counsell to his Corinthians and this is mine to you at the present and I beseech you in the feare of God to hearken to it Thus let us not murmur A piece of counsell I think
vengeance hee took upon on these their contumacious wanton envious malicious murmurings When the People became murmurers saith the Text in that 11 Numb. i.e. contumacious murmurers conquerentes injuste unjust Complainers as the Originall hath it not contented with Gods allowance but quarrelling with his administrations This displeased the Lord malum fuit in auribus Domini it was very evill in the eares of God and therefore his wrath was kindled and the fire of the Lord burnt amongst them the fire of the Lord i.e. a fire sent from the Lord or a vehement and terrible fire as that Hebrew phrase often signifieth which consumed the utmost part of the Hoasts Thus dealt the Lord with those wanton murmurers who would not be at his finding being weary of their Mannah they would have flesh God giveth them their longing but withall he sends a Curse and a Plague with it so you have it in the close of that same Chapt. ver. 33. While the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the People and the Lord smote them with a very great Plague And for the same cause hee sent the fierie Serpents amongst them Numb. 21. How he dealt with that seditious confederacie Korah and his company the storie is well knowne The Earth swalloweth up some of them and the Fire consumeth the rest And as for the people who took up their quarrell the next dsy no lesse then fourteeen thousand and seven hundred of them are swept away with the Plague As for those wicked Spies and that Rebellious rout which sided with them God suffered them not to go unpunished They were all of them by little and little consumed in the Wildernesse not one of them entred into Canaan but were destroyed of the destroyer as the Apostle hath it Thus did God make them Exemplarie to us that we might heare and feare and take heed of committing the like wickednesse These things were our Examples saith the Apostle to the intent that we should not lust as they lusted nor yet murmure as they murmured which if we shall dare to doe doe not thinke that God will beare with it in us more then in them specially if we murmure as they murmured Contumaciously Wantonly Enviously Maliciously And are there not such murmurings to bee found amongst some of us my Brethren at this day Murmurings not of Infirmitie but Contumacie we murmure and wherefore is it not for Bread and Water Blessed be God we are not yet reduced to that necessitie though it may bee many of our Brethren are It is not for any necessaries whether for Body or Soule but for Flesh for Quailes It may be some of us want what wee would have and formerly what we have had and herein we cannot indure to be abridged and cut short or else we like not what we have and so murmure for a change of condition wanton murmurings In some of us it may be Envious and Malicious murmurings Murmurings against the Callings of some and Persons of others whom we envie and maligne and that for no other cause but for some speciall honours which God himselfe hath put upon them Our murmurings against the waies of God against which we are prejudiced through the evill reports that some slanderous Spies have brought upon them Or â—o come neerer and there not murmurings to be found amongst some of us rising chiefly from this ground we are afraid lest we shall not have the like licence the like libertie for our lusts that formerly we have had but that we shall be more straitlaced that way then heretofore we have been This it was that irritated and stirred up some of the Corinthians against Paul occasioning their mâ—rmurings against him as P. Martyr notes upon that 1 Cor. 10.10 Vincebantur impatientiâ Disciplinae Their spirits would not stoop to Pauls Discipline They being loose themselves thought him too strict and thereupon did in a manner preferre the false Apostles before him they would give them that libertie that licence allow them that latitude in their walkings that Paul would not And is not this the case of some amongst us at this day doe not their murmurings spring from the same root they cannot indure Pauls Discipline the very shaking of Pauls Rodde over them that Rodde which he telleth his Corinthians of 1 Cor. 4. what will yee shall I come unto you with a Rod this afrights and terrifies them They cannot indure so much as to heare of a Rodde under which they must Passe that they may be brought into the bond of the Covenant The very name of Discipline and noise of Reformation founds so harsh in their â—ares that it even sets their teeth on edge as some harsh founds sometimes use to doe so as they are even ready to gnash them against all those whom they looke upon as Instrumentall in this worke Now are our murmurings such Contumacious Wanton Malicious Envious Murmurings surely these God will not beare with And therefore in the feare of God take wee heed all of us how we give way to them which that we may not doe Give way to the Counsell and Charge here given by Moses unto the People of Israel when they were in a condition not unlike unto ours at this day Stand wee still Not murmuring against God not quarrelling with his Administrations and dealings whether with our selves or Brethren which if we doe yet to put a little more strength to it know we First In the first place This will be the next way to blast all the mercies which wee have what was it that tainted the Israelites Quailes so as though in themselves both toothsome and wholesome delicious food yet to them they proved pernicious surseiting and poisoning of their bodies Insomuch that what they put in at their mouths came out at their nosthrils becommâ—ng most loathsome unto them why it was their murmuring which had blowen upon them and caused God to blow upon them They despised the Lord which was amongst them as the Lord bids Moses tell them murmuring against him not contented with his allowance and that turned this Blessing into a Curse Againe secondly This is the next way to keep off the mercies which we want and would have What was it that kept the old stock of Israelites even all that came out of Aegypt from entering into Canaan Not one entred in but Ioshua and Caleb not one of them received the promise It was their Murmuring Murmâ—rings upon Earth will cause Repentings in Heaven making void promises keeping off Mercies at least retarding and delaying them What was it that made the Israelites march in the Wildernesse so long so tedious unto them keeping them there for so many yeares when as they might have dispatched it in as few dayes It was their murmuring which still set backwards the work when it was in a good forwardnesse putting them
