Stand still: Or, A bridle for the times A discourse tending to still the murmuring, to settle the wavering, to stay the wandring, to strengthen the fainting. As it was delivered to the Church of God at Great Yarmouth, Anno 1643. By John Brinsley, Minister of the Word there, and now published as a proper antidote against the present epidemicall distempers of the times.
A Word of Command directed by this man of warre, this truely valiant and noble Generall, to the Hoast of Israel at the Red-Sea, orde•••g them what to doe in that great strait whereinto God had then brought them. State, Consistite, Stand, Stand-still.
A Word of Command directed by this man of war, this truly valiant and noble General, to the Host of Israel At the Red sea, orde•••g them what to do in that great strait whereinto God had then brought them. State, Consistite, Stand, Standstill.
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Their hearts being filled with the wind of inordinate feare, their tongues began to walke, and Runne. Even as Asaph saith of foolish and wicked men, Psal. 73. They set their mouth against the heaven,
Their hearts being filled with the wind of inordinate Fear, their tongues began to walk, and Run. Even as Asaph Says of foolish and wicked men, Psalm 73. They Set their Mouth against the heaven,
so was it here, These mutinous Israelites in that distempered Passion of theirs, they began to set their mouth against the heaven, murmuring against God himselfe;
so was it Here, These mutinous Israelites in that distempered Passion of theirs, they began to Set their Mouth against the heaven, murmuring against God himself;
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Consistite, Stand still, that is (saith he) Ne commoveamini, ac fluctuetis animo, Be yee not inordinately moved, or stirred, be not wavering-minded, but Spe firm• ope• Domini expectate, quietly,
Consistite, Stand still, that is (Says he) Ne commoveamini, ac fluctuetis animo, Be ye not inordinately moved, or stirred, be not wavering-minded, but See firm• ope• Domini expectate, quietly,
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Standing, it is a waiting Posture. Davids Courtiers advising the King their Master to make choice of a Damosell that might wait upon him in his decrepit age, Let there bee sought for my Lord the King (say they) a young virgin, and let her [ stand ] before the King. And so the Queene of Sheba speaking of Solomons attendants, happy (saith shee) are thy men, and happy are thy servants, which [ stand ] continually before thee.
Standing, it is a waiting Posture. Davids Courtiers advising the King their Master to make choice of a Damosel that might wait upon him in his decrepit age, Let there be sought for my Lord the King (say they) a young Virgae, and let her [ stand ] before the King. And so the Queen of Sheba speaking of Solomons attendants, happy (Says she) Are thy men, and happy Are thy Servants, which [ stand ] continually before thee.
By way of allusion whereunto, Gods Ministers who are servants to him in ordinary, having a more constant and immediate attendance upon him in regard of their office, they are said to stand before him.
By Way of allusion whereunto, God's Ministers who Are Servants to him in ordinary, having a more constant and immediate attendance upon him in regard of their office, they Are said to stand before him.
The Lord hath chosen you to stand before him, (saith Hezekiah to the Levites) Blesse yee the Lord all yee servants of the Lord, which by night stand in the House of the Lord, (saith David speaking of the same Priests and Levites,) standing, it is a waiting posture,
The Lord hath chosen you to stand before him, (Says Hezekiah to the Levites) Bless ye the Lord all ye Servants of the Lord, which by night stand in the House of the Lord, (Says David speaking of the same Priests and Levites,) standing, it is a waiting posture,
Thirdly, Holding their Tongues and their Hearts still, he would have them also to hold their Feet still, stand, i.e. not Flying. So the word is commonly used, standing put in opposition to Flying. the Prophet Nahum speaking of Ninevebs flying before their Enemies, They shall flie away, (saith he) stand, stand shall they crie, but none shall looke backe.
Thirdly, Holding their Tongues and their Hearts still, he would have them also to hold their Feet still, stand, i.e. not Flying. So the word is commonly used, standing put in opposition to Flying. the Prophet Nahum speaking of Ninevebs flying before their Enemies, They shall fly away, (Says he) stand, stand shall they cry, but none shall look back.
In reference hereunto Moses speakes unto them as a resolute Commander to his faint-hearted Souldiers, bidding them stand, not flying from the Enemy, much lesse flying to him.
In Referente hereunto Moses speaks unto them as a resolute Commander to his fainthearted Soldiers, bidding them stand, not flying from the Enemy, much less flying to him.
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This some of them had in their thoughts to do, and they were even readie to doe it, to returne and yeeld up themselves to the mercie of the Enemie, taking such quarter as he would afford them.
This Some of them had in their thoughts to do, and they were even ready to do it, to return and yield up themselves to the mercy of the Enemy, taking such quarter as he would afford them.
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Fourthly, In the fourth and last place, holding their Tongues and Hearts and Feet still, , he bids them also hold their Hands still, not Murmuring, not Wavering, not Flying, he tels them they should not need to fight neither.
Fourthly, In the fourth and last place, holding their Tongues and Hearts and Feet still,, he bids them also hold their Hands still, not Murmuring, not Wavering, not Flying, he tells them they should not need to fight neither.
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So Master Calvin here construeth the phrase, Verbo standi vult quietos manere. Bidding them stand still (saith he) he wils them to rest themselves quiet,
So Master calvin Here construeth the phrase, Verbo standi vult quietos manner. Bidding them stand still (Says he) he wills them to rest themselves quiet,
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so that phrase is sometimes used, being applied to actions as well as words. Keep not •ilence O God, (saith the Psalmist) Hold not thy Peace, and be not still, Psal. 83. I haue a long time holde• my Peace, (saith the Lord) I haue been still, and refrained my selfe, Is. 42. refrained my selfe, viz. from taking vengeance upon mine Enemies;
so that phrase is sometime used, being applied to actions as well as words. Keep not •ilence Oh God, (Says the Psalmist) Hold not thy Peace, and be not still, Psalm 83. I have a long time holde• my Peace, (Says the Lord) I have been still, and refrained my self, Is. 42. refrained my self, viz. from taking vengeance upon mine Enemies;
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which when God doth forbearing to punish them, then hee is said to hold his peace, and sit still, In a like sense not improperly may Moses be conceived there to speake unto the people, yee shall hold your peace, i.e. yee shall not strike a blow,
which when God does forbearing to Punish them, then he is said to hold his peace, and fit still, In a like sense not improperly may Moses be conceived there to speak unto the people, ye shall hold your peace, i.e. ye shall not strike a blow,
not Fighting. Never a one of these but will afford us somewhat for our Instruction. I shall touch upon them severally by way of Illustration, Application.
not Fighting. Never a one of these but will afford us somewhat for our Instruction. I shall touch upon them severally by Way of Illustration, Application.
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To make good this charge, we shall need no other evidence, or instance, but this of the Israelites, whom if we follow in their march through the wildernesse, wee shall take them murmuring no lesse then eight severall times, (besides that in the Text) against God, and his servant Moses. Looking upon them, stand not to wonder at their wawardnesse,
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, (beside that in the Text) against God, and his servant Moses. Looking upon them, stand not to wonder At their wawardnesse,
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A Lesson for all the Lords people, the Israel of God, teaching them what to doe, (or rather what not to doe) in all their straits and difficulties, viz. Stand still, not Murmuring.
A lesson for all the lords 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.
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Thus we find them thrice murmuring for water, viz. once in the wildernesse of Shur, Exod. 15. A second time at Rephidim, afterwards called Massa and Meriba, from their strivings, Exod. 17. A third time in the Desert of sinne, Numb. 20. Twice for Food, viz. once for Bread, Exod. 16. once for Fl•sh, Numb. 11. and every time ready to fall foule upon Moses.
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 Meribah, from their strivings, Exod 17. A third time in the Desert of sin, Numb. 20. Twice for Food, viz. once for Bred, Exod 16. once for Fl•sh, Numb. 11. and every time ready to fallen foul upon Moses.
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They speake against God, and against Moses, saying, Wherefore have yee brought us out of Aegypt to dye in the wildernesse? Here is neither Bread nor water,
They speak against God, and against Moses, saying, Wherefore have ye brought us out of Egypt to die in the Wilderness? Here is neither Bred nor water,
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3. In case they met with any danger, (thus in the Text) any difficulties or discouragement. Thus at the returne of their Spies, making a discouraging report to them of the good Land which they had taken a view of, representing to them a great deale of difficultie in the conquest of it, hereupon they fall soule upon Moses and Aaron, and upon Caleb and Ioshuah, ready to Cashire the one,
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 fallen soul upon Moses and Aaron, and upon Caleb and Joshua, ready to Cashier the one,
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This was the ground of that grand Rebellion, or Sedition, raysed by Korah and his Confederates, those two hundred and fiftie Captaines, or Princes of the Assembly, (as they are called) i.e. Chiefe Senators, principall States-men, Famous in the Congregation, men of renowne ;
This was the ground of that grand Rebellion, or Sedition, raised by Korah and his Confederates, those two hundred and fiftie Captains, or Princes of the Assembly, (as they Are called) i.e. Chief Senators, principal Statesmen, Famous in the Congregation, men of renown;
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of which you may read, Numb. 16. These combine, and make head against Moses & Aaron, whom they maligned and envied, onely for their promotions and preferments, that they should be in any thing preferred before themselves.
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 any thing preferred before themselves.
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and the Fire to doe execution upon others of them, the next day the people begin to take up the quarrell afresh, making a fresh charge upon Moses and Aaron, calling them to account for the disaster of the day past, charging all that Blood upon their heads.
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 haue killed the People of the Lord, v. 41. Thus did some of them murmur. But take wee heed that none of us thus murmur. This is Pauls counsell to his Corinthians, and this is mine to you at the present, and I beseech you in the feare of God to hearken to it. Thus let us not murmur.
On the morrow all the children of Israel murmured against Moses, and against Aaron, saying, You 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 harken to it. Thus let us not murmur.
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It cannot be denyed, many bl•ssings at the present we (or at least our Brethren) want, which formerly we and they have enjoyed, viz. Peace and Plentie, and Libertie ;
It cannot be denied, many bl•ssings At the present we (or At least our Brothers) want, which formerly we and they have enjoyed, viz. Peace and Plenty, and Liberty;
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Some Blessings wee have, and those choice ones, (so our Fathers would have thought them) which yet some are discontented with, and weary of; That causeth murmuring in them.
some Blessings we have, and those choice ones, (so our Father's would have Thought them) which yet Some Are discontented with, and weary of; That Causes murmuring in them.
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And some there are, who thinke that Moses and Aaron take too much upon them, not sparing to impute all our disasters to the evill counsells of Superiours, upon their heads, charging all the Blood that hath beene shed in this Vncivill and Vnnaturall Warre ;
And 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;
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Thus, whatever cause or grounds of murmuring the Israelites in the wildernesse pretended to have, the same with like pretext, may be thought to be found amongst us at this day:
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 among us At this day:
Take we heed how we quarrell with Gods dispensations and dealings with us, or proceedings towards us, (for that is properly Murmuring, (as P. Martyr well describes it) Quesimonia de Administratione Dei, A quarrelling with Gods Administration, an inward discontent, outwardly expressed by words or actions, against Gods dealings with our selves or others.) And of this murmuring take we heed.
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 the Administration Dei, A quarreling with God's Administration, an inward discontent, outwardly expressed by words or actions, against God's dealings with our selves or Others.) And of this murmuring take we heed.
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and concerning that proud Senacharib, Is. 37. Let it be spoken to us, to all I meane that stand guilty of this sinne of Murmuring ) Against whom is it that we rise up? Is it against the holy one of Israel? what doe we set our mo•th or heart against the Heavens, quarrelling with divine dispensations, murmuring against Gods proceedings? If so;
and Concerning that proud Senacharib, 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, quarreling with divine dispensations, murmuring against God's proceedings? If so;
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,
as Clay in the hands of the Potter? Who art thou Oh man that •epliest against God? (that quarrelest with him (Says the Apostle) shall the thing formed say to him that formed it,
First, And who, or what are they? It is Moses his Interrogatory to these murmuring Israelites, when they were murmuring against Aaron and himselfe, Exod. 16.7. And what are wee (saith he) that yee murmure against us? So I may here say;
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 (Says he) that ye murmur against us? So I may Here say;
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who are they, or what are they that wee should murmure against them? Are they such as are called, and set over us by God, by him appointed and commissionated to goe before us,
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,
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and with all such as desire to approve themselves faithfull, faithfull both to God and us, in seeking his Glory and our good ? In this case if the successe of their indeavours doe not answer their desires,
and 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 endeavours do not answer their Desires,
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Secondly, Consider (in the second place) that God will be very sensible of this Murmuring, so much Moses tels the people in the 7 and 8 ver. of the Chapt. last named, The Lord heareth your murmurings.
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 Chapter last nam, The Lord hears your murmurings.
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There is not a murmuring word that passeth out of the mouth, nor yet a murmuring thought that riseth up in the heart against any Instruments imploied by God for our good,
There is not a murmuring word that passes out of the Mouth, nor yet a murmuring Thought that Riseth up in the heart against any Instruments employed by God for our good,
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Thirdly, I, so sensible (in the third place) as that hee taketh it as done to himselfe; your murmurings, (saith Moses in the place forenamed) they are not against us, but against the Lord.
Thirdly, I, so sensible (in the third place) as that he Takes it as done to himself; your murmurings, (Says Moses in the place forenamed) they Are not against us, but against the Lord.
So it is in the case of Murmurings: The Lord heareth your murmurings which you murmure against him, (saith Moses there) Their Murmurings there they were directed and aimed immediately at Moses and Aaron ;
So it is in the case of Murmurings: The Lord hears your murmurings which you murmur against him, (Says Moses there) Their Murmurings there they were directed and aimed immediately At Moses and Aaron;
This we see in these Israelites, whilest they murmured for bread and water, (as one well notes upon that, 1 Cor. 10, 10.) things necessary for their sustentation, God beares with their Infirmitie, passing it by without any remarkable Judgement.
This we see in these Israelites, whilst they murmured for bred and water, (as one well notes upon that, 1 Cor. 10, 10.) things necessary for their sustentation, God bears with their Infirmity, passing it by without any remarkable Judgement.
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Not contented with the Commons which God had allowed them, (though Angels food, Man did eat the bread of Angels, (saith the Psalmist) Bread given from Heaven, and brought to them by the ministerie of Angels, even as Elias his Bread was by the ministerie of Ravens ;
Not contented with the Commons which God had allowed them, (though Angels food, Man did eat the bred of Angels, (Says the Psalmist) Bred given from Heaven, and brought to them by the Ministry of Angels, even as Elias his Bred 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.
I, and such bred as if the Angels would have had bred to eat, they could have eaten no better) they would have more full tables, and more delicate fare.
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Much lesse when their murmurings were out of Envy and Malice. That was the case when Korah and his Confederates so seditiously rose up against Moses and Aaron ;
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;
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That was the case when the whole Body of the Army siding with those wicked Spies, and giving credit to their false reports, they were ready to take up stones against Caleb and Ioshuah, making head against their Governors.
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.
When the People became murmurers, (saith the Text in that 11 Numb.) i.e. contumacious murmurers, conquerentes injuste, unjust Complainers, (as the Originall hath it) not contented with Gods allowance, but quarrelling with his administrations: This displeased the Lord ;
When the People became murmurers, (Says the Text in that 11 Numb.) i.e. contumacious murmurers, conquerentes injust, unjust Complainers, (as the Original hath it) not contented with God's allowance, but quarreling with his administrations: This displeased the Lord;
as that Hebrew phrase often signifieth) which consumed the utmost part of the Hoasts. Thus dealt the Lord with those wanton murmurers, who would not be at his finding;
as that Hebrew phrase often signifies) which consumed the utmost part of the Hosts. Thus dealt the Lord with those wanton murmurers, who would not be At his finding;
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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,
so you have it in the close of that same Chapter ver. 33. While the Flesh was between their teeth, year it was chewed, the wrath of the Lord was kindled against the People,
And for the same cause hee sent the fierie Serpents amongst them, (Numb. 21. How he dealt with that seditious confederacie, Korah, and his company, the storie is well knowne.
And for the same cause he sent the fiery Serpents among them, (Numb. 21. How he dealt with that seditious confederacy, Korah, and his company, the story is well known.
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And as for the people who took up their quarrell the next dsy, no lesse then fourteeen thousand and seven hundred of them are swept away with the Plague.
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.
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not one of them entred into Canaan, but were destroyed of the destroyer, (as the Apostle hath it) Thus did God make them Exemplarie to us, that we might heare, and feare, and take heed of committing the like wickednesse.
not one of them entered into Canaan, but were destroyed of the destroyer, (as the Apostle hath it) Thus did God make them Exemplary to us, that we might hear, and Fear, and take heed of committing the like wickedness.
