Stand Still

Stand still, not Murmuring.

First, Stand still, not Murmuring, whether against God or me. This corrupt nature is very prone, and ready to do, to murmur against God, and Superiors, 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 wilderness, we shall take them murmuring no less then eight several times, (besides that in the Text) against God, and his servant Moses. Looking upon them, stand not to wonder at their wawardnesse, and forwardness, but rather reflect upon ourselves; in this Glass beholding our own faces, taking notice how prone our corrupt nature is to fall into this distemper upon all occasions. This we are prone, and ready to do; but this we may not do: 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 Lord's people, the Israel of God, teaching them what to do, (or rather what not to do) in all their straits and difficulties, viz. Stand still, not Murmuring. It is Paul's advice and charge to his Corinthians, 1 Cor. 10. Neither murmur ye, as some of them also murmured ; some of the Israelites in the wilderness. And how did they murmur? Why, upon all occasions they were discontented, and displeased with God's administrations, and dealings with them; and withal, ready to vent their discontents, expressing them both in words and deeds. As for instance: In case, 1. They wanted something which they would have : 2. Liked not what they had: 3. Met with some dangers, difficulties, discouragements: 4. Saw others honored, 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 pump out the secret discontents of their hearts, in quarrelling with, and murmuring against God and his servant Moses. Take a brief view of particulars.

First, In case they wanted somewhat that they would have. Thus we find them thrice murmuring for water, viz. once in the wilderness of Shur, Exod. 15. A second time at Rephidim, afterwards called Massa and Meriba, from their strivings, Exod. 17. A third time in the Desert of sin, Numb. 20. Twice for Food, viz. once for Bread, Exod. 16. once for Fl • sh, Numb. 11. and every time ready to fall foul upon Moses.

Secondly, In case they liked not what they had. Thus being cloyed with their Manna, they nauseate and loath it; and loathing it, fall to murmur against God, and his servant Moses, for not making them better provision. They speak against God, and against Moses, saying, Wherefore have ye brought us out of Egypt to die in the wilderness? Here is neither Bread nor water, and our soul loat • eth this Manna, this Light-Bread, Numb. 21.

3. In case they met with any danger, (thus in the Text) any difficulties or discouragement. Thus at the return of their Spies, making a discouraging report to them of the good Land which they had taken a view of, representing to them a great deal of difficulty in the conquest of it, hereupon they fall soul upon Moses and Aaron, and upon Caleb and Joshua, ready to Cashire the one, and to stone the other, and so to create a new General, that might conduct them back again into Egypt, of all which you may read, Numb. 14.

Fourthly, Seeing others honored and preferred before themselves. This was the ground of that grand Rebellion, or Sedition, raised by Korah and his Confederates, those two hundred and fifty Captains, or Princes of the Assembly, (as they are called) i.e. Chief Senators, principal States-men, Famous in the Congregation, men of renown ; of which you may read, Numb. 16. These combine, and make head against Moses & Aaron, whom they maligned and envied, only for their promotions and preferments, that they should be in anything preferred before themselves. Hereupon they charge them to be too Pragmaticall, too busy, to usurp and arrogate to themselves more then was their due; Ye take too much upon you seeing all the Congregation is holy, v. 3. And afterwards, when God had made the chief Actors in that Conspiracy exemplary, by causing the Earth to take vengeance upon some, and the Fire to do execution upon others of them, the next day the people begin to take up the quarrel 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 have killed the People of the Lord, v. 41. Thus did some of them murmur. But take we heed that none of us thus murmur. This is Paul's counsel to his Corinthians, and this is mine to you at the present, and I beseech you in the fear of God to hearken to it.

Thus let us not murmur. A piece of counsel (I think) never more seasonable. Murmurings, I suppose they were never more rife ; and it may be others may think they were never more just then at this day. It cannot be denied, 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 Liberty ; Abundance of outward comforts and contentments; And many Pressures and Burdens we now lie under, which heretofore we have not been acquainted with; And this causeth murmurings in some: Some Blessings we 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 daily represented unto us for us to encounter with; And those cause murmurings in others: And some there are, who think that Moses and Aaron take too much upon them, not sparing to impute all our disasters to the evil counsels of Superiors, upon their heads, charging all the Blood that hath been shed in this Vncivill and Unnatural War ; And that causeth murmuring in them. Thus, whatever cause or grounds of murmuring the Israelites in the wilderness pretended to have, the same with like pretext, may be thought to be found amongst us at this day: So as Murmuring-Spirits may seem 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.

Take we heed how we quarrel with God's dispensations and dealings with us, or proceedings towards us, (for that is properly Murmuring, (as P. Martyr well describes it) Quesimonia de Administratione Dei, A quarrelling with God's Administration, an inward discontent, outwardly expressed by words or actions, against God's dealings with ourselves or others.) And of this murmuring take we heed.

First, To set on the Council: Consider we (in the first place) against whom it is that we murmur: Against whom hast thou exalted thy voice, and lifted up thine eyes on high? It is the Lord's speech to, and concerning that proud Sennacherib, Is. 37. Let it be spoken to us, to all I mean that stand guilty of this sin of Murmuring ) Against whom is it that we rise up? Is it against the holy one of Israel? what do we set our mo • th or heart against the Heavens, quarrelling with divine dispensations, murmuring against God's proceedings? If so; Alas who or what are we that we should dare to quarrel 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 me thus? Rom. 9. However God be pleased to deal with us, what ever his Administrations be towards ourselves or others, yet who, or what are we that we should dare to murmur against him?

I know what will here presently be replied. It is not against God that we murmur. Against whom then? Why against those whom we apprehend to have been, or like to be the Instruments of our woe?

First, And who, or what are they? It is Moses his Interrogatory to these murmuring Israelites, when they were murmuring against Aaron and himself, Exod. 16.7. And what are we (saith he) that ye murmur against us? So I may here say; Those whom we look at with so evil an eye, apprehending them as Instruments of our woe: who are they, or what are they that we should murmur against them? Are they such as are called, and set over us by God, by him appointed and commissionated to go before us, and with all such as desire to approve themselves faithful, faithful both to God and us, in seeking his Glory and our good ? In this case if the success of their endeavors do not answer their desires, and our expectations, take we heed how we dare to murmur against them; which if we do,

Secondly, Consider (in the second place) that God will be very sensible of this Murmuring, so much Moses tells 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 employed by God for our good, but he taketh notice of it, and is very sensible of it.

Thirdly, I, so sensible (in the third place) as that he taketh it as done to himself; 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 employeth in any special service for him; that what is done to them, (whether for them or against them) he taketh it as done unto himself; So it is in the case of Murmurings: The Lord heareth your murmurings which you murmur against him, (saith Moses there) Their Murmurings there they were directed and aimed immediately at Moses and Aaron ; I but they rebounded, and reflected upon God, wounding him through their sides.

Fourthly, And thus taking it, (in the fourth place) God will not bear it ; however not ever bear it. True it is, such is his long sufferance and patience, that sometimes he bears and bears much, with the Infirmities of his people in this kind. This we see in these Israelites, whilst they murmured for bread and water, (as one well notes upon that, 1 Cor. 10, 10.) things necessary for their sustentation, God bears with their Infirmitie, passing it by without any remarkable Judgment. But when they go on still to provoke him in that kind, withal, adding contumacy to their sin; murmuring not so much out of want as wantonness. This was the case when they murmured for Flesh, for Quails ; Not contented with the Commons which God had allowed them, (though Angels food, Man did eat the bread of Angels, (saith the Psalmist) Bread given from Heaven, and brought to them by the ministry of Angels, even as Elias his Bread was by the ministry 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 bear with it.

Much less when their murmurings were out of Envy and Malice. That was the case when Korah and his Confederates so seditiously rose up against Moses and Aaron ; That was the case when the whole Body of the Army siding with those wicked Spies, and giving credit to their false reports, they were ready to take up stones against Caleb and Joshua, making head against their Governors. Here their murmurings were not out of weakness, but willfulness ; murmurings not of Infirmitie, but Contumacie, having a tincture of malice in them: Now such murmurings God will not bear with. Read we but the stories, & we shall see how severely God dealt with them in these cases; what exemplary vengeance he took upon on these their contumacious, wanton, envious, malicious murmurings. When the People became murmurers, (saith the Text in that 11 Numb.) i.e. contumacious murmurers, conquerentes unjust, unjust Complainers, (as the Original hath it) not contented with God's allowance, but quarrelling with his administrations: This displeased the Lord ; malum fuit in auribus Domini, it was very evil in the ears 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 Hosts. Thus dealt the Lord with those wanton murmurers, who would not be at his finding; being weary of their Manna they would have flesh : God giveth them their longing, but withal he sends a Curse and a Plague with it; so you have it in the close of that same Chapt. ver. 33. While the flesh was between their teeth, 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 he sent the fiery Serpents amongst them, (Numb. 21. How he dealt with that seditious confederacy, Korah, and his company, the story is well known. The Earth swalloweth up some of them, and the Fire consumeth the rest: And as for the people who took up their quarrel the next dsy, no less then fourteeen thousand and seven hundred of them are swept away with the Plague. As for those wicked Spies, and that Rebellious rout which sided with them, God suffered them not to go unpunished. They were all of them by little and little consumed in the Wilderness; not one of them entered into Canaan, but were destroyed of the destroyer, (as the Apostle hath it) Thus did God make them Exemplarie to us, that we might hear, and fear, and take heed of committing the like wickedness. These things were our Examples, (saith the Apostle) to the intent that we should not lust as they lusted, nor yet murmur as they murmured ; which if we shall dare to do, do not think that God will bear with it in us more then in them: specially if we murmur as they murmured, Contumaciously, Wantonly, Enviously, Maliciously.

And are there not such murmurings to be found amongst some of us (my Brethren) at this day? Murmurings not of Infirmitie, but Contumacie, we murmur, and wherefore is it: not for Bread and Water. (Blessed be God we are not yet reduced to that necessity, though it may be many of our Brethren are.) It is not for any necessaries ▪ whether for Body or Soul, but for Flesh, for Quails. It may be some of us want what we would have, and formerly what we have had, and herein we cannot endure to be abridged and cut short; or else we like not what we have, and so murmur for a change of condition; wanton murmurings. In some of us (it may be) Envious and Malicious murmurings: Murmurings against the Callings of some, and Persons of others, whom we envy and malign, and that for no other cause, but for some special honors which God himself hath put upon them: Our murmurings against the ways of God, against which we are prejudiced through the evil reports that some slanderous Spies have brought upon them: Or ( • o come nearer) 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 license, the like liberty for our lusts that formerly we have had, but that we shall be more straitlaced that way then heretofore we have been. This it was that irritated and stirred up some of the Corinthians against Paul, occasioning their m • rmurings against him, (as P. Martyr notes upon that, 1 Cor. 10.10. (Vincebantur impatientiâ Disciplinae, Their spirits would not stoop to Paul's Discipline. They being loose themselves thought him too strict, and thereupon did in a manner prefer the false Apostles before him; they would give them that liberty, that license, allow them that latitude in their walkings that Paul would not. And is not this the case of some amongst us at this day? do not their murmurings spring from the same root? they cannot endure Paul's Discipline ; the very shaking of Paul's Rodde over them (that Rodde which he telleth his Corinthians of, 1 Cor. 4. what will ye, shall I come unto you with a Rod? ) this afrights, and terrifies them. They cannot endure so much as to hear of a Rodde, under which they must Passe, that they may be brought into the bond of the Covenant. The very name of Discipline, and noise of Reformation founds so harsh in their • ares, that it even sets their teeth on edge, (as some harsh founds sometimes use to do) so as they are even ready to gnash them against all those whom they look upon as Instrumental in this work: Now are our murmurings such? Contumacious, Wanton, Malicious, Envious Murmurings? surely these God will not bear with; And therefore in the fear of God, take we heed all of us how we give way to them, which that we may not do: Give way to the Counsel 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 we still.

Not murmuring against God, not quarrelling with his Administrations and dealings, whether with ourselves or Brethren, which if we do, (yet to put a little more strength to it) know we.

First, (In the first place) This will be the next way to blast all the mercies which we have ; what was it that tainted the Israelites Quails ? 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 nostrils, becomm • ng most loathsome unto them? why, it was their murmuring which had blown upon them, and caused God to blow upon them. They despised the Lord which was amongst them, (as the Lord bids Moses tell them) murmuring against him, not contented with his allowance; and that turned this Blessing into a Curse.

Again secondly, This is the next way to keep off the mercies which we want, and would have. What was it that kept the old stock of Israelites, even all that came out of Egypt, from entering into Canaan? Not one entered in but Joshua 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 Wilderness so long, so tedious unto them, keeping them there for so many years, when as they might have dispatched it in as few days? It was their murmuring, which still set backwards the work when it was in a good forwardness; putting them out off, & keeping them out of the possession of the promised land for forty years together: besides the many difficulties and hardships which they met with, for all which they might thank their murmuring. No such way to lay blocks in the way of mercy, to keep off mercies, at least to retard them as this.

Thirdly, In the third place, as it will keep off mercy so it is a ready way to pull down Judgment: Judgment, and that both Temporal and Eternal, Temporal, not upon our own heads only, but also upon the places where we live; Eternal upon our own heads without repentance. It is a branch of Enochs prophecy with Saint Jude’s gloss upon it, Jude. ver. 15.16. Behold the Lord cometh with ten thousand of his Saints to execute Judgment upon all, and to convince all that are ungodly: Convince them of what? why, as of their wicked works, 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 quarrel even with God himself, to complain 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 hastened; As we desire to have judgments temporal removed, and both temporal and eternal prevented; stand we now still, Take heed of Murmuring against God.

Or yet (in the second place) against those which are appointed by him to go before us, to be our Leaders and Governors ; Take we heed how we quarrel with them, murmur against them, or against their Counsels and Actions, passing rash, and uncharitable censures upon what (it may be) we understand not; A case very common and ordinary. It was the case of the Jews our Savior's auditors; when they heard him say, that he was the Bread which came down from Heaven, they were presently offended, and began to murmur against him, so you have it, Io. 6.41. And so did many of the Disciples also, when they heard it, they murmured, v. 61. And what was the ground of their murmuring? Why, their ignorance ; they understood not our Savior's meaning; which had the Disciples done, certainly they would never have murmured against their Master. Thus happily, did we but understand the counsels of our Superiors, and were able to dive into the bottom of them, we would approve and allow of what through ignorance we murmur at; Ignorance being the mother of mis-understanding, ofttimes brings forth murmuring. This it is that maketh men so apt to murmur against God; even Ignorance of his Counsels ; they cannot trace him in those deep and hidden ways, which in themselves are 〈 in non-Latin alphabet 〉 , untraceable, past finding out ; and thence is it that they are so ready to quarrel with his Decrees and Administrations ; whereas if they could but dive into the bottom of his counsels, they should then see so much wisdom and justice in all his proceedings, as would quiet and silence all their Murmurings. To this purpose is that of the Prophet Isaiah, Isa. 29. last, They that erred in spirit, shall come to understanding; and they that murmured, shall learn doctrine. Intimating that it is the want of understanding and instruction, that maketh men to murmur against God: the not understanding of his counsels, of his ways ; wherein if men were rightly and thoroughly instructed, it would heal all their murmurings against him; And surely this it is ofttimes that maketh men so apt to murmur, ahd complain against Superiors: They are none of their Counsel ; they are not privy to their aims and intentions; and consequently through ignorance thereof, are apt to misconstrue their actions, though in themselves never so just and equitable. Thus did the by-standers misconstrue that pious and most religious act of Mary Magdalens in pouring out her Box of ointment upon the head of her Savior: They seeing it, were offended at it, crying out of the waste. Ad quid perditio haec? To what purpose is this waste? And what was the cause of their offense? 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 ointment upon her Savior, 〈 in non-Latin alphabet 〉 , as an Embalming in way of preparation to his Burial. Surely even thus fareth it with many of us at the present: We see the great waste and spoil that hath been, and yet is made in the Kingdom 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 mean time (as we do not know what the purpose of God herein is, so) we are not so privy to the Counsels of Superiors, as that we can pass an unerring verdict upon their Actions. We know what the Wiseman faith of the Kings heart; The Heavens for height, and the Earth for depth, and the Kings heart can no man search: And the like may we say of his Great Council ; Their counsels 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 pass rash, and uncharitable censures upon them, least we fall into the number of those whom Saint Jude speaketh of, • who speak evil of Dignities, speaking evil of things which they know not.

