Stand still, not Murmuring.

First, Stand still, not Murmuring, 1. Corrupt na­ture prone to murmure. Rom. 13.4. 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, [...]. Gods people in their strait [...] must Stand still, not mur­muring. 1 Cor. 10. [...]0. 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 [Page 6] 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:The Israelites murmuring in in four cases. 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. 1. For want of somewhat that they would have. Thus we find them thrice murmuring for water, viz. once in the wildernesse of Shur, Exod. 15. Exod. 15.22, 24. A second time at Rephidim, afterwards called Massa and Meriba, from their strivings, Exod. 17. Exod. 17.3. A third time in the De­sert of sinne, Numb. 20. Numb. 20.3. Twice for Food, viz. once for Bread, Exod. 16. Exod. 16.2. once for Fl [...]sh, Numb. 11. Numb. 11.4. and every time ready to fall foule upon Moses.

Secondly, In case they liked not what they had. Thus being cloyed with their Mannah, 2. The dislike of what they had. 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 loat [...]eth this Mannah, this Light-Bread, Numb. 21. Numb. 21.5.

3. Meeting with dangers and difficulties.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 [Page 7] 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. Numb 14. [...], 4, 10.

Fourthly,4. Seeing others preferred be­fore thēselves. 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. Numb. 16.2, 3 [...] 41. 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, [Page 8] and I beseech you in the feare of God to hearken to it.

Applic. Let not us murmur. Thus let us not murmur. A piece of counsell (I think) 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.Grounds of murmuring a­mongst us compared with Israels in the wildernesse. It cannot be denyed, many bl [...]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 [...]ewell to feed the fire of their present discontents, and to make it break forth into open flames. But this let us beware of.

Murmuring, what. P. Martyr. Com. in Cor. 1, 10. [...]0.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 [Page 9] 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:Note. 1. Consider a­gainst whom it is that we murmure, viz. God himselfe. 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. Is. 37.23. 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 mo [...]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 [...]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. Rom. 9.20. 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.Obj. W [...] murmure not against God, but In­struments, Su­periours. 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,Ans. 1. Take heed of murmuring a­gainst Supe­riours. when they were murmuring against Aaron and himselfe, Exod. 16.7. 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 [Page 10] so evill an eye, apprehending them as Instruments of our woe: who are they, or what are they that wee should murmure against them?Being set over us by God. 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,

2, God is sensi­ble of this mur­muring. Exod. 16.8.12.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.

3. Hee taketh it as done to himselfe. Ibid. v.8.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;vers. [...]. I but they rebounded, and reflected upon God, wounding him through their sides.

4. Hee will not [...] it.Fourthly, And thus taking it, (in the fourth place) God will not beare it; however not ever beare it. True it [Page 11] 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,Par. com. ad Boar. 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;Specially if wanton mur­murings. 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,Ps. 78.25. and brought to them by the ministerie of Angels, 1 King 17.6. 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. Malicious murmurings. 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 vengeance hee took up­on [Page 12] on these their contumacious, Exemplarie vengeance ta­ken upon the Israelites for such murmu­rings. Numb. 11.1. Montan. wanton, envious, malicious murmurings. When the People became murmurers, (saith the Text in that 11 Numb.) i.e. contumacious murmu­rers, conquerentes injuste, unjust Complainers, (as the O­riginall hath it) not contented with Gods allowance, but quarrelling with his administrations: This displeased the Lord; malum fuit in auribus Domini, it was very evill in the eares of God, and therefore his wrath was kin­dled, and the fire of the Lord burnt amongst them, (the fire of the Lord, i.e. a fire sent from the Lord, or a vehement and terrible fire, as that Hebrew phrase often signifi­eth) which consumed the utmost part of the Hoasts. Thus dealt the Lord with those wanton murmurers, who would not be at his finding; being weary of their Mannah they would have flesh: God giveth them their longing, but withall he sends a Curse and a Plague with it; so you have it in the close of that same Chapt. ver. 33.Numb. 11.33. While the flesh was between their teeth, yer it was chewed, the wrath of the Lord was kindled against the People, and the Lord smote them with a very great Plague. And for the same cause hee sent the fierie Serpents amongst them, (Numb. 21. Numb. 21.6. How he dealt with that seditious confederacie, Korah, and his company, the storie is well knowne. The Earth swalloweth up some of them,Numb. 16.31, 34. and the Fire consu­meth the rest: And as for the people who took up their quarrell the next dsy, no lesse then fourteeen thousand and seven hundred of them are swept away with the Plague.Vers. 49, As for those wicked Spies, and that Rebellious rout which sided with them, God suffered them not to go un­punished. They were all of them by little and little consumed in the Wildernesse;Numb. 14.29, 30. not one of them entred into Canaan, 1 Cor. 10.10. but were destroyed of the destroyer, (as the Apostle hath it) Thus did God make them Exemplarie [Page 13] to us, that we might heare, and feare, and take heed of committing the like wickednesse. These things were our Examples, 1 Cor. [...]0.6. (saith the Apostle) to the intent that we should not lust as they lusted, nor yet murmure as they murmured; which if we shall dare to doe, doe not thinke that God will beare with it in us more then in them: specially if we murmure as they murmured, Contumaciously, Wan­tonly, Enviously, Maliciously.

And are there not such murmurings to bee found a­mongst some of us (my Brethren) at this day?Such murmu­murings to be found amongst us. wanton mur­murings. Mur­murings not of Infirmitie, but Contumacie, we murmure, and wherefore is it: not for Bread and Water. (Blessed be God we are not yet reduced to that necessitie, though it may bee many of our Brethren are.) It is not for any necessaries ▪ whether for Body or Soule, but for Flesh, for Quailes. It may be some of us want what wee would have, and formerly what we have had, and herein we cannot indure to be abridged and cut short; or else we like not what we have, and so murmure for a change of condition; wanton murmurings. In some of us (it may be) Envious and Malicious murmurings:Envious, mali­cious murmu­rings. Murmu­rings against the Callings of some, and Persons of others, whom we envie and maligne, and that for no other cause, but for some speciall honours which God himselfe hath put upon them: Our murmurings against the waies of God, against which we are prejudiced through the evill reports that some slanderous Spies have brought upon them: Or ( [...]o come neerer) and there not murmu­rings to be found amongst some of us rising chiefly from this ground? we are afraid lest we shall not have the like licence, the like libertie for our lusts that formerly we have had, but that we shall be more straitlaced that way then heretofore we have been. This it was that irri­tated [Page 14] and stirred up some of the Corinthians against Paul, occasioning their m [...]rmurings against him, (as P. Martyr notes upon that, 1 Cor. 10.10. 1 Cor. 10.10. (Vincebantur impatientiâ Disciplinae, Their spirits would not stoop to Pauls Discipline. They being loose themselves thought him too strict, and thereupon did in a manner preferre the false Apostles before him; they would give them that libertie, that licence, allow them that latitude in their walkings that Paul would not. And is not this the case of some amongst us at this day? doe not their murmu­rings spring from the same root? they cannot indure Pauls Discipline; the very shaking of Pauls Rodde over them (that Rodde which he telleth his Corinthians of, 1 Cor. 4. 1. Cor. 4.21. what will yee, shall I come unto you with a Rod?) this afrights, and terrifies them. They cannot indure so much as to heare of a Rodde, under which they must Passe, Ezek. 20.37. that they may be brought into the bond of the Cove­nant. The very name of Discipline, and noise of Refor­mation founds so harsh in their [...]ares, that it even sets their teeth on edge, (as some harsh founds sometimes use to doe) so as they are even ready to gnash them a­gainst all those whom they looke upon as Instrumentall in this worke: Now are our murmurings such? Contu­macious, Wanton, Malicious, Envious Murmurings? surely these God will not beare with; And therefore in the feare of God, take wee heed all of us how we give way to them, which that we may not doe: Give way to the Counsell and Charge here given by Moses unto the People of Israel, when they were in a condition not un­like unto ours at this day. Stand wee still.

Take we heed of murmuring against God.Not murmuring against God, not quarrelling with his Administrations and dealings, whether with our selves or Brethren, which if we doe, (yet to put a little more strength to it) know we.

[Page 15]First, The next [...] to blast the mercies which we have (In the first place) This will be the next way to blast all the mercies which wee have; what was it that tainted the Israelites Quailes? so as (though in them­selves both toothsome and wholesome, delicious food, yet) to them they proved pernicious, surseiting and poisoning of their bodies; Insomuch that what they put in at their mouths came out at their nosthrils, becomm [...]ng most loathsome unto them? why, it was their murmu­ring which had blowen upon them, and caused God to blow upon them.Numb. 11.2 [...]. They despised the Lord which was a­mongst them, (as the Lord bids Moses tell them) mur­muring against him, not contented with his allowance; and that turned this Blessing into a Curse.

Againe secondly, 2. The next way to keep off mercies we would have. This is the next way to keep off the mercies which we want, and would have. What was it that kept the old stock of Israelites, even all that came out of Aegypt, from entering into Canaan? Not one entred in but Ioshua and Caleb, not one of them received the promise. It was their Murmuring, Murm [...]rings upon Earth will cause Repentings in Heaven, making void promi­ses, keeping off Mercies; at least retarding and delaying them. What was it that made the Israelites march in the Wildernesse so long, so tedious unto them, keeping them there for so many yeares, when as they might have dispatched it in as few dayes? It was their murmuring, which still set backwards the work when it was in a good forwardnesse; putting them 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, 3. [...] ready way to pull downe judgement. as it will keep off mercy [Page 16] 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. Jude, v. 14, 15. 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. T [...]e Apostle in the next words points them out: These are M [...]r [...]urers, Complainers; men that are so ready to quarrell even with God himself,Verse 16. 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.

Take heed of murmuring a­gainst our Leaders and Governours.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;Ignorance of the councels of Superiours oft-times a cause of mur­muring. 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, Joh. 6.41. Io. 6.41. And so did many of the Disciples [Page 17] 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 maketh me [...] to mur­mur against God. 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 [...],Rom. 11.33. 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. Isa: 29. ult. 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;Against me [...] 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 [Page 18] most religious act of Mary Magdalens in pouring out her Box of oyntment upon the head of her Saviour:Mark. 14. vers. 5. They see­ing it, were offended at it, crying out of the waste. Ad quid perditio haec? vers 4. 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, vers. 8. [...], 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, Prov. 25.3. 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,Jud. v. 8, 10. Turn we Cen­surings and Murmurings into Prayers & Supplications. [...]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 [Page 19] 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. 1 Tim. 2.2. I exhort therefore, that first of all, Supplications, Prayers, Interces­sions, be made for all men (all sorts of men.) For Kings, Pray for Supe­riours. 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. Eccles. 10. last. 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, Act. 23.5. thou shalt not speake evill of the 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.Mat. 5.44. So the Apostle there pres­seth it, [...], 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 [...]r Superiours. First for the King.

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 [Page 20] upon him, (and if it might be, doubled upon him, as Elias his spirit was upon Elisha) a wise, King. 2.9, 10. 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:Sam, 14.17. 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: Mat. 24.45. Heb. 3.5. A heart tender, and affectionate towards his people, Carrying them in his bosome; (lovingly, tenderly, carefully) As a Nurse beareth her sucking child, Numb. 11.12. (as the Lord requireth Moses to doe to his Israel:) So making him in truth, Isa. 49.23. 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,For all in Au­thoritie under him. under him. And here in speciall for the Representative Body, the great Synedrion, our English Sanhedrim, The high Court of Par­liament. Numb. 11.17. 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, Ibid. 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 [Page 21] Canaan, a Land of rest and peace, where Righteousnesse and Peace may dwell together.

And remembring them,Assembly of Divines; for whom beg. Direction. 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, Exod. 31.2, 3. Exod. 36.1. 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, Act. 7.44. Heb. 8.5. according to the mind and will of God himselfe.

Begging direction and assistance for them,A blessing up­on their en­deavours. The budding and blossom­ing of Aarons Rod, the next way to stay the murmurings of the people. Numb. 17. vers. 2. 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,vers. 4. laying them up in the Tabernacle before the Testimony;vers. 5. 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.vers. 8. 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, [Page 22] and yleeded Almonds; whereupon the Lord ordereth Mo­ses to take that Rod, and lay it up in the Tabernacle be­fore the Testimony,Vers. 10. 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 Lam. 3.26. 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.

2. All men by na­ture unstable, some more then others▪Passe we now to the second, Stand still, not Wavering. This men naturally are very apt to doe, being all by [Page 23] 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. Gen. 49.4. Vnstable as water. Water, it is an unstable E­lement, seldome standing still, specially if there be any wind stirring; then we see how unequally and unevenly it moveth, being carryed this way and that way up and down. Such is the Instabilitie of some persons, they are (as Saint Iames saith of his double-minded man, Jam. 1.) [...]am. 1.8 [...], unresolved, uncomposed, unstable in all their wayes, carryed this way or that way as the tyde runnes, as the wind blowes, up and downe like waves of the Sea. It is the same Apostles comparison, and it is an elegant one, Iam. 1.6. Jam. 1.6. He that wavereth, is like a wave of the Sea, driven with the wind, and tossed. A wave, you know what the motion of it is; how it riseth and falleth; now a Mountaine, by and by a Valley; now lifted up, by and by as much depressed againe. So unconstant and une­quable is the motion of some Christians up and down; As their condition change, so doe they: In prosperitie, (when things goe well with them, heaven and earth smile upon them) their spirits are alost, none higher: In ad­versitie, (when things runne crosse with them) as much dejected, none lower. Like men in a stresse at Sea (ac­cording to the Psalmists description of them,Psal. 107.27.) They mount up to heaven, they goe down againe to the depths, their soule is melted because of trouble. Thus farre are they mo­ved, inordinately moved, not knowing how to Stand still.

But thus should it not be with the Lords people,D. Gods people ought not to be in ordinate­ly moved, whatever their condition be. whatever their condition be, whatever their straits, dan­gers, difficulties be, (for that is the case which the Text leadeth us to) yet their Direction is, they must Stand still, not being inordinately moved.

[Page 24] [...]oved they [...]ay, & ought [...]o be at the [...]udgements of [...]od. Inordinately moved (I say) Moved they may be, nay ought to be. Christianitie doth neither require nor al­low a Stoicall Apathy, a Bruitish stupiditie, that men should not be affected with the hand of God, striking or threatning. Not to be mov'd with the apprehension of imminent impendent evills;Perdifficite est [...]ominemexue­ [...]e Laert. what is it, but (as he saith) Hominem exuere, To put off the nature of man? Which seeing the Eternall Sonne of God was pleased to put on, the sonnes of men ought not to put it off.