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And are there not such murmurings to bee found amongst some of us (my Brethren) at this day? Murmurings not of Infirmitie, but Contumacie, we murmure, and wherefore is it:
And Are there not such murmurings to be found among Some of us (my Brothers) At this day? Murmurings not of Infirmity, but Contumacy, we murmur, and Wherefore is it:
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though it may bee many of our Brethren are.) It is not for any necessaries ▪ whether for Body or Soule, but for Flesh, for Quailes. It may be some of us want what wee would have,
though it may be many of our Brothers Are.) It is not for any necessaries ▪ whither for Body or Soul, but for Flesh, for Quails. It may be Some of us want what we would have,
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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 envie and maligne,
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,
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Or (•o come neerer) and there not murmurings to be found amongst some of us rising chiefly from this ground? we are afraid lest we shall not have the like licence, the like libertie for our lusts that formerly we have had,
Or (•o come nearer) and there not murmurings to be found among Some of us rising chiefly from this ground? we Are afraid lest we shall not have the like licence, the like liberty for our Lustiest that formerly we have had,
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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.
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.
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the very shaking of Pauls Rodde over them (that Rodde which he telleth his Corinthians of, 1 Cor. 4. what will yee, shall I come unto you with a Rod? ) this afrights, and terrifies them.
the very shaking of Paul's Rod over them (that Rod which he Telleth his Corinthians of, 1 Cor. 4. what will ye, shall I come unto you with a Rod?) this affrights, and terrifies them.
The very name of Discipline, and noise of Reformation founds so harsh in their •ares, that it even sets their teeth on edge, (as some harsh founds sometimes use to doe) so as they are even ready to gnash them against all those whom they looke upon as Instrumentall in this worke:
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 sometime use to do) so as they Are even ready to gnash them against all those whom they look upon as Instrumental in this work:
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Give way to the Counsell and Charge here given by Moses unto the People of Israel, when they were in a condition not unlike unto ours at this day. Stand wee still.
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.
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Not murmuring against God, not quarrelling with his Administrations and dealings, whether with our selves or Brethren, which if we doe, (yet to put a little more strength to it) know we.
Not murmuring against God, not quarreling with his Administrations and dealings, whither with our selves or Brothers, which if we do, (yet to put a little more strength to it) know we.
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Insomuch that what they put in at their mouths came out at their nosthrils, becomm•ng most loathsome unto them? why, it was their murmuring which had blowen upon them,
Insomuch that what they put in At their mouths Come out At their nostrils, becomm•ng most loathsome unto them? why, it was their murmuring which had blown upon them,
What was it that kept the old stock of Israelites, even all that came out of Aegypt, from entering into Canaan? Not one entred in but Ioshua and Caleb, not one of them received the promise.
What was it that kept the old stock of Israelites, even all that Come out of Egypt, from entering into Canaan? Not one entered in but Ioshua and Caleb, not one of them received the promise.
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besides the many difficulties and hardships which they met with, for all which they might thanke their murmuring. No such way to lay blockes in the way of mercie, to keep off mercies, at least to retard them as this.
beside 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.
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Convince them of what? why, as of their wicked workes, so of their wicked words, of all their hard speeches which ungodly sinners have spoken against him.
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.
As we desire to have the mercies which we want, speeded and hastned; As we desire to have judgements temporall removed, and both temporall and eternall prevented;
As we desire to have the Mercies which we want, sped and hastened; As we desire to have Judgments temporal removed, and both temporal and Eternal prevented;
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which had the Disciples done, certainly they would never have murmured against their Master. Thus happily, did we but understand the counsells of our Superiours, and were able to dive into the bottome of them, wee would approve and allow of what through ignorance we murmur at;
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, oft-times brings forth murmuring. This it is that maketh men so apt to murmur against God; even Ignorance of his Counsells ;
Ignorance being the mother of misunderstanding, ofttimes brings forth murmuring. This it is that makes men so apt to murmur against God; even Ignorance of his Counsels;
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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;
as would quiet and silence all their Murmurings. To this purpose is that of the Prophet Isaiah, Isaiah 29. last, They that erred in Spirit, shall come to understanding;
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Thus did the by-standers misconstrue that pious and most religious act of Mary Magdalens in pouring out her Box of oyntment upon the head of her Saviour:
Thus did the bystanders misconstrue that pious and most religious act of Marry Magdalene in pouring out her Box of ointment upon the head of her Saviour:
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They seeing it, were offended at it, crying out of the waste. Ad quid perditio haec? To what purpose is this waste? And what was the cause of their offence? Why, they understood not the meaning of what was done.
They seeing it, were offended At it, crying out of the waste. Ad quid Perdition haec? To what purpose is this waste? And what was the cause of their offence? Why, they understood not the meaning of what was done.
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They understood not that she bestowed that oyntment upon her Saviour, NONLATINALPHABET, as an Embalming in way of preparation to his Buriall. Surely even thus fareth it with many of us at the present:
They understood not that she bestowed that ointment upon her Saviour,, as an Embalming in Way of preparation to his Burial. Surely even thus fareth it with many of us At the present:
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and we are ready thereupon to cry out in our discontented passions, Ad quid perditio haec? To what purpose is all this waste? But in the meane time (as we doe not know what the purpose of God herein is,
and we Are ready thereupon to cry out in our discontented passion, Ad quid Perdition 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,
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Their counsells are for the most part mysterious and deep, locked up from vulgaries, not to be fadomed by common apprehensions, specially by those who look upon them at a remote distance,
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,
and calls for, 1 Tim. 2. I exhort therefore, that first of all, Supplications, Prayers, Intercessions, be made for all men (all sorts of men.) For Kings, and for all that are in Authoritie, that we may lead a quiet and peaceable life, in all godlinesse and honestie.
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 led a quiet and peaceable life, in all godliness and honesty.
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So the Apostle there presseth it, NONLATINALPHABET, First of all. Oh that murmurers would but take out of this lesson, to pray for Superiours first of all ;
So the Apostle there Presseth it,, First of all. O that murmurers would but take out of this Lesson, to pray for Superiors First of all;
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A heart tender, and affectionate towards his people, Carrying them in his bosome ; (lovingly, tenderly, carefully) As a Nurse beareth her sucking child, (as the Lord requireth Moses to doe to his Israel :) So making him in truth, what he is by office, Patrem Patriae, a Father, a Nursing Father to his People, Gods People.
A heart tender, and affectionate towards his people, Carrying them in his bosom; (lovingly, tenderly, carefully) As a Nurse bears her sucking child, (as the Lord requires 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.
now assembled together in the name of God, to be unto their Prince, as those seventie Elders were unto Moses, a Councell of Assistance, to beare the Burden of the People together with him.
now assembled together in the name of God, to be unto their Prince, as those seventie Elders were unto Moses, a Council of Assistance, to bear the Burden of the People together with him.
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For them beg we also, that God would do for them, what he there promiseth Moses to doe to his Counsellours and Assistants, viz. take off the spirit which was upon Moses,
For them beg we also, that God would do for them, what he there promises Moses to do to his Counsellors and Assistants, viz. take off the Spirit which was upon Moses,
so as in due time they may conduct them through this Red-Sea, this Sea of blood, and this wildernesse of Confusion, whereinto at the present we are cast,
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,
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And remembring them, forget we not the Sons of Aaron, who are now called together to consult about the businesse of the Tabernacle. For them also beg wee a spirit proportionable to the worke which they have in hand:
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:
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The Spirit of wisedome, and understanding, and knowledge, to know how to worke all manner of worke for the service of the Sanctuary, according to all that the Lord hath commanded.
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.
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Begging direction and assistance for them, withall beg we a blessing upon their endeavours, that the Rod of Aaron may Bud and Blossome, and bring forth fruit. No such way to quiet the murmurings of the people as this.
Begging direction and assistance for them, withal beg we a blessing upon their endeavours, that the Rod of Aaron may Bud and Blossom, and bring forth fruit. No such Way to quiet the murmurings of the people as this.
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It was the Lords owne way which he bad Moses take, and make use of for this very purpose, Numb. 17. The people being subject to murmuring upon all occasions (and in particular about the Priesthood ) (as you have heard) for a Cure of that Disease, the Lord directs Moses to take twelve Rods, according to the number of the Tribes, for every Tribe one, laying them up in the Tabernacle before the Testimony ;
It was the lords own Way which he bade 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 herd) 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;
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.
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 Rebels, and (Says the Lord) Thou shall quite take away their murmurings.
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that we might see the Rod of Aaron (which at the present through the Calamitie of the times seemes to lye secure and dead) to Bud and Blossome, and Bring forth Almonds ;
that we might see the Rod of Aaron (which At the present through the Calamity of the times seems to lie secure and dead) to Bud and Blossom, and Bring forth Almonds;
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yeelding us, not onely Hopes but Fruits; Hopes of a quiet and comfortable condition to the Church, with the sweet and blessed fruits of a Glorious administration in it:
yielding us, not only Hope's but Fruits; Hope's of a quiet and comfortable condition to the Church, with the sweet and blessed fruits of a Glorious administration in it:
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No doubt but this would have a strong influence upon the present and future distempers of unquiet spirits, either to cure and stay their murmurings, or else to be a witnesse against them to all succeeding ages.
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.
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In the meanetime, let us and all the Lords people Stand still, waiting, and quietly waiting upon our God for his salvation. It is good for us so to do,
In the meantime, let us and all the lords people Stand still, waiting, and quietly waiting upon our God for his salvation. It is good for us so to do,
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Passe we now to the second, Stand still, not Wavering. This men naturally are very apt to doe, being all by nature, ever since the first man left his standing, become very unstable : but some more then others:
Pass 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:
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It is that which the Patriarch Iacob saith to, and of his sonne Ruben, Gen. 49. Vnstable as water. Water, it is an unstable Element, seldome standing still, specially if there be any wind stirring;
It is that which the Patriarch Iacob Says to, and of his son Reuben, Gen. 49. Unstable as water. Water, it is an unstable Element, seldom standing still, specially if there be any wind stirring;
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Such is the Instabilitie of some persons, they are (as Saint Iames saith of his double-minded man, Jam. 1.) NONLATINALPHABET, unresolved, uncomposed, unstable in all their wayes, carryed this way or that way as the tyde runnes,
Such is the Instability of Some Persons, they Are (as Saint James Says of his double-minded man, Jam. 1.), unresolved, uncomposed, unstable in all their ways, carried this Way or that Way as the tIED runs,
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Like men in a stresse at Sea (according to the Psalmists description of them, ) They mount up to heaven, they goe down againe to the depths, their soule is melted because of trouble.
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.
But thus should it not be with the Lords 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.
But thus should it not be with the lords people, whatever their condition be, whatever their straits, dangers, difficulties be, (for that is the case which the Text leads us to) yet their Direction is, they must Stand still, not being inordinately moved.
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Christianitie doth neither require nor allow a Stoicall Apathy, a Bruitish stupiditie, that men should not be affected with the hand of God, striking or threatning.
Christianity does neither require nor allow a Stoical Apathy, a Brutish stupidity, that men should not be affected with the hand of God, striking or threatening.
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what is it, but (as he saith) Hominem exuere, To put off the nature of man? Which seeing the Eternall Sonne of God was pleased to put on, the sonnes of men ought not to put it off.
what is it, but (as he Says) 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 Saviour giveth it in charge to his Disciples, Joh. 4. Fore-telling them of sad times a comming, of great Tribulation that they should meet with, in and from the world after his departure;
Moved they may be, but not inordinately moved, not Troubled. So our Saviour gives it in charge to his Disciples, John 4. Foretelling them of sad times a coming, of great Tribulation that they should meet with, in and from the world After his departure;
And therefore Moses for the setling of them, biddeth them Stand still, Ne commoveaminis, ac fluctuetis animo, (so Iunius (as I told you) glosseth upon the word) Be yee not stirred, troubled, disquieted, with anxious and dubious thoughts, what shall become of you and yours? Give not way to diffident and distrustfull thoughts,
And Therefore Moses for the settling of them, bids them Stand still, Ne commoveaminis, ac fluctuetis animo, (so Iunius (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,
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so much as to call in question either the power or presence of God: Stand you still, not doubting, not wavering. Thus should Christians doe in the like cases:
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:
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It is Saint Iames his direction to him that would obtaine wisedome, or any the like mercy at the hands of God, Let him aske in faith (saith he) nothing wavering. NONLATINALPHABET, Nihil disceptans, haesitans, not reasoning, not scrupling.
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 (Says he) nothing wavering., Nihil disceptans, haesitans, not reasoning, not Scrutining.
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Wee see it in the Apostles and Disciples of Christ, when they apprehended any imminent danger, or met with any great difficultie, they were ready to give way to carnall reasonings and doubtings.
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.
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So did Peter when he was walking upon the Sea, treading of the water, not finding his footing so firme as he made account of, he presently cryes out, readie to give himselfe for a lost man, notwithstanding that he had his Masters warrant and command for that which he did.
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.
And afterwards comming unto a strange place, & having forgot to take Bread with them, they began to reason with themselves how that want should be supplyed to them, notwithstanding that they had twice before had experience of the miraculous power of their Lord and Master in multiplying of the loaves, as himselfe telleth them.
And afterwards coming unto a strange place, & having forgotten to take Bred 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 weakenesse: A weakenesse which our Saviour still reproveth them for, taxing their Infidelitie in giving way to those faithlesse feares, those carnall reasons and diffident doubts, O thou of little faith (saith hee to Peter ) Wherefore did'st thou doubt? Why are yee fearefull O yee of little faith? O yee of little faith,
Such was their weakness: A weakness which our Saviour still Reproveth them for, taxing their Infidelity in giving Way to those faithless fears, those carnal Reasons and diffident doubts, Oh thou of little faith (Says he to Peter) Wherefore didst thou doubt? Why Are ye fearful Oh ye of little faith? Oh ye of little faith,
Christians in like cases, in cases of Danger and Difficultie, are very subject to such carnall disceptations and reasonings, whereby their soules come to be disquieted and unsetled.
Christians in like cases, in cases of Danger and Difficulty, Are very Subject to such carnal disceptations and reasonings, whereby their Souls come to be disquieted and unsettled.
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The God of all grace make you perfect, establish, strengthen, settle you, 1 Pet. 5. What they beg for others, Christians should all seeke for themselves;
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;
Therefore Brethren stand fast, and hold fast the Traditions which you have beene taught, &c. Let us hold fast the Profession of our faith without wavering (saith the Apostle to his Hebrewes. ) Thus should Christians Stand still, standing their ground against whatever opposition they meet with in respect of the faith which they professe.
Therefore Brothers stand fast, and hold fast the Traditions which you have been taught, etc. Let us hold fast the Profession of our faith without wavering (Says 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.
It is for them to Stand still, to have stable heads and hearts. Herein they shall be made like unto God himselfe, who is immutable, unchangeable, I am the Lord, I change not, Mal. 3. Such he is in his nature,
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, Malachi 3. Such he is in his nature,
) Gods promises, they are the gro•nd upon which a Christiā stands. Now if the ground were false and shaking, they which stand upon it could not be blamed for shaking with it.
) God's promises, they Are the gro•nd upon which a Christian Stands. Now if the ground were false and shaking, they which stand upon it could not be blamed for shaking with it.
and labour for, that whatever changes come downe upon the world, yet wee may in our measure be like unto God himselfe, immutable, unchangeable. An Exhortation I thinke never more seasonable then at this day.
and labour 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.
If ever, now labour wee for stable hearts, steady and composed spirits, that whatever Herican•'s, whatever Stormes and Tempests come downe upon the world, upon the Kingdome, upon the Church, upon the State, upon the places where wee live, upon our selves, yet we may ride it out, and that in some measure steadily, not being inordinately moved, though moved, but like a good ship at Anchor, though moving, yet wee may Stand still.
If ever, now labour we for stable hearts, steady and composed spirits, that whatever Herican•'s, whatever Storms and Tempests come down upon the world, upon the Kingdom, upon the Church, upon the State, upon the places where we live, upon our selves, yet we may ride it out, and that in Some measure steadily, not being inordinately moved, though moved, but like a good ship At Anchor, though moving, yet we may Stand still.
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How shall this stabilitie be attained? How shall the heart be made so steady as that it may Stand still? As that a Christian may come to ride steady in a stresse, and particularly in such a stresse as that which is now come downe upon this Church and Kingdome?
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?
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A great and a usefull Question. In the resolution whereof, give me leave to take hold of that Metaphor which the Question (as I have propounded it) puts into my hand.
A 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.
And let me tell you, that by the very like meanes the heart may be brought to be steady, so steady as that it shall not be inordinately moved in the greatest stresse of Temptation that can come downe upon it.
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.
She must be built strongly and artificially ; strongly, well-timbred, not weake ; which if she be, she will give way in a stresse, and so prove leakie : Artificially, well moulded, not tender-sided ;
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 leaky: Artificially, well moulded, not tender-sided;
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First, Well-simbered, well laid in with all requisite varietie of true, sound, substantiall, sanctifying Graces, which are to the soule as Beames, and Timbers, and Ribs to the Ship ;
First, Well-simbered, well laid in with all requisite variety of true, found, substantial, sanctifying Graces, which Are to the soul as Beams, and Timbers, and Ribs to the Ship;
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If she be not well strengthned within, she will (as I say, and you know) give way, and prove leakie. It is not an outward profession (how glorious soever) nor yet any common Graces, that will beare up,
If she be not well strengthened within, she will (as I say, and you know) give Way, and prove leaky. It is not an outward profession (how glorious soever) nor yet any Common Graces, that will bear up,
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and beare out the soule in the houre of Temptation. Unlesse there be aliquid întus, unlesse it be well laid in, and strengthned inwardly (in the inner Man (as the Apostle calleth it) with sound and substantiall sanctifying Graces, it will give way.
