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
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
never more seasonable Murmurings I suppose they were never more rife and it may be others may thinke they were never more just then at this day It cannot be denyed many blâ—ssings at the present we or at least our Brethren want which formerly we and they have enjoyed viz. Peace and Plentie and Libertie Abundance of outward comforts and contentments And many Pressures and Burdens wee now lye under which heretofore we have not beene acquainted with And this causeth murmurings in some Some Blessings wee have and those choice ones so our Fathers would have thought them which yet some are discontented with and weary of That causeth murmuring in them Many dangers and difficulties and discouragements are dayly represented unto us for us to encounter with And those cause murmurings in others And some there are who thinke that Moses and Aaron take too much upon them not sparing to impute all our disasters to the evill counsells of Superiours upon their heads charging all the Blood that hath beene shed in this Vncivill and Vnnaturall Warre And that causeth murmuring in them Thus whatever cause or grounds of murmuring the Israelites in the wildernesse pretended to have the same with like pretext may be thought to be found amongst us at this day So as Murmuring-Spirits may seeme to want no â—ewell to feed the fire of their present discontents and to make it break forth into open flames But this let us beware of Take we heed how we quarrell with Gods dispensations and dealings with us or proceedings towards us for that is properly Murmuring as P. Martyr well describes it Quesimonia de Administratione Dei A quarrelling with Gods Administration an inward discontent outwardly expressed by words or actions against Gods dealings with our selves or others And of this murmuring take we heed First To set on the Councell Consider wee in the first place against whom it is that we murmure Against whom hast thou exalted thy voice and lifted up thine eyes on high It is the Lords speech to and concerning that proud Senacharib Is. 37. Let it be spoken to us to all I meane that stand guilty of this sinne of Murmuring Against whom is it that we rise up Is it against the holy one of Israel what doe we set our moâ—th or heart against the Heavens quarrelling with divine dispensations murmuring against Gods proceedings If so Alas who or what are wee that we should dare to quarrell with that God in whose hands we are as Clay in the hands of the Potter Who art thou O man that â—epliest against God that quarrellest with him saith the Apostle shall the thing formed say to him that formed it why hast thou made mee thus Rom. 9. However God be pleased to deale with us what ever his Administrations be towards our selves or others yet who or what are wee that we should dare to murmure against him I know what will here presently be replied It is not against God that wee murmure Against whom then Why against those whom we apprehend to have beene or like to bee the Instruments of our woe First And who or what are they It is Moses his Interrogatory to these murmuring Israelites when they were murmuring against Aaron and himselfe Exod. 16.7 And what are wee saith he that yee murmure against us So I may here say Those whom wee looke at with so evill an eye apprehending them as Instruments of our woe who are they or what are they that wee should murmure against them Are they such as are called and set over us by God by him appointed and commissionated to goe before us and with all such as desire to approve themselves faithfull faithfull both to God and us in seeking his Glory and our good In this case if the successe of their indeavours doe not answer their desires and our expectations take we heed how we dare to murmure against them which if we doe Secondly Consider in the second place that God will be very sensible of this Murmuring so much Moses tels the people in the 7 and 8 ver. of the Chapt. last named The Lord heareth your murmurings There is not a murmuring word that passeth out of the mouth nor yet a murmuring thought that riseth up in the heart against any Instruments imploied by God for our good but he taketh notice of it and is very sensible of it Thirdly I so sensible in the third place as that hee taketh it as done to himselfe your murmurings saith Moses in the place forenamed they are not against us but against the Lord Such a respect hath God unto his Officers his Ministers whom he imployeth in any speciall service for him that what is done to them whether for them or against them he taketh it as done unto himselfe So it is in the case of Murmurings The Lord heareth your murmurings which you murmure against him saith Moses there Their Murmurings there they were directed and aimed immediately at Moses and Aaron I but they rebounded and reflected upon God wounding him through their sides Fourthly And thus taking it in the fourth place