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-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
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
out off keeping them out of the possession of the promised land for fortie years together besides the many difficulties and hardships which they met with for all which they might thanke their murmuring No such way to lay blockes in the way of mercie to keep off mercies at least to retard them as this Thirdly In the third place as it will keep off mercy so it is a ready way to pull downe Iudgement Iudgement and that both Temporall and Eternall Temporall not upon our owne heads onely but also upon the places where wee live Eternall upon our owne heads without repentance It is a branch of Enochs prophecie with Saint Iudes glosse upon it Jude ver. 15.16 Behold the Lord commeth with ten thousand of his Saints to execute Iudgement upon all and to convince all that are ungodly Convince them of what why as of their wicked workes so of their wicked words of all their hard speeches which ungodly sinners have spoken against him And who are these that Enoch there speaketh of Tâ—e Apostle in the next words points them out These are Mâ—râ—urers Complainers men that are so ready to quarrell even with God himself to complaine of his dispensations and proceedings with themselves and others O take we heed of this as we desire to have the mercies which we enjoyed continued sanctified blessed unto us As we desire to have the mercies which we want speeded and hastned As we desire to have judgements temporall removed and both temporall and eternall prevented stand wee now still Take heed of Murmuring against God Or yet in the second place against those which are appointed by him to go before us to be our Leaders and Governours Take we heed how we quarrell with them murmure against them or against their Counsels and Actions passing rash and uncharitable censures upon what it may be wee understand not A case verie common and ordinary It was the case of the Jewes our Saviours auditors when they heard him say that hee was the Bread which came downe from Heaven they were presently offended and began to murmure against him so you have it Io. 6.41 And so did many of the Disciples also when they heard it they murmured v. 61. And what was the ground of their murmuring Why their ignorance they understood not our Saviours meaning which had the Disciples done certainly they would never have murmured against their Master Thus happily did we but understand the counsells of our Superiours and were able to dive into the bottome of them wee would approve and allow of what through ignorance we murmur at Ignorance being the mother of mis-understanding oft-times brings forth murmuring This it is that maketh men so apt to murmur against God even Ignorance of his Counsells they cannot trace him in those deepe and hidden wayes which in themselves are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} untraceable past finding out and thence is it that they are so ready to quarrell with his Decrees and Administrations whereas if they could but dive into the bottome of his counsells they should then see so much wisedome and justice in all his proceedings as would quiet and silence all their Murmurings To this purpose is that of the Prophet Isaiah Isa. 29. last They that erred in spirit shall come to understanding and they that murmured shall learne doctrine Intimating that it is the want of understanding and instruction that maketh men to murmur against God the not understanding of his counsells of his wayes wherein if men were rightly and throughly instructed it would heale all their murmurings against him And surely this it is oft-times that maketh men so apt to murmur ahd complaine against Superiours They are none of their Counsell they are not privie to their aimes and intentions and consequently through ignorance thereof are apt to misconstrue their actions though in themselves never so just and equitable Thus did the by-standers misconstrue that pious and most religious act of Mary Magdalens in pouring out her Box of oyntment upon the head of her Saviour They seeing it were offended at it crying out of the waste Ad quid perditio haec To what purpose is this waste And what was the cause of their offence Why they understood not the meaning of what was done The waste they saw but the meaning of that waste they saw not They understood not that she bestowed that oyntment upon her Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as an Embalming in way of preparation to his Buriall Surely even thus fareth it with many of us at the present We see the great waste and spoyle that hath beene and yet is made in the Kingdome at this day waste of Treasure and waste of Blood and we are ready thereupon to cry out in our discontented passions Ad quid perditio haec To what purpose is all this waste But in the meane time as we doe not know what the purpose of God herein is so we are not so privie to the Counsells of Superiours as that we can passe an unerring verdict upon their Actions Wee know what the Wiseman faith of the Kings heart The Heavens for height and the Earth for depth and the Kings heart can no man search And the like may we say of his Great Councell Their counsells are for the most part mysterious and deep locked up from vulgaries not to be fadomed by common apprehensions specially by those who look upon them at a remote distance so cannot take the true height or just