It will be a great deal more safe for us, and more prositable both for us and them, to turn our Censures our Murmurings into Prayers ; Our censures upon them, and murmurings against them, into prayers for them. For this (I am sure) we have warrant sufficient, It is that which the Apostle exhorts to, and calls for, 1 Tim. 2. I exhort therefore, that first of all, Supplications, Prayers, Intercessions, be made for all men (all sorts of men.) For Kings, and for all that are in Authority, that we may lead a quiet and peaceable life, in all godliness and honesty. This is an exercise fit and proper for Subjects to pray for Superiors. And this do we. Pray for them, not Curse them. Curse not the King, no not in thy thought, (saith the Preacher) And Curse not the Rich in thy Bed-chamber, Eccles. 10. Pray for them, not Revile them. Had Paul been aware who it was that he spake to, he would not have given him such language as he did. So much himself tells the people, alleging his Rule for it; It is written, thou shalt not speak evil 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 do we, and do we it in the first place. So the Apostle there presseth it, 〈 in non-Latin alphabet 〉 , First of all. Oh that murmurers would but take out of this lesson, to pray for Superiors first of all ; pray for them, before they let fly at them, or murmur against them, certainly this would take off the Edge of their murmuring : The more they prayed for them, the less they would murmur against them Sure I am, They which murmur most, are such as pray least. To prevent the one, practice the other. Pray for •• r Superiors.

And that (as the Apostle there directs) First for the King, whom we acknowledge by a divine and special Providence, set over us, as a Supreme Governor in these his Dominions. Be we earnest with God for him, that he may be made a Moses to us, having Moses his spirit put upon him, (and if it might be, doubled upon him, as Elias his spirit was upon Elisha ) a wise, and a large spirit proportionable to the charge committed unto him; that he may be wise as an Angel of God, (as the woman of Tekoah said to King David ) able to discern betwixt good and evil: And with Moses his head, beg we for him also Moses heart, a heart faithful to his God; that like Moses he may be as a faithful servant, faithful in all the house of his God: A heart tender, and affectionate towards his people, Carrying them in his bosom ; (lovingly, tenderly, carefully) As a Nurse beareth her sucking child, (as the Lord requireth Moses to do to his Israel :) So making him in truth, what he is by office, Patrem Patriae, a Father, a Nursing Father to his People, God's People. Every ways a Moses, a Savior, a deliverer to the Israel of God.

Praying for him, Pray we also for those which are in Authority over us, under him. And here in special for the Representative Body, the great Synedrion, our English Sanhedrim, the supreme Court and Council of this Kingdom, now assembled together in the name of God, to be unto their Prince, as those seventy Elders were unto Moses, a Council of Assistance, to bear 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 do to his Counselors and Assistants, viz. take off the spirit which was upon Moses, and put it upon them, even a spirit suitable, and proportionable to the Burden laid upon them. Making them a Wise and faithful Council to their Prince ; and Wise and faithful guides unto his people, leading them on in such ways as God himself hath laid out for them, so as in due time they may conduct them through this Red-Sea, this Sea of blood, and this wilderness of Confusion, whereinto at the present we are cast, unto a Canaan, a Land of rest and peace, where Righteousness and Peace may dwell together.

And remembering them, forget we not the Sons of Aaron, who are now called together to consult about the business of the Tabernacle. For them also beg we a spirit proportionable to the work which they have in hand: Even the same spirit that the Lord put upon Bezaleel and Aholiab, when he called them to the work of the Tabernacle; The Spirit of wisdom, and understanding, and knowledge, to know how to work all manner of work 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-work, may be done, and performed according to the Pattern in the Mount, according to the mind and will of God himself.

Begging direction and assistance for them, withal beg we a blessing upon their endeavors, 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 Lord's own way which he bad Moses take, and make use of for this very purpose, Numb. 17. The people being subject to murmuring upon all occasions (and in particular about the Priesthood ) (as you have heard) for a Cure of that Disease, the Lord directs Moses to take twelve Rods, according to the number of the Tribes, for every Tribe one, laying them up in the Tabernacle before the Testimony ; And it shall come to pass, (saith the Lord) That the man's Rod whom I shall choose, shall blossom; and I will make to cease the murmurings of the children of Israel, &c. This was the means propounded. What the success was the sequel of the Chapter will show. It came to pass that Moses went into the Tabernacle, and behold Arons Rod which was for the house of Levi was budded, and brought forth blossoms, and yleeded Almonds ; whereupon the Lord ordereth Moses to take that Rod, and lay it up in the Tabernacle before the Testimony, there to be kept for a Token against the Rebells, and (saith the Lord) Thou shall quite take away their murmurings. I shall not need to tell you that the chief 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 work the like wonder in our days; that we might see the Rod of Aaron (which at the present through the Calamitie of the times seems to lie secure and dead) to Bud and Blossome, and Bring forth Almonds ; yielding us, not only 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 witness against them to all succeeding ages. This we know our God is able to do, and this we hope he will yet do. In the meanetime, let us and all the Lord's people Stand still, waiting, and quietly waiting upon our God for his salvation. It is good for us so to do, so faith the Church, Lam. 3 It is good that a man should both hope, and quietly wait for the salvation of the Lord. I have done with the first Branch of this Direction, which (I confess) hath taken more of my thoughts and your patience, then at the first in my intentions I allotted it.

Stand still, not Wavering.

Passe we now to the second, Stand still, not Wavering. This men naturally are very apt to do, being all by nature, ever since the first man left his standing, become very unstable : but some more then others: It is that which the Patriarch Jacob saith to, and of his son Reuben, Gen. 49. Vnstable as water. Water, it is an unstable Element, seldom standing still, specially if there be any wind stirring; then we see how unequally and unevenly it moveth, being carried this way and that way up and down. Such is the Instabilitie of some persons, they are (as Saint James saith of his double-minded man, Jam. 1.) 〈 in non-Latin alphabet 〉 , unresolved, uncomposed, unstable in all their ways, carried this way or that way as the tide runs, as the wind blows, up and down like waves of the Sea. It is the same Apostles comparison, and it is an elegant one, I am. 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 Mountain, by and by a Valley ; now lifted up, by and by as much depressed again. So inconstant and unequable is the motion of some Christians up and down; As their condition change, so do they: In prosperity, (when things go well with them, heaven and earth smile upon them) their spirits are aloft, none higher: In adversity, (when things run cross with them) as much dejected, none lower. Like men in a stress at Sea (according to the Psalmists description of them, ) They mount up to heaven, they go down again to the depths, their soul is melted because of trouble. Thus far are they moved, inordinately moved, not knowing how to Stand still.

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

Inordinately moved (I say) Moved they may be, nay ought to be. Christianity doth neither require nor allow a Stoicall Apathy, a Bruitish stupidity, that men should not be affected with the hand of God, striking or threatening. Not to be moved with the apprehension of imminent impendent evils; what is it, but (as he saith) Hominem exuere, To put off the nature of man? Which seeing the Eternal Son of God was pleased to put on, the sons of men ought not to put it off.

Moved they may be, but not inordinately moved, not Troubled. So our Savior giveth it in charge to his Disciples, Joh. 4. Fore-telling them of sad times a coming, of great Tribulation that they should meet with, in and from the world after his departure; Let not your hearts be troubled (saith he) 〈 in non-Latin alphabet 〉 . The word is emphatical, taken from the royling and troubling of waters, where they are so stirred, as that the mud is raised up from the bottom. That is properly 〈 in non-Latin alphabet 〉 . 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 bottom 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 settling of them, biddeth them Stand still, Ne commoveaminis, ac fluctuetis animo, (so Junius (as I told you) glosseth upon the word) Be ye not stirred, troubled, disquieted, with anxious and dubious thoughts, what shall become of you and yours? Give not way to diffident and distrustful thoughts, so much as to call in question either the power or presence of God: Stand you still, not doubting, not wavering. Thus should Christians do in the like cases: In straits, in exigence, when they know not what to do, nor which way to look, then labor so to fix their souls by faith and confidence upon God, as that they may not stagger, they may not waver. It is Saint James his direction to him that would obtain wisdom, or any the like mercy at the hands of God, Let him ask in faith (saith he) nothing wavering. 〈 in non-Latin alphabet 〉 , Nihil disceptans, haesitans, not reasoning, not scrupling. This Christians are very ready to do. We see it in the Apostles and Disciples of Christ, when they apprehended any imminent danger, or met with any great difficulty, they were ready to give way to carnal reasonings and doubtings. So did Peter when he was walking upon the Sea, treading of the water, not finding his footing so firm as he made account of, he presently cries out, ready to give himself for a lost man, notwithstanding that he had his Masters warrant and command for that which he did. The Disciples the like in that stress at Sea ; notwithstanding that they had their Lord and Master with them, yet they cry out, Lord, save us, we perish. And afterwards coming unto a strange place, & having forgot to take Bread with them, they began to reason with themselves how that want should be supplied 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 himself telleth them. Such was their weakness: A weakness which our Savior still reproveth them for, taxing their Infidelity in giving way to those faithless fears, those carnal reasons and diffident doubts, O thou of little faith (saith he to Peter ) Wherefore didst thou doubt? Why are ye fearful O ye of little faith? O ye of little faith, why reason ye among yourselves? 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 carnal disceptations and reasonings, whereby their souls come to be disquieted and unsettled. But these they must beware of, not giving way to them, but laboring for steady and stable hearts; Be ye also patient (saith Saint James ) Stablish your hearts. A great blessing where it is. A Blessing which Paul prayeth for, for his Thessalonians, 2 Thess. 2. Now our Lord Jesus Christ, and God even our Father, &c. Comfort your hearts, stablish you. Saint Peter the like for the Saints to whom he writes; The God of all grace make you perfect, establish, strengthen, settle you, 1 Pet. 5. What they beg for others, Christians should all seek for themselves; stable settled spirits, that they may Stand fast, and Hold fast ; So Paul ex • orts those his Thessalonians in the place forenamed. Therefore Brethren stand fast, and hold fast the Traditions which you have been taught, &c. Let us hold fast the Profession of our faith without wavering (saith the Apostle to his Hebrews. ) Thus should Christians Stand still, standing their ground against whatever opposition they meet with in respect of the faith which they profess. Paul could not but wonder to see his Galatians so inconstant and wavering this way. I marvel (saith he) that ye are so soon removed from him that called you into the grace of Christ unto another Gospel. Such Weather-cocks are no ornament to the Temples of Christ. Such unstable, unsettled, wavering spirits, they do not become those who have once given up their name unto God, and have his name called upon them. It is for them to Stand still, to have stable heads and hearts. Herein they shall be made like unto God himself, who is immutable, unchangeable, I am the Lord, I change not, Mal. 3. Such he is in his nature,

And such he is in his promises ; which may serve as a Reason why Christians should not waver ; so the Apostle maketh use of it, Heb. 10.23. Let us hold fast the profession of the faith without wavering ; why? ( For he is faithful that promised. ) God's 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 firm, no Reason why they should waver, but Stand still : which unless Christians do, they cannot See the salvation of the Lord.

(Which may serve as a second Reason. ) So much we may collect from the Text it self. Stand still, and see, &c. A man that wavers up and down can never take sure aim. He that would See the salvation of the Lord, must stand steady, Stand still.

Use. And such a holy stability let all of us in the fear of God be excited to seek after, and labor for, that whatever changes come down upon the world, yet we may in our measure be like unto God himself, immutable, unchangeable. An Exhortation I think never more seasonable then at this day. I shall not need to tell you what unsettled and unsteady times we are fallen into; I shall only make this use of it; The more unsetl • d the times are, the more settled spirits we had need to labor for : Unsetled spirits and unsettled times will not do well together. A swimmering Brain and a seeling reeling-ship, will make but foul weather of it. If ever, now labor we for stable hearts, steady and composed spirits, that whatever Herican • 's, whatever Stormes and Tempests come down upon the world, upon the Kingdom, upon the Church, upon the State, upon the places where we live, upon ourselves, 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 we may Stand still.

I know now what your thoughts are. How shall this stability 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 stress, and particularly in such a stress as that which is now come down upon this Church and Kingdom?

A great and a useful 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 means a ship may be made to ride steady : And let me tell you, that by the very like means the heart may be brought to be steady, so steady as that it shall not be inordinately moved in the greatest stress of Temptation that can come down upon it.

To make a ship ride steady, there are (as I take it) these four things principally requisite. She must be well-built, down-ballasted, low-masted, sure-anchored. If any of these be wanting, she will never ride steady ; bring we home every of them, and make use of them (by way of Allusion ) to our present purpose.

First, The first requisite to make a ship steady, is, she must be well-built, which consisteth in two things. She must be built strongly and artificially ; strongly, well-timbred, not weak ; which if she be, she will give way in a stress, and so prove leakie : Artificially, well molded, not tender-sided ; which if she be, she will prove Waltrie, and so make soul weather of every ordinary gale. And thus must the soul be built that it may stand still, ride steady in a stress; It must be

First, Well-simbered, well laid in with all requisite variety of true, sound, substantial, sanctifying Graces, which are to the soul as Beams, and Timbers, and Ribs to the Ship ; without these, it is not an outward formal profession that will serve the Turn: It is not the outward plank or sheading of the ship, that will make her keep up tithe in a stress; If she be not well strengthened 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 bear up, and bear out the soul in the hour of Temptation. Unless there be aliquid întus, unless it be well laid in, and strengthened inwardly (in the inner Man (as the Apostle calleth it) with sound and substantial sanctifying Graces, it will give way. See an instance of it in Hymaeneus and Alexander, sometimes Paul's 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, 〈 in non-Latin alphabet 〉 , They made shipwreck of what they seemed to have. A truth which our Savior illustrates (as you know) by the Parable of the stony ground, which receiving the good seed soon puts it forth again in a fair promising blade; but no sooner doth the Sun arise and lie hot upon it, but presently not having Earth and Root to bear it out, it withereth & cometh to nothing. I shall not need to make any interpretation of the Parable, our Savior hath done it to my hand in the 20 ver. of the same Chapter, He that received the seed into the stony places, the same is he that heareth the word, and anon with Joy receiveth it, (making in outward glorious profession) but having not root in himself, (the root of the matter being not found in him, (as Job speaks) he endureth but for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended. I might here mind you of that other Parable of the house built upon the Sand, tending to the same purpose, showing that the soul which is not strongly built, built upon a sure foundation (as Saint Luke explains it) it will never endure the storm of temptation ; but it will fetch way, and totter and shake, and in the end fall down to the ground. Would we then stand still, would we be steady in times of trial, not being inordinately moved, much less over-turned, see that our souls be well and strongly built.