God will not beare it however not ever beare it True it is such is his long sufferance and patience that sometimes he beares and beares much with the Infirmities of his people in this kinde This we see in these Israelites whilest they murmured for bread and water as one well notes upon that 1 Cor. 10 10. things necessary for their sustentation God beares with their Infirmitie passing it by without any remarkable Judgement But when they goe on still to provoke him in that kinde withall adding contumacy to their sinne murmuring not so much out of want as wantonnesse This was the case when they murmured for Flesh for Quailes Not contented with the Commons which God had allowed them though Angels food Man did eat the bread of Angels saith the Psalmist Bread given from Heaven and brought to them by the ministerie of Angels even as Elias his Bread was by the ministerie of Ravens I and such bread as if the Angels would have had bread to eat they could have eaten no better they would have more full tables and more delicate fare In this case God would not beare with it Much lesse when their murmurings were out of Envy and Malice That was the case when Korah and his Confederates so seditiously rose up against Moses and Aaron That was the case when the whole Body of the Army siding with those wicked Spies and giving credit to their false reports they were ready to take up stones against Caleb and Ioshuah making head against their Governors Here their murmurings were not out of weaknesse but wilfulnesse murmurings not of Infirmitie but Contumacie having a tincture of malice in them Now such murmurings God will not beare with Read we but the stories we shall see how severely God dealt with them in these cases what exemplarie
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
Temples of Christ Such unstable unsetled wavering spirits they doe not become those who have once given up their name unto God and have his name called upon them It is for them to Stand still to have stable heads and hearts Herein they shall be made like unto God himselfe who is immutable unchangeable I am the Lord I change not Mal. 3. Such he is in his nature And such he is in his promises which may serve as a Reason why Christians should not waver so the Apostle maketh use of it Heb. 10.23 Let us hold fast the profession of the faith without wavering why For he is faithfull that promised Gods promises they are the groâ—nd upon which a Christian stands Now if the ground were false and shaking they which stand upon it could not be blamed for shaking with it But that being firme no Reason why they should waver but Stand still which unlesse Christians do they cannot See the salvation of the Lord Which may serve as a second Reason So much we may collect from the Text it selfe Stand still and see c. A man that wavers up and downe can never take sure aime He that would See the salvation of the Lord must stand steady Stand still Vse And such a holy stabilitie let all of us in the feare of God be excited to seeke after and labour for that whatever changes come downe upon the world yet wee may in our measure be like unto God himselfe immutable unchangeable An Exhortation I thinke never more seasonable then at this day I shall not need to tell you what unsetled and unsteady times we are fallen into I shall onely make this use of it The more unsetlâ—d the times are the more setled spirits we had need to labour for Unsetled spirits and unsetled times will not doe well together A swimmering Brain and a seeling reeling-ship will make but foule weather of it If ever now labour wee for stable hearts steady and composed spirits that whatever Hericanâ—'s whatever Stormes and Tempests come downe upon the world upon the Kingdome upon the Church upon the State upon the places where wee live upon our selves yet we may ride it out and that in some measure steadily not being inordinately moved though moved but like a good ship at Anchor though moving yet wee may Stand still I know now what your thoughts are How shall this stabilitie be attained How shall the heart be made so steady as that it may Stand still As that a Christian may come to ride steady in a stresse and particularly in such a stresse as that which is now come downe upon this Church and Kingdome A great and a usefull Question In the resolution whereof give me leave to take hold of that Metaphor which the Question as I have propounded it puts into my hand A metaphor which many of you most of you are familiarly acquainted with and therefore I the rather make choice of it You can tell me by what meanes a ship may be made to ride steady And let me tell you that by the very like meanes the heart may be brought to be steady so steady as that it shall not be inordinately moved in the greatest stresse of Temptation that can come downe upon it To make a ship ride steady there are as I take it these foure things principally requisite She must be well-built downe-ballasted low-masted sure-anchored If any of these