scantling of them Now seeing we cannot pry into them be we ware how we passe rash and uncharitable censures upon them least we fall into the number of those whom Saint Iude speaketh of â—who speake evill of Dignities speaking evill of things which they know not It will be a great deale more safe for us and more prositable both for us and them to turne our Censures our Murmurings into Prayers Our censures upon them and murmurings against them into prayers for them For this I am sure we have warrant sufficient It is that which the Apostle exhorts to and calls for 1 Tim. 2. I exhort therefore that first of all Supplications Prayers Intercessions be made for all men all sorts of men For Kings and for all that are in Authoritie that we may lead a quiet and peaceable life in all godlinesse and honestie This is an exercise fit and proper for Subjects to pray for Superiours And this doe wee Pray for them not Curse them Curse not the King no not in thy thought saith the Preacher And Curse not the Rich in thy Bed-chamber Eccles. 10. Pray for them not Revile them Had Paul beene aware who it was that he spake to he would not have given him such language as he did So much himselfe tells the people alledging his Rule for it It is written thou shalt not speake evill of the
Sea of this world as Calvin prosecutes it playing and sporting himselfe like the Leviathan in the deepe waters or like the Crocodile in Nilus seeking whom he may devoure And he is the spirituall Pharoah who holding all men by nature in a spirituall servitude and bondage he prosecutes the Israel of God all those who are taken out of his hands translated out of his Kingdome in measure freed and delivered from his Tyranny with all the power he can make seeking either to reduce them or to destroy them Now in reference to him and all these spirituall Enemies the counsell in the Text is very proper teaching the Lords people what they are to doe Consistite stand stand fast So the Apostle presseth and inculcateth it in the place fore-named Ephe. 6. Put on the whole armour of God that you may be ablâ— to stand vers. 11. Take unto you the whole armour of God that you may be able to with stand and having done all to stand vers. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to stand and stand against Against what Why against that Crooked winding Serpent against the wiles of the Devill vers. 11. against that great Leviathan those Principalities and Powers vers. 12. Against these stand we fast noâ—Flying but Resisting not flying from Satan but making head against him Whom resist steadfast in the Faith saith Saint Peter speaking of that roaring Lyon {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} firmi in side or per fidem firme and steadfast by Faith in Faith by the Power of Faith in the Profession of Faith Standfast in the Faith saith the same Apostle to his Corinthians 1 Cor. 16. Q Stand still And stand fast Counsell soone given you may say but not so soone taken Satan a Potent Enemy how shall we poore striplings ever be able to looke him in the face much more to stand our ground against him A. Even so might the Israelites here have replyed to Moses Pharoah and his Hoast a Potent Enemy and how should they ever be able to stand against him Yet for all that Moses here bids them stand and stand still This did he even as it is said of Abraham Rom. 4.19 Being not weake in Faith he considered not his owne body c. He staggered not at the Promise of God through â—nbeliefe but was strong in Faith giving glory to God thus did Moses here Being not weake in Faith he considered not the Body of his owne Army which in many respects was fâ—rre inferiour to that of the Enemies but being strong in Faith he gave glory to God resting upon the Promise and upon that ground he bids them stand True it is if we looke at our Enemies and our selves comparing their strength with our weakenesse we shall find a discouraging disproportion But here 's our comfort whatever they or we be we have a strong God who is able to make us stand though in our selves never so weake So saith â—aul of the weake brother {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He shall be upheld he shall be established why for God is able to make him stand And therefore how conscious soever of our owne weaknesse yet be we strong in the Lord strong not in our owne but in his strength going forth against this Enemy as David against his Goliah not in any confidence of our owne but in the name of the Lord resting upon his power and faithfulnesse who having once delivered us out of the mouth of this Lyon will yet deliver us as Paul concludes perfecting his owne worke where once he hath begun it Stand wee therefore our ground against Satan Secondly And as against Satan so in the second place against Anti-christ A spirituall wickednesse too Such is the mystery of Anti-christ whatever the Person be An Enemy figured and shadowed out also by Pharoah and the power of Egypt here Egypt it was a Type and figure of Rome so the Spirit it selfe interprets it Revel. 