see how unequally and unevenly it moveth being carryed this way and that way up and down Such is the Instabilitie of some persons they are as Saint Iames saith of his double-minded man Jam. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unresolved uncomposed unstable in all their wayes carryed this way or that way as the tyde runnes as the wind blowes up and downe like waves of the Sea It is the same Apostles comparison and it is an elegant one Iam. 1.6 He that wavereth is like a wave of the Sea driven with the wind and tossed A wave you know what the motion of it is how it riseth and falleth now a Mountaine by and by a Valley now lifted up by and by as much depressed againe So unconstant and unequable is the motion of some Christians up and down As their condition change so doe they In prosperitie when things goe well with them heaven and earth smile upon them their spirits are alost none higher In adversitie when things runne crosse with them as much dejected none lower Like men in a stresse at Sea according to the Psalmists description of them They mount up to heaven they goe down againe to the depths their soule is melted because of trouble Thus farre are they moved inordinately moved not knowing how to Stand still But thus should it not be with the Lords people whatever their condition be whatever their straits dangers difficulties be for that is the case which the Text leadeth us to yet their Direction is they must Stand still not being inordinately moved Inordinately moved I say Moved they may be nay ought to be Christianitie doth neither require nor allow a Stoicall Apathy a Bruitish stupiditie that men should not be affected with the hand of God striking or threatning Not to be mov'd with the apprehension of imminent impendent evills what is it but as he saith Hominem exuere To put off the nature of man Which seeing the Eternall Sonne of God was pleased to put on the sonnes of men ought not to put it off Moved they may be but not inordinately moved not Troubled So our Saviour giveth it in charge to his Disciples Joh. 4. Fore-telling them of sad times a comming of great Tribulation that they should meet with in and from the world after his departure Let not your hearts be troubled saith he {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The word is emphaticall taken from the royling and troubling of waters where they are so stirred as that the mud is raysed up from the bottome That is properly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Now Christians must beware that their hearts be not thus troubled There is not the best heart but hath some mud some corruption in the bottome of it so as if it be stirred by inordinate passions and perturbations it will rise and roile the spirit This was the case of the Israelites here in the Text Apprehending the eminency of the present danger which they were in their spirits were presently roâ—led troubled inordinately moved And therefore Moses for the setling of them biddeth them Stand still Ne commoveaminis ac fluctuetis animo so Iunius as I told you glosseth upon the word Be yee not stirred troubled disquieted with anxious and dubious thoughts what shall become of you and yours Give not way to diffident and distrustfull thoughts so much as to call in question either the power or presence of God Stand you still not doubting not wavering Thus should Christians doe in the like cases In straits in exigents when they know not what to doe nor which way to looke then labour so to fix their soules by faith and confidence upon God as that they may not stagger they may not waver It is Saint Iames his direction to him that would obtaine wisedome or any the like mercy at the hands of God Let him aske in faith saith he nothing wavering {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nihil disceptans haesitans not reasoning not scrupling This Christians are very ready to doe Wee see it in the Apostles and Disciples of Christ when they apprehended any imminent danger or met with any great difficultie they were ready to give way to carnall reasonings and doubtings So did Peter when he was walking upon the Sea treading of the water not finding his footing so firme as he made account of he presently cryes out readie to give himselfe for a lost man notwithstanding that he had his Masters warrant and command for that which he did The Disciples the like in that stresse at Sea notwithstanding that they had their Lord and Master with them yet they cry out Lord save us we perish And afterwards comming unto a strange place having forgot to take Bread with them they began to reason with themselves how that want should be supplyed to them notwithstanding that they had twice before had experience of the miraculous power of their Lord and Master in multiplying of the loaves as himselfe telleth them Such was their weakenesse A weakenesse which our Saviour still reproveth them for taxing their Infidelitie in giving way to those faithlesse feares those carnall reasons and diffident doubts O thou of little faith saith hee to Peter Wherefore did'st thou doubt Why are yee fearefull O yee of little faith O yee of little faith why reason yee among your selves They are his rebukes to his Disciples upon the occasions aforesaid Christians in like cases in cases of Danger and Difficultie are very subject to such carnall disceptations and reasonings whereby their soules come to be disquieted and unsetled But these they must beware of not giving way to them but labouring for steady and stable hearts Be yee also patient saith Saint Iames Stablish your hearts A great blessing where it is A Blessing which Paul prayeth for for his Thessalonians 2 Thess. 2. Now our Lord Iesus Christ and God even our Father c. Comfort your hearts stablish you Saint Peter the like for the Saints to whom he writes The God of all grace make you perfect establish strengthen settle you 1 Pet. 5. What they beg for others Christians should all seeke for themselves stable setled spirits that they may Stand fast and Hold fast So Paul exâ—orts those his Thessalonians in the place forenamed Therefore Brethren stand fast and hold fast the Traditions which you have beene taught c. Let us hold fast the Profession of our faith without wavering saith the Apostle to his Hebrewes Thus should Christians Stand still standing their ground against whatever opposition they meet with in respect of the faith which they professe Paul could not but wonder to see his Galathians so inconstant and wavering this way I marvell saith he that yee are so soone removed from him that called you into the grace of Christ unto another Gospell Such Weather-cocks are no ornament to the
the Cedars how gracious shalt thou be when pangs come upon thee the paine as of a woman in travell The people of the Iewes generally specially those of the Court they were a secure people promising peace and tranquillitie and prosperitie to themselves they made their nests amongst the Cedars thought themselves out of the reach of what ever dangers I but what saith the Lord to them How gracious shalt thou be when Pangs come upon thee When sudden unexpected unlooked for evils and judgments over-take you what will you then doe Let it be spoken to all secure persons amongst us the Inhabitants of Lebanon those who make their nests amongst the Cedars promise or propound great things high things to themselves O what will you doe when judgements come downe upon you as Pangs upon a woman in travell suddenly unexpectedly unavoidably That we may not be inordinately moved with such stormes that we may feele little of them learne we of that little bird the Larke which though she flye high as high as any bird if not higher yet she builds low as low as any Let we our soules rise high mounting up a loft to heaven-ward in heavenly contemplations but build low in regard of temporall expectations Specially in such times as these It is that which the Prophetâ—Ieremy sayth by way of threatning against Moab Jer. 48. O yee that dwell in