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 calls it) with found and substantial sanctifying Graces, it will give Way.
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and (no question) for the time a glorious one, but having nothing but an outward profession, not being well laidin, NONLATINALPHABET, They made shipwracke of what they seemed to have.
and (no question) for the time a glorious one, but having nothing but an outward profession, not being well laidin,, They made shipwreck of what they seemed to have.
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A truth which our Saviour illustrates (as you know) by the Parable of the stony ground, which receiving the good seed soone puts it sorth againe in a faire promising blade;
A truth which our Saviour 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;
I shall not need to make any interpretation of the Parable, our Saviour hath done it to my hand in the 20 ver. of the same Chapter, Hee that received the seed into the stonie places, the same is hee that heareth the word,
I shall not need to make any Interpretation of the Parable, our Saviour hath done it to my hand in the 20 ver. of the same Chapter, He that received the seed into the stony places, the same is he that hears the word,
and anon with Ioy receiveth it, (making in outward glorious profession) but having not root in himselfe, (the root of the matter being not found in him, (as Job speakes) hee indureth but for a while;
and anon with Joy receives 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;
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I might here minde you of that other Parable of the house built upon the Sand, tending to the same purpose, shewing that the soule which is not strongly built, built upon a sure foundation (as Saint Luke explaines it) it will never indure the storme of temptation ;
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 Lycia explains it) it will never endure the storm of temptation;
Would wee then stand still, would we be steady in times of triall, not being inordinately moved, much lesse over-turned, see that our soules bee well and strongly built.
Would we then stand still, would we be steady in times of trial, not being inordinately moved, much less overturned, see that our Souls be well and strongly built.
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First built upon a sure foundation, and that is Iesus Christ: Other foundation (saith the Apostle) can no man lay then that which is laid, which is Iesus Christ :
First built upon a sure Foundation, and that is Iesus christ: Other Foundation (Says the Apostle) can no man lay then that which is laid, which is Iesus christ:
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as the floor-timbers in a ship doe upon the Keel, bottoming all our hopes in and upon him, laying all the weight of our soules for salvation and eternall life upon him;
as the floor-timbers in a ship do upon the Keel, bottoming all our hope's in and upon him, laying all the weight of our Souls for salvation and Eternal life upon him;
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not resting upon any thing else besides him, what end else we rest upon besides Christ, wee shall finde it at the best but a Kelsie (as you call it) a false Keel, not able to beare any weight, any stresse.
not resting upon any thing Else beside him, what end Else we rest upon beside 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.
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That our soules 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-worke, with all the lading in it.
That our Souls may be well, and strongly built, let them be built upon him who is the strong God, (as he is called Isaiah 9.) upon him who by his Power upholds the Whole frame of Heaven and Earth, even as the Keel in a ship does 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 soules be well timbred, well furnished with other Graces, that (as Paul saith of his Corinthians ) we may be in every thing inriched by Christ ;
Having christ for our Keel, our Foundation being built upon him by faith, now see that our Souls be well timbered, well furnished with other Graces, that (as Paul Says of his Corinthians) we may be in every thing enriched by christ;
These will prove but as sappie or rotten timbers in a ship, which will beare no stresse) but make sure that our Graces, what ever they be for the quantitie, yet for the quality they be sound and substantiall;
These will prove but as sappy 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 found and substantial;
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Heart of Grace (as I may call it) That so we may be strengthned with all might in the inner man, according to the glorious Power of our God unto all patience and long-suffering with joyfulnesse, (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.
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 long-suffering 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.
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Secondly, And (as strongly ) so (in the second place) it must be like a well-built ship, which is built artificially, well-moulded. Now (to follow the metaphor) when is a ship said to be well-moulded;
Secondly, And (as strongly) so (in the second place) it must be like a well-built ship, which is built artificially, well-moulded. Now (to follow the metaphor) when is a ship said to be well-moulded;
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why, when there is a due proportion observed in her Dimensions, a due proportion for length, an bredth, and depth, which if it be not observed she will never ride well.
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.
this disproportion or defect the Apostle observed, & pitied in many of his countrimen the Iewes. I beare them record (saith he) that they have a zeale of God, but not according to knowledge.
this disproportion or defect the Apostle observed, & pitied in many of his countrymen the Iewes. I bear them record (Says he) that they have a zeal of God, but not according to knowledge.
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as in this, so in other places of the Kingdome at this day (otherwise well-meaning Christians) that They have a zeale for God, but not according to knowledge.
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.
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And in particular, let me advise and perswade you to get a large proportion of one Grace, (a Grace wherein you shall not need to beare exceeding proportion) and that is that Grace of Graces, without which the Apostle will tell you, all other Graces are nothing,
And in particular, let me Advice 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,
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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 steadie;
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;
yet if shee be tender-sided (as you call it) not well laid out, but pinched in the sides, shee will never be steadie. A very lively Embleme (mee thinkes) of a straight-hearted Christian, one who it may be hath some other commendable parts and Graces,
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,
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as of Knowledge and Zeale, &c. I, but he is not well laid out, his Bowels are straitned. It is Saint Pauls owne expression, 2 Cor. 6. complaining of want of love in his Corinthians towards himselfe, and his Ministerie;
as of Knowledge and Zeal, etc. 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;
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Their Hearts were not laid out, and inlarged towards his Person and Ministerie, as his was towards them in the unfeigned desire of their good. Now where the soule is thus pinched in, the Bowels thus straightned for want of love, no wonder that Christians are so fickle and unstable,
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,
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so ready to forsake the fellowship and communion of the Saints in the publicke Assemblies, and to run out into Errors both in Doctrine and Practise. Certainly (my Brethren) were our soules but laid out with this grace of love in any measure proportionably to some other graces that we pretend unto,
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 Brothers) were our Souls but laid out with this grace of love in any measure proportionably to Some other graces that we pretend unto,
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but it beareth all things (all things tollerable ) it indureth all things: And therefore (to draw towards a conclusion of this poynt) would we have our selves steady, get them layed out, get them enlarged: It is that which Paul begs from his Corinthians in the place fore-named;
but it bears all things (all things tolerable) it Endureth all things: And Therefore (to draw towards a conclusion of this point) would we have our selves steady, get them laid out, get them enlarged: It is that which Paul begs from his Corinthians in the place forenamed;
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Now for a Recompence in the same (I speak as unto children) Be yee also enlarged. And give me leave, without either ostentation or flattery, to take up his words,
Now for a Recompense 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,
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and say unto you of this place, To you our mouth is open, (a mercy which I dare say) some of you, many of you, have heretofore begg'd at the hands of God;
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 begged At the hands of God;
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God hath heard your prayers, Our mouth is open to you ) and (let me speake it as in the presence of that God, who is the searcher of hearts) Our heart is (in measure) inlarged towards you in the unfeigned desire of your good, your peace, your welfare, spirituall and temporall ; your happinesse, your salvavation:
God hath herd 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 salvation:
Now for a recompence in the same (I speake as unto children, hoping that there are somehere present that wil owne that spirituall relation) Be yee also enlarged, inlarged in your affections towards that ministery which heretofore (through the blessing of God upon weake indeavours) you have found effectuall for the begetting of some,
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 endeavours) you have found effectual for the begetting of Some,
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layed in with a due proportion of all requisite graces, layed out with a large proportion of this Grace of Love, Certainly they would then be more steady then generally in these unsteady times they are:
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:
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I, so steady, as that though the whole world should turne round, yet we (like the Polar stars in the Heavens) should Stand still. Secondly, A second Direction followeth:
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 follows:
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Ballasted, with what? Why with sound Iudgement, and true Christian Direction, A Grace (whatever any hot and violent spirits in these times may speake or thinke of it) both usefull and necessary,
Ballasted, with what? Why with found Judgement, and true Christian Direction, A Grace (whatever any hight and violent spirits in these times may speak or think of it) both useful and necessary,
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as Salt to our meat, (for so indeed it is, the Salt of all Graces, seasoning persons, actions, words, without which they are all unsavory.) And will you know what it is? It is a power or facultie to discernethings which differ:
as Salt to our meat, (for so indeed it is, the Salt of all Graces, seasoning Persons, actions, words, without which they Are all unsavoury.) And will you know what it is? It is a power or faculty to discernethings which differ:
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This I pray (faith Paul to his Philippians) That your love may abound more and more, in all knowledge and judgement, that yee may discerne things which differ (so the old Translation reads it according to the Originall.
This I pray (faith Paul to his Philippians) That your love may abound more and more, in all knowledge and judgement, that ye may discern things which differ (so the old translation reads it according to the Original.
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and that not onely of the lawfulnesse or unlawfulnesse of them, but also of the expediency or inexpediency, conveniency or inconveniency of them, that so a man may order himselfe in his speeches and actions accordingly;
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;
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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 judgement, this is Discretion: A grace needfull for all, specially for the Ministers of the Gospell, who being to goe before the Lords people, stand in need of a double portion of it, (specially in such times as these into which we are fallen that their whole carriage, all their actions, all their speeches maybe seasoned with it, specially those in publik, that so the word in their mouths may not (through want of this) be made unsav•ry to any, nor any of the ordinances of God made to stink in the nosthrils of meere carnall men. Not onely they,
which David makes 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 judgement, this is Discretion: A grace needful for all, specially for the Ministers of the Gospel, who being to go before the lords 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,
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What is it that maketh multitudes so heady, so unstable, so unsetled at this day as they are? So ready to cast off received truths? So ready to imbrace any noveltie that is obtruded upon them, specially if it have but a glosse of pietie set upon it? Alas, they are unballasted, they want judgement to discerne of things, to judge of them according to truth:
What is it that makes 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 judgement to discern of things, to judge of them according to truth:
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And as for discretion, possibly some of them may take it for a Dull Grace, not fit for these active and busie times. (Foolish Pilots (who would not account them so?) That throw over their Ballaste in a stresse.) What wonder now if they heave and set, and are carried this way and that way with every billow, with every blast.
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 Ballast 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.
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S. Inde speaking of such, he fitly resembles them to empty clouds, NONLATINALPHABET, clouds they are without water Jud. vers. 12. carried about withwinde. It is so, you know, with light and emptie clouds ;
S. Inde speaking of such, he fitly resembles them to empty Clouds,, Clouds they Are without water Jud. vers. 12. carried about withwind. 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 ballance them, (as Elihu phraseth it, Iob 37. Do'st thou know the ballancings of the clouds? ) Would we come to Stand still in these unsetled and tempestuary times, take we in every of us some of this Ballaste ;
How Are they hurried hither and thither according as the winds drives them? And all for want of water, which should be as Ballast unto them to balance them, (as Elihu Phraseth it, Job 37. Dost thou know the balancings of the Clouds?) Would we come to Stand still in these unsettled and tempestuary times, take we in every of us Some of this Ballast;
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get we our hearts ballasted with some proportionable measure of sound judgement, and doe not dare to venter our selves 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 bottomes may lye safe in the harbour, but to put to Sea (specially in a stresse) they cannot without emminent hazard.
get we our hearts ballasted with Some proportionable measure of found judgement, and do not Dare to venture our selves 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 Ballast: Unballasted bottoms may lie safe in the harbour, but to put to Sea (specially in a stress) they cannot without eminent hazard.
Certainly it would be a great deale better and safer for private Christians to containe themselves within the bounds of knowne truths (a safe harbour to them) then to venter rashly,
Certainly it would be a great deal better and safer for private Christians to contain themselves within the bounds of known truths (a safe harbour to them) then to venture rashly,
Before you launch forth into this deepe, into this growne Sea, I meane engage your selves in Church differences, which are now risen to a height, get your hearts thus Ballasted, downeballasted, with sound judgement and true Christian discretion. This will be a meanes to keepe you steady,
Before you launch forth into this deep, into this grown Sea, I mean engage your selves in Church differences, which Are now risen to a height, get your hearts thus Ballasted, downeballasted, with found judgement and true Christian discretion. This will be a means to keep you steady,
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so as you shall not be tossed too and fro, nor carried about with every wind of doctrine, (as Paul speakes to his Ephesians ) much lesse make shipwrack of that faith which you have imbraced & professed, which otherwise you are subject to and in danger of.
so as you shall not be tossed too and from, 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.
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How many such wracks shall wee see? How many Vessells (which might otherwise have beene serviceable and profitable) have by this meanes of late miscarried? Some bilged upon this rocke, others upon that;
How many such wracks shall we see? How many Vessels (which might otherwise have been serviceable and profitable) have by this means of late miscarried? some bilged upon this rock, Others upon that;
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some fallen upon Separatisme, others upon Anabaptisme, a third upon Familisme, a fourth upon Antinomianisme, all in hazard to be lost (at least to the Church ) unlesse God be the more mercifull to bring them off;
Some fallen upon Separatism, 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;
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and all this for adventuring to put to Sea without their Ballaste. O that wee may all of us be warned by their miscarriages, not daring to make the like adventures before we have taken in some good proportion of this Ballaste, which may keepe downe our spirits unto truths received;
and all this for adventuring to put to Sea without their Ballast. Oh 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 Ballast, which may keep down our spirits unto truths received;
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Thirdly, That a ship may be steady, and ride steady, she must be low-masted, (and I might adde low built too) high-carved, and Tante-masted ships, they will fetch way in a stresse;
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 lesse force and power over them.
and Therefore (as you know) the use At such times is, to strike the Topmasts, and if need be to Cut all by the Board, that so the wind may have the less force and power over them.
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That the soule may bee steadie, it must be humble and lowly, not high-minded, if so, it will be heady. It is not for nothing that Paul putteth these two together, heady, high-minded, 2 Tim. 3. seldome shall we finde them asunder.
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.
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Surely it is none of the least causes why many in these dayes are so heady, NONLATINALPHABET, praecipites, Rash and praecipitate in their courses, they are high-minded ;
Surely it is none of the least Causes why many in these days Are so heady,, Praecipites, Rash and praecipitate in their courses, they Are High-minded;
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NONLATINALPHABET, inflati, puffed up, (which some (with no great mistake) read NONLATINALPHABET, Excaecati, blinded ) swollen with some high conceipts, high thoughts of themselves of their owne deserts, their owne parts, their owne gifts, it may be their owne perfections. In the meane time looking overby,
, inflati, puffed up, (which Some (with no great mistake) read, 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,
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and superciliously upon others, whom they apprehend to be inferiour to themselves; No wonder if such soules be unstable, running from errour to errour:
and superciliously upon Others, whom they apprehend to be inferior to themselves; No wonder if such Souls be unstable, running from error to error:
And how steadily doth such a soule ride it out in all weathers, come what will come? it rides snugge (as you say) lying under the winde, not feeling much of it;
And how steadily does such a soul ride it out in all weathers, come what will come? it rides snug (as you say) lying under the wind, not feeling much of it;
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O take the Apostles Counsell to his Colossions: Put wee on as the Elect of God, humblenesse of minde, Col. 3. In lowlinesse of minde each preferring others before our selves, (as the same Apostle presseth it upon his Philippians. )
Oh take the Apostles Counsel to his Colossians: Put we on as the Elect of God, humbleness of mind, Col. 3. In lowliness of mind each preferring Others before our selves, (as the same Apostle Presseth it upon his Philippians.)