11. where speaking of the two witnâ—sses the faithfull Martyrs of Christ that should be slaine under Anti-christ as it is generally interpreted he saith That their dead bodies should lye in the streets of the great Citie which spiritually is called Sodome and Egypt That great City there spoken of is Rome together with the whole Romish jurisdâ—ction and of this Citie saith the Spirit it is spiritually called Sodome and Egypt Sodome for the Filthinesse of it the hoâ—râ—d abominations there acted and allowed Egypt for her Idolatry and Tyranny being a House of Bondage to Gods people wherein they were held inthralled for many hundred yeares together And being in measure delivered from that bondage as Israel here was from Egypts Pharoah and his Hoast the Pope the head of the Church Malignant upon earth with all the power he can rayse both Spirituall and Temporall â—ee prosecutes and pursueth them seeking by all wayes and meanes either to reduce them to bring them back into Egyptian-Râ—mish-bondage againe or else to destroy them to cut them off from being a people that so the name of Israel might be no more had in Remembrance Now in this case what shall the poore Church and people of God doe Why even that which Moses here adviseth the Israelites to doe in the like condition viz. stand still Consistite stand fast I whatever straits or exigents whatever dangers or difficulties they may be brought unto yet let them stand fast stand still And this let all of us at this day doe That is my aime still to bring home this piece of counsell to our selves as apprehending it very seasonable considering the condition into which God hath now cast us Acondition as I have often said not unlike to this of the Israelites in the Text and that not onely in respect of our present dangers but also in respect of our former deliverance God who here had brought them out of Egypt from under the bondage of a Temporall Pharoah hath wrought the like nay a greater deliverance for us in bringing our forefathers from under the bondage of a Spirituall Pharoah that Romish-Bondage bringing them and us into a libertie and that comparatively a glorious libertie Having done this for us at the present he hath brought us as he did them to the Red-Sea a Sea of Blood where we are in a great strait incompassed with many difficulties and dangers Now in this condition what shall wee doe Why take the counsell in the Text whatever become of us yet stand still stand fast It is Pauls counsell and charge to his Galathians Gal. 5. Stand fast in the libertie wherewith Christ hath made us free and be not againe intangled in the yoake of Bondage Beloved this is a liberty wherewith Christ hath made us free this liberty from Romish servitude and therefore being delivered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stand fast not suffering our selves to be againe
therefore take we the counsell here in the Text Stand still First Stand still not falling off to the left hand not remitting or abating ought of the stricknesse either of our Profession or Practice Turn not aside from serving the Lord This is the charge which Samuel giveth the people when they were in a strait having provoked the Lord by their sinnes and God having manifested his displeasure against them by such visible signes and tokens as that they were afraid least his wrath should breake â—â—rth upon them to consume them Yet saith Samuel turne not aside from following the Lord 1 Sam. 12. Let it be spoken to all those amongst us who have given up their names and themselves unto God let not them now turne aside from following the Lord It matters not what disgrace the Profession but specially the Power of godlinesse at the present lyeth under how those who desire and indeavour to walke most closely with God make themselves not onely a Reproach but a Prey to Gods Enemies and theirs Let not all this turn us aside If this render us vile in their eyes let us yet be more vile Better be vile in their eyes then in the eyes of God and his Saints which our turning aside will make us to be I hate the works of them which turne aside saith David Psal. 101. As for such as turne aside unto their crooked wayes the Lord shall lead them forth with the workes of iniquitie Psal. 125. Take wee heed how wee doe it No though it were to purchase a temporall securitie Such counsell carnall reason will readily suggest in these loose times for the saving our skin to cast off our coat the cloake of our Profession but take heed how we listen to it In so doing as Samuel tels the people we shall but turne aside after vainethings which cannot profit nor deliver for they are vaine Fall not off to the left hand Secondly Nor yet in the second place to the right hand Let not any â—ere be prejudiced against this piece of counsell I shall handle it tenderly but freely and faithfully as becomes a Minister of Christ and one that unfeignedly desires the peace and welfare as of the whole Kingdome in generall so of this place in particular Herein taking that counsell my selfe which I am now commending unto you viz. not to turne aside to the right hand or to the left from ought that the Lord hath put into my mouth to speake unto you this day That there are right-hand Errors abroad in the world and some of them rise in this Kingdome at this day I suppose it will be granted at all our hands A word of Caveat then can neither be unreasonable nor unseasonable These Errors take wee heed of And so much the rather because they are such errors as Gods own people are most subject to And here particularly take we speciall heed of those Errors which are directly destructive or dangerous to the Communitie to the whole Body of the Church wherein we live Such amongst other is that error of the seperation to which I may joyne that other of Anabaptisme which teacheth men to forsake the publique Assemblies and to breake off Fellowship and Communion with the Saints of God