Moab leave the Cities and dwell in the Rock and be like the Dove that maketh her nest in the sides of the holes mouth Moab had beene proud and haughtie so it followeth in the next words Wee have heard of the Pride of Moab he is exceeding proud his loftinesse and his arrogancy and his pride and the haughtinesse of his heart Moab had built his nest on high I but the Lord by his Prophet there tells them they should be brought downe and made to build lower to take up with a meaner condition That which is there said against them by way of threatning let it be spoken unto us by way of Counsell What is there said of Moab may as truly be said of England England through her long continued peace and prosperitie she was become proud and haughtie Who is there but hath heard of the pride of England Not long since she was exceeding proud Certainly so would our fore-fathers have thought had they but seene this their daughter in her late Ruffe and Pompe I but now God as he hath in measure already done he seemeth to be about to pull downe the pride of England having already stript her of many ornaments many superfluities O let all of us be now like the Dove contenting our selves with lower and meaner Lockers stooping to meaner conditions if God shall see them fitting for us We know not how low the condition of the Kingdome in generall or any of us in our own particulars may yet be By way of preparation to what may come let all of us be dealing with our owne hearts afore-hand labouring to bring our spirits low and so low as that yet they may be beneath our condition If a ship be over-masted she will be top heavy never steady And thus is it with a man whose spirit is above his condition he will never be stable True it is a ship that is under-masted will never be good for sayle and so a man that hath not a spirit in some measure proportionable to his condition he will never be active nor very serviceable But yet let it rather be under then over specially in such times as these Calamitous times they are stooping times When the winde is aloft and the Sea is growne and men ride for their lives it is no time then to put out tops and top-gallants flags and streamers Surely such are the times that are come downe upon us No times to lift up our heads or hearts no times to put out flags and streamers of pride and prodigalitie If ever now stoope humbling our selves under the mightie hand of God bring wee our hearts low that apprehending our selves unworthy of the least mercy we may be contented with whatever condition providence shall please to allot us Taking this course we shall find it of singular use for the quieting and stablishing of our spirits in the midst of these tempestuous and unquiet times which threaten no lesse then ruine to all those that look upon them and are imbarked in them so as whatever stormes arise yet wee may ride it out and in our measure Stand still I passe to the fourth and last Direction Fourthly That a ship may ride steady in a stresse she must be sure-anchored By that meanes though moving yet she keepeth her station Standeth still To prosecute the Metaphor To the sure-anchoring of a ship there are three things requisite First the Anchor it selfe must be sure Secondly the Ground on which it is cast must be good Thirdly the Cable wherewith it is fastned must be strong And all these must the Soule have a regard unto that would ride it out and Stand still in the stresse of Temptation and Tryall First It must have a sure Anchor Now what that is the Apostle will tell you in that place well knowne Heb. 6. Which Hope saith he or Faith for they are neer a kin so neere as that they are often taken the one for the other Wee have for an anchor of the soule both sure and steadfast The soule of a Christian in this world it is as a ship at Sea subject to stormes and tempests of Temptations In these stormes unlesse it have an Anchor and a sure Anchor to ride by it will be driven too fro to the great both disquiâ—t and danger of it Now this Anchor is Faith or Hope and very fitly may it be so called An Anchor being let fall as Calvin well applyes the Metaphor it passeth through the waters maketh way through all the waves and billowes never staying till it come at the bottome where taking hold of the ground which lyeth out of sight by a secret and hidden force it stayeth the ship so as though it be moved yet it is not removed but still keepeth her station Of such use is Faith to the soule When the soule is in a stresse tossed with the waves and billowes of Temptations and Tryalls threatning to swallow it up Faith breakes through all never resting untill it come at God himselfe who is invisible and taking hold upon him by a secret force it stayeth the soule keepeth it from being driven upon the rocks or sands of Desparation An Anchor and a sure Anchor a Sheat-Anchor an anchor which the soule may trust to which it may ride by and live by in whatever stresse can come downe upon it The just shall live by his Faith saith the Prophet Habbacuck live by it even in the jawes of death as a ship which riding at Anchor in a stresse is said to live by it Would wee
intangled in the yoake of that bondage In this case rather choosing to Dye Free-men then to live slaves Stand we fast therefore And Stand still Neither Returning nor yet Turning aside Both these at the present the Israelites were ready to doe Being in this strait many of them in their affections were returned back to Egypt againe Is not this the word that we did tell thee in Egypt say they to Moses in the verse before the Text Saying Let us alone that wee may serve the Egyptians for it had beene beetter for us to serve the Egyptians Others of them no question were looking out which way they might turne aside and could they have found a passage either on the right hand or left they were ready to breake out at it And I would to God there were not too many in this Kingdome at this day too like unto them in both these Some who in their affections are returned backe to Egypt to Rome againe Such who thinke that there is too great a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} too vast a distance betwixt Rome and us surely such there were some amongst us of late and I doe not thinke that their number is lessened at this day and therefore they could be content to meet them halfe way that so there might be a Reconciliation betwixt us and them Others turning aside some to the right hand others to the left hand breaking out at those Breaches which the sad calamitie of the Times hath made It is a branch of that threatning which the Lord denounceth against Samaria by the Prophet Amos Am. 4. Ye shall goe out at the Brâ—aches every Cow at that which is before her meaning that thâ—y should flye confusedly some this way some that way And is not the like judgement in a great measure fallen upon us of this Kingdome at this day How many doe wee see dayly going and flying out at the Breaches which our sad Divisions have maâ—◠〈◊〉 the walls of our Hierusalem Breaking forth into Errors some on the left hand others on the right hand every one at the Breach that is before them Thus it is but thus it should not be And thus let it not be with us my Brethren God hath in mercy brought us out of Egypt delivered us from Râ—mish Bondage Farre be it now from any of us to entertaine so much as a thought of ever returning thither againe Stand fast