First built upon a sure foundation, and that is Jesus Christ: Other foundation (saith the Apostle) can no man lay then that which is laid, which is Jesus Christ : He must be to our souls as the foundation to the house, or (to return to the Metaphor in hand) as the Keel to the ship: If a ship have not a good Keel, all her upper-work is to no purpose; If the soul be not built upon Christ, all our super structures will prove nothing worth; And therefore (in the first place) make we him our Keel, laying our souls upon him, resting upon him, as the floor-timbers in a ship do upon the Keel, bottoming all our hopes in and upon him, laying all the weight of our souls for salvation and eternal life upon him; not resting upon anything else besides him, what end else we rest upon besides Christ, we shall find it at the best but a Kelsie (as you call it) a false Keel, not able to bear any weight, any stress. That our souls may be well, and strongly built, let them be built upon him who is the strong God, (as he is called Isa. 9. ) 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-work, with all the lading in it.

Having Christ for our Keel, our foundation being built upon him by faith, now see that our souls be well timbred, well furnished with other Graces, that (as Paul saith of his Corinthians ) we may be in everything enriched by Christ ; not defective in any requisite Grace : be it hope, or love, or zeal, or humility, or Patience, or the like: Let it be our care that our souls may be laid in with some proportion of every of these. And here take heed that we do not content ourselves with shows and shadows of Graces; These will prove but as sappie or rotten timbers in a ship, which will bear no stress) but make sure that our Graces, what ever they be for the quantity, yet for the quality they be sound and substantial; Heart of Grace (as I may call it) That so we may be strengthened with all might in the inner man, according to the glorious Power of our God unto all patience and longsuffering with joyfulness, (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, well-molded. Now (to follow the metaphor) when is a ship said to be well-molded; why, when there is a due proportion observed in her Dimensions, a due proportion for length, an breadth, and depth, which if it be not observed she will never ride well.

Thus must the soul be molded (as I may say) that would ride well, and keep steady, it must have a due proportion in her Graces ; not a great deal of one, and little or nothing of another. As for instance, not a great deal of zeal, and little or no knowledge ; this disproportion or defect the Apostle observed, & pitied in many of his countrymen the Jews. I bear them record (saith he) that they have a zeal of God, but not according to knowledge. And is not this the record (my Brethren) which the Ministers of Christ may as truly bear unto some and many, as in this, so in other places of the Kingdom at this day (otherwise well-meaning Christians) that They have a zeal for God, but not according to knowledge. There is no proportion betwixt their knowledge, and their zeal ; 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 unsettled as by sad experience we see them to be; carried this way and that way into errors of the right hand, and of the left hand, rolling too and again, like ill molded vessels, which are no content either to those that steer them, or are Passengers in them. Would we ever have steady, stable hearts, labor for a due proportion in our Graces.

And in particular, let me advise and persuade you to get a large proportion of one Grace, (a Grace wherein you shall not need to bear exceeding proportion) and that is that Grace of Graces, without which the Apostle will tell you, all other Graces are nothing, or as good as nothing, viz. the Grace of Love. Oh seek we all of us after this Grace, that our souls 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 we have, we will never hold steady; a truth which the Metaphor in hand illustrates very aptly. A ship, be she never so well and comely built, as for all materials, so for all other her proportions ; yet if she be tender-sided (as you call it) not well laid out, but pinched in the sides, she will never be steady. A very lively Emblem (me thinks) of a straight-hearted Christian, one who it may be hath some other commendable parts and Graces, as of Knowledge and Zeal, &c. I, but he is not well laid out, his Bowels are straitened. It is Saint Paul's own expression, 2 Cor. 6. complaining of want of love in his Corinthians towards himself, and his Ministry; O ye Corinthians (saith he) ye are straitened in your own Bowels ; Their Hearts were not laid out, and enlarged towards his Person and Ministry, as his was towards them in the unfeigned desire of their good. Now where the soul is thus pinched in, the Bowels thus straightened for want of love, no wonder that Christians are so fickle and unstable, as at this day we find them to be; so ready upon every sleight occasion to take the snuff, and to fly off from the Ordinances of God, unless they be 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 public Assemblies, and to run out into Errors both in Doctrine and Practice. Certainly (my Brethren) were our souls 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 be so unstable, so unsettled, so soon taken off, and turned aside. It is the nature of love (as the Apostle telleth us, reckoning up the property of it, 1 Cor. ) 〈 in non-Latin alphabet 〉 , to suffer long & much ; to suffer much for God & from men ; for God, in standing for his Truth against opposition; from men in bearing with the infirmities of Brethren. Neither is it easily provoked, 〈 in non-Latin alphabet 〉 (as the Apostle there goeth on) it is not easily sharpened or edged ; but it beareth all things (all things tolerable ) it endureth all things: And therefore (to draw towards a conclusion of this point) would we have ourselves steady, get them laid out, get them enlarged: It is that which Paul begs from his Corinthians in the place fore-named; O ye Corinthians, our mouth is open unto you, our heart is enlarged. Now for a Recompence in the same (I speak as unto children) Be ye 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 beg'd at the hands of God; God hath heard your prayers, Our mouth is open to you ) and (let me speak it as in the presence of that God, who is the searcher of hearts) Our heart is (in measure) enlarged towards you in the unfeigned desire of your good, your peace, your welfare, spiritual and temporal ; your happiness, your salvavation: Now for a recompense in the same (I speak as unto children, hoping that there are somehere present that will own that spiritual relation) Be ye also enlarged, enlarged in your affections towards that ministry which heretofore (through the blessing of God upon weak endeavors) you have found effectual for the begetting of some, and for the nursing up of others.

And now, O that all our hearts were but thus laid in, and thus laid out ; laid in with a due proportion of all requisite graces, laid 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, so steady, as that though the whole world should turn round, yet we (like the Polar stars in the Heavens) should Stand still.

Secondly, A second Direction followeth: That a ship may be made to ride steady, she must be down-ballasted, so bound down to the water by some sad and ponderous lading, as that she may not be tossed with every blast or billow: In like manner the soul that would Stand still and be steady, it must be ballasted, down-Ballasted ; Ballasted, with what? Why with sound Judgment, and true Christian Direction, A Grace (whatever any hot and violent spirits in these times may speak or think of it) both useful 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 faculty to discernethings which differ: This I pray (faith Paul to his Philippians) That your love may abound more and more, in all knowledge and judgment, that ye may discern things which differ (so the old Translation reads it according to the Original. A power or faculty to judge of things as they are, not according to apparance, but according to truth ; and that not only of the lawfulness or unlawfulness of them, but also of the expediency or inexpediency, conveniency or inconveniency of them, that so a man may order himself 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. This is judgment, this is Discretion: A grace needful for all, specially for the Ministers of the Gospel, who being to go before the Lord's people, stand in need of a double portion of it, (specially in such times as these into which we are fallen that their whole carriage, all their actions, all their speeches maybe seasoned with it, specially those in public, that so the word in their mouths may not (through want of this) be made unsav • ry to any, nor any of the ordinances of God made to stink in the nostrils of mere carnal men. Not only they, but all others, even all private Christians should look out for their share and portion of it: It being a Grace so necessary to them, that without it they will never be stayed, never settled. What is it that maketh multitudes so heady, so unstable, so unsettled at this day as they are? So ready to cast off received truths? So ready to embrace any novelty that is obtruded upon them, specially if it have but a gloss of piety set upon it? Alas, they are unballasted, they want judgment to discern 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 busy times. (Foolish Pilots (who would not account them so?) That throw over their Ballaste in a stress.) 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, 〈 in non-Latin alphabet 〉 , clouds they are without water Jud. verse. 12. carried about withwinde. It is so, you know, with light and empty 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 balance them, (as Elihu phraseth it, Job 37. Do'st thou know the ballancings of the clouds? ) Would we come to Stand still in these unsettled and tempestuary times, take we in every of us some of this Ballaste ; get we our hearts ballasted with some proportionable measure of sound judgment, and do not dare to venter ourselves upon 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 bottoms may lie safe in the harbor, but to put to Sea (specially in a stress) they cannot without emminent hazard. Certainly it would be a great deal better and safer for private Christians to contain themselves within the bounds of known truths (a safe harbor to them) then to venter rashly, and heedily upon the controversies of the times, which they cannot do without emminent danger both to themselves and others. Before you launch forth into this deep, into this grown Sea, I mean engage yourselves in Church differences, which are now risen to a height, get your hearts thus Ballasted, downeballasted, with sound judgment and true Christian discretion. This will be a means to keep you steady, so as you shall not be tossed too and fro, nor carried about with every wind of doctrine, (as Paul speaks to his Ephesians ) much less make shipwreck of that faith which you have embraced & 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 shore of the English Church in this Kingdom at this day, alas! How many such wracks shall we see? How many Vessells (which might otherwise have been serviceable and profitable) have by this means of late miscarried? Some bilged upon this rock, others upon that; some run a ground upon this shelf, others upon that; some fallen into quick-sand, others into that; some fallen upon Separatisme, others upon Anabaptism, a third upon Familism, a fourth upon Antinomianism, all in hazard to be lost (at least to the Church ) unless God be the more merciful to bring them off; and all this for adventuring to put to Sea without their Ballaste. O that we 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 keep down our spirits unto truths received; So as whatever Errors break in upon the Church, to the disturbing and disquieting of the Peace of it, yet we may ride it out, and do what Moses here requires from the people, Stand still. Here is a second Direction; Passe we to a third.

Thirdly, That a ship may be steady, and ride steady, she must be low-masted, (and I might add low built too) high-carved, and Tante-masted ships, they will fetch way in a stress; 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 less force and power over them. I know your thoughts here run before me in the application. That the soul may be steady, it must be humble and lowly, not high-minded, if so, it will be heady. It is not for nothing that Paul putteth these two together, heady, high-minded, 2 Tim. 3. seldom shall we find them asunder. Surely it is none of the least causes why many in these days are so heady, 〈 in non-Latin alphabet 〉 , praecipites, Rash and praecipitate in their courses, they are high-minded ; 〈 in non-Latin alphabet 〉 , inflati, puffed up, (which some (with no great mistake) read 〈 in non-Latin alphabet 〉 , Excaecati, blinded ) swollen with some high conceits, high thoughts of themselves of their own deserts, their own parts, their own gifts, it may be their own perfections. In the mean time looking overby, and superciliously upon others, whom they apprehend to be inferior to themselves; No wonder if such souls be unstable, running from error to error: Alas the wind hath too much power over them for them to stand still ; A stable soul must be a humble, a lowly soul.

And how steadily doth such a soul ride it out in all weathers, come what will come? it rides snugge (as you say) lying under the wind, not feeling much of it; whilst in the mean time those high-carved and tall-masted vessels, men of high thoughts and conceits, are tossed to and fro, and (it may be) soon over-set, and over-turned. I shall not need to mind you how many (otherwise useful) vessels have miscarried this way. I suppose there is scarce any of us but our own 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-turns the soul then Pride ; and amongst all Pride's none so soon as spiritual Pride, when men shall be proud of the Graces of God: Would we in our own particulars be secured from the like miscarriage, and would we be steady in these unsteadie times; O take the Apostles Counsel to his Colossions: Put we on as the Elect of God, humbleness of mind, Col. 3. In lowliness of mind each preferring others before ourselves, (as the same Apostle presseth it upon his Philippians. )

And thus thinking meanly of ourselves, do not either promise or seek high things to, or for ourselves; It is that which the Lord bids Jeremiah say to Baruch, Ier. 45. telling him what God was about to do, viz. to break down what he had built, and to pluck up what he had planted, to bring desolation upon the whole Land; And (saith he) seekest thou great things for thyself, seek them not ; Let it be spoken to every of us, as counsel very seasonable for the times into which we are fallen. God at this day amongst us, (who but seeth it?) he is breaking down 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 threatening greater; And what do we now seek great things, high things for ourselves? Are our eyes upon great estates, high places, upon riches and honors, and dignities, and preferments ? Do we seek these, promising or propounding them to ourselves? Alas, do it not in such times as these; if God may but do that for us which he there promiseth Baruch to do for him, viz. Give us our lives for a Prey to ourselves, 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 only their Estates, but their Lives also given as a Prey to others? How many of them have been, and daily are numbered to the Sword? O, if the Lord may but give us our lives as a Prey unto ourselves, it is mercy, and a mercy beyond our deserts; I, and more then we can promise to ourselves. Take heed in the mean 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 down from thence, (saith the Lord speaking to Edom ) Jer. 49.] Though thou set thy nest amongst the Stars, thence will I bring thee down, (saith the Lord, speaking to the same Edomites ) Obad. 4.] Woe to him that coveteth an evil covetousness to his house to set his nest on high (saith the Prophet Habucuck ) Hab. 2.] The Metaphor is elegant, and for the sense of it obvious enough: To build the nest on high, what is it but to propound and promise great things, high things to a man's self? Now this take we heed of, specially in such times as these: If we do it, we will never be stable, we shall never Stand still. A Truth which that Metaphor illustrates very aptly. Birds which build their nests on high in the tops of the Cedars, or other Trees, we see how they wave to and again with every wind, ready to have nests and all over-turned; whilst in the mean 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 storms come down 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 designs dashed, their hopes made abortive, their expectations frustrated, they cannot bear it, they cannot brook it, it cometh near them, and shaketh them terribly.

It is the speech of the Prophet Jeremiah unto the house of the King of Judah, Jer. 22.23. O inhabitant of Lebanon, that makest thy nest in the Cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travel? The people of the Jews generally (specially those of the Court ) they were a secure people, promising peace and tranquility, and prosperity 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 do? Let it be spoken to all secure persons amongst us, the Inhabitants of Lebanon, those who make their nests amongst the Cedars, promise or propound great things, high things to themselves. O what will you do when judgments come down upon you as Pangs upon a woman in travel, suddenly, unexpectedly, unavoidably? That we may not be inordinately moved with such storms that we may feel little of them; learn we of that little bird the Lark ; which though she fly high, as high as any bird (if not higher) yet she builds low, as low as any. Let we our souls rise high, mounting up a loft to heavenward in heavenly contemplations, but build low in regard of temporal expectations.