in publique Ordinances nay to renounce and disclaime the true Churches of Christ as false and Anti-christian An error of dangerous consequence at all times but never more I thinke never so much then at this day For Souldiers to desert and fall off from the body of the Army at any time it is dangerous but much more when it is engaged That is our condition at the present the whole Body of the Church is engaged Now at this time for any to fall off and turne aside though they doe not goe over and turn to the Enemy yet their turning aside is of dangerous consequence the next way to let in the common Enemy upon us and so to rout the whole Church And therefore to all such if there be any here present that have but an eye that way let me speake in the language of the Text Stand yee still As yee tender the good and welfare of this Church and in it of all the Churches this day under heaven all which have a venter in this bottome As you would not have a hand in betraying of that Church of God in whose wombe you were once conceived and whose breasts have given you suck stand you still And what I here speak as a poore Minister of Christ in the name of God let Authoritie according to the power committed to them second I do not goe from my Text in making this motion Moses here in the Text he represents both Minister Magistrate having left a president for both shewing them what they are to doe if at any time they shall see the people in a mutinous distemper ready to flye every one his way In this case they must bid them stand stand still Obj. Stand still will some say what then may we not flye out of Egypt out of Babylon A. Babylon Yes we may doe it we must doe it The voice from heaven is expresse for it Come out of her my people But here take heed we mistake not First That we take not Sion for Babylon To call Sion Babylon is no lesse a fault then to call Babylon Sion Now as for the Church of England the marke at which that arrow is let flye sure I am though it be not Sion the Perfection of beautie yet she hath so much of Sion in her as will free her from this charge of being Babylon Obj. Why but she hath much of Babylon in her some Reliques of Rome yet remaining besides many corruptions cleaving to her Ordinances and much confusion in her Administration A. Suppose all this should be granted what then must she presently be called and counted Babylon You would thinke him but an undutifull child who because as he thinkes he espies some lightnesse in his mother should therefore presently spit in her face and call her whore Surely whatever it is that can be charged upon the Church of England make the worst of it it is but lightnesse lewdnesse it is not no sufficient ground for any to sue forth a divorce upon it and to disclaime her as none of Christs Spouse Babylon she is not Secondly In the second place let such as call and count her so take heed least in flying from Babylon they flye to it from Babylon to Babylon I from a supposed to a reall Babylon Certainly if the word Babylon signifie Confusion as it doth then may we find Babylon amongst those who call the Church of England BABYLON Amongst them what Confusion Confusion upon Confusion Seperation upon Seperation God writing their sinne as in other cases frequently he doth in the punishment of it Obj. 2. Why but it will be said Suppose it that we be got out of Babylon
or his own safetie This question my Brethren put home upon Conscience it may happily come neere us We are all naturally neere unto our selves and oft-times too neere So it is when wee set up our selves our owne peace our owne outward tranquilitie as the first and maine thing which we looke at In the meane time making the glory of God subservient unto that Secondly Let it be enquired whether our providing for our owne safetie in this way of flight be not some diminution to the glory of God Whether wee might not glorifie God more by our standing then by our flying Here presse conscience to give senteâ—ce according to evidence and according thâ—reunto order we our selves for our flying or standing doing that which may conduce most to the glory of God Secondly And secondly that which may conduce most to the good of others specially the Publique good We are not borne neither should we live meerly for our selves all of us for others all of us for the publique As members doe for the good of the body so should Christians live for the good of the Communitie the good of the Church And this wee must have an eye unto as in our whole course so in this case of flying or standing in time of Persecution Now here sometimes it so falleth out that Christians cannot flye without both publique scandall and danger the case specially of publike Persons Magistrates Ministers Their flight oft-times indangers the Communitie as the flight of the shepheard doth the flock or as the flight of the Mariners in Pauls voyage would have done the passengers touching whom Paul telleth the Centurion and Souldiers Except these abide in the ship yee cannot be saved Now in this case they being thus engaged God biddeth them stand and therefore they may not flee Upon this ground that worthy Governour Nehemiah tooke up that Heroick Resolution Shall such a man as I flee A Magistrate in whose standing the safetie of the Communitie of the whole body of the people is bound up though others flee he may not And so Augustine in the place fore-named determines the case of Ministers Where they cannot flye without eminent danger to their