in this our libertie Whatever libertie it is that God hath vouchsafed us that way maintaine it standing our ground keeping our distance taking heed of the proditorious counsells of whatever faint-â—earted or false-hearted Reconcilers or Moderators who would perswade us to imitate the Sunne or shadow upon the Diall of Ahaz to return some degreesâ—backwards to remit somewhat of our stricknesse and rigidnesse as they deeme and call it and to meet our adversaries of Rome halfe-way by receiving their Traditions readmitting their Superstitious Rites and Customes that so we might at least hold a faire correspondency and compliance with them Counsell most pernicious and destructive to the true Church of God Stop wee our eares against it knowing them for false-brethren who either suggest or promote it So Paul calleth those Iâ—daizing-christians who sought cunningly to betray the libertie of the Churches False-brethren saith he unawares brought in who came in privily to spy out our libertie which we have in Christ â—esus that they might bring us into bondage Such be we ware of not hearkning to them not suffering our selves to be thus inthralled and inslaved againe It is that which Paul blames and checks his Corinâ—hians for that they were so patient or rather so dull and stupid this way ye suffer saith hâ— if a man bring you into bondage 2 Cor. II. Whatever burdens the false Apostles layed upon them as 〈◊〉 did many pressing Circumcision with other Ceremonies of the Law imposing them not as things indifferent but necessary they were content to beare and yeeld to Such patience we may truely call it Virtus Asinina Isachars Patience whom Iacob herein compareth to that dull creature which coucheth downe betwixt a double burden Not commendable in those Corinthians nor yet where ever it is found As for other burdens we may beare them and in some cases ought Burdens by lawfull authoritie imposed upon the outward man upon our persons or estates though grievous yet we may beare them And when we must doe it doe it patiently the best remedy in this case the best way to alleviate and lighten burdens of that nature Levius fit Patientiâ c. But when burdens come to be imposed upon Conscience as in the Church of Rome they are where humane Inventions are imposed not as things indifferent but necessary not as matters of order but of worship made parts of worship or meanes of worship and so directly layed as burdens upon the Conscience in this case to beare and suffer I meane to shew our selves active in obedience what is it but to betray the libertie wherewith Christ hath made us free And therfore here stand we fast Which that we may doe keepe we our distance not returning unto them This is that which the Lord giveth the Prophet â—eremy in charge to doe Having once made a seperation seperated the precious from the vile then saith the Lord Let them returne unto thee but returne not thou unto them Take wee the charge as directed unto us We through the mercy and goodnesse of God have made a seperation from the Church of Rome having at least in â—ood measure seperated the precious from the vile precious Truths from vile Errors precious Ordinances from vile Corruptions wherewith they were mingled amongst them Now what ground we have here got keepe it keeping our distance If they will come and returne to us so it is otherwise let not us returne to them no nor yet come neerer to them Heare the counsell in the Text and take it stand we still Stand still not returning not turning back no nor yet turning aside A charge which the Lord himselfe frequently giveth his people ye shall not turne aside neither to the right hand nor to the left And this charge let it inthe name of God be directed unto us as being very seasonable for the times The times whereinto we are fallen they are turning times wherein as in a pitcht Battell wee may see some wheeling and falling off to the left hand others to the right hand Take wee heed of both neither of which we can do with credit or safetie Even as it was with the Israelites at the Red Sea had they turned aside either to the right hand or left they had first fallen upon the Rocks and afterwards upon Wildernesses full of fiery Serpents as Aynsworth observes it out of the Chaldee Paraphrase Surely such is our condition at this day Turne aside we cannot without both scandall and danger And
and out of Egypt what must wee now stanâ—â—â—â—ill Are we not to advance and march on Canaan-wards Are we not to goe forwards seeking after further degrees of puritie and perfection A. True we are so to doe but Tarry till God lay out our way for us It was Israells case here in the Text being come out of Egypt to the Red Sea they were not to make a stand and fit downe there but to advance and march on I but being brought into a strait they must stay till God lay out their way for them And the very same is our case at the present God having brought us out of Egypt it is both our dutie and desire to advance forgetting what is behind as Paul speakes of himselfe to presse forwards towards further puritie of ordinances and perfection of administrations But being in a strait as at this day we are we must tarry Gods time till hee have layed our way till he hath divided the waters for us This wee trust he is about to doe and in his time will doe and that by the like meanes as here he divided the Red Sea for the Israelites By what meanes he divided the waters for them the Story will tell you viz. by his owne Rodin the hand of his Servant Moses His owne Rod so Moses calleth it Exod. 17. I will stand with the Rod of God in mine hand The Rod of God in the hand of his Servant Moses this was the Instrument to lay out the way for this people in this strait of theirs as you shall find it in the 16. vers. of this 14. chap. Life up thy Rod saith the Lord to Moses and stretch out thine hand over the Sea and dividâ— it Now what was hereby signified Why the Rod of God it signified the Word of God so our Aynsworth most fitly interprets it which is sometimes called the Rod of his mouth Isa. 11. and the Rod of his Power or strength Psal. 110. This Rod in the hand of Moses what is it but the Word of God in the hand of lawfull Authoritie And by this Rod wee trust God â—ill in his time divide the waters and lay out a way foâ—â—is people to walke in Which till he doe it is our dutie to doe what Moses here requires from the people of Israel to Stand still not running every one his way Had the Israelites done so here in the Text what doe we thinke would have become of the Body of the Armies And shall we take the advantage of the times every one to runne his way What doe wee thinke will become of the Body of the Church And therefore for the present stand we still onely doing that in Faith which some of the Israelites here did out of Feare Cry unto the Lord that he would shew us the way wherein he would have us to walk to that end blessing all endeavours for the finding and laying out of that way Why but what needs that Obj. 3. when as the way is layed out already and that so plainly as those which have eyes may see it To such who so think and speak I shall only commend that of the Wise man Prov. 3. Trust in the Lord with all thine heart but leane not to thine owne understanding thine owne judgement Surely this it is which hath deceived many a one and may deceive any one even leaning to the private