Specially in such times as these: It is that which the Prophet • Jeremiah saith by way of threatening against Moab, Jer. 48. O ye 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 been proud and haughty, so it followeth in the next words. We have heard of the Pride of Moab, he is exceeding proud, his l • ftinesse, and his arrogancy, and his pride, and the haughtiness of his heart. Moab had built his nest on high. I, but the Lord by his Prophet there tells them, they should be brought down, and made to build lower, to take up with a meaner condition. That which is there said against them by way of threatening, let it be spoken unto us by way of Counsel. What is there said of Moab may as truly be said of England: England through her long continued peace and prosperity, she was become proud and haughty. Who is there but hath heard of the pride of England? Not long since she was exceeding proud; Certainly so would our forefathers have thought, had they but seen this their daughter in her late Ruffe and Pomp, I, but now God (as he hath in measure already done) he seemeth to be about to pull down the pride of England, having already stripped her of many ornaments, many superfluities. O let all of us be now like the Dove, contenting ourselves 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 Kingdom in general, 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 own hearts afore-hand, laboring to bring our spirits low, and so low as that yet they may be beneath our condition. If a ship be over-masted, she will be top heavy, never steady. And thus is it with a man whose spirit is above his condition, he will never be stable. True it is, a ship that is under-masted will never be good for sail, and so a man that hath not a spirit in some measure proportionable to his condition, he will never be active, nor very serviceable : But yet let it rather be under, then over, specially in such times as these.

Calamitous times, they are stooping times. When the wind is aloft, and the Sea is grown, 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 down upon us: No times to lift up our heads or hearts, no times to put out flags and streamers of pride and prodigality. If ever, now stoop, humbling ourselves under the mighty hand of God, bring we our hearts low, that (apprehending ourselves 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 less then ruin to all those that look upon them, and are imbarked in them) so as whatever storms arise, yet we may ride it out, and in our measure Stand still. I pass to the fourth and last Direction.

Fourthly, That a ship may ride steady in a stress, she must be sure-anchored. By that means, though moving, yet she keepeth her station, Standeth still. To prosecute the Metaphor. To the sure-anchoring of a ship, there are three things requisite. First, the Anchor it self must be sure: Secondly, the Ground on which it is cast must be good: Thirdly, the Cable wherewith it is fastened must be strong. And all these must the Soul have a regard unto that would ride it out, and Stand still in the stress of Temptation and Trial.

First, It must have a sure Anchor : Now what that is, the Apostle will tell you in that place well known, Heb. 6. Which Hope (saith he)(or Faith, for they are near a kin, so near as that they are often taken the one for the other) We have for an anchor of the soul both sure and steadfast. The soul of a Christian in this world it is as a ship at Sea, subject to storms and tempests of Temptations: In these storms, unless 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, (as Calvin well applies the Metaphor) it passeth through the waters, maketh way through all the waves and billows, never staying till it come at the bottom ; where taking hold of the ground which lieth 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 soul. When the soul is in a stress: tossed with the waves and billows of Temptations and Trials, threatening to swallow it up, Faith breaks through all, never resting until it come at God himself, who is invisible, and taking hold upon him, by a secret force it stayeth the soul, 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 soul may trust to, which it may ride by, and live by, in whatever stress can come down upon it. The just shall live by his Faith, (saith the Prophet Habbacuck ) live by it, even in the jaws of death ; as a ship which riding at Anchor in a stress is said to live by it. Would we then have our souls stayed (as at all times so) in these tempestuous and troublesome times which are come down upon us (wherein almost every day presents us with new fears, new dangers) make we use of this Anchor.

Only taking heed that it be an Anchor like that which the Apostle there describes, 〈 in non-Latin alphabet 〉 , 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 go from the Metaphor in hand. To make an Anchor sure and firm, 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 firm and sure.

First, It must be first a true, sound, solid, substantial faith: Faith, not Fancy. Such, (and no better) are the Hopes which mere natural men stay their souls 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 ways and means whereby they may secure themselves from it; and hence spring their Hopes wherewith they bear up their Hearts and Heads. Now alas these are but vain 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 Job saith of them, Job 8. 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 spun (as you know) out of the Spiders own Bowells. And such are the hopes of Hypocrites, and mere carnal men, they are but webs spun out of their own 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. Look we out for better Hope then this, viz. a sound, solid, substantial Hope or Faith : A Hope spun (as I may say) out of God's own 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 God's own Mine, the Scriptures. There we shall meet with many rich veins of precious promises ; these are (as I may say) the Mettall, the matter and ground-work, out of which a true faith, a sound and sure hope is drawn.

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 work-man is the Spirit, which is therefore called the Spirit of Faith, being the Principal efficient of it. The Fire and Hammer, that is the word in the ministry of it: Is not my word like as a fire, (saith the Lord) and like a Hammer? Jer. 23. Such is the Word in the mouth of God's 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 firm and sure, see we that they be thus wrought. And for that end put we our souls 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 own Hearts. An Anchor, it is not forged at one heat, nor welded with one stroke : It must into the fire again, and again, 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 soul. Here is the first thing requisite to this sure. Anchoring ; the Anchor it self must be sure.

Secondly, The second requisite is, 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 Clear ; free both from Rocks and Wrecks, which are subject to chase the Cable in pieces: Not false, but firm ; 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: Such is the Hope and Confidence that 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, become not vain in • obbery (saith the Psalmist.) This David there speaketh more, specicially to his Soldiers (as our Ainsworth observes upon it. ) 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 own Houses: Trust not ye in Oppression, in unjust Extortions, or fradulent Injuries; become not ye vain in Robbery : make not yourselves vain and vile in the eyes of others, by violent and unwarrantable Plunderings, and Spoylings, and Robbings, seeking thereby to enrich yourselves. Hereby (as you wrong others now) you will but deceive yourselves in the end; specially if you put any confidence ; any trust in goods so gotten, both ways becoming vain. 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, unlawful, and unwarrantable ways and means for the securing or delivering of ourselves. That of the Wiseman is expressed, Prov. 12. A man shall not be established by wickedness. Would we ride Sure, take we heed that we cast not Anchor upon Foule ground.

Secondly, No nor yet upon false ground. Such are Riches, though well-gotten, and truly come by, yet they are but false-ground, Vncertaine Riches (as the Apostle calleth them) and therefore (as he there presseth it) not to be confided in. Charge them that be Rich in this world that they trust not in uncertain Riches. So also the Psalmist in the place fore-named, prosecutes his charge. Trust not in Oppression, become not vain in Robbery ; If Riches increase set not your Hearts upon them. ] If Riches, Cajil, (saith the Original) a Power of Wealth, or Powerful-Wealth, (as Ainsworth renders it) If they increase and flow in upon us, though it be at the right Channell, by honest and good ways, (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 do, we shall find it no better then a quick-sand, false ground. Our Anchor thus cast, it will come home, so did the poor-Rich man's in the Gospel: Having heaped up a mass, and as he thought, a mountain of wealth, he casts anchor upon it, hoping to ride by it many days, nay years; Soul, Soul, take thy ease, thou hast goods laid up for many years. I, but see, the ground being false, his Anchor comes home the first night. Thou fool this night, &c.

I might say the like of whatever it is that the soul can put any confidence in besides God. Be it out of ourselves, in any creature in earth or heaven ; or be it within ourselves, in any Gifts, whether of nature, as strength or wit, or the like, whereby we may think we shall be able to shift for ourselves; or Gifts of Grace, whether Common or Saving. In none of these may a Christian put any confidence. As for saving, Sanctifying-Graces, the Jesuit saith well; 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 God's love, and favor towards him; but not making them a ground of Confidence, not resting upon them. This if we shall do, they may fail us, I mean as touching the sense and apprehension of them. The case is common and ordinary; In Satanical Temptations, and Divine desertions ; God's dearest Saints come to doubt, and question whether they have any truth of Grace or no. Now in such cases, should we make them the ground of our confidence, our Anchor would come home, our trust would fail us. And therefore, that we may ride it out in all weathers, taking heed of both these, foul-grounds, and false-grounds ; cast we our Anchor upon Good ground.

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 Hebrews, commonly observe) They are cast downwards, this upwards. Faith (or Hope) it is an Anchor (saith the Apostle there) which entereth to that which is within the veil, entereth 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 veil of the Temple. 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 veil, in Heaven upon God himself. Shall we cast it upon anything without the veil, upon anything of this side Heaven, or upon anything in Heaven besides God and Jesus Christ (as poor deluded Papists do upon their Saints and Angels? ) It will come home and deceive us when we have most need of it. Learn we therefore all of us to make God, and God alone our Confidence, He is the Confidence of all the ends of the earth (so the Psalmist calls him:) Make we him our Confidence. So did David for himself. As what time I am afraid I will trust in thee, Psal. 56. And he would have others to do the like, and that at all times. Trust in him at all times ye people, Psal. 62. And this do we, (as at all times, so) specially in these unsteady and unstable times. Resolve we to make not man, but God our confidence. The former we have made trial enough, (I fear too much) of. And we see how that anchor hath come home, how that confidence hath failed us. That which David hath written we may sign to, Psal. 62. Surely men of low degree are vanity, and men of high degree are a lie; to be laid in the Ballance, they are altogether ligher then vanity. Whatever they be, be they never so great, nay never so good, yet take heed how we trust in them. If we do, it is both possible and probable, at one time or other our Anchor will come home. Let God be true, but every man a liar. Such are all men as men, liars both Actively and Passively, subject to Deceive, and be deceived. God alone is Immutable, Unchangeable, like firm ground which will not, cannot give way. Would we ride sure, Anchor upon him. Here the Jesuit himself will yield us a Tutissimum est, that it is the safest course so to do, Totam in sola, To place our whole trust and confidence in the alone mercy of God, and merits of Christ for Eternal Salvation. And do we the like for Temporal salvation. Use means (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 means may we 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 soul, flee as a Bird to your mountain? Psal. 11. They which trust in the Lord, shall be as Mount Zion, which cannot be removed, but abideth forever, Psal. 125.

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 soul having placed and pitched her confidence upon God, what wants now but a firm and strong-Resolution not to let that confidence go? Cast not away your confidence (saith the Apostle to his Hebrews 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. If the Cable break or slip, so as the ship be put from her Anchor, she is presently a drift in danger of running upon the main, of striking upon Rocks or Sands. Thus if the soul have once let go 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 continual and eminent danger of miscarriage. And therefore whatever come, however God be pleased to deal with us, yet put on this Resolution, not to let him go. I will not let thee go, (saith Jacob :) But still to hope in him; Still hope thou in God (saith David to his disquieted soul) still to trust in him; Though he kill me, yet will I trust in him (saith Job ) A resolution (methinks) most lively emblematized and shadowed forth by a ship riding at Anchor in a stress: Where the Anchor brings down her head as if it would pull her under water, insomuch that the waves and billows ofttimes rake over her, it may be from head to stearn, as if they would sink her, swallow her up; yet for all this she holdeth her hold, and will not let the Anchor go: Come what will come she will ride it out, and if she sink, she will sink at Anchor. A most lively Emblem of a believing soul conflicting with Temptation. The storms come down upon it, the waves rise and beat upon it, I, it may be, go over the head of it: (It is that which Jonah saith of himself in a literal sense; All thy billows and thy waves pass over me, Jon. 2. And we may hear David saying the same of himself in a metaphorical sense, All thy billows and waves are gone over me, Psal. 42. ) Threatning to drown, to sink, to swallow it up. Yet for all this, the soul 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 sink at Anchor : If it perish, it will perish with God, and Jesus Christ in the Arms of it : A Resolution fit for a Christian. And such a Resolution let every of us put on at this day. A storm is come down upon the Kingdom, (the ship wherein we are all imbarked) the waves are up, the Sea is grown, what shall we do? Why, whatever we do, let not our Cable run out, let not our Anchor slip; let not go the Hold which we 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 soul as it is with a ship: If a ship be put from her Anchor, yet she m • y put into some harbor or other where she may be safe; But if the soul be wholly put from this Anchor, what harbor 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 aptness and sweetness of the metaphor which I fell upon) having o •• e cast this • ure Anchor upon this Clear and firm Ground, having placed our co • fidence upon God, now hold the head of the soul to it, wit • the Cable of a firm and strong resolution, resolving solving not to let our confidence go. By this means the soul 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 Counsel handled unto us in this word, Consistite, Stand still, not wavering. I pass to the third.

Stand Still, not Flying.

Thus were the Israelites at this time ready to do: Some ready to fly from the Enemy, could they but have found a passage to break out at; others as ready to fly to him. Moses interdicts them both with this one word of Command; Stand, stand-fast, stand-still, requiring them to stand their ground, to keep their Quarters and Stations. And this should the Lord's people do in like cases against all their Enemies; be they Spiritual or Temporal. Spiritual, Satan and Anti-christ; Temporal, cruel and bloody Persecutors ; all represented and shadowed out here by Pharaoh and his Hoast, as I shall show you in the prosecution. And against all these should the Lord's people stand their ground.

First, Against Satan and all the Power of Hell: Those Principalities, and Powers, and Rulers of the Darkness of this world, those 〈 in non-Latin alphabet 〉 , those Spiritual wicked •• csses in high places, (as the Apostle describes them, Ephe. 6. ) These are the chief Enemies (as the Apostle there tells us) that Christians have to combat and conflict with. Enemies represented by Pharaoh and his powerful Army here pursuing the Israelites. Even thus doth Satan, with all the power of Hell pursue the Israel of God, (so the Apostle calleth all faithful Christians, Gal. 6. ) Egypt, I shall not need to tell it you, how it was a figure of our spiritual bondage, and misery under sin and Satan ; No • yet how Israel's deliverance out of Egypt was a figure of our spiritual deliverance by Christ. These are obvious notions. As also that Pharaoh the King of Egypt was but as a Vice-Roy or Deputy, representing Satan the Prince of this world. It is a representation which we find the Prophets sometimes making use of. So the Father Saint Iero • e Interprets that of the Prophet Ezekiel, Ezek. 29. Sonn • of Man set thy face against Pharaoh King of Egypt, &c. This he speaks (saith the Father) literally against Pharaoh King of Egypt ; but Allegorically and Mystically, Contrà magnam illam Potestatem, against that Principalitie and Power, even Satan the Prince Paramont of Egypt. But more clearly the Prophet Isaiah in his 27 ^th chap. Prophesying against the Kingdom of Satan, (as the Contents in your Geneva Bibles lay it down) he expresseth it thus: In that day the Lord with a sore, great and strong Sword; shall visit 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 Egypt, who was a Potent and mighty Prince, living amongst, and (as it were) upon the waters, viz. the River of Nile, 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. where speaking of Pharaoh 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 in pieces. In both places, the Drago • and Leviathan is one and the same, viz. Pharaoh with all the Power of Egypt. So the Prophet Ezekiel most clearly explains it, Ezek. 29.3. where Prophesying by name against Pharaoh King of Egypt, he calls him the great Dragon that lieth in the midst of his Rivers. Thus it is properly, but Mystically and Allegorically, it is to be understood of Satan and his Kingdom. So Jerome, 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 poison and subtlety, winding himself every way for his own advantage: The Dragon that is in the Sea, the Sea of this world, (as Calvin prosecutes it) playing and sporting himself like the Leviathan in the deep waters, or like the Crocodile in Nile, seeking whom he may devour. And he is the spiritual Pharaoh, who holding all men by nature in a spiritual servitude and bondage, he prosecutes the Israel of God, all those who are taken out of his hands, translated out of his Kingdom, 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 spiritual Enemies, the counsel in the Text is very proper, teaching the Lord's people what they are to do, Consistite, stand, stand fast. So the Apostle presseth and inculcateth it in the place fore-named, Ephe. 6. Put on the whole armor of God, that you may be abl • to stand, verse. 11. Take unto you the whole armor of God, that you may be able to with stand, and having done all, to stand, verse. 13. 〈 in non-Latin alphabet 〉 , to stand, and stand against. Against what? Why, against that Crooked, winding Serpent, against the wiles of the Devil, verse. 11. against that great Leviathan, those Principalities and Powers, verse. 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, (saith Saint Peter ) speaking of that roaring Lyon: ) 〈 in non-Latin alphabet 〉 ▪ firmi in side, or per fidem, firm and steadfast by Faith in Faith, by the Power of Faith in the Profession of Faith. Standfast in the Faith, (saith the same Apostle to his Corinthians, 1 Cor. 16. )

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

A. Even so might the Israelites here have replied to Moses. Pharaoh and his Hoast, a Potent Enemy, and how should they ever be able to stand against him? Yet for all that Moses here bids them stand, and stand still. This did he, even as it is said of Abraham, Rom. 4.19. Being not weak in Faith, he considered not his own 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 weak in Faith, he considered not the Body of his own Army, which in many respects was f • rre inferior 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 look at our Enemies and ourselves, comparing their strength with our weakness, we shall find a discouraging disproportion. But here's our comfort, whatever they or we be, we have a strong God who is able to make us stand, though in ourselves never so weak. So saith • aul of the weak brother, 〈 in non-Latin alphabet 〉 , He shall be upheld, he shall be established, why, for God is able to make him stand. And therefore how conscious soever of our own weakness, yet be we strong in the Lord, strong, not in our own, but in his strength, going forth against this Enemy as David against his Goliath, not in any confidence of our own, but in the name of the Lord, resting upon his power and faithfulness, who having once delivered us out of the mouth of this Lyon, will yet deliver us (as Paul concludes) perfecting his own work where once he hath begun it. Stand we therefore our ground against Satan.