flocks there God biddeth them stand A determination grounded upon that of our Saviour Ioh. 10. Where describing the good Shepheard and the Hireling he tells us the one standeth and the other fleeth The good Shepheard giveth his life for his sheepe but he that is an hireling c. He seeth the woolfe comming and leaveth the sheep and fleeth and the woolfe â—atcheth them and scattereth them The hireling fleeth c. Where the safetie and welfare of a flock is bound up in the presence of the Minister where his flight tendeth directly to their dissipation or eminently indangereth their seduction there God biddeth him stand On the other hand sometimes as private so publique persons may withdraw themselves without any detriment to the Church Nay their fleeing may be an advantage to it Thereby they may have the opportunitie off doing moregood to the Church then otherwise they could doe In this case God bids them flee and they have their Master going before them in it Our blessed Saviour as I told you being in danger by his Adversaries he often withdrew himselfe this he did for the greater advantage and benefit of his Church that he might have opportunitie for the finishing of the worke which his Father had given him to doe What himselfe therein did he orders his Apostles and Disciples to doe the like When they persecute you in oxe Citie flee into another And wherefore must they flye Why that so by that meanes they might have opportunitie to doe the worke which their Lord and Master had given them to doe viz. to publish the Gospell throughout all the Cities of Iudea This it either is or ought to be the desire and designe as of every private Christian so specially of every Minister of Jesus Christ that they may finish the worke which God hath given them to doe in doing what good they may to his Church and people Now that way which may most conduce unto that end that they must take If they may be more serviceable to the Church in their flying now God bids them flee If in their staying now Gods bids them stand This is the generall Rule which the word holdeth forth unto us God thereby making knowne his will unto us touching our flying or standing in time of Persecution Secondly For more particular and personall directions herein taking this Rule of the word along with us we must have recourse to the worke of God I meane his Providentiall worke the passages of his Providence from whence we may ordinarily learne somewhat more of his meaning and purpose towards us This worke of Providence in this case observable is two-â—old viz. Inward or Outward his worke within us and his worke without us First His inward work his work upon the inwardman upon our hearts and spirits in the ordering and tempering of them This wee find God doing variously even as the Smith dealeth with his Iron which sometimes he hardens sometimes he softnes Thus dealeth God with the spirits of his owne people sometimes he hardeneth them take it in a good sense fleeleth them as it were with an Heroicall Resolution putting into their hearts a Spirit of courage and fortitude so strengthning them with all might according to his glorious power unto all patience and long suffering with joyfulnesse as Paul prayeth for his Colossâ—ans as that they dare looke whatever dangers or enemies in the face Thus was it with Elias when he tooke up that Resolution that whatever came he would looke his Arch-enemy Ahab in the face Notwithstanding that Ahab had vowed his death and had made a most strict and narrow search for him throughout all the bordering Kingdomes and Nations as Obadiah tells him yet for all that Eliah is resolved come what will come he will face him As the Lord liveth before whom I stand I will surely shew my selfe unto him this day so he tells Obadiah Thus was it with Paul when he went bound in the spirit to Ierusalem whatever dangers were represented to him he weighs them not his resolution was to face the worst that could come I passe not at all saith he neither is my life deare unto me so that I may fulfill my course with joy and the Ministration which I have received of the Lord Iesus to testifie the Gospell of the grace of God Such a motion of the Spirit others of the Martyrs of Christ in the Primitive times many in latter times some have found and felt strongly inclining and carrying them on to give testimony to the truth steeling their spirits against whatever dangers whatever sufferings Now in this case God seemeth to give the word to such bidding them stand calling them to resist though it be unto blood And
there should be no need of their fighting Yee shall not need to fight in this Battell set your selves stand yee still Consistite State stand still stand saith he therein no question having an eye to the words of Moses here in the Text In both which places this word of Command stand still being so understood it is to be taken not for a generall Rule but for a particular Direction not shewing what others are to doe or not to doe in the like condition but onely what they were to doe at that time The generall Rule doth not allow Christians any such stupid or carelesse securitie as that being in danger they should stand still casting themselves upon a naked and immediate Providence without the use of any meanes for their deliverance and safetie This they may not doe without an immediate warrant and direction from God So had Moses no question here at the Red Sea So Calvin interprets those words which wee meet with in the 15 vers. of this