judgement whether of a mans selfe or others It is Elihues speech in Iob Job 32. I said Dayes should speake and multitude of yeares should teach wisedome If one would rest upon the private judgement of any in reason it should be upon the Antient those who have greater experience then others yet even they may bee deceived So Elihu there found it True it is as hee there goeth on There is a spirit in man and the Inspiration of the Almightie giveth understanding Now were a man sure of the immediate assistance of this spirit were hee Divinely inspired as the Prophets and Apostles were this Iudgement of Inspiration he might safely leane upon but not upon his owne judgement For as Elihu there proceeds Great men are not alwayes wise neither doe the aged understand judgement The Spirit of God onely is an infallible Spirit that can neither deceive nor be deceived Not so with the spirit of man no not of the Wisest no not of the Learnedest no not of the Holiest man And therefore bee not over-confident of our selves resting too much upon our owne opinion our judgement is no more so Elihu there goeth on Hearken unto me I also will shew mine opinion Specially in points litigious and controversall betwixt men both Learned and Godly such as the present controversies of the times are In this case it will be good for us to be rather jealous of our selves suspecting and suspending our owne judgements and so to wait for the decisions and determinations of others particularly of those whom by vertue of their office God hath made the proper Iudges in differences of that nature Under the Law the manner was when the Priests were gone in to the Tabernacle or Temple there to officiate before the Lord to offer Incense unto him and so to receive answers from him the people stood without waiting and praying as you may see it in the first of Luke Here see what we are to doe at this day and doe it Divine Providence hath singled forth some to enter in to his Tabernacle to draw neer to himselfe to consult with his Oracle his Word and to enquire his will for his people Now whilst they are within let us be waiting and praying without importuning the Throne of Grace for a blessing upon their consultations that when they come forth they may bring with them an answer from Heaven such an answer as may evidence it selfe to every mans conscience in the sight of God Which receiving so farre as wee shall finde it agreeable to the Rule of the Word let us readily imbrace and submit unto it Taking this course now our advance will be not confused but orderly Such were the Israelites march through the Red Sea and through the wildernesse an orderly march wherein their Leaders went before and the people followed after So the Psalmist describes it Psal. 77. vers. last Thou leddest thy people like a flock by the hand of Moses and Aaron God led his people but it was by the hand of Moses and Aaron Moses their Prince and Aaron their Priest And by them he led them as a flock as a flock of sheepe so the word in the Originall properly signifieth Now antiently sheepe were wont not to goe before their shepheards as at this day they doe I mean it literally but if any shal take it metaphorically they shall find but too much truth in it but to follow after To which custome our Saviour alluding in that tenth of Iohn he tells us that his sheepe
to this voice they ought to be obedient But sometimes on the other hand God seemetâ— as it were to soften the spirits of men and that by withdrawing or with-holding that Spirit of strength and courage from them so as upon due tryall and examination after a serious dealing with their owne hearts about it they find themselves weake and faint-hearted not able to beare the shock of an approaching Temptation but see just cause to feare that if they be put upon the tryall they shall rather shame the cause of Christ by their cowardize then any waies grace or advantage it by their suffering Now in this case God seemeth for the present to give them a Relaxation a Dismission allowing them to withdraw from the present danger and to take the opportunitie which he shall be pleased to offer them for their outward safetie and securitie that so they may live to the glory of God keeping faith and a good conscience Here is the worke of God within a man which in this case Christians must have a speciall regard unto Secondly His outward worke is the worke of his Providence in ordering of circumstances either for the furthering or hindring of flight Herein the Providence of God is oft-times very observable and remarkable First Sometimes God by his Providence he maketh way for his people that they may escape maketh way for them that freeing them from outward Incumbrances which might detaine them and so hinder them from flying And secondly offering lawfull wayes and means to them whereby they may fly See them both in Peter in that 12th of the Acts. Peter being in prison God intending his rescue and inlargement â—ends his Angell to him who brings a light with him to shew him the way to escape And to that end he first causeth the chaines to fall off from his hands so taking off impediments and incumbrances Then he maketh way for him causing the doores the prison doores first and afterwards the Iron-gate to open to him of their own accord withall leading and conducting him in the way by which he should flye Thus when God hath a purpose to free and deliver his people from the Temptation of Persecution he will cause a light to shine unto them in darkenesse shewing them the way to escape And to that end he will both cause their chaines to fall off take off outward lets and impediments and incumbrances which might be a clog and a hindrance to them and he will make way for their deliverance opening either a wide doore to them as there he did to Peter and elsewhere to Peter and other of the Apostles who being cast into the common prison at Ierusalem the Angel of the Lord came by night and opened the prison doores for them or else a window as he did to Paul when he was beset in Damascus 2 Cor. 11. providing either an open or a secret way for their escape Now in this case when God thus layeth out the way for his people especially when he openeth a doore to them making a cleare and free passage for them offering lawfull wayes and meanes and putting into their hands a just and faire opportunitie to flye In this case he seemeth rather to bid them serve his Providence by making use of the meanes of deliverance offered and tendred unto them which if they doe not especially if they be not more then ordinarily strengthned to hold out they may seeme to tempt God Secondly But sometime in the second place on the other hand God may seeme to shut up his people his Providence so disposing of their condition as that he cuts off all safe and lawfull wayes and meanes of making escape either so clogging them with outward impediments as that they cannot flye or else not shewing them any faire or lawfull way whereby they may flye That is the direct case here in the Text Israel being come to the Red Sea they were now in a strait God had shut them in on every side so as they could not flye without eminent advantage to the Enemy and hazard to themselves They must as I told you have fallen first upon the Rocks and then upon the Wildernesses which were full of fiery Serpents And therefore being brought into this condition Moses here biddeth them stand and stand still And this must the Lords People in the like condition doe When God by his Providence hath so hedged them in as that they cannot see any safe or lawfull way for their escape they must now stand still resigning up themselves unto God resting themselves contented with his dispensation abiding his good will and pleasure not adventuring upon any indirect or unlawfull wayes or meanes for their rescue or deliverance A truth so cleare in Thess. 