It is that which the Lord bids Ieremie say to Baruch, Ier. 45. telling him what God was about to doe, viz. to breake downe what hee had built, and to plucke up what hee had planted, to bring desolation upon the whole Land; And (saith hee) seekest thou great things for thy selfe, seeke them not ;
It is that which the Lord bids Ieremie say to baruch, Jeremiah 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 (Says he) Seekest thou great things for thy self, seek them not;
And what do wee now seek great things, high things for our selves? Are our eyes upon great estates, high places, upon riches and honours, and dignities, and preferments ? Doe wee seeke these, promising or propounding them to our selves? Alasse, doe it not in such times as these;
And what do we now seek great things, high things for our selves? are our eyes upon great estates, high places, upon riches and honours, and dignities, and preferments? Do we seek these, promising or propounding them to our selves? Alas, do it not in such times as these;
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if God may but doe that for us which he there promiseth Baruch to doe for him, viz. Give us our lives for a Prey to our selves, it is more then we deserve,
if God may but do that for us which he there promises baruch to do for him, viz. Give us our lives for a Prey to our selves, it is more then we deserve,
Though thou shouldst make thy nest as high as the Eagle, I will bring thee downe from thence, (saith the Lord speaking to Edom ) Jer. 49. ] Though thou set thy nest amongst the Stars, thence will I bring thee downe, (saith the Lord, speaking to the same Edomites ) Obad. 4. ] Woe to him that coveteth an evill covetousnesse to his house to set his nest on high (saith the Prophet Habucuck ) Hab. 2. ] The Metaphor is elegant,
Though thou Shouldst make thy nest as high as the Eagl, I will bring thee down from thence, (Says the Lord speaking to Edom) Jer. 49. ] Though thou Set thy nest among the Stars, thence will I bring thee down, (Says the Lord, speaking to the same Edomites) Obadiah 4. ] Woe to him that coveteth an evil covetousness to his house to Set his nest on high (Says the Prophet Habucuck) Hab. 2. ] The Metaphor is elegant,
To build the nest on high, what is it but to propound and promise great things, high things to a mans selfe? Now this take we heed of, specially in such times as these:
To built the nest on high, what is it but to propound and promise great things, high things to a men self? Now this take we heed of, specially in such times as these:
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Birds which build their nests on high in the tops of the Cedars, or other Trees, wee see how they wave to and againe with every wind, ready to have nests and all over-turned;
Birds which built 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 overturned;
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if stormes come downe upon them, if they meet with troubles and disasters, if they be driven from their house and home (as many of our Brethren at this day are;) Alas,
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 Brothers At this day Are;) Alas,
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how doth this shake and disquiet them? To see all their designes dashed, their hopes made abortive, their expectations frustrated, they cannot beare it, they cannot brooke it, it commeth neere them, and shaketh them terribly.
how does this shake and disquiet them? To see all their designs dashed, their hope's made abortive, their Expectations frustrated, they cannot bear it, they cannot brook it, it comes near them, and shakes them terribly.
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O inhabitant of Lebanon, that makest thy nest in the Cedars, how gracious shalt thou be when pangs come upon thee, Vers. 23. the paine as of a woman in travell? The people of the Iewes generally (specially those of the Court ) they were a secure people, promising peace and tranquillitie, and prosperitie to themselves;
Oh inhabitant of Lebanon, that Makest thy nest in the Cedars, how gracious shalt thou be when pangs come upon thee, Vers. 23. the pain as of a woman in travel? The people of the Iewes generally (specially those of the Court) they were a secure people, promising peace and tranquillity, and Prosperity to themselves;
I, but what saith the Lord to them? How gracious shalt thou be when Pangs come upon thee? When sudden, unexpected, unlooked for evils and judgments over-take you, what will you then doe? Let it be spoken to all secure persons amongst us, the Inhabitants of Lebanon, those who make their nests amongst the Cedars, promise or propound great things, high things to themselves.
I, but what Says the Lord to them? How gracious shalt thou be when Pangs come upon thee? When sudden, unexpected, unlooked for evils and Judgments overtake you, what will you then do? Let it be spoken to all secure Persons among us, the Inhabitants of Lebanon, those who make their nests among the Cedars, promise or propound great things, high things to themselves.
O what will you doe when judgements come downe upon you as Pangs upon a woman in travell, suddenly, unexpectedly, unavoidably? That we may not be inordinately moved with such stormes that we may feele little of them;
Oh what will you do when Judgments come down upon you as Pangs upon a woman in travel, suddenly, unexpectedly, avoidable? That we may not be inordinately moved with such storms that we may feel little of them;
It is that which the Prophet• Ieremy sayth by way of threatning against Moab, Jer. 48. O yee that dwell in Moab, leave the Cities and dwell in the Rock,
It is that which the Prophet• Ieremy say by Way of threatening against Moab, Jer. 48. Oh ye that dwell in Moab, leave the Cities and dwell in the Rock,
That which is there said against them by way of threatning, let it be spoken unto us by way of Counsell. What is there said of Moab may as truly be said of England: England through her long continued peace and prosperitie, she was become proud and haughtie. Who is there but hath heard of the pride of England? Not long since she was exceeding proud;
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 herd of the pride of England? Not long since she was exceeding proud;
but now God (as he hath in measure already done) he seemeth to be about to pull downe the pride of England, having already stript her of many ornaments, many superfluities.
but now God (as he hath in measure already done) he seems to be about to pull down the pride of England, having already stripped her of many Ornament, many superfluities.
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O let all of us be now like the Dove, contenting our selves with lower and meaner Lockers, stooping to meaner conditions if God shall see them fitting for us.
O let all of us be now like the Dove, contenting our selves with lower and meaner Lockers, stooping to meaner conditions if God shall see them fitting for us.
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By way of preparation to what may come, let all of us be dealing with our owne hearts afore-hand, labouring to bring our spirits low, and so low as that yet they may be beneath our condition.
By Way of preparation to what may come, let all of us be dealing with our own hearts aforehand, labouring to bring our spirits low, and so low as that yet they may be beneath our condition.
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And thus is it with a man whose spirit is above his condition, he will never be stable. True it is, a ship that is under-masted will never be good for sayle, and so a man that hath not a spirit in some measure proportionable to his condition, he will never be active, nor very serviceable :
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 undermasted 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:
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When the winde is aloft, and the Sea is growne, and men ride for their lives, it is no time then to put out tops and top-gallants, & flags and streamers. Surely such are the times that are come downe upon us:
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:
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now stoope, humbling our selves under the mightie hand of God, bring wee our hearts low, that (apprehending our selves unworthy of the least mercy) we may be contented with whatever condition providence shall please to allot us.
now stoop, humbling our selves under the mighty hand of God, bring we our hearts low, that (apprehending our selves unworthy of the least mercy) we may be contented with whatever condition providence shall please to allot us.
Taking this course, we shall find it of singular use for the quieting and stablishing of our spirits in the midst of these tempestuous and unquiet times, (which threaten no lesse then ruine to all those that look upon them,
Taking this course, we shall find it of singular use for the quieting and establishing 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,
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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.
though moving, yet she Keepeth her station, Stands still. To prosecute the Metaphor. To the sure-anchoring of a ship, there Are three things requisite.
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First, the Anchor it selfe must be sure: Secondly, the Ground on which it is cast must be good: Thirdly, the Cable wherewith it is fastned must be strong. And all these must the Soule have a regard unto that would ride it out,
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,
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An Anchor being let fall, (as Calvin well applyes the Metaphor) it passeth through the waters, maketh way through all the waves and billowes, never staying till it come at the bottome ;
an Anchor being let fallen, (as calvin well Applies the Metaphor) it passes through the waters, makes Way through all the waves and billows, never staying till it come At the bottom;
tossed with the waves and billowes of Temptations and Tryalls, threatning to swallow it up, Faith breakes through all, never resting untill it come at God himselfe, who is invisible, and taking hold upon him, by a secret force it stayeth the soule, keepeth it from being driven upon the rocks or sands of Desparation. An Anchor,
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 stays the soul, Keepeth it from being driven upon the Rocks or sands of Desperation. an Anchor,
Would wee then have our soules stayed (as at all times so) in these tempestuous and troublesome times which are come downe upon us (wherein almost every day presents us with new feares, new dangers) make we use of this Anchor.
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.
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Onely taking heed that it be an Anchor like that which the Apostle there describes, NONLATINALPHABET, a sure and steadfast Anchor that will not deceive us.
Only taking heed that it be an Anchor like that which the Apostle there describes,, a sure and steadfast Anchor that will not deceive us.
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,
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 possibility of escaping the danger,
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and hence spring their Hopes wherewith they beare up their Hearts and Heads. Now alas these are but vaine and brittle hopes, like spalt and brittle Iron that will never make good Anchor. There is no trusting to them, they are Perishing Hopes.
and hence spring their Hope's wherewith they bear up their Hearts and Heads. Now alas these Are but vain and brittle hope's, like spalt and brittle Iron that will never make good Anchor. There is no trusting to them, they Are Perishing Hope's.
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whose Hope shall be cut off, and whose trust shall be as the Spiders Web. A Spiders Web, it is spunne (as you know) out of the Spiders owne Bowells. And such are the hopes of Hypocrites, and meere carnall men, they are but webs spunne out of their owne Bowells, nothing but a Contexture (as I may say) of some probabilities and possibilities, which they fancy to themselves. No trusting to such Hopes.
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 Bowels. And such Are the hope's of Hypocrites, and mere carnal men, they Are but webs spun out of their own Bowels, nothing but a Contexture (as I may say) of Some probabilities and possibilities, which they fancy to themselves. No trusting to such Hope's.
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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.
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.
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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 :
First, Which then (in the second place) must be wellwrought, viz. by the Spirit through the Word. Even as in the forging of an Anchor, there is the Smith, the Fire, and the Hammer:
so here in the working of this Faith, the worke-man is the Spirit, which is therefore called the Spirit of Faith, being the Principall efficient of it.
so Here in the working of this Faith, the workman is the Spirit, which is Therefore called the Spirit of Faith, being the Principal efficient of it.
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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 Gods Ministers, being accompanied by the Spirit.
Is not my word like as a fire, (Says the Lord) and like a Hammer? Jer. 23. Such is the Word in the Mouth of God's Ministers, being accompanied by the Spirit.
And for that end put we our soules into the hands of this Work-man, by a constant and cons•ionable attendance upon the Word, which let us daily and frequently meditate upon, working the promises upon our owne Hearts.
And for that end put we our Souls into the hands of this Workman, 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.
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An Anchor, it is not forged at one heate, nor welded with one stroke : It must into the fire againe, and againe, and have stroke after stroke; and piece after piece.
an Anchor, it is not forged At one heat, nor wielded with one stroke: It must into the fire again, and again, and have stroke After stroke; and piece After piece.
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It must neither be Foule nor False : Not Foule, but Cleare ; free both from Rocks and Wrecks, which are subject to chase the Cable in pieces: Not false, but firme ;
It must neither be Foul nor False: Not Foul, but Clear; free both from Rocks and Wrecks, which Are Subject to chase the Cable in Pieces: Not false, but firm;
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Trust not in oppression, become not vaine in •obbery (saith the Psalmist.) This David there speaketh more, specicially to his Souldiers (as our Aynsworth observes upon it.
Trust not in oppression, become not vain in •obbery (Says the Psalmist.) This David there speaks more, specicially to his Soldiers (as our Ainsworth observes upon it.
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If there be any of them here present this day, let them carry it away with them, carrying it both into the field, and from the field to their owne Houses: Trust not ye in Oppression, in unjust Extortions, or fradulent Injuries;
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 you in Oppression, in unjust Extortions, or fraudulent Injuries;
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make not your selves vaine and vile in the eyes of others, by violent and unwarrantable Plunderings, and Spoylings, and Robbings, seeking thereby to inrich your selves.
make not your selves vain and vile in the eyes of Others, by violent and unwarrantable Plunderings, and Spoilings, and Robbings, seeking thereby to enrich your selves.
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No more will that confidence which is placed in any indirect, unlawfull, and unwarrantable waies and meanes for the securing or delivering of our selves.
No more will that confidence which is placed in any indirect, unlawful, and unwarrantable ways and means for the securing or delivering of our selves.
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though it be at the right Channell, by honest and good wayes, (as Calvin and other Expositors interpret that Clause) yet set not our Hearts upon them, trust not in them;
though it be At the right Channel, by honest and good ways, (as calvin and other Expositors interpret that Clause) yet Set not our Hearts upon them, trust not in them;
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Having heaped up a masse, and as he thought, a mountain of wealth, he casts anchor upon it, hoping to ride by it many dayes, nay yeares; Soule, Soule, take thy ease, thou hast goods laid up for many yeares.
Having heaped up a mass, and as he Thought, a mountain of wealth, he Cast 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 foole this night, &c. I might say the like of whatever it is that the soule can put any confidence in besides God.
I, but see, the ground being false, his Anchor comes home the First night. Thou fool this night, etc. I might say the like of whatever it is that the soul can put any confidence in beside God.
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or be it within our selves, in any Gifts, whether of nature, as strength or wit, or the like, whereby we may thinke we shall be able to shift for our selves;
or be it within our selves, in any Gifts, whither of nature, as strength or wit, or the like, whereby we may think we shall be able to shift for our selves;
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and a remarkable one, betwixt this and other Anchors, (as Interpreters upon that sixth of the Hebrewes, commonly observe) They are cast downewards, this upwards. Faith (or Hope) it is an Anchor (saith the Apostle there) which entreth to that which is within the vaile, entreth into heaven, whither Christ our High-Priest is gone to make Intercession for his people,
and a remarkable one, betwixt this and other Anchors, (as Interpreters upon that sixth of the Hebrews, commonly observe) They Are cast downwards, this upward. Faith (or Hope) it is an Anchor (Says 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,
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or upon any thing in Heaven besides God and Iesus Christ (as poore deluded Papists doe upon their Saints and Angells? ) It will come home and deceive us when we have most need of it.
or upon any thing in Heaven beside God and Iesus 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.
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Learne 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 wee him our Confidence. So did David for himselfe.
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.
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Such are all men as men, lyers both Actively and Passively, subject to Deceive, and be deceived. God alone is Immutable, Vnchangeable, like firme ground which will not, cannot give way.
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.
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Here the Iesuite himselfe will yeeld us a Tutissimum est, that it is the safest course so to doe, Totam in sola, To place our whole trust and confidence in the alone mercy of God,
Here the Iesuite himself will yield us a Tutissimum est, that it is the Safest course so to do, whole in sola, To place our Whole trust and confidence in the alone mercy of God,
Make God alone our Trust. By that meanes may wee come to Stand still, to ride sure and steady in all weathers, not to be changed in the midst of changes.
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.
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In the Lord put I my trust (saith David) how say ye then to my soule, flee as a Bird to your mountaine? Psal. 11. They which trust in the Lord, shall be as Mount Sion, which cannot be removed,
In the Lord put I my trust (Says David) how say you then to my soul, flee as a Bird to your mountain? Psalm 11. They which trust in the Lord, shall be as Mount Sion, which cannot be removed,
The Anchor and ground being good, now what wants but a strong-Cable to fasten the Anchor to the ship? Thus the soule having placed and pitched her confidence upon God, what wants now but a firme and strong-Resolution not to let that confidence goe? Cast not away your confidence (saith the Apostle to his Hebrewes Heb. 10. Let not this Anchor slip, hold it fast. Whose house we are if we hold fast the confidence, (saith the same Apostle) Heb. 3. If the Cable breake or slip,
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 (Says the Apostle to his Hebrews Hebrew 10. Let not this Anchor slip, hold it fast. Whose house we Are if we hold fast the confidence, (Says the same Apostle) Hebrew 3. If the Cable break or slip,
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so as the ship be put from her Anchor, she is presently a drift in danger of running upon the maine, of striking upon Rocks or Sands. Thus if the soule have once let goe the confidence which it hath on God,
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 continuall and eminent danger of miscarriage.
and so be put from its Anchor, it is now driven too and from like a Weafe, not knowing where to rest, being in continual and eminent danger of miscarriage.
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Though he kill me, yet will I trust in him (saith Iob ) A resolution (methinkes) most lively emblematized and shadowed forth by a ship riding at Anchor in a stresse:
Though he kill me, yet will I trust in him (Says Job) A resolution (methinks) most lively emblematized and shadowed forth by a ship riding At Anchor in a stress:
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Where the Anchor brings downe her head as if it would pull her under water, insomuch that the waves and billowes oft-times rake over her, it may be from head to stearne,
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 stern,
A most lively Emblem of a beleeving soule conflicting with Temptation. The stormes come downe upon it, the waves rise and beate upon it, I, it may be, goe over the head of it: (It is that which Ionah saith of himself in a literall sense;
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 Says of himself in a literal sense;
All thy billowes and thy waves passe over me, Jon. 2. And wee may heare David saying the same of himselfe in a metaphoricall sense, All thy billowes and waves are gone over me, Psal. 42. ) Threatning to drowne, to sinke, to swallow it up.
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, Psalm 42.) Threatening to drown, to sink, to swallow it up.
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A storme is come downe upon the Kingdome, (the ship wherein we are all imbarked) the waves are up, the Sea is growne, what shall we doe? Why, whatever we doe, let not our Cable runne out, let not our Anchor slip;
A storm is come down upon the Kingdom, (the ship wherein we Are all embarked) 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;
But if the soule be wholly put from this Anchor, what harbour shall she put for? Now there is nothing but Seas, and Rocks, and Sands, nothing but present desperation,
But if the soul be wholly put from this Anchor, what harbour shall she put for? Now there is nothing but Seas, and Rocks, and Sands, nothing but present desperation,
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And therefore, (to close up this point which hath carried away my thoughts through the aptnesse and sweetnesse of the metaphor which I fell upon) having o••e cast this •ure Anchor upon this Cleare and firme Ground, having placed our co•fidence upon God,
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,
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so as though it be moved, yet it shall not be removed, but Stand still. And thus I have at length also done with this second Branch of this seasonable Counsell handled unto us in this word, Consistite, Stand still, not wavering. I passe to the third.
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.