[...]ut not Trou­ [...]led.Moved they may be, but not inordinately moved, not Troubled. So our Saviour giveth it in charge to his Disciples, Joh. 4. [...]oh. 14.1. Fore-telling them of sad times a com­ming, of great Tribulation that they should meet with, in and from the world after his departure; Let not your hearts be troubled (saith he) [...]. The word is em­phaticall, taken from the royling and troubling of wa­ters, where they are so stirred, as that the mud is raysed up from the bottome. That is properly [...]. Now Christians must beware that their hearts be not thus troubled. There is not the best heart but hath some mud, some corruption in the bottome of it, so as if it be stirred by inordinate passions, and perturbations, it will rise and roile the spirit. This was the case of the Israelites here in the Text; Apprehending the eminency of the present danger which they were in, their spirits were presently ro [...]led, troubled, inordinately moved. And therefore Moses for the setling of them, biddeth them Stand still, Ne commoveaminis, ac fluctuetis animo, (so Iunius (as I told you) glosseth upon the word) Be yee not stirred, troubled, disquieted, with anxious and dubi­ous thoughts, what shall become of you and yours? Give not way to diffident and distrustfull thoughts, so much as to call in question either the power or presence of [Page 25] God: Stand you still, not doubting, not wavering. Thus should Christians doe in the like cases: In straits, in exi­gents, when they know not what to doe, nor which way to looke, then labour so to fix their soules by faith and confidence upon God, as that they may not stagger, they may not waver. It is Saint Iames his direction to him that would obtaine wisedome, or any the like mercy at the hands of God,Jam. 1.6. Let him aske in faith (saith he) nothing wavering. [...], Nihil disceptans, haesitans, Christians ve­ry apt to be thus troubled. not reasoning, not scrupling. This Christians are very rea­dy to doe. Wee see it in the Apostles and Disciples of Christ, when they apprehended any imminent danger, or met with any great difficultie, they were ready to give way to carnall reasonings and doubtings. So did Peter when he was walking upon the Sea, treading of the wa­ter, not finding his footing so firme as he made account of, he presently cryes out, Mat. 14.30. readie to give himselfe for a lost man, notwithstanding that he had his Masters warrant and command for that which he did. The Dis­ciples the like in that stresse at Sea; notwithstanding that they had their Lord and Master with them, yet they cry out, Lord, save us, we perish. Mat. 8.25. [...] And afterwards comming unto a strange place, & having forgot to take Bread with them,Mat. 16.7. [...] they began to reason with them­selves how that want should be supplyed to them, notwithstanding that they had twice before had expe­rience of the miraculous power of their Lord and Ma­ster in multiplying of the loaves, as himselfe telleth them.vers. 9, 10. Such was their weakenesse: A weakenesse which our Sa­viour still reproveth them for, taxing their Infidelitie in giving way to those faithlesse feares, those carnall reasons and diffident doubts,Mat. 14.31. O thou of little faith (saith hee to Peter) Wherefore did'st thou doubt? Why are [Page 26] yee fearefull O yee of little faith? Mat. 8.26. Mat. 16.8 O yee of little faith, why reason yee among your selves? They are his rebukes to his Disciples upon the occasions aforesaid: Christians in like cases, in cases of Danger and Difficultie, are very subject to such carnall disceptations and reasonings, whereby their soules come to be disquieted and unsetled. But these they must beware of, not giving way to them, but labouring for steady and stable hearts;Jam. 5.8. A stable heart a great bles­sing. Be yee also pati­ent (saith Saint Iames) Stablish your hearts. A great bles­sing where it is. A Blessing which Paul prayeth for, for his Thessalonians, 2 Thess. 2. 2 Thess, 2 last. Now our Lord Iesus Christ, and God even our Father, &c. Comfort your hearts, stablish you. Saint Peter the like for the Saints to whom he writes; The God of all grace make you perfect, establish, strengthen, settle you, 1 Pet. 5. 1 Pet. 5.10. What they beg for o­thers, Christians should all seeke for themselves; sta­ble setled spirits, that they may Stand fast, and Hold fast; So Paul ex [...]orts those his Thessalonians in the place fore­named.2 Thess. 2.15 Heb. 10.23. Therefore Brethren stand fast, and hold fast the Traditions which you have beene taught, &c. Let us hold fast the Profession of our faith without wavering (saith the Apostle to his Hebrewes.) Thus should Christians Stand still, standing their ground against whatever oppo­sition they meet with in respect of the faith which they professe. Paul could not but wonder to see his Galathi­ans so inconstant and wavering this way. I marvell (saith he) that yee are so soone removed from him that called you in­to the grace of Christ unto another Gospell. Gal. 1.6. Such Weather-cocks are no ornament to the 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 [Page 27] made like unto God himselfe, who is immutable, un­changeable, I am the Lord, I change not, Mal. 3. Mal. 3.6. Such he is in his nature,

And such he is in his promises;Reas. 1. The promises are stable. 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 gro [...]nd upon which a Christiā 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.Reas. 2. Wavering hearts cannot see the salvati­on of the Lord.) 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. Applic. Labour we for a holy stabili­ty. 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 unsetl [...]d the times are, Speci [...]lly in in the [...]e unset­led times. 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 Heri­can [...]'s, whatever Stormes and Tempests come downe upon [Page 28] 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.

Q. How the heart may be made steady in such tempestuous times as these.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. Illustrated by way of Alle­gory, from a ship riding at anchor in a stresse.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, four things requisite.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.

I. It must be well built, viz. strongly and artificially.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 [Page 29] in a stresse, and so prove leakie: Artificially, well mould­ed, not tender-sided; which if she be, shee will prove Waltrie, Applied to the soule, which must be well built. 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, I. Strongly, wel­layed in with substantiall 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.Eph. 3.16. 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, [...],1 Tim. 1.19. 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;Mat. 13.5, 6. 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. [Page 30] of the same Chapter,Vers. 20, 21. 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, Job. 19.28. (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, Mat. 7.26. 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;Luk. 7.49. 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.

I. First built up­on a sure foun­dation.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,1 Cor. 3.11. or (to re­turne to the Metaphor in hand) as the Keel to the ship: If a ship have not a good Keel, A good Keele. all her upper-worke is to no purpose; If the soule bee not built upon Christ, all our super structures will prove nothing worth; And ther­fore (in the first place) make wee him our Keel, laying our soules upon him,Make Christ our Keele. resting upon him, as the floor-tim­bers in a ship doe upon the Keel, bottoming all our hopes in and upon him, laying all the weight of our soules for salvation and eternall life upon him; not resting upon any thing else besides him, what end else we rest upon be­sides Christ, wee shall finde it at the best but a Kelsie (as you call it) a false Keel, not able to beare any weight, any stresse. That our soules may be well, and strongly built, [Page 31] let them be built upon him who is the strong God, (as he is called Isa. 9. Isa. 9.6.) upon him who by his Power uphol­deth the whole frame of Heaven and Earth, even as the Keel in a ship doth all the upper-worke, Heb. 1.3. with all the la­ding in it.

Having Christ for our Keel, 2. Then get the soul furnished with other gra­ces. 1 Cor. 1.5, 7. our foundation being built upon him by faith, now see that our soules be well timbred, well furnished with other Graces, that (as Paul saith of his Corinthians) we may be in every thing in­riched by Christ; not defective in any requisite Grace: bee it hope, or love, or zeale, or humilitie, or Patience, or the like: Let it be our care that our soules may bee laid in with some proportion of every of these. And here take heed that we doe not content our selves with showes and shadowes of Graces; These will prove but as sappie or rotten timbers in a ship, which will beare no stresse) but make sure that our Graces, what ever they be for the quantitie, yet for the quality they be sound and substanti­all; Heart of Grace (as I may call it) That so we may be strengthned with all might in the inner man, according to the glorious Power of our God unto all patience and long-suffer­ing with joyfulnesse, Eph. 3.16. Col. 1.11. (as Paul prayeth both for his Ephesians and Colossians) here is the first Branch of this first Di­rection. The soul, that it may be steady, must be like a good ship, built strongly.

Secondly, And (as strongly) so (in the second place) it must be like a well-built ship, which is built artificially, 2. Built Artifici­ally, well-moulded. well-moulded. Now (to follow the metaphor) when is a ship said to be well-moulded; why, when there is a due proportion observed in her Dimensions, a due proportion for length, an bredth, and depth, Which consi­steth in a due proportion of Graces. which if it be not obser­ved she will never ride well.

Thus must the soule be moulded (as I may say) that [Page 32] would ride well, and keep steadie, it must have a due pro­portion in her Graces; not a great deale of one, and little or nothing of another. As for instance, not a great deale of zeale, and little or no knowledge; this disproportion or defect the Apostle observed, & pitied in many of his countrimen the Iewes. Rom. 10.2. I beare them record (saith he) that they have a zeale of God, but not according to knowledge. And is not this the record (my Brethren) which the Ministers of Christ may as truly beare unto some and many, as in this, so in other places of the Kingdome at this day (otherwise well-meaning Christians) that They have a zeale for God, but not according to knowledge. There is no proportion betwixt their knowledge, and their zeale; they have a great measure of the one, little or nothing of the other. Now it being so, it is no won­der that they are many of them so unsteadie, so unstable, so unsetled as by sad experience we see them to bee; car­ried this way and that way into errours of the right hand, and of the left hand, rowling too and againe, like ill moul­ded vessels, which are no content either to those that stear them, or are Passengers in them. Would we ever have steadie, stable hearts, labour for a due proportion in our Graces.

And in particular, let me advise and perswade you to get a large proportion of one Grace,Get a large proportion of love. (a Grace wherein you shall not need to beare exceeding proportion) and that is that Grace of Graces, without which the Apostle will tell you,1 Cor. 13.2, 3: all other Graces are nothing, or as good as nothing, viz. the Grace of Love. Oh seek wee all of us after this Grace, that our soules may be (as I may say) well laid out with it: with love to God, love to his Truth, love to his Ordinances, love to his Ministers, love to our Brethre [...]. Without this, what ever other graces [Page 33] we have, we will never hold steadie; a truth which the Metaphor in hand illustrates very aptly. A ship, be shee never so well and comely built, as for all materials, so for all other her proportions; yet if shee be tender-sided (as you call it) not well laid out, but pinched in the sides, shee will never be steadie. A very lively Embleme (mee thinkes) of a straight-hearted Christian, one who it may be hath some other commendable parts and Graces, as of Knowledge and Zeale, &c. I, but he is not well laid out, his Bowels are straitned. It is Saint Pauls owne ex­pression, 2 Cor. 6. 2 Cor. 6. complaining of want of love in his Corinthians towards himselfe, and his Ministerie;Vers. 12. O yee Corinthians (saith he) yee are straitned in your own Bowels; Their Hearts were not laid out, and inlarged towards his Person and Ministerie, as his was towards them in the unfeigned desire of their good. Vers. 13. One maine cause of un­steadinesse in these times, the want of love. Now where the soule is thus pinched in, the Bowels thus straightned for want of love, no wonder that Christians are so fickle and unsta­ble, as at this day we finde them to be; so ready upon every sleight occasion to take the snuffe, and to fly off from the Ordinances of God, unlesse they bee dispensed by such hands, and after such a manner and fashion as themselves like best; so ready to forsake the fellowship and communion of the Saints in the publicke Assemblies, Heb. 10.25. [...]. and to run out into Errors both in Doctrine and Practise. Certainly (my Brethren) were our soules but laid out with this grace of love in any measure proportionably to some other graces that we pretend unto, and presume to be owners (if not masters) of, we would not bee so unsta­ble, so unsetled, so soone taken off, and turned aside. It is the nature of love (as the Apostle telleth us, reckoning up the propertie of it, 1 Cor. 1 Cor. 13.4.) [...], to suffer long & much; to suffer much for God & from men; for God, in standing for [Page 34] his Truth against opposition;vers. 5. from men in bearing with the infirmities of Brethren. Neither is it easi­ly provoked, [...] (as the Apostle there goeth on) it is not easily sharpned or edged; but it beareth all things (all things tollerable) it indureth all things: vers. 7. And therefore (to draw towards a conclusion of this poynt) would we have our selves steady, get them layed out, get them enlarged: It is that which Paul begs from his Corinthians in the place fore-named;2 Cor. 6.11, 13. O yee Corinthi­ans, our mouth is open unto you, our heart is inlarged. Now for a Recompence in the same (I speak as unto children) Be yee also enlarged. And give me leave, without either ostentation or flattery, to take up his words, and say unto you of this place, To you our mouth is open, (a mercy which I dare say) some of you, many of you, have here­tofore begg'd at the hands of God; God hath heard your prayers, Our mouth is open to you) and (let me speake it as in the presence of that God, who is the searcher of hearts) Our heart is (in measure) inlarged towards you in the unfeigned desire of your good, your peace, your wel­fare, spirituall and temporall; your happinesse, your salva­vation: Now for a recompence in the same (I speake as unto children, hoping that there are somehere present that wil owne that spirituall relation) Be yee also enlarged, inlar­ged in your affections towards that ministery which here­tofore (through the blessing of God upon weake indea­vours) you have found effectuall for the begetting of some, and for the nursing up of others.

And now, O that all our hearts were but thus layed in, and thus layed out; layed in with a due proportion of all re­quisite graces, layed out with a large proportion of this Grace of Love, Certainly they would then be more steady then generally in these unsteady times they are: I, [Page 35] so steady, as that though the whole world should turne round, yet we (like the Polar stars in the Heavens) should Stand still.