1. that indeed it needeth no demonstration The Ground of it being those generall Rules and knowne Maximes both in Reason and Religion 1. Reason tells us that of two evills the lesse is ever to be chosen Now comparing them together and let Religion be the judge we shall find the least sinne to be a greater Evill then the greatest suffering the one being but a finite the other an infinite Evill 2. And secondly Religion will tell us That Evill may not be done that good may come of it no not the least evill for the producing of the greatest good It was an imputation cast upon the Apostle and the Primitive Christians in his time that they should say Let us doe â—ill that good may come Rom. 3. But Paâ—l cleares both himselfe and them washing his hands of it as a most foul slander a Blasphemy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} As we are slanderously reported A doctrine most erroneous soule and so is the practice Vse Which in the feare of God let every of us take heed of Is it so that God at any time shall bring us into straits hedging us in so as we see no doore no window opened no lawfull way or meanes offered to us for our deliverance take heed of adventuring upon any unlawfull and unwarrantable And this doe wee as in other cases So particularly in that case which the Text more directly leadeth us unto viz. the case of open Persecution In this case if ever God shall bring us to it as how soone he may wee know not the first thing wee doe let us with the Psalmist hearken and heare what God shall say unto us whether hee bid us stand or flye which we may for the most part judge of by the Rules and Directions before laid down and accordingly let us order and demean our selves If he bid us flye take heed how we stand least in standing we fall fall into Temptation If he bid us stand now take heed how we flye that is the case in the Text which if we doe upon our owne perill be it and so it will be certainly wee shall find neither comfort nor
that he had any need of Moses but to the end that he might put a speciall honour upon him Fourthly Againe in the last place to name no more this he doth for examples to us to teach us what we are to doe viz. to make use of such meanes and instruments as his Providence shall reach forth unto us For these Reasons amongst other God is pleased for the most part to make use of meanes and instruments in bringing his purposes to passe which yet if he pleased he could effect in a more immediate way onely by his word This he can doe And this sometimes he doth command immediate salvations and deliverances for his people doing the worke himselfe alone Thus did the eternall Sonne of God effect that great worke that great deliverance for his Elect their deliverance from Hell and Death this he did alone He by himselfe purged our sinnes And thus God sometimes worketh temporall salvations and deliverances for his people by himselfe alone shutting out the creature Even as Peter when he went about the raysing up of Dorcas to life againe he put out all that were in the chamber with him as the Prophet Elisha had done before him in raysing up the widdowes sonne Thus God sometimes in working a Resurrection as it were for his Church and people in working some great worke some eminent deliverance for them he shuts the creature out of doores doing the worke himselfe alone without their helpe or the helpe of any instruments Thus did hee worke this deliverance here for his people Israel at the Red Sea not making any use of them otherwise then as spectators as lookers on Stand still and see saith Moses See what God will doe for you without you Great are the things which God doth for his people without them He Made them without them he Redeemed them without them In both which they were meere Patients not contributing anything either to their owne Creation or Redemption no more doe they to the first act of their Conversion wherein they are meere patients onely suffering God to work upon them themselves in the meane time by their naturall power working nothing unlesse it be to hinder the worke of Grace what they can Such they are in the first act of Conversion True indeed afterwards being wrought upon they worke Being quickned and renewed by Grace now they co-operate and worke together with it Being quickned by prevenient grace they now co-operate with subsequent grace but in the first act they were meere Patients A truth methinkes not unfitly illustrated and shadowed out by the manner of Gods dealing with his people Israel here in bringing them to Canaan Being once passed through the Red Sea then they march and fight and make their way by the Sword through the midst of their Enemies but before that they stand still being in the first worke which God here wrought for them meere Patients Thus the Lords people being once translated from death to life being once regenerated and renewed then they move and worke fighting against sinne they make their way towards the Heavenly Canaan {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} working out their owne salvation But before that when the Grace of God first meeteth with them it findeth them standing still like the Labourers or rather Loiterers in the Gospel that stood still stood idle in the market-place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doing nothing nay that which is more having neither will nor power to doe anything for themselves but meerely in a passive capacitie onely suffering God to worke for them in them and upon them These workes God worketh for his people without them And to returne to the case in the Text after the same manner sometimes he worketh temporall deliverances for them making little or no use of them or their indeavours in the effecting of them Which he doth if you will know the Reason of it chiefly that by this meanes he might impropriate all the glory to himselfe It is the Reason which the Apostle giveth why God maketh choice of weake and despecable meanes to effect and bring to passe great matters by the Foolish things of the world to confound the wise The weake things of the world to confound the mightie Base and despicable things yea things which were not to bring to nought things that are This hee doth saith the Apostle to the end That no flesh should glory in his presence Should God alwayes take the creature along with him and make it a sharer or partner in the worke happily it would be ready to steppe in and pretend to a share in the Honour but being sometimes shut out from the one it is thereby excluded from the other that according as it is written He that glorieth may glory in the Lord This it was that God had an eye to here in the Text His designe was to get himselfe Honour Honour upon Pharoah and his Hoast in their destruction So you have it in the fourth verse of the chapt. repeated againe vers. 17. I will be honoured upon Pharoah and upon on all his Hoast c. Honour