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Moses interdicts them both with this one word of Command; Stand, stand-fast, stand-still, requiring them to stand their ground, to keepe their Quarters and Stations. And this should the Lords people doe in like cases against all their Enemies;
Moses interdicts them both with this one word of Command; Stand, standfast, standstill, requiring them to stand their ground, to keep their Quarters and Stations. And this should the lords people do in like cases against all their Enemies;
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First, Against Satan and all the Power of Hell: Those Principalities, and Powers, and Rulers of the Darknesse of this world, those NONLATINALPHABET, those Spirituall wicked••csses in high places, (as the Apostle describes them, Ephe. 6. ) These are the chiefe Enemies (as the Apostle there tells us) that Christians have to combate and conflict with.
First, Against Satan and all the Power of Hell: Those Principalities, and Powers, and Rulers of the Darkness of this world, those, those Spiritual wicked••csses in high places, (as the Apostle describes them, Ephes 6.) These Are the chief Enemies (as the Apostle there tells us) that Christians have to combat and conflict with.
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Enemies represented by Pharoah and his powerfull Army here pursuing the Israelites. Even thus doth Satan, with all the power of Hell pursue the Israel of God, (so the Apostle calleth all faithfull Christians, Gal. 6. ) Aegypt, I shall not need to tell it you,
Enemies represented by Pharaoh and his powerful Army Here pursuing the Israelites. Even thus does Satan, with all the power of Hell pursue the Israel of God, (so the Apostle calls all faithful Christians, Gal. 6.) Egypt, I shall not need to tell it you,
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As also that Pharoah the King of Aegypt was but as a Vice-Roy or Deputie, representing Satan the Prince of this world. It is a representation which wee find the Prophets sometimes making use of.
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 sometime making use of.
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So the Father Saint Iero•e Interprets that of the Prophet Ezechiel, Ezek. 29. Sonn• of Man set thy face against Pharoah King of Aegypt, &c. This he speakes (saith the Father) litterally against Pharoah King of Aegypt ;
So the Father Saint Iero•e Interprets that of the Prophet Ezechiel, Ezekiel 29. Sonn• of Man Set thy face against Pharaoh King of Egypt, etc. This he speaks (Says 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 Aegypt. But more clearely the Prophet Isay in his 27th chap. Prophesying against the Kingdom of Satan, (as the Contents in your Geneva Bibles lay it downe) he expresseth it thus:
but Allegorically and Mystically, Contrà magnam Illam Potestatem, against that Principality and Power, even Satan the Prince Paramount of Egypt. But more clearly the Prophet Saiah in his 27th chap. Prophesying against the Kingdom of Satan, (as the Contents in your Geneva Bibles lay it down) he Expresses it thus:
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shall visite Leviathan, the winding Serpent, &c. and he shall stay the Dragon that is in the Sea. Where by Leviathan, the Serpent, & Dragon (as Interpreters mostly agree it) is to be understood properly the King of Aegypt, who was a Potent and mightie Prince, living amongst,
shall visit Leviathan, the winding Serpent, etc. 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 among,
and (as it were) upon the waters, viz. the River of Nilus, and the Red-Sea, from whence came the chiefest revenue of his Country, (as Illicius notes upon the word Leviathan ) and therefore there called the Dragon that is in the Sea, or the Dragon in the waters, as the Psalmist describes him, Psal. 74. where speaking of Pharoah and other his Commanders, whom God destroyed in the Red Sea:
and (as it were) upon the waters, viz. the River of Nilus, and the Red sea, from whence Come 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, Psalm 74. where speaking of Pharaoh and other his Commanders, whom God destroyed in the Read Sea:
In both places, the Drago• and Leviathan is one and the same, viz. Pharoah with all the Power of Aegypt. So the Prophet Ezekiell most clearly explaines it, Ezek. 29.3. where Prophesying by name against Pharoah King of Aegypt, he calls him the great Dragon that lyeth in the midst of his Rivers.
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, Ezekiel 29.3. where Prophesying by name against Pharaoh King of Egypt, he calls him the great Dragon that lies in the midst of his rivers.
Thus it is properly, but Mystically and Allegorically, it is to be understood of Satan and his Kingdome. So Ierome, so Calvin, so Interpreters generally carry it.
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.
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The Dragon that is in the Sea, the Sea of this world, (as Calvin prosecutes it) playing and sporting himselfe like the Leviathan in the deepe waters, or like the Crocodile in Nilus, seeking whom he may devoure.
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 Nilus, seeking whom he may devour.
And he is the spirituall Pharoah, who holding all men by nature in a spirituall servitude and bondage, he prosecutes the Israel of God, all those who are taken out of his hands, translated out of his Kingdome, in measure freed and delivered from his Tyranny, with all the power he can make, seeking either to reduce them, or to destroy them.
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.
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Now in reference to him, and all these spirituall Enemies, the counsell in the Text is very proper, teaching the Lords people what they are to doe, Consistite, stand, stand fast.
Now in Referente to him, and all these spiritual Enemies, the counsel in the Text is very proper, teaching the lords people what they Are to do, Consistite, stand, stand fast.
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So the Apostle presseth and inculcateth it in the place fore-named, Ephe. 6. Put on the whole armour of God, that you may be abl• to stand, vers. 11. Take unto you the whole armour of God, that you may be able to with stand, and having done all, to stand, vers. 13. NONLATINALPHABET, to stand, and stand against. Against what? Why, against that Crooked, winding Serpent, against the wiles of the Devill, vers. 11. against that great Leviathan, those Principalities and Powers, vers. 12. Against these stand we fast, no• Flying, but Resisting, not flying from Satan, but making head against him;
So the Apostle Presseth and inculcateth it in the place forenamed, Ephes 6. Put on the Whole armour of God, that you may be abl• to stand, vers. 11. Take unto you the Whole armour of God, that you may be able to with stand, and having done all, to stand, vers. 13., to stand, and stand against. Against what? Why, against that Crooked, winding Serpent, against the wiles of the devil, vers. 11. against that great Leviathan, those Principalities and Powers, vers. 12. Against these stand we fast, no• Flying, but Resisting, not flying from Satan, but making head against him;
Whom resist steadfast in the Faith, (saith Saint Peter ) speaking of that roaring Lyon: ) NONLATINALPHABET ▪ firmi in side, or per fidem, firme and steadfast by Faith in Faith, by the Power of Faith in the Profession of Faith.
Whom resist steadfast in the Faith, (Says Faint Peter) speaking of that roaring lion:) ▪ firmi in side, or per fidem, firm and steadfast by Faith in Faith, by the Power of Faith in the Profession of Faith.
But here's our comfort, whatever they or we be, we have a strong God who is able to make us stand, though in our selves never so weake. So saith •aul of the weake brother, NONLATINALPHABET, He shall be upheld, he shall be established, why,
But here's our Comfort, whatever they or we be, we have a strong God who is able to make us stand, though in our selves never so weak. So Says •aul of the weak brother,, He shall be upheld, he shall be established, why,
but in the name of the Lord, resting upon his power and faithfulnesse, who having once delivered us out of the mouth of this Lyon, will yet deliver us (as Paul concludes) perfecting his owne worke where once he hath begun it.
but in the name of the Lord, resting upon his power and faithfulness, who having once Delivered us out of the Mouth of this lion, will yet deliver us (as Paul concludes) perfecting his own work where once he hath begun it.
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Egypt, it was a Type and figure of Rome, so the Spirit it selfe interprets it, Revel. 11. where speaking of the two witn•sses, the faithfull Martyrs of Christ that should be slaine under Anti-christ, (as it is generally interpreted) he saith, That their dead bodies should lye in the streets of the great Citie, which spiritually is called Sodome and Egypt.
Egypt, it was a Type and figure of Room, 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 Antichrist, (as it is generally interpreted) he Says, That their dead bodies should lie in the streets of the great city, which spiritually is called Sodom and Egypt.
and of this Citie saith the Spirit, it is spiritually called Sodome and Egypt; Sodome, for the Filthinesse of it, the ho•r•d abominations there acted and allowed;
and of this city Says the Spirit, it is spiritually called Sodom and Egypt; Sodom, for the Filthiness of it, the ho•r•d abominations there acted and allowed;
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And being in measure delivered from that bondage, as Israel here was from Egypts, Pharoah and his Hoast, the Pope the head of the Church Malignant upon earth, with all the power he can rayse both Spirituall and Temporall, •ee prosecutes and pursueth them;
And being in measure Delivered from that bondage, as Israel Here was from Egypts, Pharaoh and his Host, 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;
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Now in this case, what shall the poore Church and people of God doe? Why even that which Moses here adviseth the Israelites to doe in the like condition, viz. stand still, Consistite, stand fast. I, whatever straits or exigents, whatever dangers or difficulties they may be brought unto,
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 exigents, whatever dangers or difficulties they may be brought unto,
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That is my aime still, to bring home this piece of counsell to our selves, as apprehending it very seasonable, considering the condition into which God hath now cast us.
That is my aim still, to bring home this piece of counsel to our selves, as apprehending it very seasonable, considering the condition into which God hath now cast us.
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nay a greater deliverance for us, in bringing our forefathers from under the bondage of a Spirituall Pharoah, that Romish - Bondage, bringing them and us into a libertie,
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 libertie. Having done this for us, at the present he hath brought us (as he did them) to the Red-Sea, a Sea of Blood, where we are in a great strait, incompassed with many difficulties and dangers.
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.
and therefore being delivered, NONLATINALPHABET, stand fast, not suffering our selves to be againe intangled in the yoake of that bondage. In this case rather choosing to Dye Free-men then to live slaves. Stand we fast therefore.
and Therefore being Delivered,, stand fast, not suffering our selves to be again entangled in the yoke of that bondage. In this case rather choosing to Die Freemen then to live slaves. Stand we fast Therefore.
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Is not this the word that we did tell thee in Egypt, (say they to Moses in the verse before the Text) Saying, Let us alone that wee may serve the Egyptians,
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,
and I doe not thinke that their number is lessened at this day,) and therefore they could be content to meet them halfe way, that so there might be a Reconciliation betwixt us and them.
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.
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It is a branch of that threatning which the Lord denounceth against Samaria by the Prophet Amos, Am. 4. Ye shall goe out at the Br•aches, every Cow at that which is before her:
It is a branch of that threatening which the Lord Denounceth against Samaria by the Prophet Amos, Am. 4. You shall go out At the Br•aches, every Cow At that which is before her:
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And is not the like judgement in a great measure fallen upon us of this Kingdome at this day? How many doe wee see dayly going and flying out at the Breaches which our sad Divisions have ma•• 〈 ◊ 〉 the walls of our Hierusalem? Breaking forth into Errors, some on the left hand, others on the right hand, every one at the Breach that is before them? Thus it is,
And is not the like judgement 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, every one At the Breach that is before them? Thus it is,
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taking heed of the proditorious counsells of whatever faint-•earted, or false-hearted Reconcilers or Moderators, who would perswade us to imitate the Sunne (or shadow) upon the Diall of Ahaz, to return some degrees•backwards, to remit somewhat of our stricknesse and rigidnesse (as they deeme and call it) and to meet our adversaries of Rome halfe-way ▪ by receiving their Traditions, readmitting their Superstitious Rites and Customes, that so we might at least hold a faire correspondency and compliance with them:
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 Dial of Ahaz, to return Some degrees•backwards, to remit somewhat of our strictness and rigidness (as they deem and call it) and to meet our Adversaries of Room halfway ▪ by receiving their Traditions, readmitting their Superstitious Rites and Customs, that so we might At least hold a fair correspondency and compliance with them:
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False-brethren (saith he) unawares brought in, who came in privily to spy out our libertie which we have in Christ •esus, that they might bring us into bondage.
False-brethren (Says he) unawares brought in, who Come in privily to spy out our liberty which we have in christ •esus, that they might bring us into bondage.
ye suffer (saith h•) if a man bring you into bondage, 2 Cor. II. Whatever burdens the false Apostles layed upon them (as 〈 ◊ 〉 did many, pressing Circumcision, with other Ceremonies of the Law, imposing them not as things indifferent, but necessary ) they were content to beare and yeeld to.
you suffer (Says 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 truely call it, Virtus Asinina, Isachars Patience, whom Iacob herein compareth to that dull creature which coucheth downe betwixt a double burden.
Such patience we may truly call it, Virtus Asinina, Isachars Patience, whom Iacob herein compareth to that dull creature which couches down betwixt a double burden.
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As for other burdens, we may beare them, and in some cases ought. Burdens by lawfull authoritie imposed upon the outward man, upon our persons or estates, though grievous, yet we may beare them.
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.
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Levius fit Patientiâ, &c. But when burdens come to be imposed upon Conscience (as in the Church of Rome they are, where humane Inventions are imposed not as things indifferent, but necessary ;
Levius fit Patientiâ, etc. But when burdens come to be imposed upon Conscience (as in the Church of Room they Are, where humane Inventions Are imposed not as things indifferent, but necessary;
made parts of worship, or meanes of worship, and so directly layed as burdens upon the Conscience) in this case to beare and suffer, (I meane to shew our selves active in obedience) what is it but to betray the libertie wherewith Christ hath made us free? And therfore here stand we fast.
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 our selves active in Obedience) what is it but to betray the liberty wherewith christ hath made us free? And Therefore Here stand we fast.
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We through the mercy and goodnesse of God, have made a seperation from the Church of Rome, having (at least in •ood measure) seperated the precious from the vile ;
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;
The times whereinto we are fallen, they are turning times, wherein (as in a pitcht Battell ) wee may see some wheeling and falling off to the left hand, others to the right hand. Take wee heed of both,
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 safetie. Even as it was with the Israelites at the Red Sea, had they turned aside either to the right hand or left, they had first fallen upon the Rocks, and afterwards upon Wildernesses full of fiery Serpents, (as Aynsworth observes it out of the Chaldee Paraphrase.) Surely such is our condition at this day:
neither of which we can do with credit or safety. Even as it was with the Israelites At the Read 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:
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not remitting or abating ought of the stricknesse, either of our Profession or Practice. Turn not aside from serving the Lord. This is the charge which Samuel giveth the people when they were in a strait, having provoked the Lord by their sinnes;
not remitting or abating ought of the strictness, either of our Profession or Practice. Turn not aside from serving the Lord. This is the charge which Samuel gives the people when they were in a strait, having provoked the Lord by their Sins;
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and God having manifested his displeasure against them, by such visible signes and tokens as that they were afraid least his wrath should breake ••rth upon them to consume them;
and God having manifested his displeasure against them, by such visible Signs and tokens as that they were afraid lest his wrath should break ••rth upon them to consume them;
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Yet (saith Samuel ) turne not aside from following the Lord, 1 Sam. 12. Let it be spoken to all those amongst us who have given up their names and themselves unto God, let not them now turne aside from following the Lord. It matters not what disgrace the Profession, but specially the Power of godlinesse at the present lyeth under;
Yet (Says Samuel) turn not aside from following the Lord, 1 Sam. 12. Let it be spoken to all those among 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 lies under;
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I hate the works of them which turne aside (saith David ) Psal. 101. As for such as turne aside unto their crooked wayes, the Lord shall lead them forth with the workes of iniquitie, Psal. 125. Take wee heed how wee doe it.
I hate the works of them which turn aside (Says David) Psalm 101. As for such as turn aside unto their crooked ways, the Lord shall led them forth with the works of iniquity, Psalm 125. Take we heed how we do it.
Herein taking that counsell my selfe, which I am now commending unto you, viz. not to turne aside to the right hand or to the left, from ought that the Lord hath put into my mouth to speake unto you this day.
Herein taking that counsel my self, 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.
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And here particularly take we speciall heed of those Errors which are directly destructive or dangerous to the Communitie, to the whole Body of the Church wherein we live.
And Here particularly take we special heed of those Errors which Are directly destructive or dangerous to the Community, ENDNOTE294 to the Whole Body of the Church wherein we live
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Such (amongst other) is that error of the seperation (to which I may joyne that other of Anabaptisme ) which teacheth men to forsake the publique Assemblies, and to breake off Fellowship and Communion with the Saints of God in publique Ordinances,
Such (among other) is that error of the separation (to which I may join that other of Anabaptism) which Teaches men to forsake the public Assemblies, and to break off Fellowship and Communion with the Saints of God in public Ordinances,
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That is our condition at the present, the whole Body of the Church is engaged. Now at this time for any to fall off and turne aside, though they doe not goe over, and turn to the Enemy,
That is our condition At the present, the Whole Body of the Church is engaged. Now At this time for any to fallen off and turn aside, though they do not go over, and turn to the Enemy,
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And therefore to all such, if there be any here present that have but an eye that way, let me speake in the language of the Text, Stand yee still. As yee tender the good and welfare of this Church,
And 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,
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having left a president for both, shewing them what they are to doe if at any time they shall see the people in a mutinous distemper, ready to flye every one his way:
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 every one his Way:
To call Sion Babylon, is no lesse a fault then to call Babylon Sion. Now as for the Church of England (the marke at which that arrow is let flye) sure I am, though it be not Sion the Perfection of beautie, yet she hath so much of Sion in her as will free her from this charge of being Babylon.