Secondly, And as against Satan, so (in the second place) against Anti-christ. A spiritual wickedness too. Such is the mystery of Anti-christ, whatever the Person be. An Enemy figured and shadowed out also by Pharaoh, and the power of Egypt here. Egypt, it was a Type and figure of Rome, so the Spirit it self interprets it, Revel. 11. where speaking of the two witn • sses, the faithful Martyrs of Christ that should be slain under Anti-christ, (as it is generally interpreted) he saith, That their dead bodies should lie in the streets of the great City, which spiritually is called Sodom and Egypt. That great City there spoken of is Rome, together with the whole Romish jurisd • ction ; and of this City saith the Spirit, it is spiritually called Sodom and Egypt; Sodom, for the Filthiness of it, the ho • r • d abominations there acted and allowed; Egypt, for her Idolatry and Tyranny, being a House of Bondage to God's people, wherein they were held inthralled for many hundred years together: And being in measure delivered from that bondage, as Israel here was from Egypt's, Pharaoh and his Hoast, the Pope the head of the Church Malignant upon earth, with all the power he can raise both Spiritual and Temporal, • ee prosecutes and pursueth them; seeking by all ways and means either to reduce them, to bring them back into Egyptian-R • mish -bondage again, or else to destroy them, to cut them off from being a people; that so the name of Israel might be no more had in Remembrance. Now in this case, what shall the poor Church and people of God do? Why even that which Moses here adviseth the Israelites to do in the like condition, viz. stand still, Consistite, stand fast. I, whatever straits or exigence, 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 do. That is my aim still, to bring home this piece of counsel to ourselves, 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 only 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 Temporal Pharaoh, hath wrought the like, nay a greater deliverance for us, in bringing our forefathers from under the bondage of a Spiritual Pharaoh, that Romish -Bondage, bringing them and us into a liberty, and that comparatively a glorious liberty. 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, encompassed with many difficulties and dangers. Now in this condition what shall we do? Why, take the counsel in the Text; whatever become of us; yet stand still, stand fast. It is Paul's counsel and charge to his Galatians, Gal. 5. Stand fast in the liberty wherewith Christ hath made us free, and be not again entangled in the yoke of Bondage. Beloved, this is a liberty wherewith Christ hath made us free, this liberty from Romish servitude; and therefore being delivered, 〈 in non-Latin alphabet 〉 , stand fast, not suffering ourselves to be again entangled in the yoke of that bondage. In this case rather choosing to Dye Free-men then to live slaves. Stand we fast therefore.

And Stand still. Neither Returning, nor yet Turning aside. Both these at the present the Israelites were ready to do. Being in this strait, many of them in their affections were returned back to Egypt again: 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 we may serve the Egyptians, for it had been beetter for us to serve the Egyptians? Others of them no question were looking out which way they might turn aside ; and could they have found a passage either on the right▪hand or left, they were ready to break out at it. And I would to God there were not too many in this Kingdom at this day too like unto them in both these. Some who in their affections are returned back to Egypt to Rome again. Such who think that there is too great a 〈 in non-Latin alphabet 〉 too vast a distance betwixt Rome and us, (surely such there were some amongst us of late, and I do not think that their number is lessened at this day,) and therefore they could be content to meet them half 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 calamity of the Times hath made. It is a branch of that threatening which the Lord denounceth against Samaria by the Prophet Amos, Am. 4. Ye shall go out at the Br • aches, every Cow at that which is before her: meaning that th • y should fly confusedly, some this way, some that way. And is not the like judgment in a great measure fallen upon us of this Kingdom at this day? How many do we see daily going and flying out at the Breaches which our sad Divisions have ma •• 〈◊〉 the walls of our Jerusalem? Breaking forth into Errors, some on the left hand, others on the right hand, everyone at the Breach that is before them? Thus it is, but thus it should not be.

And thus let it not be with us (my Brethren. ) God hath in mercy brought us out of Egypt, delivered us from R • mish Bondage ; Far be it now from any of us to entertain so much as a thought of ever returning thither again. Stand fast in this our liberty. Whatever liberty it is that God hath vouchsafed us that way, maintain it, standing our ground, keeping our distance; taking heed of the proditorious counsels of whatever faint- • earted, or false-hearted Reconcilers or Moderators, who would persuade us to imitate the Sun (or shadow) upon the Diall of Ahaz, to return some degrees • backwards, to remit somewhat of our stricknesse and rigidness (as they deem and call it) and to meet our adversaries of Rome half-way▪ by receiving their Traditions, readmitting their Superstitious Rites and Customs, that so we might at least hold a fair correspondency and compliance with them: Counsel most pernicious and destructive to the true Church of God. Stop we our ears 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 liberty of the Churches. False-brethren (saith he) unawares brought in, who came in privily to spy out our liberty which we have in Christ • esus, that they might bring us into bondage. Such be we ware of, not hearkening to them, not suffering ourselves to be thus inthralled and enslaved again. It is that which Paul blames and checks his Corin • hians for, that they were so patient, or rather so dull and stupid this way. ye suffer (saith h • ) if a man bring you into bondage, 2 Cor. II. Whatever burdens the false Apostles laid 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 bear and yield to. Such patience we may truly call it, Virtus Asinina, Isachars Patience, whom Jacob herein compareth to that dull creature which coucheth down betwixt a double burden. Not commendable in those Corinthians, nor yet where ever it is found.

As for other burdens, we may bear them, and in some cases ought. Burdens by lawful authority imposed upon the outward man, upon our persons or estates, though grievous, yet we may bear them. And when we must do it, do 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 human Inventions are imposed not as things indifferent, but necessary ; not as matters of order, but of worship ; made parts of worship, or means of worship, and so directly laid as burdens upon the Conscience) in this case to bear and suffer, (I mean to show ourselves active in obedience) what is it but to betray the liberty wherewith Christ hath made us free? And therefore here stand we fast.

Which that we may do, keep we our distance, not returning unto them. This is that which the Lord giveth the Prophet • eremy in charge to do. Having once made a separation, separated the precious from the vile, then (saith the Lord) Let them return unto thee; but return not thou unto them. Take we the charge as directed unto us. We through the mercy and goodness of God, have made a separation from the Church of Rome, having (at least in • ood measure) separated 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, keep it, keeping our distance. If they will come and return to us, so it is; otherwise let not us return to them, no nor yet come nearer to them. Hear the counsel in the Text, and take it, stand we still.

Stand still not returning, not turning back ; no nor yet turning aside. A charge which the Lord himself frequently giveth his people; ye shall not turn 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 pitched Battle ) we may see some wheeling and falling off to the left hand, others to the right hand. Take we heed of both, neither of which we can do with credit or safety. 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 Ainsworth observes it out of the Chaldee Paraphrase.) Surely such is our condition at this day: Turn aside we cannot without both scandal and danger ; And therefore take we the counsel here in the Text, Stand still.

First, Stand still, not falling off to the left hand ; not remitting or abating ought of the stricknesse, either of our Profession or Practice. Turn not aside from serving the Lord. This is the charge which Samuel giveth the people when they were in a strait, having provoked the Lord by their sins; and God having manifested his displeasure against them, by such visible signs and tokens as that they were afraid least his wrath should break •• rth upon them to consume them; Yet (saith Samuel ) turn not aside from following the Lord, 1 Sam. 12. Let it be spoken to all those amongst us who have given up their names and themselves unto God, let not them now turn aside from following the Lord. It matters not what disgrace the Profession, but specially the Power of godliness at the present lieth under; how those who desire and endeavor to walk most closely with God, make themselves not only a Reproach, but a Prey to God's 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 turn aside (saith David ) Psal. 101. As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the works of iniquity, Psal. 125. Take we heed how we do it. No, though it were to purchase a temporal security. Such counsel carnal reason will readily suggest in these loose times: for the saving our skin to cast off our coat, the cloak of our Profession ; but take heed how we listen to it; In so doing (as Samuel tells the people) we shall but turn aside after vainethings, which cannot profit nor deliver, for they are vain. Fall not off to the left hand.

Secondly, Nor yet (in the second place) to the right hand. Let not any • ere be prejudiced against this piece of counsel. 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 Kingdom in general, so of this place in particular. Herein taking that counsel myself, which I am now commending unto you, viz. not to turn aside to the right hand or to the left, from ought that the Lord hath put into my mouth to speak unto you this day.

That there are right-hand Errors abroad in the world, and some of them rise in this Kingdom 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 we heed of; And so much the rather, because they are such errors as God's own people are most subject to. And here particularly take we special heed of those Errors which are directly destructive or dangerous to the Communitie, to the whole Body of the Church wherein we live. Such (amongst other) is that error of the separation (to which I may join that other of Anabaptism ) which teacheth men to forsake the public Assemblies, and to break off Fellowship and Communion with the Saints of God in public Ordinances, nay to renounce and disclaim the true Churches of Christ, as false and Anti-Christian. An error of dangerous consequence at all times, but never more, (I think never so much) then at this day. For Soldiers 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 turn aside, though they do not go 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 speak in the language of the Text, Stand ye still. As ye tender the good and welfare of this Church, and in it of all the Churches this day under heaven, all which have a venter in this bottom; As you would not have a hand in betraying of that Church of God, in whose womb you were once conceived, and whose breasts have given you suck, stand you still.

And what I here speak as a poor Minister of Christ, in the name of God let Authority, according to the power committed to them, second. I do not go from my Text in making this motion: Moses here in the Text, he represents both Minister & Magistrate ; having left a president for both, showing them what they are to do if at any time they shall see the people in a mutinous distemper, ready to fly everyone his way: In this case they must bid them stand, stand still.

Obj. Stand still will some say, what then, may we not fly out of Egypt, out of Babylon ?

A. Babylon ? Yes, we may do it, we must do it; The voice from heaven is express for it, Come out of her my people. But here take heed we mistake not.

First, That we take not Zion for Babylon : To call Zion Babylon, is no less a fault then to call Babylon Zion. Now as for the Church of England (the mark at which that arrow is let fly) sure I am, though it be not Zion the Perfection of beauty, yet she hath so much of Zion in her as will free her from this charge of being Babylon.

Obj. Why, but she hath much of Babylon in her, some Relics 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 think him but an undutiful child, who because, (as he thinks) he espies some lightness 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 lightness, lewdness it is not; no sufficient ground for any to sue forth a divorce upon it, and to disclaim her as none of Christ's Spouse; Babylon she is not.

Secondly, In the second place, let such as call and count her so, take heed least in flying from Babylon they fly to it, from Babylon to Babylon ; I, from a supposed to a real Babylon. Certainly, if the word ( Babylon ) signify 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 sin (as in other cases frequently he doth) in the punishment of it.

Obj. 2. Why, but it will be said, Suppose it that we be got out of Babylon, and out of Egypt, what, must we now stan •• •• ill ? Are we not to advance, and march on Canaan-wards ? Are we not to go forwards, seeking after further degrees of purity and perfection?

A. True, we are so to do; but, Tarry till God lay out our way for us. It was Israel's case here in the Text, being come out of Egypt to the Red Sea, they were not to make a stand and fit down 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 duty and desire to advance, forgetting what is behind (as Paul speaks of himself) to press forwards towards further purity of ordinances, and perfection of administrations ; But being in a strait, (as at this day we are) we must tarry God's time till he have laid our way, till he hath divided the waters for us: This we trust he is about to do, and in his time will do, and that by the like means as here he divided the Red Sea for the Israelites. By what means he divided the waters for them, the Story will tell you, viz. by his own Rodin the hand of his Servant Moses : His own Rod, so Moses calleth it, Exod. 17. I will stand with the Rod of God in mine hand. The Rod of God in the hand of his Servant Moses, this was the Instrument to lay out the way for this people in this strait of theirs, as you shall find it in the 16. verse. 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 Ainsworth most fitly interprets it) which is sometimes called the Rod of his mouth, Isa. 11. and the Rod of his Power, (or strength) Psal. 110. This Rod in the hand of Moses, what is it but the Word of God in the hand of lawful Authority ? And by this Rod we trust God • ill in his time divide the waters, and lay out a way fo • • is people to walk in: Which till he do, it is our duty to do what Moses here requires from the people of Israel, to Stand still, not running everyone his way. Had the Israelites done so here in the Text, what do we think would have become of the Body of the Armies ? And shall we take the advantage of the times everyone to run his way? What do we think will become of the Body of the Church ? And therefore for the present stand we still, only doing that in Faith, which some of the Israelites here did out of Fear, Cry unto the Lord, that he would show us the way wherein he would have us to walk; to that end, blessing all endeavors for the finding and laying out of that way.

Why, but what needs that? Obj. 3. when as the way is laid out already, and that so plainly, as those which have eyes may see it?

To such who so think and speak, I shall only commend that of the Wise man, Prov. 3. Trust in the Lord with all thine heart, but lean not to thine own understanding, thine own judgment. Surely this it is which hath deceived many a one, and may deceive any one, even leaning to the private judgment, whether of a man's self, or others. It is Elihues speech in Job, Job 32. I said, Days should speak, and multitude of years should teach wisdom. If one would rest upon the private judgment of any, in reason it should be upon the Antient, those who have greater experience then others; yet even they may be deceived: So Elihu there found it. True it is (as he there goeth on) There is a spirit in man, and the Inspiration of the Almighty giveth understanding : Now, were a man sure of the immediate assistance of this spirit, were he Divinely inspired as the Prophets and Apostles were, this Judgment of Inspiration he might safely lean upon, but not upon his own judgment ; For (as Elihu there proceeds) Great men are not always wise, neither do the aged understand judgment. The Spirit of God only 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 be not over-confident of ourselves, resting too much upon our own opinion, (our judgment is no more; so Elihu there goeth on: Hearken unto me, I also will show mine opinion. ) Specially in points litigious and controversial betwixt men, both Learned and Godly, (such as the present controversies of the times are.) In this case it will be good for us to be rather jealous of our selves, suspecting and suspending our own judgments, and so to wait for the decisions and determinations of others, particularly of those, whom by virtue of their office, God hath made the proper Judges in differences of that nature.

