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
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
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
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
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
a fourth upon Antinomianisme all in hazard to be lost at least to the Church unlesse God be the more mercifull to bring them off and all this for adventuring to put to Sea without their Ballaste O that wee may all of us be warned by their miscarriages not daring to make the like adventures before we have taken in some good proportion of this Ballaste which may keepe downe our spirits unto truths received So as whatever Errors breake in upon the Church to the disturbing and disquieting of the Peace of it yet wee may ride it out and doe what Moses here requires from the people Stand still Here is a second Direction Passe we to a third Thirdly That a ship may be steady and ride steady she must be low-masted and I might adde low built too high-carved and Tante-masted ships they will fetch way in a stresse and therefore as you know the use at such times is to strike the Top-masts and if need be to cut all by the Board that so the wind may have the lesse force and power over them I know your thoughts here run before me in the application That the soule may bee steadie it must be humble and lowly not high-minded if so it will be heady It is not for nothing that Paul putteth these two together heady high-minded 2 Tim. 3. seldome shall we finde them asunder Surely it is none of the least causes why many in these dayes are so heady {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} praecipites Rash and praecipitate in their courses they are high-minded {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} inflati puffed up which some with no great mistake read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Excaecati blinded swollen with some high conceipts high thoughts of themselves of their owne deserts their owne parts their owne gifts it may be their owne perfections In the meane time looking overby and superciliously upon others whom they apprehend to be inferiour to themselves No wonder if such soules be unstable running from errour to errour Alasse the winde hath too much power over them for them to stand still A stable soule must be a humble a lowly soule And how steadily doth such a soule ride it out in all weathers come what will come it rides snugge as you say lying under the winde not feeling much of it whilst in the meane time those high-carved and tall-masted vessels men of high thoughts and conceipts are tossed to and fro and it may bee soone over-set and over-turned I shall not need to minde you how many otherwise usefull vessels have miscarried this way I suppose there is scarce any of us but our owne experience can furnish us with some instances of this nature making good this undoubted truth that there is no one thing that sooner over-sets and over-turnes the soule then Pride and amongst all Prides none so soone as spirituall Pride when men shall be proud of the Graces of God Would we in our owne particulars be secured from the like miscarriage and would we be steady in these unsteadie times O take the Apostles Counsell to his Colossions Put wee on as the Elect of God humblenesse of minde Col. 3. In lowlinesse of minde each preferring others before our selves as the same Apostle presseth it upon his Philippians And thus thinking meanly of our selves doe not either promise or seeke high things to or for our selves It is that which the Lord bids Ieremie say to Baruch Ier. 45. telling him what God was about to doe viz. to breake downe what hee had built and to plucke up what hee had planted to bring desolation upon the whole Land And saith hee seekest thou great things for thy selfe seeke them not Let it be spoken to every of us as counsell very seasonable for the times into which we are fallen God at this day amongst us who but seeth it he is breaking downe what he hath built he is plucking up what he hath planted Great are the desolations which he hath brought upon this Land already yet threatning greater And what do wee now seek great things high things for our selves Are our eyes upon great estates high places upon riches and honours and dignities and preferments Doe wee seeke these promising or propounding them to our selves Alasse doe it not in such times as these if God may but doe that for us which he there promiseth Baruch to doe for him viz. Give us our lives for a Prey to our selves it is more then we deserve and more then many of our Brethen elsewhere have found Alas how many thousands of them have had not onely their Estates but their Lives also given as a Prey to others How many of them have beene and dayly are numbred to the Sword O if the Lord may but give us our lives as a Prey unto our selves it is mercy and a mercy beyond our deserts I and more then we can promise to our selves Take heed in the meane time of promising great things to our selv̄es Take heed of building our nests on high It is an expression which the Spirit of God is pleased to make use of more then once Though thou shouldst make thy nest as high as the Eagle I will bring thee downe from thence saith the Lord speaking to Edom Jer. 49. Though thou set thy nest amongst the Stars thence will I bring thee downe saith the Lord speaking to the same Edomites Obad. 4. Woe to him that coveteth an evill covetousnesse to his house to set his nest on high saith the Prophet Habucuck Hab. 2. The Metaphor is elegant and for the sense of it obvious enough To build the nest on high what is it but to propound and promise great things high things to a mans selfe Now this take we heed of specially in such times as these If we doe it we will never be stable we shall never Stand still A Truth which that Metaphor illustrates very aptly Birds which build their nests on high in the tops of the Cedars or other Trees wee see how they wave to and againe with every wind ready to have nests and all over-turned whilst in the meane time those Birds which build upon the ground or in the shrubs and bushes they sit quiet and still Surely thus will it be with those who build their nests on high that propound and promise great things unto themselves if stormes come downe upon them if they meet with troubles and disasters if they be driven from their house and home as many of our Brethren at this day are Alas how doth this shake and disquiet them To see all their designes dashed their hopes made abortive their expectations frustrated they cannot beare it they cannot brooke it it commeth neere them and shaketh them terribly It is the speech of the Prophet Ieremy unto the house of the King of Iudah Jer. 22.23 O inhabitant of Lebanon that makest thy nest in