Secondly, A second Direction followeth:2. Downe-balla­sted, viz. That a ship may be made to ride steady, she must be downe-ballasted, so bound downe to the water by some sad and pon­drous lading, as that she may not be tossed with every blast or billow: In like manner the soule that would Stand still and be steady, it must be ballasted, downe-Balla­sted; Ballasted, with what? Why with sound Iudgement, With judge­ment and dis­cretion, which is the Salt of Graces. and true Christian Direction, A Grace (whatever any hot and violent spirits in these times may speake or thinke of it) both usefull and necessary, as Salt to our meat, (for so indeed it is, the Salt of all Graces, seasoning persons, actions, words, without which they are all unsavory.) And will you know what it is? It is a power or facultie to discernethings which differ: Judgement, what it is? 1 Phil. 9. This I pray (faith Paul to his Philippians) That your love may abound more and more, in all knowledge and judgement, that yee may discerne things which differ (so the old Translation reads it according to the Originall. A power or facultie to judge of things as they are, not according to apparance, Joh. 7.24. 2 Cor. 10.7. but according to truth; and that not onely of the lawfulnesse or unlawful­nesse of them, but also of the expediency or inexpediency, conveniency or inconveniency of them, that so a man may order himselfe in his speeches and actions accordingly; which David maketh the property of a good man, he is one that steereth his course with this Rudder: A good man will guide his affairs with discretion, Ps. 112. Psal. 112.5. This is judgement, this is Discretion: A grace needfull for all, A Grace most requisite for the Ministers of the Gospell. specially for the Ministers of the Gospell, who being to goe before the Lords people, stand in need of a double portion of it, (specially in such times as these into which we are fal­len [Page 36] that their whole carriage, all their actions, all their speeches maybe seasoned with it, specially those in publik, that so the word in their mouths may not (through want of this) be made unsav [...]ry to any,Sam. 2.17. nor any of the ordinan­ces of God made to stink in the nosthrils of meere car­nall men. Not onely they, but all others, even all private Christians should looke out for their share and portion of it:Requisite for private Chri­stians, special­ly in these times. It being a Grace so necessary to them, that with­out it they will never be stayed, never setled. What is it that maketh multitudes so heady, so unstable, so unsetled at this day as they are? So ready to cast off received truths? So ready to imbrace any noveltie that is obtruded upon them, specially if it have but a glosse of pietie set upon it? Alas, they are unballasted, they want judgement to discerne of things, to judge of them according to truth: And as for discretion, possibly some of them may take it for a Dull Grace, not fit for these active and busie times. (Foolish Pilots (who would not account them so?) That throw over their Ballaste in a stresse.) What wonder now if they heave and set, and are carried this way and that way with every billow, with every blast. S. Inde speaking of such, he fitly resembles them to empty clouds, [...], clouds they are without water Jud. vers. 12. Jud. v. 12. carried about withwinde. It is so, you know, with light and emptie clouds; How are they hurried hither and thither according as the winds drives them? And all for want of water, which should be as Ballaste unto them to ballance them, (as Elihu phraseth it, Iob 37. Job 37.16. Do'st thou know the ballancings of the clouds?) Would we come to Stand still in these unsetled and tempestuary times, take we in every of us some of this Ballaste; get we our hearts ballasted with some proportionable measure of sound judgement, Take heed of putting to Sea without Bal­last. and doe not dare to venter our selves upon [Page 37] the differences and controversies of the times without it, we would account him an unwise Pilot that should dare to put to Sea without his Ballaste: Vnballasted bot­tomes may lye safe in the harbour, but to put to Sea (spe­cially in a stresse) they cannot without emminent ha­zard. Certainly it would be a great deale better and sa­fer for private Christians to containe themselves within the bounds of knowne truths (a safe harbour to them) then to venter rashly, and heedily upon the controver­sies of the times, which they cannot doe without emmi­nent danger both to themselves and others. Before you launch forth into this deepe, into this growne Sea, I meane engage your selves in Church differences, which are now risen to a height, get your hearts thus Ballasted, downe­ballasted, with sound judgement and true Christian dis­cretion. This will be a meanes to keepe you steady, so as you shall not be tossed too and fro, Ephesi. 4: 14. nor carried about with every wind of doctrine, (as Paul speakes to his Ephesians) much lesse make shipwrack of that faith which you have imbraced & professed, which otherwise you are subject to and in danger of. Lamentable instances of this kind the present times afford many. Should we coast along the shoare of the English Church in this Kingdome at this day, alas! How many such wracks shall wee see? How many Vessells (which might otherwise have beene serviceable and profitable) have by this meanes of late miscarried? Some bilged upon this rocke, others upon that; some runne a ground upon this shelfe, others upon that; some fallen into quick-sand, others into that; some fallen upon Separatisme, others upon Anabaptisme, a third upon Familisme, 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 [Page 38] 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, 3. Low-masted and Low-built. (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,A humble and lowly soule. heady, high-minded, 2 Tim. 3. 2 Tim. 3.4. seldome shall we finde them asunder. Surely it is none of the least causes why many in these dayes are so heady, [...], praecipites, Rash and praecipitate in their cour­ses, they are high-minded; [...], inflati, puffed up, (which some (with no great mistake) read [...],August. Aquin. Vid. Bez. ad loc. 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 [Page 39] 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?A humble soul rideth steady in all weathers 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. Col. 3.12. In lowlinesse of minde each preferring others before our selves, Phil. 2.3. (as the same Apostle presseth it upon his Phi­lippians.)

And thus thinking meanly of our selves,Seek not high things for o­thers. 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. Ier. 45.4, 5. 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 [Page 40] 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,Vers. [...]. 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.Promise not great things 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.] Jer. 49.16▪ Though thou set thy nest amongst the Stars, thence will I bring thee downe, (saith the Lord, speaking to the same Edomites) Obad. 4.] Obad. v. 4: Woe to him that coveteth an evill covetousnesse to his house to set his nest on high (saith the Prophet Habucuck) Hab. 2.] Hab. 2.9. 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 [Page 41] never Stand still. They which build their nests on high will never be stable. 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. Jer. 22. v. 1. O inhabitant of Leba­non, that makest thy nest in the Cedars, how gracious shalt thou be when pangs come upon thee,Vers. 23.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. [Page 42] 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 of the Larke to flye high, but build low. 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 Evill times. Jer. 48.28.Specially in such times as these: It is that which the Prophet [...] 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, vers. 29. so it followeth in the next words. Wee have heard of the Pride of Moab, he is exceeding proud, his l [...]f­tinesse, 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, [Page 43] 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.Lay our Spirits 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. Calamitous times, 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 [Page 44] may ride it out, and in our measure Stand still. I passe to the fourth and last Direction.

4. Sure-Ancho­red. 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 sure-An­choring, three things requi­ [...]ire. 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.

I. A sure-An­chor, viz. Faith. Heb. 6.19.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 disqui [...]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,Faith fitly compared to an Anchor. (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 [Page 45] 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, 2 Hab 4. (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 then have our soules stayed (as at all times so) in these tempestuous and troublesome times which are come downe upon us (wherein almost every day presents us with new feares, new dangers) make we use of this Anchor.

Onely taking heed that it be an Anchor like that which the Apostle there describes, [...], a sure and steadfast Anchor that will not deceive us.

Q. But how shall we be sure that our Faith is such, and will prove such?

A. Not to goe from the Metaphor in hand.To make faith a sure-anchor, two things re­quisite. To make an Anchor sure and firme, there are two things re­quisite. It must be Good Iron, and well wrought. And such must our Faith and Hope be, if we would have it firme and sure.

First, It must be first a true, sound, solid, 1. It must be solid & substantiall. substantiall faith: Faith, not Fancy. Such, (and no better) are the Hopes which meere naturall men stay their soules with in times of danger; whatever befalls others, and threatens them, yet they hope well. But what is that Hope of theirs? Nothing but Fancy. A light imagination grounded up­on some possibilities, at best some probabilities. They con­ceive a possibilite of escaping the danger, and happily they apprehend some probable wayes and meanes where­by [Page 46] they may secure themselves from it; and hence spring their Hopes wherewith they beare up their Hearts and Heads. Vaine Hopes, like brittle I­ron that will never make good Anchor. Now alas these are but vaine and brittle hopes, like spalt and brittle Iron that will never make good Anchor. There is no trusting to them, they are Perish­ing Hopes. So Bildad in Iob saith of them, Iob 8. Job 8.13, 14. The Hypocrites hope shall perish; whose Hope shall be cut off, and whose trust shall be as the Spiders Web. A Spiders Web, it is spunne (as you know) out of the Spiders owne Bowells. And such are the hopes of Hypocrites, and meere carnall men, they are but webs spunne out of their owne Bowells, nothing but a Contexture (as I may say) of some proba­bilities and possibilities, which they fancy to themselves. No trusting to such Hopes. Spiders threads, though they were twisted never so many double, yet they would never make a good Cable. Had we never so many possi­bilities and probabilities represented to us, yet trust not unto them. Looke we out for better Hope then this, viz. a sound, solid, substantiall Hope or Faith: A Hope spunne (as I may say) out of Gods owne Bowells; or (to hold to the Metaphor) a faith digged (as I may say) out of the Mine of the Word. No other Mine will afford Iron to make this sure Anchor of: It must be Gods owne Mine, the Scriptures. There we shall meet with many rich veines of precious promises; these are (as I may say) the Mettall, the matter and ground-worke, out of which a true faith, a sound and sure hope is drawne.

2. A Faith well­wrought.First, Which then (in the second place) must be well-wrought, viz. by the Spirit through the Word. Even as in the forging of an Anchor, there is the Smith, the Fire, and the Hammer: so here in the working of this Faith, the worke-man is the Spirit, which is therefore cal­led the Spirit of Faith, 3. Cor. 4.13. being the Principall efficient of [Page 47] it. The Fire and Hammer, that is the word in the mini­stery of it: Is not my word like as a fire, (saith the Lord) and like a Hammer? Jer. 23. [...]er. 23.29. Such is the Word in the mouth of Gods Ministers, being accompanied by the Spirit. Now it is as a fire for the so [...]tning of the heart, and as an Hammer for the forging and fashioning of it. Would we then have our Faith and Hope firme and sure, see we that they be thus wrought. And for that end put we our soules into the hands of this Work-man, by a con­stant and cons [...]ionable attendance upon the Word, which let us daily and frequently meditate upon, working the promises upon our owne Hearts. An Anchor, it is not forged at one heate, nor welded with one stroke: It must in­to the fire againe, and againe, and have stroke after stroke; and piece after piece. A sure and sound faith, it is not ordinarily wrought by one Act, but many. There must be an inculcating of the promises of God by frequent medi­tation and Application, laying on one promise after ano­ther, and working them on upon the soule. Here is the first thing requisite to this sure. Anchoring; the Anchor it selfe must be sure.

Secondly, The second requisite is,2. Good & firme Ground, nei­ther Foule nor false. that the Ground on which the Anchor is cast be Good; good ground fit to Anchor in. Now to make it so, there are (as you know) two things requisite. It must neither be Foule nor False: Not Foule, but Cleare; free both from Rocks and Wrecks, which are subject to chase the Cable in pieces: Not false, but firme; so as the Anchor may not come home. And even such a ground must a Christian choose for his Faith and hope, that would ride it out, and Stand still. The ground of his Hope and Confidence must neither be Foule nor False.

First, Not Foule:I. Not foul [...]round. Such is the Hope and Confidence that [Page 48] wicked men put in their ill-gotten goods, got whether by Oppression or Fraud: neither of them to be trusted in. Trust not in oppression, Psal. 62.10. become not vaine in [...]obbery (saith the Psalmist.) This David there speaketh more, speci­cially to his Souldiers (as our Aynsworth observes upon it.A Lesson for Souldiers.) And indeed it is a Lesson very proper for men of that Profession: If there be any of them here present this day, let them carry it away with them, carrying it both into the field, and from the field to their owne Hou­ses: Trust not ye in Oppression, in unjust Extortions, or fradulent Injuries; become not ye vaine in Robbery: make not your selves vaine and vile in the eyes of others, by violent and unwarrantable Plunderings, and Spoylings, and Robbings, seeking thereby to inrich your selves. Here­by (as you wrong others now) you will but deceive your selves in the end; specially if you put any confidence; any trust in goods so gotten, both waies becomming vaine. A Lesson for all. An Instruction very proper for them, and not improper for others. Let all of us this day carry it home with us. Are we the owners or possessors of any ill-gotten goods; goods gotten by Oppression or Fraud, by Violence or Deceit? Trust not to them, nay take we heed of them, they will be but as Rocks and Wrecks to chase in funder our Cables; confidence so placed will never hold. No more will that confidence which is placed in any indi­rect, unlawfull, and unwarrantable waies and meanes for the securing or delivering of our selves. That of the Wiseman is exprest, Prov. 12. Prov. 12.3. A man shall not be establi­shed by wickednesse. Would we ride Sure, take wee heed that we cast not Anchor upon Foule ground.

2. Nor false Ground.Secondly, No nor yet upon false ground. Such are Ri­ches, though well-gotten, and truely come by, yet they are but false-ground, Vncertaine Riches (as the Apo­stle [Page 49] calleth them) and therefore (as he there presseth it) not to be confided in.1 Tim. 6.17. Charge them that be Rich in this world that they trust not in uncertaine Riches. So also the Psalmist in the place fore-named, prosecutes his charge. Trust not in Oppression, become not vain in Robbery;Psal. 62.10. If Riches increase set not your Hearts upon them.] If Riches, Cajil, (saith the Originall) a Power of Wealth, or Powerfull-Wealth, (as Aynsworth renders it) If they increase and flow in upon us, though it be at the right Channell, by honest and good wayes, (as Calvin and other Expositors interpret that Clause) yet set not our Hearts upon them, trust not in them; cast not Anchor upon this ground. If we doe, we shall find it no better then a quick-sand, false ground. Our Anchor thus cast, it will come home, so did the poore-Rich mans in the Gospell: Having hea­ped up a masse, and as he thought, a mountain of wealth, he casts anchor upon it, hoping to ride by it many dayes, nay yeares; Soule, Soule, take thy ease, Luk. 12.19. thou hast goods laid up for many yeares. I, but see, the ground being false, his Anchor comes home the first night.vers. 20. Thou foole this night, &c.

I might say the like of whatever it is that the soule can put any confidence in besides God. Be it out of our selves, in any creature in earth or heaven; or be it within our selves, in any Gifts, whether of nature, as strength or wit, or the like, whereby we may thinke we shall be a­ble to shift for our selves; or Gifts of Grace, whether Common or Saving. In none of these may a Christian put any confidence. As for saving, Sanctifying-Graces, the Iesuite saith well;Bellarm A Christian may take up confidence from them, but not put any confidence in them: Take up confidence from them, as they are evidences of Gods love, and favour towards him; but not making them a [Page 50] ground of Confidence, not resting upon them. This if we shall doe, they may faile us, I meane as touching the sense and apprehension of them. The case is common and ordinary; In Satanicall Temptations, and Divine de­sertions; Gods dearest Saints come to doubt, and question whether they have any truth of Grace or no. Now in such cases, should wee make them the ground of our confidence, our Anchor would come home, our trust would faile us. And therefore, that we may ride it out in all weathers, taking heed of both these, foule-grounds, and false-grounds; cast wee our Anchor upon Good ground.

This good Ground onely in Heaven. Q. And where is that to be found? A. Why in Hea­ven. Here is a difference, and a remarkable one, betwixt this and other Anchors, (as Interpreters upon that sixth of the Hebrewes, Calv. Paraeus. commonly observe) They are cast downewards, this upwards. Faith (or Hope) it is an An­chor (saith the Apostle there) which entreth to that which is within the vaile, entreth into heaven, whither Christ our High-Priest is gone to make Intercession for his peo­ple, as the High Priest under the Law was wont to go with­in the vaile of the Temple.Cast Anchor within the Vaile. And here we must cast Anchor if we would have it sure and steadfast, so as we may ride steady by it. Cast it within the vaile, in Heaven upon God himself. Shall we cast it upon any thing without the vaile, upon any thing of this side Heaven, or upon any thing in Heaven besides God and Iesus Christ (as poore deluded Papists doe upon their Saints and Angells? Making God alone our con­fidence.) It will come home and deceive us when we have most need of it. Learne we therefore all of us to make God, and God alone our Confidence, Psal. 65.5. He is the Confidence of all the ends of the earth (so the Psalmist calls him:) Make wee him our Confidence. So did David for himselfe. As [Page 51] what time I am afraid I will trust in thee, Psal. 56. Psal. 56.3. And he would have others to do the like, and that at all times. Trust in him at all times ye people, Psal. 62. Psal. 62.8. And this doe we, (as at all times, so) specially in these unsteady and unstable times. Resolve we to make not man, No trusting in man. but God our confidence. The former we have made tryall enough, (I feare too much) of. And we see how that anchor hath come home, how that confidence hath failed us. That which David hath written wee may signe to, Psal. 62. Psal. 62.9. Surely men of low degree are vanitie, and men of high de­gree are a lye; to be layed in the Ballance, they are altogether ligher then vanitie. Whatever they be, be they never so great, nay never so good, yet take heed how wee trust in them. If we doe, it is both possible and probable, at one time or other our Anchor will come home.Rom. 3.4. Let God be true, but every man a lyer. Such are all men as men, lyers both Actively and Passively, subject to Deceive, and be deceived. God alone is Immutable, Vnchangeable, like firme ground which will not, cannot give way. Would we ride sure, Anchor upon him. Here the Iesuite him­selfe will yeeld us a Tutissimum est, Bellarm. that it is the safest course so to doe, Totam in sola, To place our whole trust and confidence in the alone mercy of God, and merits of Christ for Eternall Salvation. And doe we the like for Tempo­rall salvation.Psal. 44.6. Vse meanes (as David would his Bow and Sword) but trust not in them. I will not trust in my Bow, neither shall my Sword save me: Make God alone our Trust. By that meanes may wee come to Stand still, to ride sure and steady in all weathers, not to be changed in the midst of changes. In the Lord put I my trust (saith Da­vid) how say ye then to my soule, flee as a Bird to your moun­taine? Psal. 11. Psal. 11.1. They which trust in the Lord, shall be as Mount Sion, which cannot be removed, but abideth for ever, Psal. 125. Psal. 125.1.