To call Sion Babylon, is no less a fault then to call Babylon Sion. Now as for the Church of England (the mark At which that arrow is let fly) sure I am, though it be not Sion the Perfection of beauty, yet she hath so much of Sion in her as will free her from this charge of being Babylon.
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Obj. Why, but she hath much of Babylon in her, some Reliques of Rome yet remaining, besides many corruptions cleaving to her Ordinances, and much confusion in her Administration.
Object Why, but she hath much of Babylon in her, Some Relics of Room yet remaining, beside many corruptions cleaving to her Ordinances, and much confusion in her Administration.
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A. Suppose all this should be granted, what then, must she presently be called and counted Babylon ? You would thinke him but an undutifull child, who because, (as he thinkes) he espies some lightnesse in his mother, should therefore presently spit in her face,
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,
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and call her whore. Surely, whatever it is that can be charged upon the Church of England, make the worst of it, it is but lightnesse, lewdnesse it is not;
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;
I, from a supposed to a reall Babylon. Certainly, if the word ( Babylon ) signifie Confusion (as it doth) then may we find Babylon amongst those who call the Church of England BABYLON.
I, from a supposed to a real Babylon. Certainly, if the word (Babylon) signify Confusion (as it does) then may we find Babylon among those who call the Church of England BABYLON.
Obj. 2. Why, but it will be said, Suppose it that we be got out of Babylon, and out of Egypt, what, must wee now stan•• ••ill ? Are we not to advance, and march on Canaan-wards ? Are we not to goe forwards, seeking after further degrees of puritie and perfection?
Object 2. Why, but it will be said, Suppose it that we be god 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 forward, seeking After further Degrees of purity and perfection?
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God having brought us out of Egypt, it is both our dutie and desire to advance, forgetting what is behind (as Paul speakes of himselfe) to presse forwards towards further puritie of ordinances, and perfection of administrations ;
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 forward towards further purity of ordinances, and perfection of administrations;
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This wee trust he is about to doe, and in his time will doe, and that by the like meanes as here he divided the Red Sea for the Israelites. By what meanes he divided the waters for them, the Story will tell you, viz. by his owne Rodin the hand of his Servant Moses :
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 Read 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:
as you shall find it in the 16. vers. of this 14. chap. Life up thy Rod (saith the Lord to Moses) and stretch out thine hand over the Sea, and divid• it.
as you shall find it in the 16. vers. of this 14. chap. Life up thy Rod (Says the Lord to Moses) and stretch out thine hand over the Sea, and divid• it.
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Now what was hereby signified? Why, the Rod of God, it signified the Word of God, (so our Aynsworth most fitly interprets it) which is sometimes called the Rod of his mouth, Isa. 11. 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 lawfull Authoritie ? And by this Rod wee trust God •ill in his time divide the waters,
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 sometime called the Rod of his Mouth, Isaiah 11. and the Rod of his Power, (or strength) Psalm 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,
Had the Israelites done so here in the Text, what doe we thinke would have become of the Body of the Armies ? And shall we take the advantage of the times every one to runne his way? What doe wee thinke will become of the Body of the Church ? And therefore for the present stand we still, onely doing that in Faith, which some of the Israelites here did out of Feare, Cry unto the Lord, that he would shew us the way wherein he would have us to walk;
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 every one 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;
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Now, were a man sure of the immediate assistance of this spirit, were hee Divinely inspired as the Prophets and Apostles were, this Iudgement of Inspiration he might safely leane upon,
Now, were a man sure of the immediate assistance of this Spirit, were he Divinely inspired as the prophets and Apostles were, this Judgement of Inspiration he might safely lean upon,
) Specially in points litigious and controversall betwixt men, both Learned and Godly, (such as the present controversies of the times are.) In this case it will be good for us to be rather jealous of our selves, suspecting and suspending our owne judgements,
) Specially in points litigious and controversal 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,
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and so to wait for the decisions and determinations of others, particularly of those, whom by vertue of their office, God hath made the proper Iudges in differences of that nature.
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.
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Under the Law the manner was when the Priests were gone in to the Tabernacle or Temple, there to officiate before the Lord, to offer Incense unto him, (and so to receive answers from him) the people stood without waiting and praying, as you may see it in the first of Luke. Here see what we are to doe at this day, and doe it.
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 Lycia. Here see what we Are to do At this day, and do it.
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Divine Providence hath singled forth some to enter in to his Tabernacle, to draw neer to himselfe, to consult with his Oracle (his Word ) and to enquire his will for his people.
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 selfe to every mans conscience in the sight of God.
Now, while 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 men conscience in the sighed of God.
Such were the Israelites march through the Red Sea, and through the wildernesse, an orderly march, wherein their Leaders went before, and the people followed after;
Such were the Israelites march through the Read Sea, and through the Wilderness, an orderly march, wherein their Leaders went before, and the people followed After;
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And by them he led them as a flock, as a flock of sheepe, (so the word in the Originall properly signifieth.) Now, antiently sheepe were wont not to goe before their shepheards, as at this day they doe. (I mean it literally, but if any shal take it metaphorically, they shall find but too much truth in it) but to follow after.
And by them he led them as a flock, as a flock of sheep, (so the word in the Original properly signifies.) 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 custome, our Saviour alluding in that tenth of Iohn, he tells us that his sheepe heare his voice, and follow him. Thus did the people of Israel, not goe before,
To which custom, our Saviour 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,
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but follow after our Leaders, (I meane following them as Paul would have his Corinthians to doe him, so farre as they are followers of Christ) our advance would have both more beautie and safetie in it;
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;
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Sure I am, my aime in speaking it, hath been proved no other then Moses his here was, viz. to stay the spirits of the Lords people amongst us, which at this day are so ready to runne out, and to hold them downe in a quiet expectation of what God will yet doe for us, that so by their precipitancies and over-hastinesse, they may not outrunne their owne and the Churches mercy.
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 lords people among 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 outrun their own and the Churches mercy.
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how Christians ought to demeane and carry themselves in the case of outward and open Persecution, when they are pursued by cruell and bloody Persecutors, such as Pharoah and his Egyptians here were;
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;
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A question which we find often put up, and as variously prosecuted and resolved by Divines and Casuists. A threefold answer I find returned to it, each having an antient Father for the countenance of it.
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.
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The two former extreames, the third a medium, a middle way betwixt both, which (as in other cases so here) we shall find to be the viatuta, the safe way, and the way for us to walke in.
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 antient is Tertullians, who held it simply unlawfull for Christians in any case to flye in time of Persecution, upon which Subject hee hath written a whole booke, indeavouring to strengthen his opinion with many Arguments.
First, The First and most ancient is Tertullia'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, endeavouring to strengthen his opinion with many Arguments.
Secondly, A second opinion is Athanasius his, who in opposition to Tertullian, held it not onely lawfull for Christians to flye in Persecution, but necessary ;
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;
To this judgement of his, Divines generally subscribe, as being sound and Orthodox, declining the two other, the one as being an Error on the right hand, the other on the left. And in this middle way wee shall goe along with them.
To this judgement of his, Divines generally subscribe, as being found 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.
And besides, (as our Master Perkins further alledgeth) we shall find the Apostles (to whom this commandement was given) practizing it after our Saviours Ascension, and not onely amongst the Iewes, but almost amongst the Gentiles.
And beside, (as our Master Perkins further allegeth) we shall find the Apostles (to whom this Commandment was given) practicing it After our Saviors Ascension, and not only among the Iewes, but almost among the Gentiles.
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To back this warrant we have many Presidents, many Examples, and that both of Christ himselfe, who being in danger (as the Story tells us) frequently withdrew himselfe, escaping out of the hands of his Enemies, not yeelding himselfe to them untill the houre of his Passion was come;
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;
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& of many other Worthies both of the Old and New Testament. In the Old Testament, Iacob flyeth from his brother Esau, Gen. 27. Moses having slaine the Egyptian, and being in danger of his life, flyeth from Egypt into Madian ;
& of many other Worthies both of the Old and New Testament. In the Old Testament, Iacob flies from his brother Esau, Gen. 27. Moses having slain the Egyptian, and being in danger of his life, flies from Egypt into Midian;
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which act of his, the spirit approveth, recording it as a work, not of Feare, but of Faith, Heb. 11. By faith he forsooke Egypt, &c. Elias being threatned by Iezabel, and in danger of his life, flyes to Mount Horeb, 1 King. 19. The rest of the Prophets, many of them betaking themselves unto their Caves under Obadiahs protection.
which act of his, the Spirit approveth, recording it as a work, not of fear, but of Faith, Hebrew 11. By faith he forsook Egypt, etc. 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.
and destinated by Herod to be sacrificed the next day to the fury of the people, the Angel of the Lord awakning of him in the night, bids him be gone.
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 Governour & the Garrison there, he maketh an escape, being let downe by the wall through a window in a basket, Act. 9. The woman in the Revelation (the Church ) being persecuted by the Red Dragon (Satan and his instruments, cruell and bloody persecutors) she had given unto her two wings of an Eagle (meanes for a speedy escape) that she might flye into the wildernesse (a place of secrecy and safetie.) Here is Permission, here are Presidents.
Paul being in Damascus, beset by the Governor & the Garrison there, he makes 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 Read Dragon (Satan and his Instruments, cruel and bloody persecutors) she had given unto her two wings of an Eagl (means for a speedy escape) that she might fly into the Wilderness (a place of secrecy and safety.) Here is Permission, Here Are Presidents.
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.
Fourthly, And lastly, (to name no more) Christians in all their actions, they must ever have an eye to the glory of God, which sometime (as I shall show you anon) they may promote more by their flying then by their standing still.
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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 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;
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as also to our learned Florentine, P. Martyr in his Common Places, who returnes particular answers to all those objections alleged by Tertullian in that booke of his, upon which Saint Ierome hath passed this censure, that it was written (as some other bookes of his were) Adversum Ecclesiam, rather against, then for the Church. Q Christians sometimes may Fly :
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 Church, rather against, then for the Church. Q Christians sometime may Fly:
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But when may they flye ? And when must they stand still ? Two usefull questions, the latter of which will bring us close home to the words of the Text. To both of them I may returne this generall answer.
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.
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Thus are Souldiers ordered for their standing or marching, their advancing or retreating, their comming on or falling off, all by the word which they receive from the mouth of their Commanders. And thus must Christians be ordered for their flying, and standing by the command and direction of God himselfe.
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.
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Q. But here the question will runne on, when doth God bid them flye? And when doth he bid them stand ? Or how is the will of God made knowne to them in this case?
Q. But Here the question will run on, when does God bid them fly? And when does he bid them stand? Or how is the will of God made known to them in this case?
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and flye into Egypt, Mat. 2. Thus also an Angel appeared unto Peter in the prison, awakning him, bidding him shift for himself, Act. 12. Even as the Angells did to Lot when they had brought him out of Sodom, they did him shift for himselfe, Flee for thy life, looke not behind thee, stand not still, Gen. 19. And so on the other hand, by a like meanes 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 goe up to Hierusalem, he went bound in the Spirit, (as himselfe telleth us) put on by a secret Inspiration. Thus God hath made his will knowne to some of his people heretofore,
and fly into Egypt, Mathew 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 makes his will known unto Paul touching his Abided 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,
Secondly, That which we are to have an eye unto for the regulating of our Flight or Stay, is the will of God made knowne to us in a more ordinary way, viz. by his Word or Worke. These two wayes God doth ordinarily make knowne his will unto the sonnes of men touching whatever he would have them doe, or not to doe.
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 does ordinarily make known his will unto the Sons of men touching whatever he would have them doe, or not to do.
And thus doth he make his will knowne unto his people in this particular case, the case of flying or staying, viz. by his Word and Worke. These two (as some Expositors carry it) are the two wings which are said to be given to the woman in the Revelation in the place fore-named, viz. Gods Oracle directing, and his Providence protecting.
And thus does 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 forenamed, viz. God's Oracle directing, and his Providence protecting.
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First, Upon the Word, which holdeth forth unto them this generall Rule and Direction. Christians in their flying or standing must do that which may conduce most to the glory of God, and good of others.
First, Upon the Word, which holds 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.
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First, In the first place, he must have an eye to the glory of God, which should be to the Christian as the Polestarre to the Marriner. Now here sometimes it may so fall out, that a Christian may glorifie God more by his flying then by his standing :
First, In the First place, he must have an eye to the glory of God, which should be to the Christian as the Polestar to the Mariner. Now Here sometime it may so fallen out, that a Christian may Glorify God more by his flying then by his standing:
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A. Why, that must every mans owne Conscience; Non externus judex, sed domesticus, (as P. Martyr resolves it) not any forreigne Iudge, (at least not primarily and principally;
A. Why, that must every men own Conscience; Non externus Judge, sed Domesticus, (as P. Martyr resolves it) not any foreign Judge, (At least not primarily and principally;
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True it is, wee may and ought to consult with others about it, because we are prone to be partiall in our owne cause) but the Judge that must give Sentence in this case, must be the Iudge in a mans owne bosome, every mans owne Conscience. This is that which every Christian in the case of flying ought first to consult with.
True it is, we may and ought to consult with Others about it, Because we Are prove to be partial in our own cause) but the Judge that must give Sentence in this case, must be the Judge in a men own bosom, every men own Conscience. This is that which every Christian in the case of flying ought First to consult with.
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Aske Conscience what it is that induceth him to flee, and presse it to give a true answer, viz. whether it be the glory of God or his owne safetie, his owne peace and tranquillitie, whether God or himselfe that he looketh at?
Ask Conscience what it is that induceth him to flee, and press it to give a true answer, viz. whither it be the glory of God or his own safety, his own peace and tranquillity, whither God or himself that he looks At?
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I accept the answer, yeelding it, that where both may stand together, a Christian both may and ought to have an eye to both, Gods glory and his owne good, even his outward peace and Tranquilitie.
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 Tranquillity.
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First, Which of these is the maine spring, the first Principle, that which first setteth a man a going? Is it God or himselfe ? Gods glory or his own safetie ? This question (my Brethren) put home upon Conscience, it may happily come neere us.
First, Which of these is the main spring, the First Principle, that which First sets a man a going? Is it God or himself? God's glory or his own safety? This question (my Brothers) put home upon Conscience, it may happily come near us.
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Secondly, Let it be enquired, whether our providing for our owne safetie in this way of flight, be not some diminution to the glory of God? Whether wee might not glorifie God more by our standing then by our flying ? Here presse conscience to give sente•ce according to evidence,
Secondly, Let it be inquired, whither our providing for our own safety in this Way of flight, be not Some diminution to the glory of God? Whither we might not Glorify God more by our standing then by our flying? Here press conscience to give sente•ce according to evidence,
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Secondly, And (secondly) that which may conduce most to the good of others, specially the Publique good. We are not borne, neither should we live meerly for our selves;
Secondly, And (secondly) that which may conduce most to the good of Others, specially the Public good. We Are not born, neither should we live merely for our selves;
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all of us for others, all of us for the publique. As members doe for the good of the body, so should Christians live for the good of the Communitie, the good of the Church. And this wee must have an eye unto (as in our whole course,
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 Community, the good of the Church. And this we must have an eye unto (as in our Whole course,
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as the flight of the shepheard doth the flock, or as the flight of the Mariners in Pauls voyage would have done the passengers, touching whom Paul telleth the Centurion and Souldiers, Except these abide in the ship, yee cannot be saved. Now in this case, they being thus engaged, God biddeth them stand, and therefore they may not flee. Upon this ground, that worthy Governour Nehemiah tooke up that Heroick Resolution, Shall such a man as I flee ? A Magistrate, in whose standing the safetie of the Communitie of the whole body of the people is bound up, though others flee, he may not.
as the flight of the shepherd does 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 bids 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 Community of the Whole body of the people is bound up, though Others flee, he may not.
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And so Augustine, (in the place fore-named) determines the case of Ministers. Where they cannot flye without eminent danger to their flocks, there God biddeth them stand. A determination grounded upon that of our Saviour, Ioh. 10. Where describing the good Shepheard and the Hireling, he tells us, the one standeth, and the other fleeth: The good Shepheard giveth his life for his sheepe, but he that is an hireling, &c. He seeth the woolfe comming,
And so Augustine, (in the place forenamed) determines the case of Ministers. Where they cannot fly without eminent danger to their flocks, there God bids them stand. A determination grounded upon that of our Saviour, John 10. Where describing the good Shepherd and the Hireling, he tells us, the one Stands, and the other fleeth: The good Shepherd gives his life for his sheep, but he that is an hireling, etc. He sees the wolf coming,
The hireling fleeth, &c. Where the safetie and welfare of a flock is bound up in the presence of the Minister, where his flight tendeth directly to their dissipation, or eminently indangereth their seduction, there God biddeth him stand. On the other hand, sometimes (as private, so) publique persons may withdraw themselves without any detriment to the Church.
The hireling fleeth, etc. 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 bids him stand. On the other hand, sometime (as private, so) public Persons may withdraw themselves without any detriment to the Church.