upon his people in their salvation and deliverance And to this end he here taketh the worke into his owne hand bidding the people stand still and let him alone that so all the honour of that dayes service might redound wholly unto himselfe that he might Triumph Gloriously as you have it in the first verse of the following chapt. Thus you see the truth of the point and with all some Reason for it God can worke salvation for his people without them which sometime he doth and that for the impropriating of all the glory That which remaines is the Application which I shall direct in the first place following the streame of the Text by way of incouragement Can God worke immediate salvations for his people saving and delivering them by his owne hand without their helpe or the helpe of whatever instruments Let this meditation serve to beare up the hearts and spirits of the Lords people in the midst of all their straits and exigents whether private or publique when dangers and difficulties surround and incompasse them and meanes and instruments such as they looked at seeme to faile them so as in the eye of reason their case seemeth for lorne and desperate yet even now let them stand still not casting away their hope and confidence knowing that God is not tyed to meanes or instruments He can worke by them and he can worke without them And then is his time to worke when meanes and instruments faile Vbi humanum deficit ibi incipit divinum auxilium Where humane helpe ends there divine begins where the creature leaves there the Creator takes When my father and my mother forsake me then the Lord will take me up saith the Psalmist Though they cast me out yet the Lord will gather me The Lord gathereth
instruments that shall hinder the worke It is that which Moses here telleth the Israelites that God having a purpose to get himselfe honour in their deliverance and his Enemies destruction this he would doe though none of them should lift up a hand to the worke Let them stand still yet shall not that hinder Gods designe Quamtumvis torpeant velut examines it is Calvins expression upon the Text Though they should be so stâ—pified and benummed with their faithlesse feare as that they should not be able to move a hand to stir a foot yet In uno Deo satis praesidii God alone was able to doe the worke for them and he would doe it without them Apply it to our owne present condition Suppose it those instruments which hitherto have shewne themselves most active for the good of the Church and State amongst us that some of them nay all of them should fall off as some of them have done or be taken off as others of them have beene yet shall not this hinder Gods designe Mans designe it may but Gods it shall not Whatever mercy God hath intended towards his people in this Nation he will effect it though there should be never so great a deficiency in meanes and instruments Though both we and they should stand still yet God will carry on and carry through his owne worke A truth an undoubted one but let it not be misconstrued as if my aime in delivering it were to make any of us secure either carelesse or fearelesse or to take off the edge of whatever warrantable indeavours for the furthering of what we desire and hope God is about to doe for us No I have received no such promise from God as Moses here had to warrant me in giving this advice to you that he doth here to them to bid you stand still This direction of his as I told you it was in this particular an extraordinary not to be drawne into President by others in a like condition In an ordinary way that of the Father holds true He that made us without us will not save us without us He spake it I know of Eternall but it is no lesse true of Temporall salvation Ordinarily God maketh use of our indeavours in the obtaining of those mercies which himselfe intendeth to bestow upon us And therefore farre bee it from me to perswade much more to command any in this sense in these busie and active times to stand still Some directions I acknowledge as occasion hath beene offered I have tendred unto you for the regulating and ordering of â—our motions that they might be with safetie and beautie as the motions of a well-ordered Army are But never did this word of Command yet fall from my mouth in this sense to bid you stand still neither was it ever my purpose to take you off from whatever warrantable indeavours that might be subservient to the Providence of God in obtaining what we desire and hope for Herein I shall rather lift up my voice like a Trumpet incouraging you to the worke Calling you first to your Prayers These are the most proper and most tryed weapons of the Church Preces lachrymae Prayers and Teares You that have done any thing this way stand not you still Goe on and advance making your approaches neerer to the Throne of Grace which is at this day strongly besieged by an Army of Suppliants You that are the Lords Remembrancers give him no rest You that make mention of the Lord keep not silence doe not you stand still do not you hold your peace For Zions sake I will not hold my peace and for Ierusalems sake I will not rest untill the righteousnesse thereof goe forth as brightnesse and the salvation thereof as a burning Lampe In this way I shall exhort and stirre up all the Lords people my selfe amongst the rest not onely to continue but to double their indeavours Neither shall I confine you to your Prayers onely I remember what the Lord said to Ioshuah when hee and the Elders of Israel were fallen upon their faces to the earth before the Arke bewailing that unexpected Repulse which some of their forces had received at Aye where their men were beaten off with the losse of some of them to the discouragement of the whole Army The Lord finding Ioshuah in this posture he saith unto him vers. 10. Get thee up wherefore lyest thou here upon thy face What might not Ioshuah doe what he did Might he not pray and humble himselfe before God in such a case as that Yes he might doe it he ought to doe it there being no readier way to stay or prevent judgment then this But this was not enough there was something else to be done Alio remedio opus erat saith Calvin upon it there was another Salve to be applyed to that Soare And what was that Why there was an Achan in the Campe who by his medling with that execrable thing contrary to the expresse command of God had made the people execrable laying the whole Congregation under a Curse And this it was that must be taken away otherwise Ioshuahs prayers though able to arrest and stay the Sunne in the Firmament of Heaven yet could they not be able to stay the course of Gods judgements Beloved thus standeth the case with us at this day The judgements of God being gone out and having broken forth upon us in a most terrible manner Prayers and Humiliations are requisite and necessary never more but not sufficient Alio remedio opus est There is something else to be done viz. the taking away of the Execrable thing from amongst us that accursed thing which hath provoked the eyes of our God against us Unlesse this be taken away all our Prayers and Humiliations though never so frequent never so earnest yet will they not be available to the stopping of the course of judgement And therefore let me speake unto all the Lords people as the Lord there to Ioshuah Get you up wherefore lye you upon your faces Not but that you may doe this and ought to doe it but this is not enough there is more to be done then this There is an Achan many Achans amongst us Execrable Persons say some I excuse not them Execrable things say I Accursed Sinnes Accursed Abominations which whatever in the Toleration or Connivance sure I am in the practice they are no lesse then Nationall having over-spread all places and all sorts of persons Surely these are the Achans the chiefest Troublers of this our Israel Now untill these be taken away taken off from the head of the Nation by a Generall a Nationall Reformation wee cannot expect that the course of judgement should be stayed In the feare of God then let all of us up and be doing doing what we may for the furtherance of this great worke Every one beginning at home reforming our owne Hearts Lives Families Then doe