[Page 52] 3. A strong-Ca­ble.Thirdly, The third and last Branch of this Direction is behind, I will dispatch it in a word. The Anchor and ground being good, now what wants but a strong-Cable to fasten the Anchor to the ship? Thus the soule having placed and pitched her confidence upon God, what wants now but a firme and strong-Resolution not to let that con­fidence goe?A firme Reso­lution. Heb. 10.35. Cast not away your confidence (saith the Apo­stle to his Hebrewes Heb. 10. Let not this Anchor slip, hold it fast. Whose house we are if we hold fast the confi­dence, (saith the same Apostle) Heb. 3. Heb. 3.6. If the Cable breake or slip, so as the ship be put from her Anchor, she is presently a drift in danger of running upon the maine, of striking upon Rocks or Sands. Thus if the soule have once let goe the confidence which it hath on God, and so be put from its Anchor, it is now driven too and fro like a Weafe, not knowing where to rest, being in continuall and eminent danger of miscarriage. And therefore whatever come, however God be pleased to deale with us, yet put on this Resolution, not to let him goe.Gen. 32.26. Psal. 42. last. I will not let thee goe, (saith Iacob:) But still to hope in him; Still hope thou in God (saith David to his disquie­ted soule) still to trust in him; [...]ob 13.15. Though he kill me, yet will I trust in him (saith Iob) A resolution (methinkes) most lively emblematized and shadowed forth by a ship riding at Anchor in a stresse: An Emblem of Faith conflict­ing with Ten­ [...]ation. Where the Anchor brings downe her head as if it would pull her under water, insomuch that the waves and billowes oft-times rake over her, it may be from head to stearne, as if they would sinke her, swallow her up; yet for all this she holdeth her hold, and will not let the Anchor goe: Come what will come she will ride it out, and if she sink, she will sink at An­chor. A most lively Emblem of a beleeving soule con­flicting with Temptation. The stormes come downe upon [Page 53] it, the waves rise and beate upon it, I, it may be, goe o­ver the head of it: (It is that which Ionah saith of himself in a literall sense; All thy billowes and thy waves passe o­ver me, Jon. 2. Jon. 2.3. And wee may heare David saying the same of himselfe in a metaphoricall sense, All thy bil­lowes and waves are gone over me, Psal. 42. Psal. 4 [...].7.) Threatning to drowne, to sinke, to swallow it up. Yet for all this, the soule having cast Anchor, fined its confidence upon God, it will not let it slip: come what will come, what can come, it is resolved to hold its hold: If it sink, it will sinke at Anchor: If it perish, it will perish with God, and Iesus Christ in the Armes of it: A Resolution fit for a Christian.A Resolution fit for the Times. And such a Resolution let every of us put on at this day. A storme is come downe upon the King­dome, (the ship wherein we are all imbarked) the waves are up, the Sea is growne, what shall we doe? Why, whatever we doe, let not our Cable runne out, let not our Anchor slip; let not goe the Hold which wee have of our God; cast not away our Faith or Confidence: Remember it is our Anchor, it is that we must live by; If that be gone, all is gone. It is not here with the soule as it is with a ship: If a ship be put from her Anchor, yet she m [...]y put into some harbour or other where she may be safe; But if the soule be wholly put from this Anchor, what har­bour shall she put for? Now there is nothing but Seas, and Rocks, and Sands, nothing but present desperation, and future destruction to be expected. And therefore, (to close up this point which hath carried away my thoughts through the aptnesse and sweetnesse of the me­taphor which I fell upon) having o [...]e cast this [...]ure An­chor upon this Cleare and firme Ground, having placed our co [...]fidence upon God, now hold the head of the soule to it, wit [...] the Cable of a firme and strong resolution, re­solving [Page 54] solving not to let our confidence goe. By this meanes the soule being thus surely▪Anchored, it may come to ride it out in all weathers, and that in some measure steadily; so as though it be moved, yet it shall not be removed, but Stand still. And thus I have at length also done with this second Branch of this seasonable Counsell handled unto us in this word, Consistite, Stand still, not wavering. I passe to the third.

Stand Still, not Flying.

3. [...]. Gods people must stand their ground against all E­nemies, Spiri­tuall & Tem­porall.Thus were the Israelites at this time ready to doe: Some ready to flye from the Enemy, could they but have found a passage to breake out at; others as ready to flye to him. Moses interdicts them both with this one word of Command; Stand, stand-fast, stand-still, requiring them to stand their ground, to keepe their Quarters and Stati­ons. And this should the Lords people doe in like cases against all their Enemies;1 [...]. Against spiri­turall Ene­mies, Satan & Anti-christ. be they Spirituall or Temporall. Spirituall, Satan and Anti-christ; Temporall, cruell and bloody Persecutors; all represented and shadowed out here by Pharoah and his Hoast, as I shall show you in the prosecution. And against all these should the Lords people stand their ground.

1 [...]. Against Satan.First, Against Satan and all the Power of Hell: Those Principalities, and Powers, and Rulers of the Dark­nesse of this world, those [...], those Spirituall wicked [...]csses in high places, (as the Apostle describes them, Ephe. 6. Ephe. 6.12.) These are the chiefe Enemies (as the Apostle there tells us) that Christians have to combate and con­flict with.Pharoah & his Army, repre­senting Satan and the Power [...]f Hell. Enemies represented by Pharoah and his pow­erfull Army here pursuing the Israelites. Even thus doth Satan, with all the power of Hell pursue the Israel of God, [Page 55] (so the Apostle calleth all faithfull Christians, Gal. 6. Gal. 6.16.) Aegypt, I shall not need to tell it you, how it was a fi­gure of our spirituall bondage, and misery under sinne and Satan; No [...] yet how Israels deliverance out of Aegypt was a figure of our spirituall deliverance by Christ. These are obvious notions. As also that Pharoah the King of Ae­gypt was but as a Vice-Roy or Deputie, representing Satan the Prince of this world. Joh. 14.30. It is a representation which wee find the Prophets sometimes making use of. So the Father Saint Iero [...]e Interprets that of the Prophet Eze­chiel, Ezek. 29. Ezek. 29. v. 2. Sonn [...] of Man set thy face against Pharoah King of Aegypt, &c. This he speakes (saith the Father) litterally against Pharoah King of Aegypt;Hieron.com.ad locum. but Allegori­cally and Mystically, Contrà magnam illam Potestatem, against that Principalitie and Power, even Satan the Prince Paramont of Aegypt. But more clearely the Prophet Isay in his 27^th chap. Prophesying against the Kingdom of Satan, (as the Contents in your Geneva Bibles lay it downe) he expresseth it thus:Isa. 27.1. In that day the Lord with a sore, great and strong Sword; shall visite Leviathan, the win­ding Serpent, &c. and he shall stay the Dragon that is in the Sea. Where by Leviathan, the Serpent, & Dragon (as In­terpreters mostly agree it) is to be understood properly the King of Aegypt, who was a Potent and mightie Prince, living amongst, and (as it were) upon the waters, viz. the River of Nilus, and the Red-Sea, from whence came the chiefest revenue of his Country, (as Illicius notes upon the word Leviathan) and therefore there called the Dra­gon that is in the Sea, or the Dragon in the waters, as the Psalmist describes him, Psal. 74. Psal. 74.13, 14. where speaking of Pharoah and other his Commanders, whom God destroy­ed in the Red Sea: Thou brakest (saith he) the heads of the Dragons in the waters: Thou brakest the heads of Leviathan [Page 56] in pieces. In both places, the Drago [...] and Leviathan is one and the same, viz. Pharoah with all the Power of Ae­gypt. So the Prophet Ezekiell most clearly explaines it, Ezek. 29.3. Ezek. 29.3. where Prophesying by name against Pharo­ah King of Aegypt, he calls him the great Dragon that ly­eth in the midst of his Rivers. Thus it is properly, but Mystically and Allegorically, it is to be understood of Satan and his Kingdome. Hieron.Com.ad locum. & in Cant. Hom. [...]. Calv. ibid. So Ierome, so Calvin, so Inter­preters generally carry it. Satan, he is the great Leviathan, so called for his Power and strength; that crooked winding Serpent, for his poyson and subtiltie, winding himselfe eve­ry way for his owne advantage: The Dragon that is in the Sea, the Sea of this world, (as Calvin prosecutes it) playing and sporting himselfe like the Leviathan in the deepe waters,Job 41. or like the Crocodile in Nilus, seeking whom he may devoure. And he is the spirituall Pharoah, who holding all men by nature in a spirituall servitude and bondage, he prosecutes the Israel of God, all those who are taken out of his hands, translated out of his King­dome, in measure freed and delivered from his Tyranny, with all the power he can make, seeking either to reduce them, or to destroy them.

Now in reference to him, and all these spirituall Ene­mies, the counsell in the Text is very proper, teaching the Lords people what they are to doe,Stand fast a­gainst these Enemies. Consistite, stand, stand fast. So the Apostle presseth and inculcateth it in the place fore-named, Ephe. 6. Ephe. 6.1 [...]. Put on the whole armour of God, that you may be abl [...] to stand, vers. 11. Take unto you the whole armour of God, that you may be able to with stand, and having done all, to stand, vers. 13. Vers 13. [...], to stand, and stand against. Against what? Why, against that Crooked, winding Serpent, against the wiles of the De­vill, vers. 11. against that great Leviathan, those Princi­palities [Page 57] and Powers, vers. 12. Against these stand we fast, no [...] Flying, but Resisting, not flying from Satan, but ma­king head against him; Whom resist steadfast in the Faith, 1 Pet. [...]. [...]. (saith Saint Peter) speaking of that roaring Lyon:) [...] ▪ firmi in side, or per fidem, firme and steadfast by Faith in Faith, by the Power of Faith in the Profession of Faith. Standfast in the Faith, (saith the same Apostle to his Corinthians, 1 Cor. 16. 1 Cor. 16.13.)

Q Stand still? And stand fast? Counsell soone given,Satan, a potent Enemy. (you may say) but not so soone taken. Satan, a Potent Enemy, how shall we poore striplings ever be able to looke him in the face, much more to stand our ground against him?

A. So was Pha­roah. Even so might the Israelites here have replyed to Moses. Pharoah and his Hoast, a Potent Enemy, and how should they ever be able to stand against him? Yet for all that Moses here bids them stand, and stand still. This did he, even as it is said of Abraham, Rom. 4.19. Rom. 4.19, 20. Be­ing not weake in Faith, he considered not his owne body, &c. He staggered not at the Promise of God through [...]nbeliefe, but was strong in Faith, giving glory to God ▪ thus did Mo­ses here. Being not weake in Faith, he considered not the Body of his owne Army, which in many respects was f [...]rre inferiour to that of the Enemies; but being strong in Faith, he gave glory to God, resting upon the Promise, and upon that ground he bids them stand. True it is, if we looke at our Enemies and our selves, comparing their strength with our weakenesse, we shall find a discou­raging disproportion.God is able to make us stand. But here's our comfort, whatever they or we be, we have a strong God who is able to make us stand, though in our selves never so weake. So saith [...]aul of the weake brother, [...], He shall be upheld, Rom. 14.4. he shall be established, why, for God is able to make him [Page 58] stand. And therefore how conscious soever of our owne weaknesse, yet be we strong in the Lord, strong, not in our owne, but in his strength, going forth against this Ene­my as David against his Goliah, 1 Sam. 17.45. not in any confidence of our owne, but in the name of the Lord, resting upon his power and faithfulnesse,1 Tim. 4.17, 18. Psal. 138.8. Phil. 1.6. who having once delivered us out of the mouth of this Lyon, will yet deliver us (as Paul concludes) perfecting his owne worke where once he hath begun it. Stand wee therefore our ground against Satan.

2. Against Anti­christ, an Ene­my also figu­red by Pha­roah, &c.Secondly, And as against Satan, so (in the second place) against Anti-christ. A spirituall wickednesse too. Such is the mystery of Anti-christ, whatever the Person be. An Enemy figured and shadowed out also by Pha­roah, and the power of Egypt here. Egypt, it was a Type and figure of Rome, so the Spirit it selfe interprets it, Revel. 11. Revel. 11. where speaking of the two witn [...]sses, the faith­full Martyrs of Christ that should be slaine under Anti-christ, (as it is generally interpreted) he saith, That their dead bodies should lye in the streets of the great Citie, which spiritually is called Sodome and Egypt. That great City there spoken of is Rome, Ve [...]s. 8. together with the whole Ro­mish jurisd [...]ction; and of this Citie saith the Spirit, it is spiritually called Sodome and Egypt; Sodome, for the Fil­thinesse of it, the ho [...]r [...]d abominations there acted and al­lowed; Egypt, for her Idolatry and Tyranny, being a House of Bondage to Gods people, wherein they were held inthralled for many hundred yeares together: And being in measure delivered from that bondage, as Israel here was from Egypts, Pharoah and his Hoast, the Pope the head of the Church Malignant upon earth, with all the power he can rayse both Spirituall and Temporall, [...]ee prosecutes and pursueth them; seeking by all wayes and [Page 59] meanes either to reduce them, to bring them back into Egyptian-R [...]mish-bondage againe, or else to destroy them, to cut them off from being a people;Psal. 83.41 that so the name of Israel might be no more had in Remembrance. Now in this case, what shall the poore Church and people of God doe? Why even that which Moses here adviseth the Israelites to doe in the like condition, viz. stand still, Consistite, stand fast. I, whatever straits or exigents, whatever dangers or difficulties they may be brought unto, yet let them stand fast, stand still.