be wanting she will never ride steady bring we home every of them and make use of them by way of Allusion to our present purpose First The first requisite to make a ship steady is she must be well-built which consisteth in two things She must be built strongly and artificially strongly well-timbred not weake which if she be she will give way in a stresse and so prove leakie Artificially well moulded not tender-sided which if she be shee will prove Waltrie and so make soule weather of every ordinary gale And thus must the soule be built that it may stand still ride steadie in a stresse It must bee First Well-simbered well laid in with all requisite varietie of true sound substantiall sanctifying Graces which are to the soule as Beames and Timbers and Ribs to the Ship without these it is not an outward formall profession that will serve the Turne It is not the outward planke or sheading of the ship that will make her keep up tithe in a stresse If she be not well strengthned within she will as I say and you know give way and prove leakie It is not an outward profession how glorious soever nor yet any common Graces that will beare up and beare out the soule in the houre of Temptation Unlesse there be aliquid întus unlesse it be well laid in and strengthned inwardly in the inner Man as the Apostle calleth it with sound and substantiall sanctifying Graces it will give way See an instance of it in Hymaeneus and Alexander sometimes Pauls followers and companions they made an outward profession of the faith and no question for the time a glorious one but having nothing but an outward profession not being well laidin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} They made shipwracke of what they seemed to have A truth which our Saviour illustrates as you know by the Parable of the stony ground which receiving the good seed soone puts it sorth againe in a faire promising blade but no sooner doth the Sun arise and lie hot upon it but presently not having Earth and Root to beare it out it withereth commeth to nothing I shall not need to make any interpretation of the Parable our Saviour hath done it to my hand in the 20 ver. of the same Chapter Hee that received the seed into the stonie places the same is hee that heareth the word and anon with Ioy receiveth it making in outward glorious profession but having not root in himselfe the root of the matter being not found in him as Job speakes hee indureth but for a while for when tribulation or persecution ariseth because of the word by and by hee is offended I might here minde you of that other Parable of the house built upon the Sand tending to the same purpose shewing that the soule which is not strongly built built upon a sure foundation as Saint Luke explaines it it will never indure the storme of temptation but it will fetch way and totter and shake and in the end fall downe to the ground Would wee then stand still would we be steady in times of triall not being inordinately moved much lesse over-turned see that our soules bee well and strongly built First built upon a sure foundation and that is Iesus Christ Other foundation saith the Apostle can no man lay then that which is laid which is Iesus Christ He must be to our soules as the foundation to the house or to returne
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
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
heare his voice and follow him Thus did the people of Israel not goe before but follow after Moses and Aaron being guided and ordered by those directions which they had received from God for them And surely my Brethren would wee but take this course not to runne before but follow after our Leaders I meane following them as Paul would have his Corinthians to doe him so farre as they are followers of Christ our advance would have both more beautie and safetie in it whereas being confused and disorderly it can have neither Thus much I have spoken more I shall not speake wishing if it were the will of God I might never have occasion to speake againe of this Subject being led to it as I conceive very aptly by the word in my Text Sure I am my aime in speaking it hath been proved no other then Moses his here was viz. to stay the spirits of the Lords people amongst us which at this day are so ready to runne out and to hold them downe in a quiet expectation of what God will yet doe for us that so by their precipitancies and over-hastinesse they may not outrunne their owne and the Churches mercy One Branch of this Point is yet behind and that is touching Temporall Enemies Where the Question may be how Christians ought to demeane and carry themselves in the case of outward and open Persecution when they are pursued by cruell and bloody Persecutors such as Pharoah and his Egyptians here were A case which the Lords people in most ages of the Church have been well acquainted with how soon we may be we know not It will not be amisse therefore to enquire afore-hand what to doe or how to demeane our