14.30 Mat. 8.25 â— Mat. 16.7 â— vers. 9 10. Mat. 14.31 Mat. 8.26 Mat. 16.8 Jam. 5.8 A stable heart a great blessing 2 Thess 2 last 1 Pet. 5.10 2 Thess. 2.15 Heb. 10.23 Gal. 1.6 Mal. 3.6 Reas. 1. The promises are stable Reas. 2. Wavering hearts cannot see the salvation of the Lord Applic. Labour we for a holy stability Speciâ—lly in in theâ—e unsetled times Q. How the heart may be made steady in such tempestuous times as these A. Illustrated by way of Allegory from a ship riding at anchor in a stresse To make a ship ride steady four things requisite I. It must be well built viz. strongly and artificially Applied to the soule which must be well built I. Strongly wellayed in with substantiall Graces Eph. 3.16 1 Tim. 1.19 Mat. 13.5 6. Vers. 20 21. Job 19.28 Mat. 7.26 Luk. 7.49 I. First built upon a sure foundation 1 Cor. 3.11 A good Keele Make Christ our Keele Isa. 9.6 Heb. 1.3 2. Then get the soul furnished with other graces 1 Cor. 1.5 7. Eph. 3.16 Col. 1.11 2. Built Artificially well-moulded Which consisteth in a due proportion of Graces Rom. 10.2 Get a large proportion of love 1 Cor. 13.2 3 2 Cor. 6. Vers. 12. Vers. 13. One maine cause of unsteadinesse in these times the want of love Heb. 10.25 â— 1 Cor. 13.4 vers. 5. vers. 7. 2 Cor. 6.11 13. 2. Downe-ballasted viz. With judgement and discretion which is the Salt of Graces Judgement what it is 1 Phil. 9. Joh. 7.24 2 Cor. 10.7 Psal. 112.5 A Grace most requisite for the Ministers of the Gospell Sam. 2.17 Requisite for private Christians specially in these times Jud. v. 12. Job 37.16 Take heed of putting to Sea without Ballast Ephesi 4 14. 3. Low-masted and Low-built A humble and lowly soule 2 Tim. 3.4 August Aquin. Vid. Bez. ad loc. A humble soul rideth steady in all weathers Col. 3.12 Phil. 2.3 Seek not high things for others Ier. 45.4 5. Vers. â— Promise not great things to our selves Jer. 49.16 Obad. v. 4 Hab. 2.9 They which build their nests on high will never be stable Jer. 22. v. 1. Vers. 23. Learne of the Larke to flye high but build low Specially in Evill times Jer. 48.28 vers. 29. Lay our Spirits beneath our condition Calamitous times stooping times 4. Sure-Anchored To sure-Anchoring three things requiâ—ire I. A sure-Anchor viz. Faith Heb. 6.19 Faith fitly compared to an Anchor 2 Hab 4. To make faith a sure-anchor two things requisite 1. It must be solid substantiall Vaine Hopes like brittle Iron that will never make good Anchor Job 8.13 14. 2. A Faith well-wrought 3. Cor. 4.13 â—er 23.29 2. Good firme Ground neither Foule nor false I. Not foul â—round Psal. 62.10 A Lesson for Souldiers A Lesson for all Prov. 12.3 2. Nor false Ground 1 Tim. 6.17 Psal. 62.10 Luk. 12.19 vers. 20. Bellarm This good Ground onely in Heaven Calv. Paraeus Cast Anchor within the Vaile Making God alone our confidence Psal. 65.5 Psal. 56.3 Psal. 62.8 No trusting in man Psal. 62.9 Rom. 3.4 Bellarm. Psal. 44.6 Psal. 11.1 Psal. 125.1 3. A strong-Cable A firme Resolution Heb. 10.35 Heb. 3.6 Gen. 32.26 Psal. 42. last â—ob 13.15 An Emblem of Faith conflicting with Tenâ—ation Jon. 2.3 Psal. 4â— 7 A Resolution fit for the Times 3. â— Gods people must stand their ground against all Enemies Spirituall Temporall 1â— Against spiriturall Enemies Satan Anti-christ 1â— Against Satan Ephe. 6.12 Pharoah his Army representing Satan and the Power â—f Hell Gal. 6.16 Joh. 14.30 Ezek. 29. v. 2. Hieron. com.ad locum Isa. 27.1 Psal. 74.13 14. Ezek. 29.3 Hieron. Com. ad locum in Cant. Hom. â— Calv. ibid. Job 41. Stand fast against these Enemies Ephe. 6 1â— Vers 13. 1 Pet. â— â— 1 Cor. 16.13 Satan a potent Enemy So was Pharoah Rom. 4.19 20. God is able to make us stand Rom. 14.4 1 Sam. 17.45 1 Tim. 4.17 18. Psal. 138.8 Phil. 1.6 2. Against Antichrist an Enemy also figured by Pharoah c. Revel. 11. Veâ—s 8. Psal. 83.41 Applic. Stand fast in our libertie from Anti-christian Bondage Gal. 5.1 Stand still neither returning nor turnâ—ng aside Luk. 16.26 Am 4.3 1. Notreturning to Rome againe Beware of Reconcilers and Moderators 2 King 20.11 Gal. 2.4 â— Cor. 11. 20. Isacâ—ars Patience Gen. 49.14 What Burdens may be â—orne and what not Keepe our distance Jer. 15 1â— 2. Not turning aside to the left hand or right Deut. 5.32 11 16. 1. Not falling off to the left hand â— Sam. 12.20 Psa. 101.3 Psa. 1â—5 v. last 1 Sam. 12.21 2. Nor yet to the right hand Right-hand Errors rise at this day Beware specially of such Errors as are destructive to the Body of the Church The Dangerousnesse of Seperation at present Magistrates Ministers both must bid the people stand still Obj. 1. May wee not flye out of Babylon A. Yes but take heed we mistake not Revel. 18.4 1. That we take not Sion for Babylon Isa. 5.20 Lam. 2. â—5 2. Take heed we flye not from Babylon to it Obj. 2. Being come out of Egypt and Babylon are we not to advance A. Tarry till God lay out our way Phil. 3.14 Exod. 17.9 Isa. 11.40 Psa. 110.2 vers. 10. Obj. 3. The way is layed out already A. Leane not to our judgements Prov. 3.5 Job 32.7 Vers â— vers. 9. Vers. 10. Deut. 17. v. 8 9 10 11. Wait for the Determinations of those whom God hath made Judges Luk. 1.10.21 Whilst the Priests are within consulting with Gods Oracle the people must wait and pray without An orderly advance where Leaders goe before people follow Psal. 77. v. ult. Joh. 10.4 27. 1 Cor. 11. â— Stand against Temporall Enemies bloody Persecutors Q. Whether Christians may flye in time of Persecution A. A three-fold Resolution given by the Antients 1. That it is simply unlawfull 2. That is simply necessary 3. In some cases lawful though not simply necessary Epist. ad Hono. â—80 The third opinion most Orthodox Christians not alwayes bound to stand still Proved from Scripture by Permission Mat. 10.23 Perk Cases Presidents Mat. 12.15 Mat. 14.13 Joh. 8.59.10 39 40. Heb. 11.27 1 King 19.3 1 King 18.13 Mat. 2.14 Act. 12.4.6 Act 9.25 2 Cor. 11.32 33. Rev. 12.14 Proved by Reason Reas. 1. Nature dictates selfe-preservation Reas. 2. Christians must serve divine Providence Reas. 3. They must have a respect to the soules of their Enemies Reas. 4. They must do that which may tend most to Godsglory Tertullianuâ— adversuÌ„ Ecclesiam â—exuithaec volumina de PudicitiaÌ„ de Persecutione c. Hieron. Catal. viron illustr. Q. When Christians may flye and when they must stand A. Her in they must follow Gods direction Mat. 8.9 Q. How God biddeth flye or stand A. God makes known his will two wayes 1. Inan Extraornary way Mat. 2.13 Act. 12.7 8. Gen. 19.17 Act. 18.9 Act. 20.23 2. Irâ—anoâ—dinary way viz. by his word or work which Christians in this case must have