And this let all of us at this day doe.Applic. Stand fast in our libertie from Anti-christian Bon­dage. That is my aime still, to bring home this piece of counsell to our selves, as apprehending it very seasonable, considering the condition into which God hath now cast us. Acondi­tion (as I have often said) not unlike to this of the Israelites in the Text, and that not onely in respect of our present dangers, but also in respect of our former deliverance. God who here had brought them out of Egypt, from un­der the bondage of a Temporall Pharoah, hath wrought the like, nay a greater deliverance for us, in bringing our forefathers from under the bondage of a Spirituall Pha­roah, that Romish-Bondage, bringing them and us into a libertie, and that comparatively a glorious libertie. Having done this for us, at the present he hath brought us (as he did them) to the Red-Sea, a Sea of Blood, where we are in a great strait, incompassed with many difficul­ties and dangers. Now in this condition what shall wee doe? Why, take the counsell in the Text; whatever be­come of us; yet stand still, stand fast. It is Pauls counsell and charge to his Galathians, Gal. 5. Gal. 5.1. Stand fast in the libertie wherewith Christ hath made us free, and be not a­gaine intangled in the yoake of Bondage. Beloved, this is a liberty wherewith Christ hath made us free, this liberty [Page 60] from Romish servitude; and therefore being delivered, [...], stand fast, not suffering our selves to be againe intangled in the yoake of that bondage. In this case ra­ther choosing to Dye Free-men then to live slaves. Stand we fast therefore.

Stand still, neither retur­ning nor turn­ [...]ng aside.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 [...] too vast a distance betwixt Rome and us,Luk. 16.26. (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. Am: 4.3. Ye shall goe out at the Br [...]aches, every Cow at that which is before her: meaning that th [...]y should flye confusedly, some this way, some that way. And is not the like judgement in a great measure fallen upon us [Page 61] of this Kingdome at this day? How many doe wee see dayly going and flying out at the Breaches which our sad Divisions have ma [...] [...] 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.1. Notreturning to Rome a­gaine.) God hath in mercy brought us out of Egypt, delivered us from R [...]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;Beware of Re­concilers and Moderators. 2 King. 20.11. ta­king heed of the proditorious counsells of whatever faint- [...]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 degrees [...]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 I [...]dai­zing-christians, who sought cunningly to betray the liber­tie of the Churches.Gal. 2.4, False-brethren (saith he) unawares brought in, who came in privily to spy out our libertie which we have in Christ [...]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 Co­rin [...]hians for, that they were so patient, or rather so dull [Page 62] and stupid this way. ye suffer (saith h [...]) if a man bring you into bondage, 2 Cor. II. [...] Cor. 11. 20. Isac [...]ars Pati­ence. 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. Gen. 49.14. Not com­mendable in those Corinthians, nor yet where ever it is found.

What Burdens may be [...]orne, and what not.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.

Keepe our distance. Which that we may doe, keepe we our distance, not re­turning unto them. This is that which the Lord giveth the Prophet [...]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. Jer. 15.1 [...]. Take wee the charge as directed unto [Page 63] us. We through the mercy and goodnesse of God, have made a seperation from the Church of Rome, having (at least in [...]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;2. Not turning aside to the left hand or right. Deut. 5.32, 11▪ 16. 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;1. 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 [Page 64] 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 [...]rth up­on them to consume them; Yet (saith Samuel) turne not aside from following the Lord, 1 Sam. 12. [...] Sam. 12.20. 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. Psa. 101.3. Psa. 1 [...]5. v. last. 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, 1 Sam. 12.21. which cannot profit nor deliver, for they are vaine. Fall not off to the left hand.

2. Nor yet to the right hand.Secondly, Nor yet (in the second place) to the right hand. Let not any [...]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. [Page 65] 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,Right-hand Errors rise at this day. 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, Beware, speci­ally of such Errors as are destructive to the Body ofthe Church. 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. The Dange­rousnesse of Seperation at present. 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 [Page 66] 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.

Magistrates & Ministers, both must bid the people stand 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. 1. May wee not flye out of Ba­bylon? 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,A. Yes, but take heed we mi­stake not. Revel. 18.4. 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,1. That we take not Sion for Babylon. Isa. 5.20. Lam. 2. [...]5. 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, [Page 67] (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,2. Take heed we flye not from Babylon to it. 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,Obj. 2. Being come out of Egypt and Babylon, are we not to advance? Suppose it that we be got out of Babylon, and out of Egypt, what, must wee now stan [...] [...]ill? Are we not to advance, and march on Ca­naan-wards? Are we not to goe forwards, seeking after further degrees of puritie and perfection?

A. True, we are so to doe; but,A. Tarry till God lay out our way. Tarry till God lay out our way for us. It was Israells case here in the Text, being come out of Egypt to the Red Sea, they were not to make a stand and fit downe there, but to advance and march on: I, but being brought into a strait, they must stay till God lay out their way for them. And the very same is our case at the present; God having brought us out of Egypt, it is both our dutie and desire to advance, forget­ting what is behind (as Paul speakes of himselfe) to presse forwards towards further puritie of ordinances, Phil. 3.14. and perfecti­on of administrations; But being in a strait, (as at this [Page 68] day we are) we must tarry Gods time till hee have layed our way, till he hath divided the waters for us: This wee trust he is about to doe, and in his time will doe, and that by the like meanes as here he divided the Red Sea for the Israelites. By what meanes he divided the waters for them, the Story will tell you, viz. by his owne Rodin the hand of his Servant Moses: His owne Rod, so Moses cal­leth it, Exod. 17. Exod. 17.9. I will stand with the Rod of God in mine hand. The Rod of God in the hand of his Servant Moses, this was the Instrument to lay out the way for this peo­ple in this strait of theirs, as you shall find it in the 16. vers. of this 14. chap. Life up thy Rod (saith the Lord to Moses) and stretch out thine hand over the Sea, and di­vid [...] it. Now what was hereby signified? Why, the Rod of God, it signified the Word of God, (so our Aynsworth most fitly interprets it) which is sometimes called the Rod of his mouth, Isa. 11. Isa. 11.40. and the Rod of his Power, (or strength) Psal. 110. Psa. 110.2. This Rod in the hand of Moses, what is it but the Word of God in the hand of lawfull Authoritie? And by this Rod wee trust God [...]ill in his time divide the waters, and lay out a way fo [...] [...]is people to walke in: Which till he doe, it is our dutie to doe what Moses here requires from the people of Israel, to Stand still, not running every one his way. Had the Israelites done so here in the Text, what doe we thinke would have become of the Body of the Armies? And shall we take the advantage of the times every one to runne his way? What doe wee thinke will become of the Body of the Church? And therefore for the present stand we still, one­ly doing that in Faith, which some of the Israelites here did out of Feare, Cry unto the Lord, that he would shew us the way wherein he would have us to walk;vers. 10. to that end, blessing all endeavours for the finding and laying out of that way.

[Page 69]Why, but what needs that?Obj. 3. Obj. 3. The way is layed out al­ready. when as the way is layed out already, and that so plainly, as those which have eyes may see it?

To such who so think and speak, A. Leane not to our judge­ments. I shall only com­mend that of the Wise man, Prov. 3. Prov. 3.5. Trust in the Lord with all thine heart, but leane not to thine owne understanding, thine owne judgement. Surely this it is which hath decei­ved many a one, and may deceive any one, even leaning to the private judgement, whether of a mans selfe, or o­thers. It is Elihues speech in Iob, Job 32. Job. 32.7. I said, Dayes should speake, and multitude of yeares should teach wisedome. If one would rest upon the private judgement of any, in reason it should be upon the Antient, those who have greater experience then others; yet even they may bee deceived: So Elihu there found it. True it is (as hee there goeth on) There is a spirit in man, Vers, [...]. and the Inspiration of the Almightie giveth understanding: Now, were a man sure of the immediate assistance of this spirit, were hee Divinely inspired as the Prophets and Apostles were, this Iudgement of Inspiration he might safely leane upon, but not upon his owne judgement; For (as Elihu there proceeds) Great men are not alwayes wise, vers. 9. neither doe the a­ged understand judgement. The Spirit of God onely is an infallible Spirit, that can neither deceive, nor be deceived; Not so with the spirit of man, no not of the Wisest, no not of the Learnedest, no not of the Holiest man: And therefore bee not over-confident of our selves, resting too much upon our owne opinion, (our judgement is no more; so Elihu there goeth on: Hearken unto me, Vers. 10. I also will shew mine opinion.) Specially in points litigious and controversall betwixt men, both Learned and Godly, (such as the present controversies of the times are.) In this case it will be good for us to be rather jealous of our [Page 70] selves, suspecting and suspending our owne judgements, and so to wait for the decisions and determinations of o­thers, particularly of those, whom by vertue of their office,Deut. 17. v. 8, 9, 10, 11. God hath made the proper Iudges in differences of that nature.

Wait for the Determinati­ons of those whom God hath made Jud­ges. Luk. 1.10.21. Whilst the Priests are within consul­ting with Gods Oracle, the people must wait and pray without. Under the Law the manner was when the Priests were gone in to the Tabernacle or Temple, there to officiate be­fore the Lord, to offer Incense unto him, (and so to re­ceive answers from him) the people stood without wait­ing and praying, as you may see it in the first of Luke. Here see what we are to doe at this day, and doe it. Di­vine Providence hath singled forth some to enter in to his Tabernacle, to draw neer to himselfe, to consult with his Oracle (his Word) and to enquire his will for his people. Now, whilst they are within, let us be waiting and pray­ing without, importuning the Throne of Grace for a blessing upon their consultations, that when they come forth, they may bring with them an answer from Heaven, such an answer as may evidence it selfe to every mans conscience in the sight of God. Which receiving, so farre as wee shall finde it agreeable to the Rule of the Word, let us readily imbrace and submit unto it.

Taking this course, now our advance will be not con­fused, but orderly:An orderly ad­vance, where Leaders goe before & peo­ple follow. Such were the Israelites march through the Red Sea, and through the wildernesse, an orderly march, wherein their Leaders went before, and the people followed after; So the Psalmist describes it, Psal. 77. Psal. 77. v. ult. vers. last. Thou leddest thy people like a flock, by the hand of Moses and Aaron; God led his people, but it was by the hand of Moses and Aaron; Moses their Prince, and Aaron their Priest; And by them he led them as a flock, as a flock of sheepe, (so the word in the Originall proper­ly signifieth.) Now, antiently sheepe were wont not to [Page 71] goe before their shepheards, as at this day they doe. (I mean it literally, but if any shal take it metaphorically, they shall find but too much truth in it) but to follow after. To which custome, our Saviour alluding in that tenth of Iohn, he tells us that his sheepe heare his voice, Joh. 10.4, 27. 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, 1 Cor. 11. [...]. 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,Stand against Temporall E­nemies, bloody Persecutors. 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 [Page 72] 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. Whether Chri­stians may flye in time of Per­secution? 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, A. A three-fold Resolution gi­ven by the An­tients. 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.

1. That it is sim­ply unlawfull. 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.

2. That is simply necessary. 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,3. In some cases lawful, though not simply ne­cessary. 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, Epist. ad Hono. [...]80. yeeldeth it to be sometimes lawfull, though not [Page 73] 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.The third opi­nion most Or­thodox. Christians not alwayes bound to stand still. 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, Proved from Scripture by Permission. Mat. 10.23. 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, Perk. Cases. and not onely a­mongst the Iewes, but almost amongst the Gentiles.

To back this warrant we have many Presidents, Presidents. many Examples, and that both of Christ himselfe, who being in [Page 74] danger (as the Story tells us) frequently withdrew him­selfe,Mat. 12.15. Mat. 14.13. Joh. 8.59.10, 39, 40. 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. Heb. 11.27. By faith he forsooke Egypt, &c. Elias being threatned by Iezabel, and in danger of his life, flyes to Mount Horeb, 1 King. 19. 1 King. 19.3. 1 King. 18.13. 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, Mat. 2.14. 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,Act. 12.4.6. 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. Act 9.25. 2 Cor. 11.32, 33. The woman in the Revelation (the Church) being perse­cuted by the Red Dragon (Satan and his instruments, Rev. 12.14. 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.

Proved by Rea­son.If need were, wee might sub-joyne Reasons, proving the Lawfulnesse of flight at some times, and in some cases.

Reas. 1. Nature di­ctates selfe­preservation.First, It is that which Nature dictates to preserve it selfe, and that not corrupt, but pure nature. Now what [Page 75] 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,Reas. 2. Christians must serve di­vine Provi­dence. Christians are bound to serve the divine Providence, in drawing forth the thread of their life, and carrying it on to that period which God himselfe in his secret counsell hath appointed and determined.

Thirdly, It is their dutie herein to have a regard,Reas. 3. They must, have a respect to the soules of their Enemies. not onely to themselves, their owne bodies, but also to their Enemies, to their soules; not permitting them (so farre as they can prevent it) to draw the guilt of innocent blood upon their owne heads.

Fourthly, And lastly,Reas. 4. They must do that which may tend most to Godsglory. (to name no more) Christians in all their actions, they must ever have an eye to the glory of God, which sometimes (as I shall show you a­non) they may promote more by their flying then by their standing still.

In some cases then, let it be yeelded, which cannot be denyed, that Christians are not bound to stand still, they may flye. As for those Arguments which are brought against it, I will not spend time in answering of them, rather referring those who desire further satisfaction in this point to our judicious Perkins in his Cases of Consci­ence; as also to our learned Florentine, Tertullianu [...] adversū Eccle­siam [...]exuithaec volumina, de Pudicitiā, de Persecutione, &c. P. Martyr in his Common Places, who returnes particular answers to all those objections alleged by Tertullian in that booke of his, upon which Saint Ierome hath passed this cen­sure, that it was written (as some other bookes of his were) Adversum Ecclesiam, rather against, Hieron. Catal. viron. Illustr. then for the Church.

Q Christians sometimes may Fly:Q. When Christi­ans may flye, and when they must stand▪ But when may they flye? And when must they stand still? Two usefull questi­ons, the latter of which will bring us close home to the [Page 76] words of the Text. To both of them I may returne this generall answer.

A. Her in they must follow Gods directi­on. Mat. 8.9: A. When God biddeth them flye, they must flye; when he biddeth them stand, they must stand. In both, observing the Direction of God their Commander, as the Souldi­ers and Servants of the Centurion are said to doe his: I say unto this man, goe, and he goeth; and to another, come, and he commeth; and to my servant, doe this, and he doth it. Thus are Souldiers ordered for their standing or marching, their advancing or retreating, their comming on or fal­ling off, all by the word which they receive from the mouth of their Commanders. And thus must Christians be ordered for their flying, and standing by the command and direction of God himselfe. When God biddeth them flye, they may, they must flye; when he biddeth them stand, they may, they must stand.

Q. How God bid­deth flye, or stand. Q. But here the question will runne on, when doth God bid them flye? And when doth he bid them stand? Or how is the will of God made knowne to them in this case?

A. God makes known his will two wayes. A. For a more particular answer, know wee that God maketh knowne his will herein two wayes; either in an Extraordinary, or in an Ordinary way.