Our blessed Saviour (as I told you) being in danger by his Adversaries, he often withdrew himselfe, this he did for the greater advantage and benefit of his Church, that he might have opportunitie for the finishing of the worke which his Father had given him to doe.
Our blessed Saviour (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.
And wherefore must they flye? Why, that so by that meanes they might have opportunitie to doe the worke which their Lord and Master had given them to doe, viz. to publish the Gospell throughout all the Cities of Iudea. This it either is,
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 Iudea. This it either is,
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or ought to be the desire and designe (as of every private Christian, so) specially of every Minister of Jesus Christ, that they may finish the worke which God hath given them to doe, in doing what good they may to his Church and people ▪ Now that way which may most conduce unto that end that they must take.
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.
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If in their staying, now Gods bids them stand. This is the generall Rule which the word holdeth forth unto us, God thereby making knowne his will unto, us touching our flying or standing in time of Persecution.
If in their staying, now God's bids them stand. This is the general Rule which the word holds forth unto us, God thereby making known his will unto, us touching our flying or standing in time of Persecution.
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Secondly, For more particular and personall directions herein, taking this Rule of the word along with us, we must have recourse to the worke of God, I meane his Providentiall worke, the passages of his Providence, from whence we may ordinarily learne somewhat more of his meaning and purpose towards us.
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 Providential work, the passages of his Providence, from whence we may ordinarily Learn somewhat more of his meaning and purpose towards us.
This wee find God doing variously, even as the Smith dealeth with his Iron, which sometimes he hardens, sometimes he softnes. Thus dealeth God with the spirits of his owne people, sometimes he hardeneth them, (take it in a good sense) fleeleth them (as it were) with an Heroicall Resolution, putting into their hearts a Spirit of courage and fortitude ;
This we find God doing variously, even as the Smith deals with his Iron, which sometime he hardens, sometime he softness. Thus deals God with the spirits of his own people, sometime he Hardeneth them, (take it in a good sense) fleeleth them (as it were) with an Heroical Resolution, putting into their hearts a Spirit of courage and fortitude;
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so strengthning them with all might according to his glorious power, unto all patience and long suffering with joyfulnesse, (as Paul prayeth for his Coloss•ans ) as that they dare looke whatever dangers or enemies in the face.
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.
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Notwithstanding that Ahab had vowed his death, and had made a most strict and narrow search for him throughout all the bordering Kingdomes and Nations, (as Obadiah tells him) yet for all that Eliah is resolved, come what will come, he will face him;
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;
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(so he tells Obadiah. ) Thus was it with Paul when he went bound in the spirit to Ierusalem, whatever dangers were represented to him, he weighs them not, his resolution was to face the worst that could come:
(so he tells Obadiah.) Thus was it with Paul when he went bound in the Spirit to Ierusalem, whatever dangers were represented to him, he weighs them not, his resolution was to face the worst that could come:
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.
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, stealing their spirits against whatever dangers, whatever sufferings.
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after a serious dealing with their owne hearts about it, they find themselves weake and faint-hearted, not able to beare the shock of an approaching Temptation,
After a serious dealing with their own hearts about it, they find themselves weak and fainthearted, not able to bear the shock of an approaching Temptation,
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and to take the opportunitie which he shall be pleased to offer them for their outward safetie and securitie, that so they may live to the glory of God, keeping faith and a good conscience.
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.
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See them both in Peter in that 12th of the Acts. Peter being in prison, God intending his rescue and inlargement, •ends his Angell to him, who brings a light with him to shew him the way to escape ;
See them both in Peter in that 12th 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;
Then he maketh way for him, causing the doores (the prison doores first, and afterwards the Irongate ) to open to him of their own accord, withall, leading and conducting him in the way by which he should flye.
Then he makes 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.
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Thus when God hath a purpose to free and deliver his people from the Temptation of Persecution, he will cause a light to shine unto them in darkenesse, shewing them the way to escape.
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.
opening either a wide doore 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 Ierusalem, the Angel of the Lord came by night and opened the prison doores for them) or else a window, as he did to Paul when he was beset in Damascus, 2 Cor. 11. providing either an open or a secret way for their escape.
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 Ierusalem, the Angel of the Lord Come 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.
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Now in this case, when God thus layeth out the way for his people, especially when he openeth a doore to them, making a cleare and free passage for them, offering lawfull wayes and meanes,
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,
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And therefore being brought into this condition, Moses here biddeth them stand, and stand still. And this must the Lords People in the like condition doe:
And Therefore being brought into this condition, Moses Here bids them stand, and stand still. And this must the lords People in the like condition do:
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When God by his Providence hath so hedged them in, as that they cannot see any safe or lawfull way for their escape, they must now stand still, resigning up themselves unto God, resting themselves contented with his dispensation, abiding his good will and pleasure, not adventuring upon any indirect or unlawfull wayes or meanes for their rescue or deliverance.
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.
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Now comparing them together, and let Religion be the judge, we shall find the least sinne to be a greater Evill then the greatest suffering, the one being but a finite, the other an infinite Evill.
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.
Let us doe •ill, that good may come, Rom. 3. But Pa•l cleares both himselfe and them, washing his hands of it as a most foul slander, a Blasphemy ; NONLATINALPHABET, As we are slanderously reported.
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;, As we Are slanderously reported.
Is it so, that God at any time shall bring us into straits, hedging us in, so as we see no doore, no window opened, no lawfull way or meanes offered to us for our deliverance, take heed of adventuring upon any unlawfull and unwarrantable.
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.
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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,
So particularly in that case which the Text more directly leads us unto, viz. the case of open Persecution. In this case (if ever God shall bring us to it,
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as how soone he may, wee know not) the first thing wee doe, let us (with the Psalmist) hearken and heare what God shall say unto us, whether hee bid us stand or flye ; (which we may for the ▪ most part judge of by the Rules and Directions before laid down) and accordingly let us order and demean our selves:
as how soon he may, we know not) the First thing we do, let us (with the Psalmist) harken and hear what God shall say unto us, whither 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 our selves:
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Take one instance for it, and but one, even that of Zed••hiah, which you shall find recorded by the Prophet Ieremy, in his 38 and 39 chapters. In the 38 chap. Ieremy by Gods direction, counsells the King what course to take, viz. to goe forth to the King of Babels Princes and Commanders, having then begirt the City, to yeeld himselfe a prisoner to them, (so you have it, vers. 17.) This counsell Zedechiah rejects, yeeld himselfe he will not:
Take one instance for it, and but one, even that of Zed••hiah, which you shall find recorded by the Prophet Ieremy, in his 38 and 39 Chapters. In the 38 chap. Ieremy by 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, vers. 17.) This counsel Zedekiah rejects, yield himself he will not:
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 posterne-doore, by the gate between the two wals ;
taking the advantage of the night, he fleeth by a byway, viz. by the Way of the Kings garden, there breaking out At a Sallyport, a Postern-door, by the gate between the two walls;
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,
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,
No better successe can they expect or looke for, who when God biddeth them stand, yet they will be fleeing. Let such make account that judgement will follow them, and overtake them.
No better success can they expect or look for, who when God bids them stand, yet they will be fleeing. Let such make account that judgement will follow them, and overtake them.
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God hath a steele bow to let flye after them, arrowes that will overtake them, swift messengers to arrest them, judgements as great or greater then those which they fled from.
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.
and seale the truth with his blood, afterwards flying, for that very act he felt such a sting in his conscience, that he could never have peace till his death.
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.
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God hath Serpents and Scorpions to sting the consciences of men in this case, besides many temporall judgements to meet with them in their bodies, in their estates, wives, children, or the like;
God hath Serpents and Scorpions to sting the Consciences of men in this case, beside many temporal Judgments to meet with them in their bodies, in their estates, wives, children, or the like;
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so as it is to no purpose to flye when God bids stand. And therefore in this case let us rather imitate the Souldier, who being appointed to stand Sentinell, or lye Perdue ;
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;
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whatever the danger or hard-ship be, though the bullets flye never so thick, yet he stands it out all weathers, not stirring from his charge till the same hand which set him there relieve and fetch him off againe.
whatever the danger or hardship 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.
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Dreadfull is that threatning which wee meet with Heb. 10.38. If any man draw back, (NONLATINALPHABET, si quis se subdux•rit; If any man withdraw himselfe, steale his neck (as it were) out of the collar) My soule shall have no pleasure in him ;
Dreadful is that threatening which we meet with Hebrew 10.38. If any man draw back, (, 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;
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 wee fast, stand we still.
Would we not fallen 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.
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It is a usefull question. In the answer of it I shall not be large, having already layed you downe divers directions which may be very proper in this case;
It is a useful question. In the answer of it I shall not be large, having already laid you down diverse directions which may be very proper in this case;
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First, The first requisite there and here, in a house, and in a Christian, is a good foundation. This I take from our Saviour himselfe, who in that knowne comparison, Mat. 7. mindeth us of two houses, the one built upon the Rock, the other upon the Sand ;
First, The First requisite there and Here, in a house, and in a Christian, is a good Foundation. This I take from our Saviour himself, who in that known comparison, Mathew 7. minds us of two houses, the one built upon the Rock, the other upon the Sand;
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Thereby representing unto us two sorts of Christians, the one grounded, the other ungrounded. The one of these standeth it out in the stresse of Temptation, the other giveth way.
Thereby representing unto us two sorts of Christians, the one grounded, the other ungrounded. The one of these Stands it out in the stress of Temptation, the other gives Way.
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That we may be able to stand in the storme of Persecution, let our first care be for a good foundation, that we may be well grounded, see that our soules be built upon the Rock. That Rock is Christ;
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;
And being thus founded upon Christ himselfe, labour also to be well grounded in the Mystery of Christ, I meane in the knowledge and apprehension of saving-truths, held forth unto us in the doctrine of the Gospell.
And being thus founded upon christ himself, labour 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.
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To get our understandings inlightned, and our judgements strongly convinced touching the Princi•les of Christian Religion, which the Apostle calleth the laying of the foundation. With all, labour to get a love of the Truth. You know who tells it you, that love is strong as death.
To get our understandings enlightened, and our Judgments strongly convinced touching the Princi•les of Christian Religion, which the Apostle calls the laying of the Foundation. With all, labour to get a love of the Truth. You know who tells it you, that love is strong as death.
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 materialls well wrought ;
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;
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And even thus must it be with the soule that would stand it cut all weathers, and stand still in time of Persecution, it must be thus built and thus layed in with all requisite varietie of sound and substantiall graces.
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 found and substantial graces.
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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 spirituall Enemies, he shewes them what they should doe, viz. Put on the whole Armour of God.
A truth which the Apostle illustrates by Another metaphor, very opposite and fit to our present purpose, Ephesus. 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 Armour of God.
And thus must the Christian be that would stand fast, and stand still (as against spirituall, so) against temporall Enemies, against cruell and bloody Persecutors, he must have Gods Panoply upon him.
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.
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even the graces of the Spirit, viz. Truth, and Righteousnesse, and Faith, and Hope, and Love, &c. All these must a Christian be furnished with, that would stand in the evill day, the day of Persecution.
even the graces of the Spirit, viz. Truth, and Righteousness, and Faith, and Hope, and Love, etc. All these must a Christian be furnished with, that would stand in the evil day, the day of Persecution.
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By this meanes, it was that the Apostles went so comfortably on, (as in their doing, so) in their suffering-worke. 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,
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, etc. (as Paul Telleth his Corinthians.) This they did,
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and how did they it? ▪ Why, by purenesse, by knowledge, by long-suffering, by the kindnesse, by the Holy Ghost, by love unfeigned, by the word of Truth, by the power of God, by the Armour of the Righteousnesse.
and how did they it? ▪ Why, by pureness, by knowledge, by long-suffering, by the kindness, by the Holy Ghost, by love unfeigned, by the word of Truth, by the power of God, by the Armour of the Righteousness.
Thirdly, The house which would stand firme must be low built. High-towering Turrets are often Castles of Come-downe, in every stresse shaking and tottering;
Thirdly, The house which would stand firm must be low built. High-towering Turrets Are often Castles of Comedown, in every stress shaking and tottering;
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It must be brought to learne that great lesson of selfe-denyall. It is the first lesson (you know) that our blessed Saviour sets his Schollars, his Disciples to learne;
It must be brought to Learn that great Lesson of self-denial. It is the First Lesson (you know) that our blessed Saviour sets his Scholars, his Disciples to Learn;
Would wee approve our selves Champions for Christ, never rest untill we have brought our hearts in some measure to a selfe-denying frame, that we can deny our selves in whatever it is that flesh & blood cals or counts deare.
Would we approve our selves Champions for christ, never rest until we have brought our hearts in Some measure to a self-denying frame, that we can deny our selves in whatever it is that Flesh & blood calls or counts deer.
It is the first lesson that a true Souldier should learne when he takes upon him that profession, hee should then learn to deny himself, viz. his Ease, his Pleasure, his Profit, I, and his Life too;
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;
So saith Paul of his life: I count not my life deare unto my selfe, so that I may finish my course with joy, &c. Oh that all our hearts and spirits were but brought to such a selfe denying frame.
So Says Paul of his life: I count not my life deer unto my self, so that I may finish my course with joy, etc. O that all our hearts and spirits were but brought to such a self denying frame.
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Such we are, labour we to be sensible of it, going out of our selves, not standing upon our own bottomes, which if we doe, see the issue of it in Peter, who then fell most foulely when he was most confident of his owne standing.
Such we Are, labour we to be sensible of it, going out of our selves, 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.
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when weak in himselfe, then strong in his God, whose power useth to be perfected in weakenesse, especially in weakenesse apprehended. In this respect therefore, let our hearts lye low.
when weak in himself, then strong in his God, whose power uses to be perfected in weakness, especially in weakness apprehended. In this respect Therefore, let our hearts lie low.
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The one jealous and timerous, carefull and fearefull, very solicitous what he should doe if God should bring him to the tryall of Martyrdome: The other, bold, confident, fearelesse;
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;
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but in the end, Confidence gives in, and yeelds cowardly, whilst Timerousnesse stood it out manfully, and suffered Triumphantly. These Directions, with other very usefull in this case, I have heretofore inlarged in other expressions,
but in the end, Confidence gives in, and yields cowardly, while Timerousnesse stood it out manfully, and suffered Triumphantly. These Directions, with other very useful in this case, I have heretofore enlarged in other expressions,
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Passe wee now to the fourth and last Branch of this Direction here given by Moses to the people, Stan• still, i.e. not Fighting. Not Fighting (you may say?) What then? Would Moses have them to yeeld up their throats to the Sword of the Enemy? Not so, Moses had no such intent any wayes to debarre them of their Inculpata tutela, their just and necessary defence ;
Pass 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 defence;
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or yet to tye their hands, so as that they should lay downe their liberties and lives, (both which God had now given them as a prey to themselves ) at the foot of a lawlesse and mercilesse Tyrant. Moses, though educated in Pharoahs Court, yet had he not learnt that Language:
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 Pharaohs Court, yet had he not learned that Language:
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In this sense, the Prophet I•haziel speakes 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,
In this sense, the Prophet I•haziel speaks to Jehoshaphat, and to the rest of the people in that 2 Chronicles 20. When they were in a like condition, their Country being invaded,
Consistite, State, stand still, stand, (saith he:) therein no question having an eye to the words of Moses here in the Text. In both which places, this word of Command, [ stand still ] being so understood, it is to be taken not for a generall Rule, but for a particular Direction ;
Consistite, State, stand still, stand, (Says 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;
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The generall Rule doth not allow Christians any such stupid or carelesse securitie, as that being in danger they should stand still, casting themselves upon a naked and immediate Providence, without the use of any meanes for their deliverance and safetie.
The general Rule does 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.
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So had Moses (no question) here at the Red Sea. So Calvin interprets those words which wee meet with in the 15 vers. of this chapter, where it is said;
So had Moses (no question) Here At the Read Sea. So calvin interprets those words which we meet with in the 15 vers. of this chapter, where it is said;
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or after? Calvin inclines to the former, rendring the word, to avoid ambiguity, (as he saith) in the Preterperfect tence, Dixerat autem Jehovah, And the Lord had said, viz. before that Moses spake this to the people.
or After? calvin inclines to the former, rendering the word, to avoid ambiguity, (as he Says) in the Preterperfect tense, Dixerat autem Jehovah, And the Lord had said, viz. before that Moses spoke this to the people.
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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.
Otherwise (Says 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.
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The Spirit of the Lord came upon him, (saith the Text) i. e. the spirit of Prophesie. And this it was which warranted and required this Consistencie, this standing still in the people at those times, which at other times is neither commendable nor allowable.
The Spirit of the Lord Come upon him, (Says the Text) i. e. the Spirit of Prophesy. And this it was which warranted and required this Consistency, this standing still in the people At those times, which At other times is neither commendable nor allowable.
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wait upon God in the use of meanes, serving his Providence by making use of such meanes, such instruments as God is pleased to afford, which unlesse wee doe, wee cannot properly be said to trust God, but to tempt him.