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
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
the out-casts of Israel Psal. 147. Expulsos Ejectos those that are cast and driven out as Exiles from house and home Incertâ sede vagantes wandring as those Primitive Saints are said to doe not having any certaine habitation but exposed to the wide world as we say such the Lord gathereth Stepping into his people in the midst of their greatest straits and extremities then shewing himselfe to them most clearly most gloriously perfecting his Power his Goodnesse in their weaknesse their wants Whatever our condition then be though wee be stripped never so naked of all humane helpes and creature-assistances yet despaire not If God have a purpose to save us to deliver us his counsell shall stand his purpose shall take place My counsell shall stand saith the Lord and I will doe all my pleasure I have spoken it I will also bring it to passe I have purposed it I will also doe it Take wee this for an universall Truth and build upon it whatever God hath purposed to doe whether against his Enemies or for his people it matters not what seeming improbabilities or impossibities may crosse the way of his Providence it shall be performed It is that which the Prophet Ieremy saith concerning Babylon Jer. 51. Every purpose of the Lord shall be performed against Babylon What he there speakes of the literall it may as truely be said of Mysticall Babylon One purpose of the Lord shall be performed against Babylon Now wee know what the Lord hath purposed concerning it Babylon it is fallen it is fallen It shall certainly fall it shall speedily fall both imported in that phrase and manner of speech And this purpose it shall be performed It matters not what Babylon it selfe be though seemingly never so impregnable Such the Eastern Babylon was and such the Western Babylon is yet this shall not frustrate or make void the purpose of God Babylon the Great is fallen Though Great for Power Great for Iurisdiction Great for Wealth Great for Honour and Reputation Great for Friends and Allies yet Babylon the Great is fallen On the other hand we know what God hath purposed concerning his Church Ierusalem shall be established and made a praise in the earth Isa. 62. The Mountaine of the Lords house shall be established in the top of the Mountains and shall be exalted above the Hills Isa. 2. Above the Hills I above those seaven Hills whereon the woman in the Revelation is said to sit whereon the Citie of Rome is built The Church shall be elevated and lifted up above all Romish Power and Iurisdiction This is Gods purpose concerning Babylon and concerning Sion the one shall Fall the other shall Rise this shall come to passe It matters not though at the present we see no meanes no likely instruments to effect this great worke God can if he please Create both rayse up both in an instant A truth excellently represented and set forth unto Zachary in a vision the vision of the foure Hornes and foure Carpenters Zach. 1. I lift up mine eyes saith the Prophet and saw and behold foure Hornes vers. 18. And the Lord shewed me foure Carpenters vers. 20. Now what were those foure Hornes Why the Enemies of the Church as the 19 verse expounds it which are called Hornes for their Power and said to be foure in reference to the foure parts of the World East West North and South from all which they come as the Geneva Glosse explaines it And what are the Carpenters Why instruments raysed up by God to break batter those Horns to oppose to overthrow that adverse power so the last verse explaines it and they againe are said to be foure to import an equalitie of power and strength Thus when God hath a worke to doe be it to â—eat downe Babylon or build up Ierusalem he can rayse up Carpenters instruments that shall be sufficient for the worke It may be making use of meane instruments to effect great matters by Trumpets of Rams Hornes to lay the walls Iericho flat Nay more rather then faile he both can and will worke without instruments Hee hath done it he can doe it and rather then his purpose should not stand he will doe it Though instruments faile yet the Promise shall not faile Though the Carpenters should not strike a stroake yet God hath wayes to take off the Hornes of his Enemies Though the Church should be destitute of all humane protection yet God hath wayes to deliver it to secure it Expresse is that of the Prophet Esay Isa. 4. The Lord will create upon every dwelling place of Mount Sion and upon her Assemblies a cloud and smoake by day and the shining of a flaming fire by night alluding as you know to the Pillar of the Cloud and of the Fire which went before the Israelites in the wildernesse pledges and tokens of Gods gracious protection and direction These saith the Prophet the Lord will Create Now to Create you know what it is viz. to bring something out of nothing to worke as I said without meanes without instruments And thus rather then faile God will worke salvation and deliverance for his Church he will Create it bring it out of nothing effect it without any such meanes or instruments as it may be our eyes are fixed upon Which let it serve as for the bearing up the hearts of the Lords people in the midst of these drooping and doubtfull times So in the second place for the taking off their eyes from looking too much at meanes too much at instruments a thing which generally we are very act to doe And there is it that our pulses beat so unequally that there is so much unevennesse in our spirits they are up and downe like wells digged upon the Sea shore neere the highwater marke which rise and fall according as the tide ebbs and flowes Even thus is it generally with our spirits they Rise and Fall with the Tide and current of meanes and instruments When the Tide commeth in meanes and instruments appeare to us so as wee apprehend things outwardly in a hopefull condition then our spirits are up but if there be a slake of them presently they are downe againe Thus it should not be and thus it would not be did we not live more by Sense then by Faith Faith will tell us that Gods decrees and purposes they doe not Stand or Fall to secondary causes That which God hath purposed to doe he can doe it he will doe it he will carry through his owne worke Bring wee it home to the particular case of the Kingdome at the present as sad a case as ever this Kingdome saw If God have a gracious purpose towards it to save and deliver his people to build and to plant and to purge his Church to establish his Gospell to settle Truth and Peace amongst us it is not the deficiency of whatever