1. Inan Extraor­nary way.First, In an Extraordinary way, by Dreames, Visious, Revelations, immediate Inspirations. Thus the Angell of the Lord appeared to Ioseph in a dreame, saying, Arise, take the young Child and his Mother, and flye into Egypt, Mat. 2. Mat. 2.13. Thus also an Angel appeared unto Peter in the pri­son, awakning him, bidding him shift for himself, Act. 12. Act. 12.7, 8. Even as the Angells did to Lot when they had brought him out of Sodom, they did him shift for himselfe, Flee for thy life, looke not behind thee, stand not still, Gen. 19. Gen. 19.17. And so on the other hand, by a like meanes God maketh [Page 77] his will known unto Paul touching his abode at Corinth, promising him a protection there, which was done in a Vision (as the Story tells us) (Act. 18. Act. 18.9.) Afterwards when he was to goe up to Hierusalem, Act. 20.23. he went bound in the Spirit, (as himselfe telleth us) put on by a secret In­spiration. Thus God hath made his will knowne to some of his people heretofore, and I will not deny but hee may doe the like at this day. But this wee have no war­rant to expect or looke for.

Secondly,2. Ir [...]ano [...]dinary way, viz. by his word or work, which Christi­ans in this case must have an eye to. That which we are to have an eye unto for the regulating of our Flight or Stay, is the will of God made knowne to us in a more ordinary way, viz. by his Word or Worke. These two wayes God doth ordina­rily make knowne his will unto the sonnes of men touching whatever he would have them doe, or not to doe. By his Word, giving them at least some generall Rules and directions: By his Worke, his worke of Provi­dence seconding the word, & giving them at least the hints of more particular directions. And thus doth he make his will knowne unto his people in this particular case, the case of flying or staying, viz. by his Word and Worke. Revel. 12.14. These two (as some Expositors carry it) are the two wings which are said to be given to the woman in the Re­velation in the place fore-named, viz. Gods Oracle direct­ing, and his Providence protecting. And both these must Christians have an eye upon in this case.

First, Upon the Word, 1. The Word, which orders Christians in this case to doe what may make most for Gods glory, & their Brethrens good. which holdeth forth unto them this generall Rule and Direction. Christians in their flying or standing must do that which may conduce most to the glory of God, and good of others. These are two of the maine ends which every Christians should live too, (his owne salvation being the third.) And these two he must have an eye unto, as in all other his actions, so in this.

[Page 78] 1. Christians herein must do what may make most for the glory of God.First, In the first place, he must have an eye to the glory of God, which should be to the Christian as the Pole­starre to the Marriner. Now here sometimes it may so fall out, that a Christian may glorifie God more by his flying then by his standing: In this case God bids him flee. Sometimes on the other hand, he may glorifie God more by his standing then by his flying: In this case God bids him stand. And accordingly a Christian is to order himselfe.

Q. Who shall be Judge of this? Q. But who shall be the Iudge of this?

A. Why, that must every mans owne Conscience; Non externus judex, A. A mans owne Conscience. sed domesticus, (as P. Martyr resolves it) not any forreigne Iudge, (at least not primarily and principally; True it is, wee may and ought to consult with others about it, because we are prone to be partiall in our owne cause) but the Judge that must give Sen­tence in this case, must be the Iudge in a mans owne bo­some, every mans owne Conscience. This is that which e­very Christian in the case of flying ought first to con­sult with. Aske Conscience what it is that induceth him to flee, and presse it to give a true answer, viz. whether it be the glory of God or his owne safetie, his owne peace and tranquillitie, whether God or himselfe that he looketh at?

Perhaps here Conscience will answer both; I accept the answer, yeelding it, that where both may stand together, a Christian both may and ought to have an eye to both, Gods glory and his owne good, even his outward peace and Tranquilitie.Conscience to be pressed to enquire.

But here (to presse Conscience a little further) let it be enquired;1. Which is the maine spring, God, or our selves.

First, Which of these is the maine spring, the first Principle, that which first setteth a man a going? Is it God [Page 79] or himselfe? Gods glory or his own safetie? This questi­on (my Brethren) put home upon Conscience, it may happily come neere us. We are all naturally neere un­to our selves, and oft-times too neere. So it is when wee set up our selves, our owne peace, our owne outward tranquilitie as the first and maine thing which we looke at; In the meane time, making the glory of God sub­servient unto that.

Secondly, Let it be enquired,2. Whether our providing for our selves be not some di­minution to the glory of God. whether our providing for our owne safetie in this way of flight, be not some di­minution to the glory of God? Whether wee might not glorifie God more by our standing then by our flying? Here presse conscience to give sente [...]ce according to evi­dence, and according th [...]reunto order we our selves for our flying or standing, doing that which may conduce most to the glory of God.

Secondly,2. Do that which may conduce most to our Brethren [...] good. And (secondly) that which may conduce most to the good of others, specially the Publique good. We are not borne, neither should we live meerly for our selves; all of us for others, all of us for the publique. As members doe for the good of the body, so should Christi­ans live for the good of the Communitie, the good of the Church. And this wee must have an eye unto (as in our whole course, so) in this case of flying or standing in time of Persecution.

Now here sometimes it so falleth out, that Christians cannot flye without both publique scandall and danger; the case specially of publike Persons, Magistrates, & Mini­sters. Their flight oft-times indangers the Communitie, as the flight of the shepheard doth the flock, or as the flight of the Mariners in Pauls voyage would have done the pas­sengers, touching whom Paul telleth the Centurion and Souldiers, Except these abide in the ship, Act. 27.31. yee cannot be [Page 80] saved. Now in this case, they being thus engaged, God biddeth them stand, and therefore they may not flee. Upon this ground, that worthy Governour Nehe­miah tooke up that Heroick Resolution, Nehem. 6.11. Shall such a man as I flee? A Magistrate, in whose standing the safetie of the Communitie of the whole body of the people is bound up,Aug. Epist. 180. [...]d Honorat. though others flee, he may not. And so Augustine, (in the place fore-named) determines the case of Mini­sters. Where they cannot flye without eminent danger to their flocks, there God biddeth them stand. A deter­mination grounded upon that of our Saviour, Ioh. 10. Where describing the good Shepheard and the Hireling, he tells us, the one standeth, and the other fleeth: The good Shepheard giveth his life for his sheepe, Joh. 10. v. 11, 12, 13. but he that is an hire­ling, &c. He seeth the woolfe comming, and leaveth the sheep and fleeth, and the woolfe [...]atcheth them, and scattereth them. The hireling fleeth, &c. Where the safetie and welfare of a flock is bound up in the presence of the Minister, where his flight tendeth directly to their dissipation, or eminently indangereth their seduction, there God biddeth him stand. On the other hand, sometimes (as private, so) publique persons may withdraw themselves without any detriment to the Church. Nay, their fleeing may be an advantage to it: Thereby they may have the op­portunitie off doing moregood to the Church then o­therwise they could doe. In this case God bids them flee, and they have their Master going before them in it. Our blessed Saviour (as I told you) being in danger by his Adversaries, he often withdrew himselfe, this he did for the greater advantage and benefit of his Church, that he might have opportunitie for the finishing of the worke which his Father had given him to doe. What himselfe therein did, he orders his Apostles and Disci­ples [Page 81] to doe the like: When they persecute you in oxe Citie, flee into another; And wherefore must they flye? Why, that so by that meanes they might have opportunitie to doe the worke which their Lord and Master had given them to doe, viz. to publish the Gospell throughout all the Cities of Iudea. This it either is, or ought to be the desire and designe (as of every private Christian, so) specially of every Minister of Jesus Christ, that they may finish the worke which God hath given them to doe, Joh. [...]7.4. in doing what good they may to his Church and people▪ Now that way which may most conduce unto that end that they must take. If they may be more serviceable to the Church in their flying, now God bids them flee: If in their staying, now Gods bids them stand. This is the generall Rule which the word holdeth forth unto us, God thereby making knowne his will unto, us touching our flying or standing in time of Persecution.

Secondly,2. Gods worke of Providence. For more particular and personall dire­ctions herein, taking this Rule of the word along with us, we must have recourse to the worke of God, I meane his Providentiall worke, the passages of his Providence, from whence we may ordinarily learne somewhat more of his meaning and purpose towards us. This worke of Providence in this case observable is two- [...]old, viz. In­ward or Outward; his worke within us, and his worke without us.

First, His inward work, his work upon the inwardman,1. His inward work upon the heart. upon our hearts and spirits, in the ordering and tem­pering of them. This wee find God doing variously, even as the Smith dealeth with his Iron, which some­times he hardens, sometimes he softnes. Which some­times he hard­neth. Thus dealeth God with the spirits of his owne people, sometimes he hardeneth them, (take it in a good sense) fleeleth them (as [Page 82] it were) with an Heroicall Resolution, putting into their hearts a Spirit of courage and fortitude; so strengthning them with all might according to his glorious power, unto all patience and long suffering with joyfulnesse, Col. 1.11. (as Paul prayeth for his Coloss [...]ans) as that they dare looke whatever dan­gers or enemies in the face. Thus was it with Elias, when he tooke up that Resolution, that whatever came he would looke his Arch-enemy Ahab in the face: Not­withstanding that Ahab had vowed his death, and had made a most strict and narrow search for him through­out all the bordering Kingdomes and Nations,1 King. 18. vers. 10. (as Oba­diah tells him) yet for all that Eliah is resolved, come what will come, he will face him; As the Lord liveth, be­fore whom I stand, I will surely shew my selfe unto him this day;vers. 15. (so he tells Obadiah.) Thus was it with Paul when he went bound in the spirit to Ierusalem, Act. 20.22. whatever dangers were represented to him, he weighs them not, his reso­lution was to face the worst that could come:Vers. 24. I passe not at all (saith he) neither is my life deare unto me, so that I may fulfill my course with joy, and the Ministration which I have received of the Lord Iesus, to testifie the Gospell of the grace of God. Such a motion of the Spirit others of the Martyrs of Christ, in the Primitive times many, in lat­ter times some have found and felt, strongly inclining and carrying them on to give testimony to the truth, steeling their spirits against whatever dangers, what­ever sufferings. Now in this case God seemeth to give the word to such, bidding them stand, calling them to resist, though it be unto blood; And to this voice they ought to be obedient.

Sometimes softneth.But sometimes (on the other hand) God seemet [...] (as it were) to soften the spirits of men, and that by with­drawing, or with-holding that Spirit of strength and cou­rage [Page 83] from them, so as upon due tryall and examination, after a serious dealing with their owne hearts about it, they find themselves weake and faint-hearted, not able to beare the shock of an approaching Temptation, but see just cause to feare, that if they be put upon the try­all, they shall rather shame the cause of Christ by their cowardize, then any waies grace or advantage it by their suffering. Now in this case, God seemeth for the present to give them a Relaxation, a Dismission, allowing them to withdraw from the present danger, and to take the opportunitie which he shall be pleased to offer them for their outward safetie and securitie, that so they may live to the glory of God, keeping faith and a good consci­ence. Here is the worke of God within a man, which in this case Christians must have a speciall regard un­to.

Secondly,2. His outward worke in orde­ring of cir­cumstances. His outward worke is the worke of his Pro­vidence, in ordering of circumstances, either for the fur­thering or hindring of flight. Herein the Providence of God is oft-times very observable and remarkable.

First,E [...]ther making way for escape. Sometimes God by his Providence he maketh way for his people that they may escape: maketh way for them, that freeing them from outward Incumbrances which might detaine them, and so hinder them from flying: And secondly, offering lawfull wayes and means to them whereby they may fly. See them both in Peter in that 12^th of the Acts. Peter being in prison, God in­tending his rescue and inlargement,Act. 12. v. 7. [...]ends his Angell to him, who brings a light with him to shew him the way to escape; And to that end, he first causeth the chaines to fall off from his hands, so taking off impediments and incumbrances; Then he maketh way for him, causing the doores (the prison doores first,Vers. 10. and afterwards the Iron­gate) [Page 84] to open to him of their own accord, withall, lead­ing and conducting him in the way by which he should flye. Thus when God hath a purpose to free and deli­ver his people from the Temptation of Persecution, he will cause a light to shine unto them in darkenesse, shewing them the way to escape. And to that end, he will both cause their chaines to fall off, take off outward lets and impediments, and incumbrances, which might be a clog and a hindrance to them, and he will make way for their deliverance; opening either a wide doore to them (as there he did to Peter, and elsewhere to Peter and other of the Apostles,Act. 5.13. who being cast into the common prison at Ierusalem, the Angel of the Lord came by night and opened the prison doores for them) or else a window, as he did to Paul when he was beset in Damascus, 2 Cor [...]. 11. v, last. 2 Cor. 11. providing either an open or a secret way for their escape. Now in this case, when God thus layeth out the way for his people, especially when he openeth a doore to them, making a cleare and free passage for them, offering law­full wayes and meanes, and putting into their hands a just and faire opportunitie to flye: In this case he seem­eth rather to bid them serve his Providence, by making use of the meanes of deliverance offered and tendred un­to them; which if they doe not (especially if they be not more then ordinarily strengthned to hold out) they may seeme to tempt God.

Or [...]shutting it up. Psal. 88.8.Secondly, But sometime (in the second place) on the other hand God may seeme to shut up his people, his Providence so disposing of their condition, as that he cuts off all safe and lawfull wayes and meanes of making escape; either so clogging them with outward impedi­ments, as that they cannot flye, or else not shewing them any faire or lawfull way whereby they may flye. That is [Page 85] the direct case here in the Text, Israel being come to the Red Sea they were now in a strait: God had shut them in on every side, so as they could not flye with­out eminent advantage to the Enemy, and hazard to themselves. They must (as I told you) have fallen first upon the Rocks, and then upon the Wildernesses, which were full of fiery Serpents; And therefore be­ing brought into this condition, Moses here biddeth them stand, and stand still.

And this must the Lords People in the like condi­tion doe:In which case wee must stand still. When God by his Providence hath so hedged them in, as that they cannot see any safe or lawfull way for their escape, they must now stand still, resigning up themselves unto God, resting them­selves contented with his dispensation, abiding his good will and pleasure, not adventuring upon any in­direct or unlawfull wayes or meanes for their rescue or deliverance. A truth so cleare in Thess. 1. that in­deed it needeth no demonstration.

The Ground of it being those generall Rules and knowne Maximes, both in Reason and Religion.

1. Reason tells us that of two evills, Reas. 1. the lesse is ever to be chosen: Now comparing them together, and let Religion be the judge, we shall find the least sinne to be a greater Evill then the greatest suffering, the one be­ing but a finite, the other an infinite Evill.

2. And secondly, Religion will tell us, That Evill may not be done that good may come of it;Reas. 2. no not the least evill for the producing of the greatest good: It was an imputation cast upon the Apostle, and the Pri­mitive Christians in his time, that they should say; Let us doe [...]ill, that good may come, Rom. 3. Rom. 3.8. But Pa [...]l [Page 86] cleares both himselfe and them, washing his hands of it as a most foul slander, a Blasphemy; [...], As we are slanderously reported.] A doctrine most er­roneous, soule, and so is the practice.

Applic. Generall. Vse. Which (in the feare of God) let every of us take heed of. Is it so, that God at any time shall bring us into straits, hedging us in, so as we see no doore, no window opened, no lawfull way or meanes offered to us for our deliverance, take heed of adven­turing upon any unlawfull and unwarrantable. And this doe wee, as in other cases.