chapter where it is said that the Lord said unto Moses Wherefore cryest thou unto me Speake unto the children of Israel c. Here the question may be when it was that the Lord spake this to Moses Whether before Moses gave this incouragement to the people or after Calvin inclines to the former rendring the word to avoid ambiguity as he saith in the Preterperfect tence Dixerat autem Jehovah And the Lord had said viz. before that Moses spake this to the people Otherwise saith he How could Moses have made them such a Promise given them such an Assurance This he could not have done had he not first received a promise from God And upon that it was that he grounded this his Direction bidding them to stand still And so for Iehaziel there the Text is expresse God had made his mind knowne unto him by immediate Revelation The Spirit of the Lord came upon him saith the Text i. e. the spirit of Prophesie And this it was which warranted and required this Consistencie this standing still in the people at those times which at other times is neither commendable nor allowable At other times where wee have no such immediate Direction the Rule is up and be doing wait upon God in the use of meanes serving his Providence by making use of such meanes such instruments as God is pleased to afford which unlesse wee doe wee cannot properly be said to trust God but to tempt him So then Moses his aime herein bidding the people to stand still and not to fight is not either to informe them what they might not doe or what others in a like condition ought not to doe but what they at that time should not need to doe they should not need to fight So Calvin as I told you here interprets it Verbo standi vult quietos manere in bidding them stand saith he He would have them to rest themselves quiet As if he had said saith he There shall be no need for any of you to move a finger in this service God himselfe will undertake and effect it He will fight for you as it followeth in the next verse working your salvation and deliverance in an immediate way without any aide or assistance of yours This God can doe and this sometimes he doth worke immediate salvation and deliverance for his people He can doe it God who tyeth us to the use of means hath left himselfe free Being Lord of the creature he can worke with it or without it Such is the absolutenesse of his power that he standeth not in need of instruments to worke by An evidence hereof we see in the first of his workes his worke of Creation which was the immediate efflux of a Divine Power the issuing out of a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a power or vertue from God like that which issued out from our Saviour in the dayes of his flesh whereby he wrought those miraculous Cures causing things to exist which before were not In this worke God had none to co-operate with him no means no instrumeÌ„ts to work by What he did he did it alone He alone spreadeth out the heavens saith Iob Job 9. I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my selfe Isa. 44. Onely he spake and it was done what he did in the Creation of the world the like he can doe in the Government of it Create Providences Command deliverances that is the Psalmists expression Psal. 44. Thou art my King O God command deliverance command salvations for Iacob This God can doe procure full salvation absolute deliverance for his Church and people and that onely by his word Q. Why then doth he make use of instruments and secondary causes A. This he doth not out of any need he hath of them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is Pauls speech to the Athenians concerning the true God He is not worshipped with mens hands as though he needed any thing he needeth neither us nor our services being in himselfe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} selfe-sufficient That hee doth make use of meanes and instruments in conveying mercy to his Church and people he doth it First Out of the libertie of his owne will God we know is Agens liberrimus the most free Agent working all things as the Apostle tells us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the counsell of his owne will Not being tyed to any constâ—nt tenour or manner of working as naturall Agents are which ever worke one and the same way True it is God hath set down an order for the creatures to observe and worke according to which wee call Nature And this is a law to them as Paul saith of the Gentiles They are a law to themselves viz. in regard of the law of Nature written in their hearts the Rules and Dictates whereof they follow but not so to God the Law-giver who being above his Law so is every absolute Law-giver may dispence with it working above Nature or against Nature as it pleaseth him having herein no Rule but his owne Will Secondly This he doth for the good and benefit of the Vniverse of the whole Making use of meanes and instruments in conveighing of mercy that so therby he might as it were engage the creatures one to another by making them beholding one to another The Heavens shall heare the Earth and the Earth shall hâ—are the Corne and Wine and Oyle and they shall heare Iezreel Hos. 2. One creature beholding to another as members in the naturall body all for the good of the whole Thirdly Againe thirdly this hee doth sometimes that he may put some speciall honour upon some instruments Thus hee maketh use of Moses in this great expedition in bringing his people out of Egypt and dividing the Red Sea not