selves in such a case To which the Text returnes an answer which being rightly understood will prove not unusefull bidding us to stand stand still Q. Stand still you may say what then May not Christians flye in times of Persecution A question which we find often put up and as variously prosecuted and resolved by Divines and Casuists A threefold answer I find returned to it each having an antient Father for the countenance of it The two former extreames the third a medium a middle way betwixt both which as in other cases so here we shall find to be the viatuta the safe way and the way for us to walke in First The first and most antient is Tertullians who held it simply unlawfull for Christians in any case to flye in time of Persecution upon which Subject hee hath written a whole booke indeavouring to strengthen his opinion with many Arguments Herein wee find him followed as by those antient Heretiques the Circumcillions so by some of the Anabaptists of later times Secondly A second opinion is Athanasius his who in opposition to Tertullian held it not onely lawfull for Christians to flye in Persecution but necessary as a thing not onely permitted and allowed but enjoyned and commanded grounding his opinion upon those words of our Saviour Mat. 10.23 Where speaking to his Disciples he bids them When they persecute you in one Citie then flee into another Thirdly A third is Augustines who in an Epistle to Honoratus yeeldeth it to be sometimes lawfull though not simply necessary a thing at sometimes and in some cases permitted and allowed though not enjoyned and commanded To this judgement of his Divines generally subscribe as being sound and Orthodox declining the two other the one as being an Error on the right hand the other on the left And in this middle way wee shall goe along with them Flight in persecution is not at all times and in all cases simply unlawfull Christians are not alwayes bound to stand still Arguments to evince the truth of this assertion if need were we might soone muster up many some taken from Scripture others from Reason Scripture will furnish us with Permissions and Presidents For Permission wee shall need no other but that of our Saviour fore-named Mat. 10. When they persecute you in one Citie flye into another An expresse allowance for flight in some cases I in some cases a Precept not onely permitting but commanding Obj. I know what Tertullian and some others reply to that Text viz. that it was a Temporary precept peculiar to that time and those persons to continue onely so long till the Apostles should have preached the Gospell throughout the Cities of Iudea and no longer A. This Evasion is groundlesse in as much as wee no where find any other Text of Scripture repealing or countermanding that permission And besides as our Master Perkins further alledgeth we shall find the Apostles to whom this commandement was given practizing it after our Saviours Ascension and not onely amongst the Iewes but almost amongst the Gentiles To back this warrant we have many Presidents many Examples and that both of Christ himselfe who being in danger as the Story tells us frequently withdrew himselfe escaping out of the hands of his Enemies not yeelding himselfe to them untill the houre of his Passion was come of many other Worthies both of the Old and New Testament In the Old Testament Iacob flyeth from his brother Esau Gen. 27. Moses having slaine the Egyptian and being in danger of his life flyeth from Egypt into Madian which act of his the spirit approveth recording it as a work not of Feare but of Faith Heb. 11. By faith he forsooke Egypt c. Elias being threatned by Iezabel and in danger of his life flyes to Mount Horeb 1 King 19. The rest of the Prophets many of them betaking themselves unto their Caves under Obadiahs protection In the New Testament Ioseph and Mary being guardians to our Saviour during his minoritie and being in danger by Herod they flye with the Babe into Egypt Peter being in prison and destinated by Herod to be sacrificed the next day to the fury of the people the Angel of the Lord awakning of him in the night bids him be gone Paul being in Damascus beset by the Governour the Garrison there he maketh an escape being let downe by the wall through a window in a basket Act. 9. The woman in the Revelation the Church being persecuted by the Red Dragon Satan and his instruments cruell and bloody persecutors she had given unto her two wings of an Eagle meanes for a speedy escape that she might flye into the wildernesse a place of secrecy and safetie Here is Permission here are Presidents If need were wee might sub-joyne Reasons proving the Lawfulnesse of flight at some times and in some cases First It is that which Nature dictates to preserve it selfe and that not corrupt but pure nature Now what nature dictates Grace doth not contradict onely it regulateth and ordereth it for the way and meanes of that preservation that they be lawfull and warrantable Secondly Christians are bound