Under the Law the manner was when the Priests were gone in to the Tabernacle or Temple, there to officiate before the Lord, to offer Incense unto him, (and so to receive answers from him) the people stood without waiting and praying, as you may see it in the first of Luke. Here see what we are to do at this day, and do it. Divine Providence hath singled forth some to enter in to his Tabernacle, to draw near to himself, to consult with his Oracle (his Word ) and to inquire 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 self to every man's conscience in the sight of God. Which receiving, so far as we shall find it agreeable to the Rule of the Word, let us readily embrace and submit unto it.

Taking this course, now our advance will be not confused, but orderly : Such were the Israelites march through the Red Sea, and through the wilderness, an orderly march, wherein their Leaders went before, and the people followed after; So the Psalmist describes it, Psal. 77. verse. 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 sheep, (so the word in the Original properly signifieth.) Now, anciently sheep were wont not to go before their shepherds, as at this day they do. (I mean it literally, but if any shall take it metaphorically, they shall find but too much truth in it) but to follow after. To which custom, our Savior alluding in that tenth of John, he tells us that his sheep hear his voice, and follow him. Thus did the people of Israel, not go 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 we but take this course, not to run before, but follow after our Leaders, (I mean following them as Paul would have his Corinthians to do him, so far as they are followers of Christ) our advance would have both more beauty and safety in it; whereas being confused and disorderly, it can have neither.

Thus much I have spoken, (more I shall not speak; wishing, if it were the will of God, I might never have occasion to speak again of this Subject) being led to it, as I conceive, very aptly by the word in my Text; Sure I am, my aim in speaking it, hath been proved no other then Moses his here was, viz. to stay the spirits of the Lord's people amongst us, which at this day are so ready to run out, and to hold them down in a quiet expectation of what God will yet do for us, that so by their precipitancies and over-hastiness, they may not outrunne their own and the Churches mercy.

One Branch of this Point is yet behind, and that is touching Temporal Enemies. Where the Question may be, how Christians ought to demean and carry themselves in the case of outward and open Persecution, when they are pursued by cruel and bloody Persecutors, such as Pharaoh and his Egyptians here were; A case which the Lord's people in most ages of the Church have been well acquainted with; how soon we may be, we know not: It will not be amiss therefore, to inquire afore-hand what to do, or how to demean ourselves in such a case. To which the Text returns an answer, which being rightly understood will prove not unuseful, bidding us to stand, stand still.

Q. Stand still, (you may say) what then? May not Christians fly in times of Persecution ?

A question which we find often put up, and as variously prosecuted and resolved by Divines and Casuists. A threefold answer I find returned to it, each having an ancient Father for the countenance of it. The two former extremes, 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 walk in.

First, The first and most ancient is Tertullian's, who held it simply unlawful for Christians in any case to fly in time of Persecution, upon which Subject he hath written a whole book, endeavoring to strengthen his opinion with many Arguments. Herein we find him followed, as by those ancient Heretics, the Circumcillions, so by some of the Anabaptists of later times.

Secondly, A second opinion is Athanasius his, who in opposition to Tertullian, held it not only lawful for Christians to fly in Persecution, but necessary ; as a thing not only permitted and allowed, but enjoined and commanded; grounding his opinion upon those words of our Savior, Mat. 10.23. Where speaking to his Disciples, he bids them, When they persecute you in one City, then flee into another.

Thirdly, A third is Augustine's, who in an Epistle to Honoratus, yieldeth it to be sometimes lawful, though not simply necessary ; a thing at sometimes, and in some cases permitted and allowed, though not enjoined and commanded. To this judgment 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 we shall go along with them.

Flight in persecution is not at all times and in all cases simply unlawful. Christians are not always bound to stand still. Arguments to evince the truth of this assertion (if need were) we might soon muster up many; some taken from Scripture, others from Reason : Scripture will furnish us with Permissions and Presidents.

For Permission, we shall need no other but that of our Savior fore-named, Mat. 10. When they persecute you in one City, fly into another. An express allowance for flight in some cases; I, in some cases a Precept, not only 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 only so long till the Apostles should have preached the Gospel throughout the Cities of Judea, and no longer.

A. This Evasion is groundless, in as much as we nowhere 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 commandment was given) practicing it after our Savior's Ascension, and not only amongst the Jews, but almost amongst the Gentiles.

To back this warrant we have many Presidents, many Examples, and that both of Christ himself, who being in danger (as the Story tells us) frequently withdrew himself, escaping out of the hands of his Enemies, not yielding himself to them until the hour of his Passion was come; & of many other Worthies both of the Old and New Testament. In the Old Testament, Jacob flieth from his brother Esau, Gen. 27. Moses having slain the Egyptian, and being in danger of his life, flieth from Egypt into Madian ; which act of his, the spirit approveth, recording it as a work, not of Fear, but of Faith, Heb. 11. By faith he forsook Egypt, &c. Elias being threatened by Jezebel, and in danger of his life, flies to Mount Horeb, 1 King. 19. The rest of the Prophets, many of them betaking themselves unto their Caves under Obadiah's protection. In the New Testament, Joseph and Mary being guardians to our Savior during his minority, and being in danger by Herod, they fly 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 awakening of him in the night, bids him be gone. Paul being in Damascus, beset by the Governor & the Garrison there, he maketh an escape, being let down by the wall through a window in a basket, Act. 9. The woman in the Revelation (the Church ) being persecuted by the Red Dragon (Satan and his instruments, cruel and bloody persecutors) she had given unto her two wings of an Eagle (means for a speedy escape) that she might fly into the wilderness (a place of secrecy and safety.) Here is Permission, here are Presidents.

If need were, we might sub-join Reasons, proving the Lawfulnesse of flight at sometimes, and in some cases.

First, It is that which Nature dictates to preserve it self, and that not corrupt, but pure nature. Now what nature dictates, Grace doth not contradict; only it regulateth, and ordereth it for the way and means of that preservation, that they be lawful and warrantable.

Secondly, 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 himself in his secret counsel hath appointed and determined.

Thirdly, It is their duty herein to have a regard, not only to themselves, their own bodies, but also to their Enemies, to their souls ; not permitting them (so far as they can prevent it) to draw the guilt of innocent blood upon their own heads.

Fourthly, And lastly, (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 yielded, which cannot be denied, that Christians are not bound to stand still, they may fly. 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, P. Martyr in his Common Places, who returns particular answers to all those objections alleged by Tertullian in that book of his, upon which Saint Jerome hath passed this censure, that it was written (as some other books of his were) Adversum Ecclesiam, rather against, then for the Church.

Q Christians sometimes may Fly : But when may they fly ? And when must they stand still ? Two useful questions, the latter of which will bring us close home to the words of the Text. To both of them I may return this general answer.

A. When God biddeth them fly, they must fly; when he biddeth them stand, they must stand. In both, observing the Direction of God their Commander, as the Soldiers and Servants of the Centurion are said to do his: I say unto this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doth it. Thus are Soldiers ordered for their standing or marching, their advancing or retreating, their coming 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 himself. When God biddeth them fly, they may, they must fly; when he biddeth them stand, they may, they must stand.

Q. But here the question will run on, when doth God bid them fly? And when doth he bid them stand ? Or how is the will of God made known to them in this case?

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

First, In an Extraordinary way, by Dreams, Visious, Revelations, immediate Inspirations. Thus the Angel of the Lord appeared to Joseph in a dream, saying, Arise, take the young Child and his Mother, and fly into Egypt, Mat. 2. Thus also an Angel appeared unto Peter in the prison, awakening him, bidding him shift for himself, Act. 12. Even as the Angels did to Lot when they had brought him out of Sodom, they did him shift for himself, Flee for thy life, look not behind thee, stand not still, Gen. 19. And so on the other hand, by a like means God maketh 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. ) Afterwards when he was to go up to Jerusalem, he went bound in the Spirit, (as himself telleth us) put on by a secret Inspiration. Thus God hath made his will known to some of his people heretofore, and I will not deny but he may do the like at this day. But this we have no warrant to expect or look for.

Secondly, That which we are to have an eye unto for the regulating of our Flight or Stay, is the will of God made known to us in a more ordinary way, viz. by his Word or Work. These two ways God doth ordinarily make known his will unto the sons of men touching whatever he would have them do, or not to do. By his Word, giving them at least some general Rules and directions: By his Work, his work of Providence seconding the word, & giving them at least the hints of more particular directions. And thus doth he make his will known unto his people in this particular case, the case of flying or staying, viz. by his Word and Work. 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. God's Oracle directing, and his Providence protecting. And both these must Christians have an eye upon in this case.

First, Upon the Word, which holdeth forth unto them this general 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 main ends which every Christians should live too, (his own salvation being the third.) And these two he must have an eye unto, as in all other his actions, so in this.

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 Mariner. Now here sometimes it may so fall out, that a Christian may glorify God more by his flying then by his standing : In this case God bids him flee. Sometimes on the other hand, he may glorify God more by his standing then by his flying : In this case God bids him stand. And accordingly a Christian is to order himself.

Q. But who shall be the Judge of this?

A. Why, that must every man's own Conscience; Non externus judex, sed domesticus, (as P. Martyr resolves it) not any foreign Judge, (at least not primarily and principally; True it is, we may and ought to consult with others about it, because we are prone to be partial in our own cause) but the Judge that must give Sentence in this case, must be the Judge in a man's own bosom, every man's own Conscience. This is that which every Christian in the case of flying ought first to consult with. Ask Conscience what it is that induceth him to flee, and press it to give a true answer, viz. whether it be the glory of God or his own safety, his own peace and tranquility, whether God or himself that he looketh at?

Perhaps here Conscience will answer both ; I accept the answer, yielding it, that where both may stand together, a Christian both may and ought to have an eye to both, God's glory and his own good, even his outward peace and Tranquilitie.

But here (to press Conscience a little further) let it be inquired;

First, Which of these is the main spring, the first Principle, that which first setteth a man a going? Is it God or himself ? God's glory or his own safety ? This question (my Brethren) put home upon Conscience, it may happily come near us. We are all naturally near unto ourselves, and ofttimes too near. So it is when we set up ourselves, our own peace, our own outward tranquility as the first and main thing which we look at; In the mean time, making the glory of God subservient unto that.

Secondly, Let it be inquired, whether our providing for our own safety in this way of flight, be not some diminution to the glory of God? Whether we might not glorify God more by our standing then by our flying ? Here press conscience to give sent • ce according to evidence, and according th • reunto order we ourselves for our flying or standing, doing that which may conduce most to the glory of God.

Secondly, And (secondly) that which may conduce most to the good of others, specially the Public good. We are not borne, neither should we live merely for ourselves; all of us for others, all of us for the public. As members do for the good of the body, so should Christians live for the good of the Communitie, the good of the Church. And this we 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 fly without both public scandal and danger ; the case specially of public Persons, Magistrates, & Ministers. Their flight ofttimes endangers the Communitie, as the flight of the shepherd doth the flock, or as the flight of the Mariners in Paul's voyage would have done the passengers, touching whom Paul telleth the Centurion and Soldiers, Except these abide in the ship, ye cannot be saved. Now in this case, they being thus engaged, God biddeth them stand, and therefore they may not flee. Upon this ground, that worthy Governor Nehemiah took up that Heroic Resolution, Shall such a man as I flee ? A Magistrate, in whose standing the safety of the Communitie of the whole body of the people is bound up, though others flee, he may not. And so Augustine, (in the place fore-named) determines the case of Ministers. Where they cannot fly without eminent danger to their flocks, there God biddeth them stand. A determination grounded upon that of our Savior, John. 10. Where describing the good Shepherd and the Hireling, he tells us, the one standeth, and the other fleeth: The good Shepherd giveth his life for his sheep, but he that is an hireling, &c. He seeth the wolf coming, and leaveth the sheep and fleeth, and the wolf • atcheth them, and scattereth them. The hireling fleeth, &c. Where the safety 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) public persons may withdraw themselves without any detriment to the Church. Nay, their fleeing may be an advantage to it: Thereby they may have the opportunity off doing moregood to the Church then otherwise they could do. In this case God bids them flee, and they have their Master going before them in it. Our blessed Savior (as I told you) being in danger by his Adversaries, he often withdrew himself, this he did for the greater advantage and benefit of his Church, that he might have opportunity for the finishing of the work which his Father had given him to do. What himself therein did, he orders his Apostles and Disciples to do the like: When they persecute you in ox City, flee into another ; And wherefore must they fly? Why, that so by that means they might have opportunity to do the work which their Lord and Master had given them to do, viz. to publish the Gospel throughout all the Cities of Judea. This it either is, or ought to be the desire and design (as of every private Christian, so) specially of every Minister of Jesus Christ, that they may finish the work which God hath given them to do, 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 God's bids them stand. This is the general Rule which the word holdeth forth unto us, God thereby making known his will unto, us touching our flying or standing in time of Persecution.

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

First, His inward work, his work upon the inwardman, upon our hearts and spirits, in the ordering and tempering of them. This we find God doing variously, even as the Smith dealeth with his Iron, which sometimes he hardens, sometimes he softness. Thus dealeth God with the spirits of his own people, sometimes he hardeneth them, (take it in a good sense) fleeleth them (as it were) with an Heroicall Resolution, putting into their hearts a Spirit of courage and fortitude ; so strengthening them with all might according to his glorious power, unto all patience and long suffering with joyfulness, (as Paul prayeth for his Coloss • ans ) as that they dare look whatever dangers or enemies in the face. Thus was it with Elias, when he took up that Resolution, that whatever came he would look 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 Kingdoms and Nations, (as Obadiah tells him) yet for all that Elijah is resolved, come what will come, he will face him; As the Lord liveth, before whom I stand, I will surely show myself unto him this day ; (so he tells Obadiah. ) Thus was it with Paul when he went bound in the spirit to Jerusalem, whatever dangers were represented to him, he weighs them not, his resolution was to face the worst that could come: I pass not at all (saith he) neither is my life dear unto me, so that I may fulfill my course with joy, and the Ministration which I have received of the Lord Jesus, to testify the Gospel 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.

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 from them, so as upon due trial and examination, after a serious dealing with their own hearts about it, they find themselves weak and faint-hearted, not able to bear the shock of an approaching Temptation, but see just cause to fear, that if they be put upon the trial, they shall rather shame the cause of Christ by their cowardice, then any ways 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 opportunity which he shall be pleased to offer them for their outward safety and security, that so they may live to the glory of God, keeping faith and a good conscience. Here is the work of God within a man, which in this case Christians must have a special regard unto.

Secondly, His outward work is the work of his Providence, in ordering of circumstances, either for the furthering or hindering of flight. Herein the Providence of God is ofttimes very observable and remarkable.