Particular, in the case of Persecution.So particularly in that case which the Text more directly leadeth us unto, viz. the case of open Persecu­tion. In this case (if ever God shall bring us to it, as how soone he may, wee know not) the first thing wee doe,Psal. 85.8. let us (with the Psalmist) hearken and heare what God shall say unto us, whether hee bid us stand or flye; (which we may for the▪ most part judge of by the Rules and Directions before laid down) and according­ly let us order and demean our selves: If he bid us flye, take heed how we stand, least in standing we fall, fall into Temptation. If he bid us stand, now take heed how we flye (that is the case in the Text;When God bid [...]stand, take heed how we flee.) which if we doe, upon our owne perill be it, and so it will be; cer­tainly wee shall find neither comfort nor safetie in it. Take one instance for it, and but one, even that of Ze­d [...]hiah, which you shall find recorded by the Prophet Ieremy, in his 38 and 39 chapters. In the 38 chap. Ieremy by Gods direction,Jer. 38. counsells the King what course to take, viz. to goe forth to the King of Babels Princes and Commanders, having then begirt the City, to yeeld himselfe a prisoner to them, (so you have it, [Page 87] vers. 17.) This counsell Zedechiah rejects,Vers 17. yeeld him­selfe he will not: what then? Why, he will attempt to make an escape and flee; and this he doth with as much privacy and secrecy as might be;Chap. 39. taking the ad­vantage of the night, he fleeth by a by-way, Vers. 4. viz. by the way of the Kings garden, there breaking out at a Sally­port, a posterne-doore, by the gate between the two wals; so taking his way towards the wildernesse, thinking thereby to elude both the Prophets threatning, and the Enemies fury. But what was the issue? The E­nemy pursues him, overtakes him, carries him to Riblah, vers. 5. where NebuchadnezZar gave sentence against him to have his eyes put out, and himselfe carried captive to Babel, which was accordingly executed.vers. 7. No better successe can they expect or looke for, who when God biddeth them stand, yet they will be fleeing. Let such make account that judgement will follow them, and overtake them. I remember what Zophar in Iob saith of the wicked man;Job 20.24. He shall flee from the Iron weapon, and the Bow of Steele shall strike him through. Those that flee from the Ironweapon, the Sword of Per­secution, when God bids them stand: God hath a steele bow to let flye after them, arrowes that will over­take them, swift messengers to arrest them, judge­ments as great or greater then those which they fled from. This is that which the Lord tells the inhabi­tants of Moa [...], Jer. 48. Jer. 48.43, 44. Fearc, and the Pit, and the snare shall be upon thee, O inhabitant of Moab, saith the Lord. He that fleeth from the feare, shall fall into the pit, and he that getteth up out of the pit, shall be taken in the snare. Here is all that a man shall get by flying when God bids him stand. The Prophet Amos describeth it [Page 88] well,Am. 5.19. As if one should flee from a Lyon, and a Beare met him, or went into the house, and leaned his hand upon the wall, and a Serpent bit him. The truth hereof many of Gods Saints have found upon their owne experience. Master Perkins makes report of one,Perk. Case of Cous. a Professor in the dayes of Queene Mary, who having first a strong motion in himselfe to stand it out, and seale the truth with his blood, afterwards flying, for that very act he felt such a sting in his conscience, that he could never have peace till his death. God hath Serpents and Scor­pions to sting the consciences of men in this case, be­sides many temporall judgements to meet with them in their bodies, in their estates, wives, children, or the like; so as it is to no purpose to flye when God bids stand. And therefore in this case let us rather imi­tate the Souldier, who being appointed to stand Senti­nell, or lye Perdue; whatever the danger or hard-ship be, though the bullets flye never so thick, yet he stands it out all weathers, not stirring from his charge till the same hand which set him there relieve and fetch him off againe. Thus being called forth by God to this suffering-worke, take heed how we de­cline it, how we withdraw our selves. Dreadfull is that threatning which wee meet with Heb. 10.38. Heb. 10.38. If any man draw back, ( [...], si quis se subdux [...]rit; If any man withdraw himselfe, steale his neck (as it were) out of the collar) My soule shall have no pleasure in him; there is a Meiosis in the phrase, lesse said, but more intended, my soule shall have no pleasure in him, that is, it shall hate and abhorre him. Would we not fall under this displeasure, this disfavour and hatred from God, take heed of giving back when he bids us [Page 89] stand. In this case, what ever come of us, stand wee fast, stand we still.

Q. Stand still, (you may say?Q. How a Chri­stian may bring his heart thus to stand.) A lesson soone read, but not so soone learnt. How shall a Christian bring his heart to such a holy stabilitie, as that he may be able to stand in this storm of Persecution?

It is a usefull question. A. In the answer of it I shall not be large, having already layed you downe divers directions which may be very proper in this case; to them I shall in a great measure referre you. For the present, I shall onely take hold of that metaphor which the question it selfe (as I propounded it) puts into my hand. How shall a Christian be made so stable, as that he may stand still in the storme of Persecution?

I answer,Illustrated from a House, which that it may stand all weathers, there are 3 things requisite. even by the like meanes as a House may be made to stand it out all weathers, to looke stormes and tempests in the face, and not give way. How that may be done every one can tell. It must have a good foundation, it must be strongly built, and low built. Apply we all these to our present purpose briefly.

First, The first requisite there and here, in a house, 1. A good foun­dation. and in a Christian, is a good foundation. This I take from our Saviour himselfe, who in that knowne comparison, Mat. 7. mindeth us of two houses, Mat. 7.24, &c. the one built upon the Rock, the other upon the Sand; the one standing, the other falling in a storme: There­by representing unto us two sorts of Christians, the one grounded, the other ungrounded. The one of these standeth it out in the stresse of Temptation, the o­ther giveth way. That we may be able to stand in the storme of Persecution, let our first care be for a good foundation, that we may be well grounded,Get the Soule built upon Christ. 1 Cor. 10.1. see that our soules be built upon the Rock. That Rock is [Page 90] Christ; so we have the Apostle himselfe interpreting it. Christ the onely sure foundation. So saith the same Apostle, 1 Cor. 3. 1 Cor. 3.11. Other foundation can no man lay then that which is layed, Iesus Christ. Whatever else it is that the soule builds upon, it is but Sand. He is the Rock firmly sustaining, and strongly bear­ing up (as his Church in generall, so) every faithfull soule that is built upon him by a true and a lively faith. As ever we would attaine this holy stability, to stand still in this storme, make this sure that our soules be thus built, built upon this foundation; make sure our Union and Communion with Iesus Christ, from whom must come all our strength for the supporting, bearing us up, and bearing us out in the stresse of whatever tryalls. I am able to doe all things, (saith the Apostle) (and as to doe, so to suffer) through Christ that strengthneth me.

Phil. 4.13. Well princi­pled.And being thus founded upon Christ himselfe, la­bour also to be well grounded in the Mystery of Christ, I meane in the knowledge and apprehension of sa­ving-truths, held forth unto us in the doctrine of the Gospell. To get our understandings inlightned, and our judgements strongly convinced touching the Prin­ci [...]les of Christian Religion, which the Apostle cal­leth the laying of the foundation. With all, labour to get a love of the Truth. Heb. [...]1. You know who tells it you, that love is strong as death. Cant. 8.6. Without this foundation the soule will never stand sure, a Christian will ne­ver stand still.

2. Strongly builtSecondly, The foundation being good, now (in the second place) the second requisite in a house is, it must be strongly built, viz. of good materialls well [Page 91] wrought; good stone or brick well couched and ce­mented with well tempered mortar; or strong tim­bers, sound and substantiall principalls, good studs and joice, and spars, &c. all well joynted and bound together. And even thus must it be with the soule that would stand it cut all weathers,The Soule must be well layed in with substantiall graces. and stand still in time of Persecution, it must be thus built and thus layed in with all requisite varietie of sound and sub­stantiall graces. A truth which the Apostle illu­strates by another metaphor, very opposite and fit to our present purpose, Ephesi. 6. Ephesi. 6.11. where calling upon Christians to stand, and stand fast against their spiri­tuall Enemies, he shewes them what they should doe, viz. Put on the whole Armour of God. I shall not need to tell you from whence the metaphor is taken. The Souldier that would stand the charge of the Enemy, he must be compleatly armed: And thus must the Chri­stian be that would stand fast, and stand still (as against spirituall, so) against temporall Enemies, against cruell and bloody Persecutors, he must have Gods Panoply upon him. Now what that Armour is, the Apostle there shews us; even the graces of the Spirit, viz. Truth, and Righteousnesse, and Faith, and Hope, and Love, &c. All these must a Christian be furnished with, that would stand in the evill day, the day of Persecution. By this meanes, it was that the Apostles went so comfortably on, (as in their doing, so) in their suffer­ing-worke. 2 Cor. 6. v. 4, 5. In all things they approved themselves the Ministers of God, in much patience, in afflictions, in ne­cessites, in distresses, in stripes, in impr [...]sonments, in tu­mults, &c. (as Paul telleth his Corinthians.) This they did, and how did they it?▪Why, by purenesse, by know­ledge, [Page 92] by long-suffering, vers. 6.7. by the kindnesse, by the Holy Ghost, by love unfeigned, by the word of Truth, by the power of God, by the Armour of the Righteousnesse. Would we imitate them in their constancy, labour to resemble them in their other graces. I hasten to the third and last particular, which is,

Thirdly, The house which would stand firme must be low built. 3. Low built. High-towering Turrets are often Castles of Come-downe, in every stresse shaking and tottering; whereas low-built-cottages stand firme and sure, face­ing all weathers, and feeling little of them. The Ap­plication is obvious.A humble Soule, The soule that would stand firme and sure in time of Persecution, must be layed low; It must be brought to learne that great lesson of selfe-denyall. Taught to de­ny it selfe. It is the first lesson (you know) that our blessed Saviour sets his Schollars, his Disciples to learne;Mat. 16.24. If any man will come after me, let him deny him­selfe, and take up his Crosse, and follow me. Till a man hath learned this lesson, hee will never take up his Crosse and follow Christ to Mount Calvary: And therefore every of us begin here. Would wee ap­prove our selves Champions for Christ, never rest untill we have brought our hearts in some measure to a selfe-denying frame, that we can deny our selves in whatever it is that flesh & blood cals or counts deare. It is the first lesson that a true Souldier should learne when he takes upon him that profession, hee should then learn to deny himself, viz. his Ease, his Pleasure, his Profit, I, and his Life too; none of these must be deare to him. A Christian must goe further, deny­ing these and more, even that which to a true Soul­dier is most deare, his Honour and Reputation. Even [Page 93] this, and all, must a Christian trample upon, ac­counting nothing deare for Christ; So saith Paul of his life: I count not my life deare unto my selfe, Act. 20.2 [...]. so that I may finish my course with joy, &c. Oh that all our hearts and spirits were but brought to such a selfe de­nying frame.

Which all layed low in the apprehension and ac­knowledgement of our owne weakenesse, insufficiency,Sensible of it own weaknes. inabilitie, to stand as of our selves. Such we are, la­bour we to be sensible of it, going out of our selves, not standing upon our own bottomes, which if we doe, see the issue of it in Peter, who then fell most foule­ly when he was most confident of his owne standing. When he was strong, then was he weake; whereas, (on the other hand) Paul telleth us,1 Cor. 12.10. that when he was weake, then he was strong: when weak in himselfe, then strong in his God,2 Cor. 12. [...]. whose power useth to be perfected in weakenesse, especially in weakenesse apprehended. In this respect therefore, let our hearts lye low. Be we rather jealous, then confident; jealous of our weaknesse, then confident of our strength. The Story of Sanders and Pendleton, recorded in the Booke of Martyrs, is well knowne. The one jealous and timerous, care­full and fearefull, very solicitous what he should doe if God should bring him to the tryall of Martyr­dome: The other, bold, confident, fearelesse; but in the end, Confidence gives in, and yeelds cowardly, whilst Timerousnesse stood it out manfully, and suffered Triumphantly. These Directions, with other very usefull in this case, I have heretofore inlarged in o­ther expressions, and therefore shall not now dwell any longer upon them.

Stand still, not Fighting.

4. How Moses here biddeth the people not to Fight.Passe wee now to the fourth and last Branch of this Direction here given by Moses to the people, Stan [...] still, i.e. not Fighting. Not Fighting (you may say?) What then? Would Moses have them to yeeld up their throats to the Sword of the Enemy? Not so, Moses had no such intent any wayes to debarre them of their Inculpata tutela, their just and necessary de­fence; or yet to tye their hands, so as that they should lay downe their liberties and lives, (both which God had now given them as a prey to themselves) at the foot of a lawlesse and mercilesse Tyrant. Moses, though edu­cated in Pharoahs Court, yet had he not learnt that Language: But, in as much as he saw that the people had neither hands not hearts, neither power nor will to fight, to encounter so Potent an Adversary, there­fore he bids them stand still; thereby intimating un­to them, that for the present there should be no need of their fighting; God would take the cause into his owne hand, fighting for them against his, and their Enemies. In this sense, the Prophet I [...]haziel speakes to Ichoshaphat, and to the rest of the people in that 2 Chron. 20. 2▪ Chron. 20. When they were in a like condition, their Country being invaded, and in danger to be over-runne by a Potent Enemy, whom they were not able to oppose; for their encouragement, the Pro­phet telleth them, that there should be no need of their fighting.vers. 17. 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 [Page 95] 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;'Fuit ho [...] pecu­liari, quod eo [...] quiescere jus­sit. Lavater, in 2 Chron. 20. vers. 17. 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? Exod. 14.15. 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?Neq [...]enim tes [...] & praeco salu­tis esse poterat nisi accept [...] promissione. Calv. ad loc. 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;2 Chron. 20. v. 14. The Spirit of the Lord came upon [Page 96] 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, Vers. 15. (as it followeth in the next verse) working your salvation and deliverance in an immediate way, with­out any aide or assistance of yours.

Obser. God can, and sometime doth worke imme­diate salvati­ons for his people. He can doe it. 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 [Page 97] 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 [...], a power or vertue from God, (like that which issued out from our Saviour in the dayes of his flesh,Luk▪ 8.46. 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 instrumēts to work by. What he did, he did it alone; He alone spreadeth out the heavens, (saith Iob) Job 9. Job 9.8. I am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by my selfe, Isa. 44. Isa. 44.24. 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. Psal. 44.4. 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?Q. Why then doth he make use of meanes and instruments?

A. This he doth, not out of any need he hath of them. [...], It is Pauls speech to the Athe­nians concerning the true God;A. Not because hee needeth them, but Act. 17.25. He is not worshipped with mens hands, as though he needed any thing, he nee­deth neither us, nor our services, being in himselfe [...], 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. I. This he doth out of the li­bertie of his owne will. God we know is Agens liberrimus, the most free Agent, work­ing [Page 98] all things (as the Apostle tells us) [...],Ephesi [...] [...].1. according to the counsell of his owne will: Not being tyed to any const [...]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,Rom. 2.14. 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.