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.
God himselfe will undertake and effect it, He will fight for you, (as it followeth in the next verse ) working your salvation and deliverance in an immediate way, without any aide or assistance of yours.
God himself will undertake and Effect it, He will fight for you, (as it follows in the next verse) working your salvation and deliverance in an immediate Way, without any aid or assistance of yours.
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An evidence hereof we see in the first of his workes, his worke of Creation, which was the immediate efflux of a Divine Power, the issuing out of a NONLATINALPHABET, a power or vertue from God, (like that which issued out from our Saviour in the dayes of his flesh, whereby he wrought those miraculous Cures ) causing things to exist which before were not.
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, a power or virtue from God, (like that which issued out from our Saviour in the days of his Flesh, whereby he wrought those miraculous Cures) causing things to exist which before were not.
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What he did, he did it alone; He alone spreadeth out the heavens, (saith Iob ) Job 9. I am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by my selfe, Isa. 44. Onely he spake, and it was done;
What he did, he did it alone; He alone spreadeth out the heavens, (Says Job) Job 9. I am the Lord that makes all things, that Stretcheth forth the heavens alone, that spreadeth abroad the earth by my self, Isaiah 44. Only he spoke, and it was done;
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Create Providences, Command deliverances, that is the Psalmists expression, Psal. 44. Thou art my King, O God, command deliverance, (command salvations ) for Iacob. This God can doe, procure full salvation, absolute deliverance for his Church and people,
Create Providences, Command Deliverances, that is the Psalmists expression, Psalm 44. Thou art my King, Oh God, command deliverance, (command salvations) for Iacob. This God can do, procure full salvation, absolute deliverance for his Church and people,
nor our services, being in himselfe NONLATINALPHABET, selfe-sufficient. That hee doth make use of meanes and instruments, in conveying mercy to his Church and people, he doth it.
nor our services, being in himself, self-sufficient. That he does make use of means and Instruments, in conveying mercy to his Church and people, he does it.
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God we know is Agens liberrimus, the most free Agent, working all things (as the Apostle tells us) NONLATINALPHABET, according to the counsell of his owne will:
God we know is Agens liberrimus, the most free Agent, working all things (as the Apostle tells us), according to the counsel of his own will:
True it is, God hath set down an order for the creatures to observe, and worke according to, which wee call Nature. And this is a law to them, (as Paul saith of the Gentiles, They are a law to themselves, viz. in regard of the law of Nature written in their hearts, the Rules and Dictates whereof they follow) but not so to God the Law-giver ;
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 Says 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 Lawgiver;
or against Nature, as it pleaseth him, having herein no Rule but his owne Will. Secondly, This he doth for the good and benefit of the Vniverse of the whole.
or against Nature, as it Pleases him, having herein no Rule but his own Will. Secondly, This he does for the good and benefit of the Universe of the Whole.
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Making use of meanes and instruments in conveighing of mercy, that so therby he might (as it were) engage the creatures one to another, by making them beholding one to another:
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:
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Thirdly, Againe (thirdly) this hee doth sometimes that he may put some speciall honour upon some instruments. Thus hee maketh use of Moses in this great expedition, in bringing his people out of Egypt, and dividing the Red Sea, not that he had any need of Moses, but to the end, that he might put a speciall honour upon him.
Thirdly, Again (Thirdly) this he does sometime that he may put Some special honour upon Some Instruments. Thus he makes use of Moses in this great expedition, in bringing his people out of Egypt, and dividing the Read Sea, not that he had any need of Moses, but to the end, that he might put a special honour upon him.
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Fourthly, Againe (in the last place, to name no more) this he doth for examples to us, to teach us what we are to doe, viz. to make use of such meanes and instruments as his Providence shall reach forth unto us.
Fourthly, Again (in the last place, to name no more) this he does 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.
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For these Reasons (amongst other) God is pleased for the most part to make use of meanes and instruments in bringing his purposes to passe, which yet (if he pleased) he could effect in a more immediate way, onely by his word. This he can doe.
For these Reasons (among 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 worke himselfe alone. Thus did the eternall Sonne of God effect that great worke, that great deliverance for his Elect, their deliverance from Hell and Death ;
And this sometime he does, 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;
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Even as Peter when he went about the raysing up of Dorcas to life againe, he put out all that were in the chamber with him, (as the Prophet Elisha had done before him in raysing up the widdowes sonne. ) Thus God sometimes, in working a Resurrection (as it were) for his Church and people, in working some great worke, some eminent deliverance for them, he shuts the creature out of doores, doing the worke himselfe alone, without their helpe,
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 widow's son.) Thus God sometime, 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,
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Thus did hee worke this deliverance here for his people Israel at the Red Sea, not making any use of them, otherwise then as spectators, as lookers on;
Thus did he work this deliverance Here for his people Israel At the Read Sea, not making any use of them, otherwise then as spectators, as lookers on;
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but in the first act they were meere Patients. A truth (methinkes) not unfitly illustrated and shadowed out by the manner of Gods dealing with his people Israel here in bringing them to Canaan. Being once passed through the Red Sea, then they march and fight, and make their way by the Sword through the midst of their Enemies;
but 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 Read Sea, then they march and fight, and make their Way by the Sword through the midst of their Enemies;
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being in the first worke which God here wrought for them, meere Patients. Thus the Lords people, being once translated from death to life, being once regenerated and renewed,
being in the First work which God Here wrought for them, mere Patients. Thus the lords people, being once translated from death to life, being once regenerated and renewed,
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But before that, when the Grace of God first meeteth with them, it findeth them standing still, like the Labourers (or rather Loiterers ) in the Gospel, that stood still, stood idle in the market-place, NONLATINALPHABET, doing nothing;
But before that, when the Grace of God First meeteth with them, it finds them standing still, like the Labourers (or rather Loiterers) in the Gospel, that stood still, stood idle in the marketplace,, doing nothing;
nay, that which is more, having neither will nor power to doe anything for themselves, but meerely in a passive capacitie, onely suffering God to worke for them, in them, and upon them.
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.
Honour upon Pharoah and his Hoast in their destruction, So you have it in the fourth verse of the chapt. repeated againe vers. 17. I will be honoured upon Pharoah,
Honour upon Pharaoh and his Host in their destruction, So you have it in the fourth verse of the Chapter. repeated again vers. 17. I will be honoured upon Pharaoh,
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that so, all the honour of that dayes service might redound wholly unto himselfe, that he might Triumph Gloriously, as you have it in the first verse of the following chapt. Thus you see the truth of the point, and with all some Reason for it.
that so, all the honour 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 Chapter. Thus you see the truth of the point, and with all Some Reason for it.
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or the helpe of whatever instruments? Let this meditation serve to beare up the hearts and spirits of the Lords people in the midst of all their straits and exigents, whether private or publique, when dangers and difficulties surround and incompasse them,
or the help of whatever Instruments? Let this meditation serve to bear up the hearts and spirits of the lords people in the midst of all their straits and exigents, whither private or public, when dangers and difficulties surround and encompass them,
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so as in the eye of reason their case seemeth for lorne and desperate, yet even now let them stand still, not casting away their hope and confidence, knowing that God is not tyed to meanes or instruments.
so as in the eye of reason their case seems for lost 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.
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When my father and my mother forsake me, Psal. 27.10. then the Lord will take me up, (saith the Psalmist.) Though they cast me out yet the Lord will gather me:
When my father and my mother forsake me, Psalm 27.10. then the Lord will take me up, (Says the Psalmist.) Though they cast me out yet the Lord will gather me:
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What he there speakes of the literall, it may as truely be said of Mysticall Babylon. One purpose of the Lord shall be performed against Babylon. Now wee know what the Lord hath purposed concerning it;
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;
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 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:
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Though Great for Power, Great for Iurisdiction, Great for Wealth, Great for Honour and Reputation, Great for Friends and Allies, yet Babylon the Great is fallen.
Though Great for Power, Great for Jurisdiction, Great for Wealth, Great for Honour and Reputation, Great for Friends and Allies, yet Babylon the Great is fallen.
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and shall be exalted above the Hills, Isa. 2. Above the Hills, I, above those seaven Hills, whereon the woman in the Revelation is said to sit, whereon the Citie of Rome is built;
and shall be exalted above the Hills, Isaiah 2. Above the Hills, I, above those seaven Hills, whereon the woman in the Revelation is said to fit, whereon the city of Rome is built;
A truth excellently represented and set forth unto Zachary in a vision, the vision of the foure Hornes, and foure Carpenters, Zach. 1. I lift up mine eyes, (saith the Prophet) and saw, and behold foure Hornes, vers. 18. And the Lord shewed me foure Carpenters, vers. 20. Now, what were those foure Hornes? Why the Enemies of the Church, as the 19 verse expounds it;
A truth excellently represented and Set forth unto Zachary in a vision, the vision of the foure Horns, and foure Carpenters, Zach 1. I lift up mine eyes, (Says the Prophet) and saw, and behold foure Horns, vers. 18. And the Lord showed me foure Carpenters, vers. 20. Now, what were those foure Horns? Why the Enemies of the Church, as the 19 verse expounds it;
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which are called Hornes for their Power, and said to be foure in reference to the foure parts of the World, East, West, North, and South, from all which they come, (as the Geneva Glosse explaines it.) And what are the Carpenters? Why, instruments raysed up by God to break & batter those Horns, to oppose, to overthrow that adverse power, (so the last verse explaines it) and they againe are said to be foure, to import an equalitie of power and strength.
which Are called Horns for their Power, and said to be foure in Referente to the foure 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 foure, to import an equality of power and strength.
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Thus when God hath a worke to doe, be it to •eat downe Babylon, or build up Ierusalem, he can rayse up Carpenters, instruments that shall be sufficient for the worke.
Thus when God hath a work to do, be it to •eat down Babylon, or built up Ierusalem, he can raise up Carpenters, Instruments that shall be sufficient for the work.
alluding (as you know) to the Pillar of the Cloud, and of the Fire which went before the Israelites in the wildernesse, pledges and tokens of Gods gracious protection and direction. These (saith the Prophet) the Lord will Create. Now to Create, you know what it is, viz. to bring something out of nothing, to worke (as I said) without meanes, without instruments. And thus, rather then faile, God will worke salvation and deliverance for his Church, he will Create it, bring it out of nothing, effect it without any such meanes or instruments as it may be our eyes are fixed upon. Which let it serve;
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 (Says 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;
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Even thus is it generally with our spirits, they Rise and Fall with the Tide, and current of meanes and instruments. When the Tide commeth in, meanes and instruments appeare to us,
Even thus is it generally with our spirits, they Rise and Fallen with the Tide, and current of means and Instruments. When the Tide comes in, means and Instruments appear to us,
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so as wee apprehend things outwardly in a hopefull condition, then our spirits are up; but if there be a slake of them, presently they are downe againe.
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 Gods decrees and purposes, they doe not Stand or Fall to secondary causes. That which God hath purposed to doe, he can doe it, he will doe it;
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 Fallen to secondary Causes. That which God hath purposed to do, he can do it, he will do it;
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Bring wee it home to the particular case of the Kingdome, at the present (as sad a case as ever this Kingdome saw.) If God have a gracious purpose towards it, to save and deliver his people, to build, and to plant, and to purge his Church, to establish his Gospell, to settle Truth and Peace amongst us, it is not the deficiency of whatever instruments that shall hinder the worke.
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 built, and to plant, and to purge his Church, to establish his Gospel, to settle Truth and Peace among 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 himselfe honour in their deliverance and his Enemies destruction ;
It is that which Moses Here Telleth the Israelites, that God having a purpose to get himself honour in their deliverance and his Enemies destruction;
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Quamtumvis torpeant velut examines, (it is Calvins expression upon the Text) Though they should be so st•pified and benummed with their faithlesse feare,
Quamtumvis torpeant velut examines, (it is Calvins expression upon the Text) Though they should be so st•pified and benumbed with their faithless Fear,
nay all of them should fall off, (as some of them have done) or be taken off, (as others of them have beene) yet shall not this hinder Gods designe: Mans designe it may, but Gods it shall not.
nay all of them should fallen 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: men Design it may, but God's it shall not.
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Whatever mercy God hath intended towards his people in this Nation, he will effect it, though there should be never so great a deficiency in meanes and instruments.
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.
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A truth, an undoubted one, but let it not be misconstrued, as if my aime in delivering it were to make any of us secure, either carelesse or fearelesse, or to take off the edge of whatever warrantable indeavours for the furthering of what we desire,
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 endeavours for the furthering of what we desire,
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No, I have received no such promise from God, as Moses here had, to warrant me in giving this advice to you that he doth here to them, to bid you stand still. This direction of his, (as I told you) it was in this particular an extraordinary, not to be drawne into President by others in a like condition.
No, I have received no such promise from God, as Moses Here had, to warrant me in giving this Advice to you that he does 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.
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And therefore, farre bee it from me to perswade, much more to command any in this sense, in these busie and active times to stand still. Some directions I acknowledge (as occasion hath beene offered) I have tendred unto you for the regulating and ordering of •our motions, that they might be with safetie and beautie, as the motions of a well-ordered Army are:
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:
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neither was it ever my purpose to take you off from whatever warrantable indeavours, that might be subservient to the Providence of God in obtaining what we desire and hope for.
neither was it ever my purpose to take you off from whatever warrantable endeavours, that might be subservient to the Providence of God in obtaining what we desire and hope for.
and advance, making your approaches neerer to the Throne of Grace, which is at this day strongly besieged by an Army of Suppliants. You that are the Lords Remembrancers, give him no rest:
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 lords Remembrancers, give him no rest:
I remember what the Lord said to Ioshuah, when hee and the Elders of Israel were fallen upon their faces to the earth before the Arke, bewailing that unexpected Repulse which some of their forces had received at Aye, where their men were beaten off with the losse of some of them, to the discouragement of the whole Army;
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 Ioshuah in this posture, he saith unto him, vers. 10. Get thee up, wherefore lyest thou here upon thy face? What, might not Ioshuah doe what he did? Might he not pray and humble himselfe before God, in such a case as that? Yes, he might doe it, he ought to doe it, there being no readier way to stay or prevent judgment then this.
The Lord finding Joshua in this posture, he Says unto him, vers. 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 judgement then this.
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Alio remedio opus erat, (saith Calvin upon it) there was another Salve to be applyed to that Soare. And what was that? Why, there was an Achan in the Campe, who by his medling with that execrable thing contrary to the expresse command of God, had made the people execrable, laying the whole Congregation under a Curse.
Alio remedio opus erat, (Says calvin upon it) there was Another Salve to be applied to that Soar. And what was that? Why, there was an achan in the Camp, 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.
The judgements of God being gone out, and having broken forth upon us in a most terrible manner, Prayers and Humiliations are requisite and necessary (never more) but not sufficient. Alio remedio opus est, There is something else to be done, viz. the taking away of the Execrable thing from amongst us, that accursed thing which hath provoked the eyes of our God against us.
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 among us, that accursed thing which hath provoked the eyes of our God against us.
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Execrable things (say I) Accursed Sinnes, Accursed Abominations, which, whatever in the Toleration or Connivance, sure I am, in the practice they are no lesse then Nationall, having over-spread all places, and all sorts of persons;
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 overspread all places, and all sorts of Persons;
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Surely these are the Achans, the chiefest Troublers of this our Israel. Now, untill these be taken away, taken off from the head of the Nation, by a Generall, a Nationall Reformation, wee cannot expect that the course of judgement should be stayed.
Surely these Are the Achans, 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 judgement should be stayed.
And that not onely by indeavouring the removall of obstacles out of the way of mercy (which is a great worke) but also by improving all opportunities, making use of all lawfull and warrantable wayes and meanes for the promoting and furthering of whatever gracious purposes and intentions our God may yet have towards us. This let us doe.
And that not only by endeavouring 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.
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David tells us of some that Hated to be Reformed. Would to God there were none of them amongst us, who are so farre from furthering the worke of Reformation, as that they would rather doe what they can to hinder it.
David tells us of Some that Hated to be Reformed. Would to God there were none of them among us, who Are so Far from furthering the work of Reformation, as that they would rather do what they can to hinder it.
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 ;
as for such, I shall not stick to say unto them, as Moses Here to these fainthearted or False-hearted Israelites, (for surely such there were Some among them) stand you still;
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Which, like that River of Eden, wee have seene branching it selfe into foure streames, and every one of them affording unto us somewhat, both Seasonable and Profitable. The former I am sure of, the latter I shall pray for. FINIS.
Which, like that River of Eden, we have seen branching it self into foure streams, and every one of them affording unto us somewhat, both Seasonable and Profitable. The former I am sure of, the latter I shall pray for. FINIS.
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Wait for the Determinations of those whom God hath made Judges. Luk. 1.10.21. Whilst the Priests are within consulting with Gods Oracle, the people must wait and pray without.
Wait for the Determinations of those whom God hath made Judges. Luk. 1.10.21. While the Priests Are within consulting with God's Oracle, the people must wait and pray without.