First, Sometimes God by his Providence he maketh way for his people that they may escape : maketh way for them, that freeing them from outward Incumbrances which might detain them, and so hinder them from flying: And secondly, offering lawful ways 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 enlargement, • ends his Angel to him, who brings a light with him to show him the way to escape ; And to that end, he first causeth the chains to fall off from his hands, so taking off impediments and incumbrances; Then he maketh way for him, causing the doors (the prison doors first, and afterwards the Irongate ) to open to him of their own accord, withal, leading and conducting him in the way by which he should fly. 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 darkness, showing them the way to escape. And to that end, he will both cause their chains 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 door to them (as there he did to Peter, and elsewhere to Peter and other of the Apostles, who being cast into the common prison at Jerusalem, the Angel of the Lord came by night and opened the prison doors for them) or else a window, as he did to Paul when he was beset in Damascus, 2 Cor. 11. providing either an open or a secret way for their escape. Now in this case, when God thus layeth out the way for his people, especially when he openeth a door to them, making a clear and free passage for them, offering lawful ways and means, and putting into their hands a just and fair opportunity to fly: In this case he seemeth rather to bid them serve his Providence, by making use of the means of deliverance offered and tendered unto them; which if they do not (especially if they be not more then ordinarily strengthened to hold out) they may seem to tempt God.

Secondly, But sometime (in the second place) on the other hand God may seem to shut up his people, his Providence so disposing of their condition, as that he cuts off all safe and lawful ways and means of making escape; either so clogging them with outward impediments, as that they cannot fly, or else not showing them any fair or lawful way whereby they may fly. That is the direct case here in the Text, Israel being come to the Red Sea they were now in a strait: God had shut them in on every side, so as they could not fly 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 Lord's People in the like condition do: When God by his Providence hath so hedged them in, as that they cannot see any safe or lawful 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 unlawful ways or means for their rescue or deliverance. A truth so clear in Thess. 1. that indeed it needeth no demonstration.

The Ground of it being those general Rules and known Maxims, both in Reason and Religion.

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

2. And secondly, Religion will tell us, That Evil may not be done that good may come of it ; no not the least evil 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 do • ill, that good may come, Rom. 3. But Pa • l clears both himself and them, washing his hands of it as a most foul slander, a Blasphemy ; 〈 in non-Latin alphabet 〉 , As we are slanderously reported. ] A doctrine most erroneous, soul, and so is the practice.

Use. Which (in the fear 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 door, no window opened, no lawful way or means offered to us for our deliverance, take heed of adventuring upon any unlawful and unwarrantable. And this do we, as in other cases.

So particularly in that case which the Text more directly leadeth us unto, viz. the case of open Persecution. In this case (if ever God shall bring us to it, as how soon he may, we know not) the first thing we do, let us (with the Psalmist) hearken and hear what God shall say unto us, whether he bid us stand or fly ; (which we may for the▪ most part judge of by the Rules and Directions before laid down) and accordingly let us order and demean ourselves: If he bid us fly, take heed how we stand, least in standing we fall, fall into Temptation. If he bid us stand, now take heed how we fly (that is the case in the Text; ) which if we do, upon our own peril be it, and so it will be; certainly we shall find neither comfort nor safety in it. Take one instance for it, and but one, even that of Zed •• hiah, which you shall find recorded by the Prophet Jeremiah, in his 38 and 39 chapters. In the 38 chap. Jeremiah by God's direction, counsels the King what course to take, viz. to go forth to the King of Babels Princes and Commanders, having then begirt the City, to yield himself a prisoner to them, (so you have it, verse. 17.) This counsel Zedekiah rejects, yield himself 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; taking the advantage of the night, he fleeth by a by-way, viz. by the way of the Kings garden, there breaking out at a Sallyport, a postern-door, by the gate between the two walls ; so taking his way towards the wilderness, thinking thereby to elude both the Prophets threatening, and the Enemies fury. But what was the issue? The Enemy pursues him, overtakes him, carries him to Riblah, where NebuchadnezZar gave sentence against him to have his eyes put out, and himself carried captive to Babel, which was accordingly executed. No better success can they expect or look for, who when God biddeth them stand, yet they will be fleeing. Let such make account that judgment will follow them, and overtake them. I remember what Zophar in Job saith of the wicked man ; 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 steel bow to let fly after them, arrows that will overtake them, swift messengers to arrest them, judgments as great or greater then those which they fled from. This is that which the Lord tells the inhabitants of Moa • , Jer. 48. Fearc, and the Pit, and the snare shall be upon thee, O inhabitant of Moab, saith the Lord. He that fleeth from the fear, 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 well, As if one should flee from a Lyon, and a Bear met him, or went into the house, and leaned his hand upon the wall, and a Serpent bit him. The truth hereof many of God's Saints have found upon their own experience. Master Perkins makes report of one, a Professor in the days of Queen Mary, who having first a strong motion in himself to stand it out, and seal 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 temporal judgments to meet with them in their bodies, in their estates, wives, children, or the like; so as it is to no purpose to fly when God bids stand. And therefore in this case let us rather imitate the Soldier, who being appointed to stand Sentinel, or lie Perdue ; whatever the danger or hard-ship be, though the bullets fly 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 again. Thus being called forth by God to this suffering-work, take heed how we decline it, how we withdraw ourselves. Dreadfull is that threatening which we meet with Heb. 10.38. If any man draw back, ( 〈 in non-Latin alphabet 〉 , si quis se subdux • rit; If any man withdraw himself, steal his neck (as it were) out of the collar) My soul shall have no pleasure in him ; there is a Meiosis in the phrase, less said, but more intended, my soul shall have no pleasure in him, that is, it shall hate and abhor him. Would we not fall under this displeasure, this disfavour and hatred from God, take heed of giving back when he bids us stand. In this case, what ever come of us, stand we fast, stand we still.

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

It is a useful question. In the answer of it I shall not be large, having already laid you down divers directions which may be very proper in this case; to them I shall in a great measure refer you. For the present, I shall only take hold of that metaphor which the question it self (as I propounded it) puts into my hand. How shall a Christian be made so stable, as that he may stand still in the storm of Persecution?

I answer, even by the like means as a House may be made to stand it out all weathers, to look storms and tempests in the face, and not give way. How that may be done everyone 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, and in a Christian, is a good foundation. This I take from our Savior himself, who in that known comparison, Mat. 7. mindeth us of two houses, the one built upon the Rock, the other upon the Sand ; the one standing, the other falling in a storm: Thereby representing unto us two sorts of Christians, the one grounded, the other ungrounded. The one of these standeth it out in the stress of Temptation, the other giveth way. That we may be able to stand in the storm of Persecution, let our first care be for a good foundation, that we may be well grounded, see that our souls be built upon the Rock. That Rock is Christ; so we have the Apostle himself interpreting it. Christ the only sure foundation. So saith the same Apostle, 1 Cor. 3. Other foundation can no man lay then that which is laid, Jesus Christ. Whatever else it is that the soul builds upon, it is but Sand. He is the Rock firmly sustaining, and strongly bearing up (as his Church in general, so) every faithful soul that is built upon him by a true and a lively faith. As ever we would attain this holy stability, to stand still in this storm, make this sure that our souls be thus built, built upon this foundation; make sure our Union and Communion with Jesus Christ, from whom must come all our strength for the supporting, bearing us up, and bearing us out in the stress of whatever trials. I am able to do all things, (saith the Apostle) (and as to do, so to suffer) through Christ that strengtheneth me.

And being thus founded upon Christ himself, labor also to be well grounded in the Mystery of Christ, I mean in the knowledge and apprehension of saving-truths, held forth unto us in the doctrine of the Gospel. To get our understandings enlightened, and our judgments strongly convinced touching the Princi • les of Christian Religion, which the Apostle calleth the laying of the foundation. With all, labor to get a love of the Truth. You know who tells it you, that love is strong as death. Without this foundation the soul will never stand sure, a Christian will never stand still.

Secondly, The foundation being good, now (in the second place) the second requisite in a house is, it must be strongly built, viz. of good materials well wrought ; good stone or brick well couched and cemented with well tempered mortar; or strong timbers, sound and substantial principals, good studs and joice, and spars, &c. all well jointed and bound together. And even thus must it be with the soul that would stand it cut all weathers, and stand still in time of Persecution, it must be thus built and thus laid in with all requisite variety of sound and substantial graces. A truth which the Apostle illustrates by another metaphor, very opposite and fit to our present purpose, Ephesi. 6. where calling upon Christians to stand, and stand fast against their spiritual Enemies, he shows them what they should do, viz. Put on the whole Armor of God. I shall not need to tell you from whence the metaphor is taken. The Soldier that would stand the charge of the Enemy, he must be completely armed : And thus must the Christian be that would stand fast, and stand still (as against spiritual, so) against temporal Enemies, against cruel and bloody Persecutors, he must have God's Panoply upon him. Now what that Armor is, the Apostle there shows us; even the graces of the Spirit, viz. Truth, and Righteousness, and Faith, and Hope, and Love, &c. All these must a Christian be furnished with, that would stand in the evil day, the day of Persecution. By this means, it was that the Apostles went so comfortably on, (as in their doing, so) in their suffering-work. 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 pureness, by knowledge, by longsuffering, by the kindness, by the Holy Ghost, by love unfeigned, by the word of Truth, by the power of God, by the Armor of the Righteousness. Would we imitate them in their constancy, labor to resemble them in their other graces. I hasten to the third and last particular, which is,

Thirdly, The house which would stand firm must be low built. High-towering Turrets are often Castles of Come-down, in every stress shaking and tottering; whereas low-built-cottages stand firm and sure, faceing all weathers, and feeling little of them. The Application is obvious. The soul that would stand firm and sure in time of Persecution, must be laid low ; It must be brought to learn that great lesson of self-denial. It is the first lesson (you know) that our blessed Savior sets his Scholars, his Disciples to learn; If any man will come after me, let him deny himself, and take up his Cross, and follow me. Till a man hath learned this lesson, he will never take up his Cross and follow Christ to Mount Calvary : And therefore every of us begin here. Would we approve ourselves Champions for Christ, never rest until we have brought our hearts in some measure to a self-denying frame, that we can deny ourselves in whatever it is that flesh & blood calls or counts dear. It is the first lesson that a true Soldier should learn when he takes upon him that profession, he should then learn to deny himself, viz. his Ease, his Pleasure, his Profit, I, and his Life too; none of these must be dear to him. A Christian must go further, denying these and more, even that which to a true Soldier is most dear, his Honor and Reputation. Even this, and all, must a Christian trample upon, accounting nothing dear for Christ; So saith Paul of his life: I count not my life dear unto myself, so that I may finish my course with joy, &c. Oh that all our hearts and spirits were but brought to such a self denying frame.

Which all laid low in the apprehension and acknowledgement of our own weakness, insufficiency, inability, to stand as of ourselves. Such we are, labor we to be sensible of it, going out of ourselves, not standing upon our own bottoms, which if we do, see the issue of it in Peter, who then fell most foully when he was most confident of his own standing. When he was strong, then was he weak ; whereas, (on the other hand) Paul telleth us, that when he was weak, then he was strong : when weak in himself, then strong in his God, whose power useth to be perfected in weakness, especially in weakness apprehended. In this respect therefore, let our hearts lie low. Be we rather jealous, then confident ; jealous of our weakness, then confident of our strength. The Story of Sanders and Pendleton, recorded in the Book of Martyrs, is well known. The one jealous and timorous, careful and fearful, very solicitous what he should do if God should bring him to the trial of Martyrdom: The other, bold, confident, fearless; but in the end, Confidence gives in, and yields cowardly, whilst Timerousnesse stood it out manfully, and suffered Triumphantly. These Directions, with other very useful in this case, I have heretofore enlarged in other expressions, and therefore shall not now dwell any longer upon them.

Stand still, not Fighting.

Passe we 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 yield up their throats to the Sword of the Enemy? Not so, Moses had no such intent any ways to debar them of their Inculpata tutela, their just and necessary defense ; or yet to tie their hands, so as that they should lay down their liberties and lives, (both which God had now given them as a prey to themselves ) at the foot of a lawless and merciless Tyrant. Moses, though educated in Pharaoh's 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 own hand, fighting for them against his, and their Enemies. In this sense, the Prophet I • haziel speaks to Ichoshaphat, and to the rest of the people in that 2 Chron. 20. When they were in a like condition, their Country being invaded, and in danger to be over-run 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. Ye shall not need to fight in this Battle, set yourselves, stand ye still ; Consistite, State, stand still, stand, (saith he:) therein no question having an eye to the words of Moses here in the Text. In both which places, this word of Command, [stand still] being so understood, it is to be taken not for a general Rule, but for a particular Direction ; not showing what others are to do, or not to do in the like condition, but only what they were to do at that time. The general Rule doth not allow Christians any such stupid or careless security, as that being in danger they should stand still, casting themselves upon a naked and immediate Providence, without the use of any means for their deliverance and safety. This they may not do without an immediate warrant and direction from God. So had Moses (no question) here at the Red Sea. So Calvin interprets those words which we meet with in the 15 verse. of this chapter, where it is said; that the Lord said unto Moses, Wherefore criest thou unto me? Speak 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 encouragement to the people, or after? Calvin inclines to the former, rendering the word, to avoid ambiguity, (as he saith) in the Preterperfect tense, Dixerat autem Jehovah, And the Lord had said, viz. before that Moses spake this to the people. Otherwise (saith he) How could Moses have made them such a Promise, given them such an Assurance ? This he could not have done, had he not first received a promise from God. And upon that, it was that he grounded this his Direction, bidding them to stand still. And so for Iehaziel there, the Text is express; God had made his mind known unto him by immediate Revelation ; The Spirit of the Lord came upon him, (saith the Text) i. e. the spirit of Prophesy. 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 we have no such immediate Direction, the Rule is, up and be doing ; wait upon God in the use of means, serving his Providence by making use of such means, such instruments as God is pleased to afford, which unless we do, we cannot properly be said to trust God, but to tempt him.

So then Moses his aim herein, bidding the people to stand still, and not to fight, is not either to inform them what they might not do, or what others in a like condition ought not to do, but what they at that time should not need to do; 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 himself will undertake and effect it, He will fight for you, (as it followeth in the next verse ) working your salvation and deliverance in an immediate way, without any aide or assistance of yours.

This God can do, and this sometimes he doth, work immediate salvation and deliverance for his people. He can do it. God who tieth us to the use of means, hath left himself free. Being Lord of the creature, he can work with it, or without it. Such is the absoluteness of his power, that he standeth not in need of instruments to work by. An evidence hereof we see in the first of his works, his work of Creation, which was the immediate efflux of a Divine Power, the issuing out of a 〈 in non-Latin alphabet 〉 , a power or virtue from God, (like that which issued out from our Savior in the days of his flesh, whereby he wrought those miraculous Cures ) causing things to exist which before were not. In this work God had none to co-operate with him, no means, no instruments to work by. What he did, he did it alone; He alone spreadeth out the heavens, (saith Job ) Job 9. I am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself, Isa. 44. Only he spake, and it was done; what he did in the Creation of the world, the like he can do in the Government of it; Create Providences, Command deliverances, that is the Psalmists expression, Psal. 44. Thou art my King, O God, command deliverance, (command salvations ) for Jacob. This God can do, procure full salvation, absolute deliverance for his Church and people, and that only by his word.

Q. Why then doth he make use of instruments and secondary causes?

A. This he doth, not out of any need he hath of them. 〈 in non-Latin alphabet 〉 , It is Paul's speech to the Athenians concerning the true God; He is not worshipped with men's hands, as though he needed anything, he needeth neither us, nor our services, being in himself 〈 in non-Latin alphabet 〉 , self-sufficient. That he doth make use of means and instruments, in conveying mercy to his Church and people, he doth it.