2. For the good of the Uni­verse.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 h [...]are the Corne, and Wine, and Oyle, and they shall heare Iezreel, Hos. 2. Hos. 2.21.22. One creature beholding to another, as members in the naturall body, all for the good of the whole.

3. To put honour upon instru­ments.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 that he had any need of Moses, but to the end, that he might put a speciall honour upon him.

[Page 99]Fourthly, Againe (in the last place,4. For our exam­ple. to name no more) this he doth for examples to us, to teach us what we are to doe, viz. to make use of such meanes and instruments as his Providence shall reach forth unto us. For these Reasons (amongst other) God is pleased for the most part to make use of meanes and instruments in bringing his purposes to passe, which yet (if he pleased) he could effect in a more immedi­ate way, onely by his word. This he can doe.

And this sometimes he doth, command immediate salvations and deliverances for his people, doing the worke himselfe alone. Thus did the eternall Sonne of God effect that great worke, that great deliverance for his Elect, their deliverance from Hell and Death;Heb. 1.3. this he did alone. He by himselfe purged our sinnes. And thus God sometimes worketh temporall salvations and deliverances for his people by himselfe alone, shut­ting out the creature; Even as Peter when he went a­bout the raysing up of Dorcas to life againe,Act. 9.40. he put out all that were in the chamber with him, (as the Pro­phet Elisha had done before him in raysing up the widdowes sonne.) Thus God sometimes,2 King. 4.33. in working a Resurrection (as it were) for his Church and people, in working some great worke, some eminent delive­rance for them, he shuts the creature out of doores, do­ing the worke himselfe alone, without their helpe, or the helpe of any instruments. Thus did hee worke this deliverance here for his people Israel at the Red Sea, not making any use of them, otherwise then as spectators, as lookers on; Stand still, and see (saith Moses) See what God will doe for you, without you.

[Page 100] God doth great things for his people without them. Great are the things which God doth for his people without them▪ He Made them without them, he Re­deemed them without them. In both which they were meere Patients, not contributing anything, ei­ther to their owne Creation or Redemption; no more doe they to the first act of their Conversion, wherein they are meere patients, onely suffering God to work upon them; themselves in the meane time by their naturall power working nothing, unlesse it be to hinder the worke of Grace what they can. Such they are in the first act of Conversion. True indeed, afterwards being wrought upon, they worke. Being quickned and renewed by Grace, now they co-operate and worke together with it. Being quickned by prevenient grace, they now co-operate with subsequent grace; but in the first act they were meere Patients. A truth (methinkes) not unfitly illustrated and shadowed out by the manner of Gods dealing with his people Israel here in bringing them to Canaan. Being once passed through the Red Sea, then they march and fight, and make their way by the Sword through the midst of their Enemies; but before that, they stand still; being in the first worke which God here wrought for them, meere Patients. Thus the Lords people, being once translated from death to life, being once regenera­ted and renewed, then they move and worke, fighting against sinne, they make their way towards the Hea­venly Canaan, [...], working out their owne salva­tion: Phil. 2.1 [...]. But before that, when the Grace of God first meeteth with them, it findeth them standing still, like the Labourers (or rather Loiterers) in the Gospel, that stood still, Mat. 20.3. stood idle in the market-place, [...], [Page 101] doing nothing; nay, that which is more, having nei­ther will nor power to doe anything for themselves, but meerely in a passive capacitie, onely suffering God to worke for them, in them, and upon them. These workes God worketh for his people without them.

And (to returne to the case in the Text) after the same manner sometimes he worketh temporall delive­rances for them, making little or no use of them, or their indeavours in the effecting of them.

Which he doth (if you will know the Reason of it) chiefly,Reas. That he might impropriate all the glory. that by this meanes he might impropriate all the glory to himselfe. It is the Reason which the Apo­stle giveth, why God maketh choice of weake and despecable meanes to effect and bring to passe great matters by;1 Cor. 1.17, 28, 29. the Foolish things of the world to confound the wise; The weake things of the world to confound the mightie; Base and despicable things, yea, things which were not, to bring to nought things that are: This hee doth (saith the Apostle) to the end, That no flesh should glory in his presence. Should God alwayes take the creature along with him, and make it a sharer or partner in the worke, happily it would be ready to steppe in, and pretend to a share in the Honour; but being sometimes shut out from the one, it is thereby excluded from the other; that,vers. last. according (as it is written) He that glorieth, may glory in the Lord. This it was that God had an eye to here in the Text. His designe was to get himselfe Honour; Honour upon Pharoah and his Hoast in their destruction, So you have it in the fourth verse of the chapt. repeated a­gaine vers. 17.Vers. 4. Vers. 17. I will be honoured upon Pharoah, and up­on [Page 102] on all his Hoast, &c. Honour upon his people in their salvation and deliverance. And to this end, he here taketh the worke into his owne hand, bidding the people stand still, and let him alone; that so, all the honour of that dayes service might redound wholly unto himselfe, that he might Triumph Gloriously, as you have it in the first verse of the following chapt. Thus you see the truth of the point,Chap. 15.1. and with all some Reason for it. God can worke salvation for his people without them, which sometime he doth, and that for the impropriating of all the glory.

Applic.That which remaines is the Application, which I shall direct in the first place (following the streame of the Text) by way of incouragement.

Use 1. Incourage­ment in straitsCan God worke immediate salvations for his peo­ple, saving and delivering them by his owne hand, without their helpe, or the helpe of whatever instru­ments? Let this meditation serve to beare up the hearts and spirits of the Lords people in the midst of all their straits and exigents, whether private or pub­lique, when dangers and difficulties surround and in­compasse them, and meanes and instruments, (such as they looked at) seeme to faile them, so as in the eye of reason their case seemeth for lorne and desperate, yet even now let them stand still, not casting away their hope and confidence, knowing that God is not tyed to meanes or instruments. He can worke by them, and he can worke without them. And then is his time to worke, when meanes and instruments faile: Vbi humanum deficit, ibi incipit divinum auxilium; Where humane helpe ends, there divine begins; where the creature leaves, there the Creator takes: When my fa­ther [Page 103] and my mother forsake me,Psal. 27.10.then the Lord will take me up, (saith the Psalmist.) Though they cast me out yet the Lord will gather me: The Lord gathereth the out-casts of Israel, Psal. 147. Psal. 147.2. Expulsos, Ejectos, those that are cast and driven out as Exiles, from house and home; Incertâ sede vagantes, Heb. 11.3 [...]. 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.Isa. 46. My counsell shall stand (saith the Lord) and I will doe all my pleasure. vers. 10. vers. 11. 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. Jer. 51.2 [...]. 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. Babylon shall fall. One purpose of the Lord shall be performed against Babylon. Now wee know what the Lord hath purposed concerning it; Babylon, [Page 104] it is fallen, [...]evel. 18.2. 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.

Ierusalem shal be established.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. Isa. 62.7. The Mountaine of the Lords house shall be established in the top of the Mountains, and shall be exalted above the Hills, Isa. 2. Isa. 2. [...]. Above the Hills, I, above those seaven Hills, whereon the woman in the Revelation is said to sit, Revel. 17.9. 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;God can Cre­ate instrumēts. & 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. Zach. 1.18, 19, 20, 21. 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 [Page 105] 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 [...]eat downe Babylon, Where God hath a worke to doe, he can want no Car­penters. Josh. 6.20. 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,He can doe his worke without them. 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. Isa. 4 5.6. 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 [Page 106] 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;Use 2. Counsell, to take off our eyes from loo­king too much at instrum [...] ̄ts. 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.

God will car­ry through his owne worke in this Kingdom.Bring wee it home to the particular case of the Kingdome, at the present (as sad a case as ever this [Page 107] 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 instruments that shall hinder the worke. It is that which Moses here telleth the Israelites, that God having a purpose to get him­selfe honour in their deliverance and his Enemies de­struction; this he would doe, though none of them should lift up a hand to the worke. Let them stand still, yet shall not that hinder Gods designe. Quam­tumvis torpeant velut examines, (it is Calvins expres­sion upon the Text) Though they should be so st [...]pi­fied and benummed with their faithlesse feare, as that they should not be able to move a hand, to stir a foot; yet, In uno Deo satis praesidii, God alone was able to doe the worke for them, and he would doe it without them. Apply it to our owne present condition. Suppose it those instruments which hitherto have shewne themselves most active for the good of the Church and State amongst us, that some of them, nay all of them should fall off, (as some of them have done) or be taken off, (as others of them have beene) yet shall not this hinder Gods designe: Mans designe it may, but Gods it shall not. Whatever mercy God hath intended towards his people in this Nation, he will effect it, though there should be never so great a deficiency in meanes and instruments. Though both we and they should stand still, yet God will carry on, and carry through his owne worke.

A truth, an undoubted one,No ground of securitie. but let it not be mis­construed, as if my aime in delivering it were to [Page 108] make any of us secure, either carelesse or fearelesse, or to take off the edge of whatever warrantable in­deavours for the furthering of what we desire, and hope God is about to doe for us. No, I have received no such promise from God, as Moses here had, to war­rant me in giving this advice to you that he doth here to them, to bid you stand still. This direction of his, (as I told you) it was in this particular an extraordi­nary, not to be drawne into President by others in a like condition. In an ordinary way, that of the Fa­ther holds true; He that made us, without us, will not save us, without us. He spake it (I know) of Eternall, but it is no lesse true of Temporall salvation. Ordina­rily God maketh use of our indeavours in the obtain­ing of those mercies which himselfe intendeth to be­stow upon us. And therefore, farre bee it from me to perswade, much more to command any in this sense, in these busie and active times to stand still. Some directions I acknowledge (as occasion hath beene of­fered) I have tendred unto you for the regulating and ordering of [...]our motions, that they might be with safetie and beautie, as the motions of a well-ordered Army are: But never did this word of Command yet fall from my mouth in this sense to bid you stand still; neither was it ever my purpose to take you off from whatever warrantable indeavours, that might be sub­servient to the Providence of God in obtaining what we desire and hope for. Herein I shall rather lift up my voice like a Trumpet, incouraging you to the worke.

Christians cal­led to their Prayers.Calling you first to your Prayers. These are the most proper and most tryed weapons of the Church; [Page 109] Preces & lachrymae, Prayers and Teares. You that have done any thing this way, stand not you still. Goe on, and advance, making your approaches neerer to the Throne of Grace, which is at this day strongly besie­ged by an Army of Suppliants. Isa. 62.6. You that are the Lords Remembrancers, give him no rest: You that make menti­on of the Lord, keep not silence, doe not you stand still: do not you hold your peace. For Zions sake I will not hold my peace, and for Ierusalems sake I will not rest, Ibid. v. 1. untill the righteousnesse thereof goe forth as brightnesse, and the salvation thereof as a burning Lampe. In this way I shall exhort and stirre up all the Lords people (my selfe amongst the rest) not onely to continue, but to double their indeavours.

Neither shall I confine you to your Prayers onely.But not confi­ned to them. Josh. 7▪ 6. I remember what the Lord said to Ioshuah, when hee and the Elders of Israel were fallen upon their faces to the earth before the Arke, bewailing that unexpe­cted Repulse which some of their forces had received at Aye, where their men were beaten off with the losse of some of them, to the discouragement of the whole Army;Vers. 10. The Lord finding Ioshuah in this po­sture, he saith unto him, vers. 10. Get thee up, where­fore lyest thou here upon thy face? What, might not Ioshuah doe what he did? Might he not pray and humble himselfe before God, in such a case as that? Yes, he might doe it, he ought to doe it, there being no readier way to stay or prevent judgment then this. But this was not enough, there was something else to be done; Alio remedio opus erat, (saith Calvin upon it) there was another Salve to be applyed to that Soare. And what was that? Why, there was an Achan in the [Page 110] Campe,Vers. 12. who by his medling with that execrable thing contrary to the expresse command of God, had made the people execrable, laying the whole Congregati­on under a Curse. And this it was that must be ta­ken away; otherwise Ioshuahs prayers, though able to arrest and stay the Sunne in the Firmament of Hea­ven, yet could they not be able to stay the course of Gods judgements. Beloved, thus standeth the case with us at this day: The judgements of God being gone out, and having broken forth upon us in a most terrible manner, Prayers and Humiliations are requisite and necessary (never more) but not sufficient. Alio re­medio opus est, There is something else to be done, viz. the taking away of the Execrable thing from amongst us,Take away the Execrable thing. that accursed thing which hath provoked the eyes of our God against us. Unlesse this be taken away, all our Prayers and Humiliations, though never so fre­quent, never so earnest, yet will they not be available to the stopping of the course of judgement. And therefore let me speake unto all the Lords people, as the Lord there to Ioshuah, Get you up, wherefore lye you upon your faces? Not but that you may doe this, and ought to doe it; but this is not enough, there is more to be done then this. There is an Achan, many A­chans amongst us; Execrable Persons (say some) I excuse not them; Execrable things (say I) Accursed Sinnes, Accursed Abominations, which, whatever in the Toleration or Connivance, sure I am, in the practice they are no lesse then Nationall, having over-spread all places, and all sorts of persons; Surely these are the Achans, the chiefest Troublers of this our Israel. Now, untill these be taken away, taken off from the head of [Page 111] the Nation, by a Generall, a Nationall Reformation, Indeavouring a Nationall Reformation. wee cannot expect that the course of judgement should be stayed. In the feare of God, then let all of us up and be doing, doing what we may for the furtherance of this great worke; Every one beginning at home, reforming our owne Hearts, Lives, Families: Then doe what we may for the Reforming of others. One­ly every one in our places, Private persons in their places, and Publique persons in their places; all mo­ving in their owne spheares, none standing still, but all shewing themselves Active for God, and active for the good of Church and State; And that not onely by indeavouring the removall of obstacles out of the way of mercy (which is a great worke) but also by impro­ving all opportunities, making use of all lawfull and warrantable wayes and meanes for the promoting and furthering of whatever gracious purposes and inten­tions our God may yet have towards us.Exod. 14.15.

This let us doe. As for others, if any have no Hearts, no wills to the worke, (and, O that there were not too many such every where! David tells us of some that Hated to be Reformed. Psal. 50.17. Would to God there were none of them amongst us, who are so farre from furthering the worke of Reformation, as that they would rather doe what they can to hinder it. Others, though happily they could be content with it, and it may be wish it, yet they would by no meanes be seene to have any hand in it; they have no hearts to appeare for God in any Cause of his.) Now, as for such, I shall not stick to say unto them, as Moses here to these faint-hearted or false-hearted Israelites, (for surely such there were some amongst them) stand you still; ta­king [Page 112] notice, that God hath no need of you, nor of your indeavours to carry through his owne worke; What he hath purposed, and determined to doe, hee can doe it, and he will doe it without you. His worke shall goe on, though you stand still.

And thus I have at length (as I conceive) given you the full sense and meaning of this comprehensive word here in the Text, and of the counsell couched in it,Gen. 2.10. and intended by it; Which, like that River of Eden, wee have seene branching it selfe into foure streames, and every one of them affording unto us somewhat, both Seasonable and Profitable. The former I am sure of, the latter I shall pray for.