First, Out of the liberty of his own will. God we know is Agens liberrimus, the most free Agent, working all things (as the Apostle tells us) 〈 in non-Latin alphabet 〉 , according to the counsel of his own will: Not being tied to any const • nt tenor or manner of working, as natural Agents are, which ever work one and the same way. True it is, God hath set down an order for the creatures to observe, and work according to, which we 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 own Will.

Secondly, This he doth for the good and benefit of the Universe of the whole. Making use of means and instruments in conveying of mercy, that so thereby he might (as it were) engage the creatures one to another, by making them beholding one to another: The Heavens shall hear the Earth, and the Earth shall h • are the Corn, and Wine, and Oil, and they shall hear Jezreel, Hos. 2. One creature beholding to another, as members in the natural body, all for the good of the whole.

Thirdly, Again (thirdly) this he doth sometimes that he may put some special honor upon some instruments. Thus he 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 special honor upon him.

Fourthly, Again (in the last place, to name no more) this he doth for examples to us, to teach us what we are to do, viz. to make use of such means 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 means and instruments in bringing his purposes to pass, which yet (if he pleased) he could effect in a more immediate way, only by his word. This he can do.

And this sometimes he doth, command immediate salvations and deliverances for his people, doing the work himself alone. Thus did the eternal Son of God effect that great work, that great deliverance for his Elect, their deliverance from Hell and Death ; this he did alone. He by himself purged our sins. And thus God sometimes worketh temporal salvations and deliverances for his people by himself alone, shutting out the creature; Even as Peter when he went about the raising up of Dorcas to life again, he put out all that were in the chamber with him, (as the Prophet Elisha had done before him in raising up the widows son. ) Thus God sometimes, in working a Resurrection (as it were) for his Church and people, in working some great work, some eminent deliverance for them, he shuts the creature out of doors, doing the work himself alone, without their help, or the help of any instruments. Thus did he work 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 do for you, without you.

Great are the things which God doth for his people without them▪ He Made them without them, he Redeemed them without them. In both which they were mere Patients, not contributing anything, either to their own Creation or Redemption ; no more do they to the first act of their Conversion, wherein they are mere patients, only suffering God to work upon them; themselves in the mean time by their natural power working nothing, unless it be to hinder the work of Grace what they can. Such they are in the first act of Conversion. True indeed, afterwards being wrought upon, they work. Being quickened and renewed by Grace, now they co-operate and work together with it. Being quickened by prevenient grace, they now co-operate with subsequent grace; but in the first act they were mere Patients. A truth (methinks) not unfitly illustrated and shadowed out by the manner of God's 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 work which God here wrought for them, mere Patients. Thus the Lord's people, being once translated from death to life, being once regenerated and renewed, then they move and work, fighting against sin, they make their way towards the Heavenly Canaan, 〈 in non-Latin alphabet 〉 , working out their own salvation: But before that, when the Grace of God first meeteth with them, it findeth them standing still, like the Laborers (or rather Loiterers ) in the Gospel, that stood still, stood idle in the market-place, 〈 in non-Latin alphabet 〉 , doing nothing; nay, that which is more, having neither will nor power to do anything for themselves, but merely in a passive capacity, only suffering God to work for them, in them, and upon them. These works God worketh for his people without them.

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

Which he doth (if you will know the Reason of it) chiefly, that by this means he might impropriate all the glory to himself. It is the Reason which the Apostle giveth, why God maketh choice of weak and despecable means to effect and bring to pass great matters by; the Foolish things of the world to confound the wise; The weak things of the world to confound the mighty; Base and despicable things, yea, things which were not, to bring to naught things that are: This he doth (saith the Apostle) to the end, That no flesh should glory in his presence. Should God always take the creature along with him, and make it a sharer or partner in the work, happily it would be ready to step in, and pretend to a share in the Honor ; but being sometimes shut out from the one, it is thereby excluded from the other; that, according (as it is written) He that glorieth, may glory in the Lord. This it was that God had an eye to here in the Text. His design was to get himself Honor ; Honor upon Pharaoh and his Hoast in their destruction, So you have it in the fourth verse of the chapt. repeated again verse. 17. I will be honored upon Pharaoh, and upon on all his Hoast, &c. Honor upon his people in their salvation and deliverance. And to this end, he here taketh the work into his own hand, bidding the people stand still, and let him alone; that so, all the honor of that days service might redound wholly unto himself, that he might Triumph Gloriously, as you have it in the first verse of the following chapt. Thus you see the truth of the point, and with all some Reason for it. God can work salvation for his people without them, which sometime he doth, and that for the impropriating of all the glory.

That which remains is the Application, which I shall direct in the first place (following the stream of the Text) by way of encouragement.

Can God work immediate salvations for his people, saving and delivering them by his own hand, without their help, or the help of whatever instruments? Let this meditation serve to bear up the hearts and spirits of the Lord's people in the midst of all their straits and exigence, whether private or public, when dangers and difficulties surround and incompasse them, and means and instruments, (such as they looked at) seem to fail 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 tied to means or instruments. He can work by them, and he can work without them. And then is his time to work, when means and instruments fail: Vbi humanum deficit, ibi incipit divinum auxilium; Where human help ends, there divine begins ; where the creature leaves, there the Creator takes: When my father and my mother forsake me, then the Lord will take me up, (saith the Psalmist.) Though they cast me out yet the Lord will gather me: The Lord gathereth the outcasts of Israel, Psal. 147. Expulsos, Ejectos, those that are cast and driven out as Exiles, from house and home; Incertâ seed vagantes, wandering as those Primitive Saints are said to do, not having any certain 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 showing himself to them most clearly, most gloriously, perfecting his Power, his Goodness, in their weakness, their wants.

Whatever our condition then be, though we be stripped never so naked of all human helps and creature-assistances, yet despair not. If God have a purpose to save us, to deliver us, his counsel shall stand, his purpose shall take place. My counsel shall stand (saith the Lord) and I will do all my pleasure. I have spoken it, I will also bring it to pass, I have purposed it, I will also do it. Take we this for an universal Truth, and build upon it; whatever God hath purposed to do, whether against his Enemies or for his people, it matters not; what seeming improbabilities or impossibities may cross the way of his Providence, it shall be performed. It is that which the Prophet Jeremiah saith concerning Babylon, Jer. 51. Every purpose of the Lord shall be performed against Babylon. What he there speaks of the literal, it may as truly be said of Mystical Babylon. One purpose of the Lord shall be performed against Babylon. Now we know what the Lord hath purposed concerning it; Babylon, it is fallen, it is fallen : It shall certainly fall, it shall speedily fall, both imported in that phrase and manner of speech. And this purpose it shall be performed. It matters not what Babylon it self 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 Jurisdiction, Great for Wealth, Great for Honor and Reputation, Great for Friends and Allies, yet Babylon the Great is fallen.

On the other hand, we know what God hath purposed concerning his Church; Jerusalem shall be established, and made a praise in the earth, Isa. 62. The Mountain of the Lord's house shall be established in the top of the Mountains, and shall be exalted above the Hills, Isa. 2. Above the Hills, I, above those seven Hills, whereon the woman in the Revelation is said to sit, whereon the City of Rome is built; The Church shall be elevated and lifted up above▪ all Romish Power and Jurisdiction. This is God's purpose concerning Babylon, and concerning Zion ; the one shall Fall, the other shall Rise ; & this shall come to pass. It matters not, though at the present we see no means, no likely instruments to effect this great work: God can if he please Create both, raise up both in an instant. A truth excellently represented and set forth unto Zacharias in a vision, the vision of the four Horns, and four Carpenters, Zach. 1. I lift up mine eyes, (saith the Prophet) and saw, and behold four Horns, verse. 18. And the Lord shown me four Carpenters, verse. 20. Now, what were those four Horns? Why the Enemies of the Church, as the 19 verse expounds it; which are called Horns for their Power, and said to be four in reference to the four parts of the World, East, West, North, and South, from all which they come, (as the Geneva Gloss explains it.) And what are the Carpenters? Why, instruments raised up by God to break & batter those Horns, to oppose, to overthrow that adverse power, (so the last verse explains it) and they again are said to be four, to import an equality of power and strength. Thus when God hath a work to do, be it to • eat down Babylon, or build up Jerusalem, he can raise up Carpenters, instruments that shall be sufficient for the work. It may be, making use of mean instruments to effect great matters by; Trumpets of Rams Horns to lay the walls Jericho flat: Nay more, rather then fail, he both can, and will work without instruments. He hath done it, he can do it▪ and rather then his purpose should not stand, he will do it: Though instruments fail, yet the Promise shall not fail: Though the Carpenters should not strike a stroke, yet God hath ways to take off the Horns of his Enemies: Though the Church should be destitute of all human protection, yet God hath ways to deliver it, to secure it. Express is that of the Prophet Isaiah, Isa. 4. The Lord will create upon every dwelling place of Mount Zion, and upon her Assemblies a cloud and smoke 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 wilderness, pledges and tokens of God's gracious protection and direction. These (saith the Prophet) the Lord will Create. Now to Create, you know what it is, viz. to bring something out of nothing, to work (as I said) without means, without instruments. And thus, rather then fail, God will work salvation and deliverance for his Church, he will Create it, bring it out of nothing, effect it without any such means or instruments as it may be our eyes are fixed upon.

Which let it serve; as for the bearing up the hearts of the Lord's people in the midst of these drooping and doubtful times; So (in the second place) for the taking off their eyes from looking too much at means, too much at instruments ; a thing which generally we are very act to do. And there is it that our pulses beat so unequally, that there is so much unevenness in our spirits; they are up and down, like wells digged upon the Sea shore near the highwater mark, which rise and fall according as the tide ebbs and flows. Even thus is it generally with our spirits, they Rise and Fall with the Tide, and current of means and instruments. When the Tide cometh in, means and instruments appear to us, so as we apprehend things outwardly in a hopeful condition, then our spirits are up; but if there be a slake of them, presently they are down again. 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 God's decrees and purposes, they do not Stand or Fall to secondary causes. That which God hath purposed to do, he can do it, he will do it; he will carry through his own work.

Bring we it home to the particular case of the Kingdom, at the present (as sad a case as ever this Kingdom 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 Gospel, to settle Truth and Peace amongst us, it is not the deficiency of whatever instruments that shall hinder the work. It is that which Moses here telleth the Israelites, that God having a purpose to get himself honor in their deliverance and his Enemies destruction ; this he would do, though none of them should lift up a hand to the work. Let them stand still, yet shall not that hinder God's design. Quamtumvis torpeant velut examines, (it is Calvin's expression upon the Text) Though they should be so st • pified and benumbed with their faithless fear, 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 do the work for them, and he would do it without them. Apply it to our own present condition. Suppose it those instruments which hitherto have shown 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 been) yet shall not this hinder God's design: Mans design it may, but God's 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 means and instruments. Though both we and they should stand still, yet God will carry on, and carry through his own work.

A truth, an undoubted one, but let it not be misconstrued, as if my aim in delivering it were to make any of us secure, either careless or fearless, or to take off the edge of whatever warrantable endeavors for the furthering of what we desire, and hope God is about to do 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 drawn 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 Eternal, but it is no less true of Temporal salvation. Ordinarily God maketh use of our endeavors in the obtaining of those mercies which himself intendeth to bestow upon us. And therefore, far be it from me to persuade, much more to command any in this sense, in these busy and active times to stand still. Some directions I acknowledge (as occasion hath been offered) I have tendered unto you for the regulating and ordering of • our motions, that they might be with safety and beauty, 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 endeavors, 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, encouraging you to the work.

Calling you first to your Prayers. These are the most proper and most tried weapons of the Church; Preces & lachrymae, Prayers and Tears. You that have done anything this way, stand not you still. Go on, and advance, making your approaches nearer to the Throne of Grace, which is at this day strongly besieged by an Army of Suppliants. You that are the Lord's Remembrancers, give him no rest: You that make mention of the Lord, keep not silence, do not you stand still: do not you hold your peace. For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a burning Lamp. In this way I shall exhort and stir up all the Lord's people (myself amongst the rest) not only to continue, but to double their endeavors.

Neither shall I confine you to your Prayers only. I remember what the Lord said to Joshua, when he and the Elders of Israel were fallen upon their faces to the earth before the Ark, bewailing that unexpected Repulse which some of their forces had received at Aye, where their men were beaten off with the loss of some of them, to the discouragement of the whole Army; The Lord finding Joshua in this posture, he saith unto him, verse. 10. Get thee up, wherefore liest thou here upon thy face? What, might not Joshua do what he did? Might he not pray and humble himself before God, in such a case as that? Yes, he might do it, he ought to do 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 applied to that Soare. And what was that? Why, there was an Achan in the Campe, who by his meddling with that execrable thing contrary to the express 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 Joshua's prayers, though able to arrest and stay the Sun in the Firmament of Heaven, yet could they not be able to stay the course of God's judgments. Beloved, thus standeth the case with us at this day: The judgments of God being gone out, and having broken forth upon us in a most terrible manner, Prayers and Humiliations are requisite and necessary (never more) but not sufficient. Alio remedio opus est, There is something else to be done, viz. the taking away of the Execrable thing from amongst us, that accursed thing which hath provoked the eyes of our God against us. Unless 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 judgment. And therefore let me speak unto all the Lord's people, as the Lord there to Joshua, Get you up, wherefore lie you upon your faces? Not but that you may do this, and ought to do it; but this is not enough, there is more to be done then this. There is an Achan, many Achan's amongst us; Execrable Persons (say some) I excuse not them; Execrable things (say I) Accursed Sins, Accursed Abominations, which, whatever in the Toleration or Connivance, sure I am, in the practice they are no less then National, having over-spread all places, and all sorts of persons; Surely these are the Achan's, the chiefest Troublers of this our Israel. Now, until these be taken away, taken off from the head of the Nation, by a General, a National Reformation, we cannot expect that the course of judgment should be stayed. In the fear of God, then let all of us up and be doing, doing what we may for the furtherance of this great work; Everyone beginning at home, reforming our own Hearts, Lives, Families: Then do what we may for the Reforming of others. Only everyone in our places, Private persons in their places, and Public persons in their places; all moving in their own spheres, none standing still, but all showing themselves Active for God, and active for the good of Church and State ; And that not only by endeavoring the removal of obstacles out of the way of mercy (which is a great work) but also by improving all opportunities, making use of all lawful and warrantable ways and means for the promoting and furthering of whatever gracious purposes and intentions our God may yet have towards us.

This let us do. As for others, if any have no Hearts, no wills to the work, (and, O that there were not too many such everywhere! David tells us of some that Hated to be Reformed. Would to God there were none of them amongst us, who are so far from furthering the work of Reformation, as that they would rather do 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 means be seen to have any hand in it; they have no hearts to appear 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 notice, that God hath no need of you, nor of your endeavors to carry through his own work; What he hath purposed, and determined to do, he can do it, and he will do it without you. His work shall go 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 counsel couched in it, and intended by it; Which, like that River of Eden, we have seen branching it self into four streams, and everyone of them affording unto us somewhat, both Seasonable and Profitable. The former I am sure of, the latter I shall pray for.